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VIVEKACHUDAMANI
That by which all those modifications such as egoism, etc., as well as their subsequent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Atmanthe Knower--through the sharpest intellect.
| The argument is this: The Atman as the eternal subject must remain always. Otherwise knowledge itself will be impossible. Even in the Sushupti state there must be the eternal subject behind to record the blissful memory of that state. To take a familiar example: In a bioscope there must be the screen to allow the moving pictures to coalesce and form a connected whole. Motion presupposes rest. So the ever-changing Prakriti must have behind it the immutable Atman.
Through &c.—An echo of Katha Up. I. iii. 12. ]
तत्साक्षिकं भवेत्तत्तद्यद्ययेनानुभूयते । कस्याप्यननुभूतार्थे साक्षित्वं नोपयुज्यते ॥ २१५॥ 215. That which is perceived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all.
भसौ स्वसाक्षिको भावो यतः स्वेनानुभूयते। अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः॥.२१६ ॥
216. This Atman is a self-cognised entity, because It is cognised by Itself. Hence the indi
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