________________
158
VIVEKACUDAMANI
pratibodhamātraḥ continuously accompanying every activity of the buddhi like fire being always inbedded in wood; vide the śruti: pratibodhaviditam matam (Kena.): i.e., bodham bodham viditam: this atman is known upon the occasion of each cognition.
It is stated here that the nature of jñana is continuous, integral experience of bliss.
pratibodha may be understood in two ways: either as in every act of cognition or cognition generated by every upadeśa by the guru: vide the famous saying: 'guruņā pratibodhitaḥ,' pratibodhaḥ: It is well known that awakening has reference to one who is asleep. Here pratibodha has reference to the destruction of avidya: bodha of the form of the cognition of the nature of akhaṇḍākāra-vṛtti produced by the mahāvākyas. Or, it may mean the object of that cognition (for the reason that Brahman and Brahma-jñāna are non-different as Brahman is defined as satyam jñānam anantam Brahma).
134
In accordance with the śruti: sarvāņi rūpāņi vicitya dhirāḥ nāmāni kṛtvā abhivadan yadaste (Puruşa Sūkta); and with the Brahma Sutra: avasthiteriti kāśakṛtsnaḥ: "(The initial statement is made) because (the highest self) exists in the condition (of the individual soul): so Kāśakṛṣna thinks", the Paramātman alone abides in the form of the jiva indicated by analysis of the meaning of tvam,. the meaning of tat indicated by the śruti anaśnannanyo abhicākasīti: (Mund.): The other (bird) shines without eating,' is explained.
अत्रैव सत्त्वात्मनि धीगुहायाम्
अव्याकृताकाश उरुप्रकाशः । आकाश उच्चैः रविवत् प्रकाशते
स्वतेजसा विश्वमिदं प्रकाशयन् ।। १३४ ॥
atraiva sattvātmani dhīguhāyām avyākṛtākāśa uruprakāśaḥ |
ākāśa uccaiḥravivat prakāśate
svatejasā viśvamidam prakāśayan ||
In this body itself, in the secret cave of buddhi which is of the nature of sattva, in the akaśa spoken of as the unmanifested, the resplendent ātman shines like the sun in the sky illumining this entire universe by its native effulgence.
atraiva: here itself: in the body of the aspirant.