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198
VIVEKACŪDAMAŅI
experienced, there can be no experiencer and (conversely) in the same way, as in the dream state, in the waking state also the mind alone creates everything. There is no difference. Hence the whole universe is the expansion of the mind.
vij?mbhaņam: expansion, activity.
173 The same meaning is confirmed by the vyatireka or negative method.
सुषुप्तिकाले मनसि प्रलीने नवास्ति किंचित् सकलप्रसिद्धः।
अतो मनःकल्पित एव पुंसः संसार एतस्य न वस्तुतोऽस्ति ॥ १७३ ॥ suşuptikāle manasi pratīne
najvästi kiñcit sakalaprasiddheḥ 1 ato manaḥkalpita eva pumsaḥ
samsāra etasya na vastuto’sti 11
It is well known that there is nothing in dreamless sleep when the mind is stilled. Hence the samsāra is a creation of the mind. It does not exist in reality.
In the state of dreamless sleep, the mind is bereft of its changes and remains in its bare causal form. At that time there is no (experience of the) world. This is well known to everyone. For a man waking from dreamless sleep says: “I was not aware of anything while I was sleeping." Hence this samsāra of this man in bondage is only a creation of the mind. vastutah: paramārthataḥ: from an ultimate standpoint, it does not exist. For when the mind is active, the world-objects are 'perceived' in dream and waking states. When the mind is not (functioning) in dreamless sleep, they are not ‘perceived'. When the clay is there, there is the pot; when the clay is not, there is no pot. Even so, in the absence of the mind there is no samsāra. Thus what was said in the previous śloka: tasmin vinaşte...... is further explained here.
174 By the example of the cloud it is explained that the mind has these two opposite effects.
वायुना नीयते मेघः पुनस्तेनैव लीयते। मनसा कल्प्यते बन्धः मोक्षस्तेनैव कल्प्यते ॥ १७४ ॥ väyunā nīyate meghaḥ punas tenaiva līyate manasā kalpyate bandhaḥ mokşas tenaiva kalpyate 11
