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VIVEKACŪDAMAŅI
235
When Brahman is one's own nature, if one thinks it is not existent, he himself becomes asat. If he thinks differently, i.e., if he thinks that he is not Brahman, but identifies himself with the kośas, when the kośas are negated as above, then the result will be a state of nairātmya for him, i.e., he will have nothing to call his ātman.
214 शिष्य उवाच ।
मिथ्यात्वेन निषिद्धेषु कोशेष्वतेसु पञ्चसु । सर्वाभावं विना किञ्चित् न पश्याम्यत्र हे गुरो ॥ विज्ञेयं किमु वस्त्वस्ति स्वात्मनात्र विपश्चिता ॥२१४ ॥ ślşya uvāca: mithyātvena nişiddhesu kośesvetesu pañcasu i sarvābhāvam vinā na pasyāmyatra he guro || vijñeyam kimu vastvasti svātmanātra vipaścitā 11 The sisya said:
Oh Guru! When these five kośas are negated as being mithyā, I do not see anything except absolute void. What then is there to be known by the wise man as his ātman?
The meaning is clear.
215 & 216 श्रीगुरुरुवाच।
सत्यमुक्तं त्वया चिद्वन निपुणोऽसि विचारणे। अहमादिविकारास्ते तदभावोऽयमप्रथ ॥२१५ ॥ सर्वे येनानुभूयन्ते यस्स्वयं नानुभूयते । • तमात्मानं वैदितारं विद्धि बुध्या सुसूक्ष्मया ॥२१६ ॥ Śrī Gururuvāca:
satyamuktam tvayā vidvan nipuņo'si vicāraṇe 1 ahamādivikārāste tadabhāvo'yamopyatha 11 sarve yenānubhūyante yaḥ svayam nānubhūyate ! tamātmānam veditāram viddhi buddhyā susūksmayā 11 The Guru said: ___Learned one! You have spoken truly. You are clever in enquiry. He by whom the modifications of the ahamkāra (the ego) etc., and also their negations are perceived, but who is not himself perceived, learn that by your sharp
