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VIVEKACŪDAMAŅI
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given. Where there is no perception, one cannot be said to be the witness (sākşi). For, a witness is one who merely looks on without doing anything.
218 Having enunciated this general rule, the guru applies it to the present context.
असौ स्वसाक्षिको भावो यतस्स्वनानुभूयते ।
अतः परं स्वयं साक्षात् प्रत्यगात्मा न चेतरः॥२१८॥ asau svasākṣiko bhāvo yataḥ svenānubhūyate atah param svayam sākşāt pratyagātmā na cetarah 11
This non-existence is self-witnessed. For, it is perceived by the self. Hence, the self that witnesses is itself the supreme Self, not anything else. .
This non-existence (abhāva) of all the modifications beginning with the ahamkāra is self-witnessed. Svasākṣikah means that of 'which the self is the witness. The reason for that is this: because even after the negation of the five kośas by one's self, it (sarvabhāva, total non-existence) is perceived by the self which remains after the negation. The criterion for it is urged: I do not perceive
ng except complete non-existence (sarvābhāva). When it is said 'except non-existence of everything, I do not perceive anything', it means: 'I perceive non-existence of everything.' That nonexistence becomes the object of perception. You', says the guru addressing the śișya, ‘are its seer'. Hence the inner self (pratyagātmā) is the direct eternal seer. Vide the śruti: yat sākşādaparoksāt brahma (Brh.). That is the param Brahma, supreme Brahman; na ca itarah: not anything else, i.e., it is not other than Brahman, not at all.
219
The same meaning is further clearly explained at lengtủ. जाग्रत्स्वप्न सुषुप्तिषु स्फुटतरं योऽसौ समुज्जृम्भते प्रत्यग्रुपतया सदाहमहमित्यन्तः स्फुरग्नेकधा। नानाकारविकारभाजिन ईमान् पश्यन्नहंधीमुखान नित्यानन्दचिदात्माना स्फुरति तं विद्धि स्वमेतं हृदि ॥२१९ ॥ jāgratsvapnasușuptișu sphuţataram yoʻsau samujjrmbhate
pratyagrūpatayā sadāhamahamityantaḥ sphurannekadhā 1 nānākäravikārabhājina imām paśyannahamdhimukhān
nityānandacidātmanā sphurati tam viddhi svametam hrdi u
