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246
VIVEKACUDAMAŅI
"hi' in the sloka means, because there is not anything which is an other, as there is absence of an object different from itself, this which exists is absolutely non-dual.
229 That even in the state of ajñāna, this world is not other than Brahman is explained as determined by the dictum: tadananyatvamārambhanaśabdādibhyah: “The non-difference of them (i.e., of the cause and effect) results from such term as 'Origin' and the like. (B. S. II, i.14)” 34
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् । तत्सर्व ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२९ ॥ yadidam sakalam viśvam nānārūpam pratītamajñānāti tatsarvam brahmaiva pratyastāśeşabhāvanādoşam 11
This entire universe which, due to ajñāna appears to be of many forms, all that is Brahman only freed of all defects of understanding.
This world which, due to ajñāna appears of various forms is what is imagined. All that is only Brahman free from all kinds of imaginings.
230 Through mud etc., it is explained with an example. मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात्। न कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषाकल्पितनाममात्रः ॥२३०॥ mrtkāryabhūto’pi mặdo na bhinnaḥ
kumbho'sti sarvatra tu mịtsvarūpāti na kumbharūpam prthagasti kumbhaḥ
kuto mrşā kalpitanāmamātraḥ 11
Though a modification of clay, the pot is not different from clay as it is of that substance all over. There is no separate entity of the form of pot apart from the clay. Therefore where is the pot which is merely an imagined name?
Though an effect of clay, the pot is not different from clay; for, it is of the nature of clay everywhere at the bottom, at the
34 "The effect is the universe diversified in space etc., and the cause is the supreme Brahman. In reality, it is known that the effect has non-difference from, i.e., non-existence in isolation from that cause" --Sri Samkara Bhäsya.
