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252
VIVEKACŪDAMANI
the Supreme is supportless. Thus, by saying na caham teşvavasthitaḥ: "I am not established in them", the delusion that the Supreme has the world as its support is removed.
maya tatamidam sarvam appears to be like the statement dhūmena vyāptam grham: In that statement gṛha will be the adhāra (the support) and dhuma the adheya (that which is supported). In the same way Bhagavān's statement would mean that the jagat is the adhāra and He is its adheya. But maya tatamidam sarvam is not to be understood that way. For, He can have no ādhāra save Himself, as conveyed by the aforesaid śruti. From all this it follows that Brahman is the adhiṣṭhāna and the world is the āropita. The āropita is not different from the adhiṣṭhāna. Hence the world (as it appears) is declared to be mithya only.
236
The reason for holding that the world is mithya is conveyed in this sloka.
यदि सत्यं भवेद्विश्वं सुषुप्तावुपलभ्यताम् । यनोपलभ्यते किञ्चिदतोऽसत् स्वप्नवन्मृषा ।। २३६ ॥
yadi satyam bhaved viśvam suşuptāvupalabhyatām | yannopalabhyate kiñcid ato'sat svapnavanmṛṣā ||
If the world is real, let it appear in the state of dreamless sleep also. As it is not at all perceived in dreamless sleep, it is false like a dream.
What is real must shine (must be perceived) always, like the atman. If the world is real, let it appear also in dreamless sleep. According to the remembrance, 'I did not know anything', nothing at all is perceived in the condition of sleep. As dream which is not perceived in waking state is unreal, so too here. 'asat' here means mṛṣā, false, unreal, not non-existent like the horns of a hare. But as it is of the nature of what is perceived and later disappears, it is mithya or non-real.
237
Now that the world does not exist apart from Brahman is con clusively stated.
अतः पृथङनास्ति जगत्परात्मनः
quasafata gogonizad |
आरोपितस्यास्ति किमर्थवत्ता
ऽधिष्ठानमाभाति तथा भ्रमेण ।। २३७ ॥
