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VIVEKACUDAMAŅI
257
pratipădyate: is affirmed in the succeeding sloka; uttareña: 'by what follows' is understood.
244 ऐक्यं तयोर्लक्षितयोर्न वाच्ययोः
निगद्यतेऽन्योन्यविरुद्धर्मिणोः। खद्योतभान्वोरिव राजभत्ययोः
कूपाम्बुराश्योः परमाणुमेर्वोः ॥२४४॥ aikyam tayor lakṣitayor na vācyayoḥ
nigadyate 'nyonyaviruddhadharmiņoh | khadyotabhānvoriva rājabhytyayoḥ
kūpāmburāšyoḥ paramāņumervoḥ 11.
These two (Jiva and iśvara) are of mutually opposed qualities like the glow-worm and the sun, like the servant and the king, like the well and the ocean and like the atom and the earth. By the sentence tattvamasi identity is affirmed between them taking, not their literal meaning, but their implied meaning.
In the matter of limited knowledge and omniscience, the examples of the glow-worm and the sun are given as the one is of very limited brightness and the other is of unlimited splendour. In the matter of one who is ordered and the one who orders, the example of the servant and the king is given. Vide the śruti, bhūşāsmät vātah pavate. "By fear of him the wind blows” etc. In the matter of limited joys and unlimited bliss, the examples of well and ocean are given. In the matter of being particular and universal, the examples of atom and the earth are given. Taken in their literal meaning, as they are of opposed natures, there cannot be any identity between Jiva and Iśvara. But in their implied meaning, their identity is understood in accordance with the canons for determinin purport of a sentence like the beginning etc., of a discourse.
245
The reason for their mutual opposition is given. तयोर्विरोधोऽयमुपाधिकल्पितो
न वास्तवः कश्चिदुपाधिरेषः। ईशस्य माया महदादिकारणं
जीवस्य कार्य शृणु पञ्च कोशाः ॥२४५॥
V.C.-18
