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VIVEKACUDAMANI
259
When, as conveyed by these śrutis, which deal with the tat and tvam padārthas, their respective upādhis are completely removed, then there is no īśvara or jīva. Both are of the nature of pure intelligence and there is no differentiating mark between them. The examples for these are given. The kingdom is the upādhi or differentiating
ark of the king, the shield of the warrior. When they are taken off, in their absence there is no warrior or king.
247 To the question, how the removal of the upādhi is to be effected it is answered:
अथात आदेश इति श्रुतिस्स्वयं
निषेधति ब्रह्मणि कल्पितं द्वयम् । श्रुतिप्रमाणानुगृहीतयुक्त्या
तयोर्निरासः करणीय इत्यम् ॥२४७।। athāta ādeśa iti śrutissvayam
nişedhati brahmaņi kalpitam dvayam , 'śrutipramāņānugrhītayuktyä * tayornirāsaḥ karaṇīya ittham 11
By the words "Now, this is the injunction", the śruti by itself forbids the imposition of imagined duality in Brahman. The removal of the two (upādhis) is to be thus effected by reasoning supported by śruti texts.
By the words athāta ādeśaḥ neti neti (Bph): "this is the injunc. tion as not (this), as not (this)," the śruti forbids the attribution of duality in Brahman. The meaning of the word iti is idam, 'this'. Duplication (in the form neti neti) is to prohibit the attribution of reality to all perceived objects. Whatever is apprehended as 'this' is not existent being different from the substratum-not being selfexistent. As the śruti itself forbids the super-imposition in this manner, the elimination of the upādhis of the form of māya (in respect of iśvara) and the five kośas (in respect of jiva) must be done by reasoning supported by the declarations of śruti. The negation must be effected in the manner to be explained presently.
248 नेदं नेदं कल्पितत्वान्न सत्यं __ रज्जौ दृष्टव्यालवत् स्वप्नवच्च । इत्थं दृश्यं साधुयुक्त्या व्यपोह्य
ज्ञेयः पश्चादेकभावस्तयोर्यः ॥२४८॥
