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260
VIVEKACŪDAMAŅI
nedam nedam kalpitatvānna satyam
rajjau drstavyālavat svapnavacca, ittham drśyam sādhuyuktyā vyapohya
jñeyaḥ paścād ekabhāvastayor yaḥ 11
This is not (real), this is not (real), because it is imagined like the serpent in the rope and like (objects seen in a) dream. Thus eliminating by proper reasoning (everything) seen, their identity must be understood.
By the first 'idam' in 'nedam' (na idam) is to be understood māyā which is the upādhi of iśvara; by the second 'idam' the upādhi of jiva, namely, the five kośas. The negative is used twice to indicate that each of them must be eliminated. Māyā is the cause, the fivefiold sheaths are the effects because they are the imagined. So neither is real. The sruti: bhūyaścânte viśvamāyānivrttih (Svet.) "again at the end there is an extinction of cosmic māyā", declares that māyā is subject to destruction. That the five-fold sheaths are liable to perception and vanishing (drştanaşțasvabhāva) has already been explained as they are not continuous and persisting in the three states of consciousness. The Gītā also says: māmeva ye prapadyante māyāmetām taranti te: "Those who take refuge in Me only cross this māyā.” That māyā belongs to the perceptible category is declared by the śruti: te dhyānayogānugatā apaśyan devātmaśaktim svaguņair nigūdhām (Svet.): "Those who have pursued the dhyāna yoga perceived the sakti of the Supreme concealed by His qualities". Hence, it is clear that the upādhi in the form of māyā does not really exist. For, if it were real, it will not disappear; vide the Gītā which says: nābhāvo vidyate sataḥ: "That which is sat (real) will not become non-existent”. Even so, the five-fold kośas too are not real if properly examined. For, the intelligent pupil said earlier, 'I do not see anything except universal void'. Therefore, like the serpent seen (imagined) in the rope and like objects seen in a dream, neither of the aforesaid upādhis is real. Thus, having eliminated by proper reasoning based on śruti all that is seen, then, the oneness (identity) or non-difference of the two limitational aspects of pure intelligence is to be known.
Sadhu yuktyā: Śruti-anuśārinyā yuktyā: by reasoning in accordance with śruti. ekabhāvah: bhedābhāvah: absence of difference.
249 ततस्तु तौ लक्षणया सुलक्ष्यौ तयोरखण्डकरसत्वसिद्धये । नालं जहत्या न तथाऽजहत्या किन्तूभयार्थकतयैव भाव्यम् ॥२४९॥
