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264
VIVEKACUDAMAŅI
(ayam) refers to what is now seen. The distinctions of 'that and 'this' are omitted and the reference is made to the remaining feature 'twice-born' which is identical in the two cases. In the expression 'tattvamasi' what is now seen (pratyakşa) and what is not seen (parokşa) are to be discarded and the sense understood after such rejection. Indicating the 'cidvastu', i.e., the pure intelligence, by the word 'asi' (art), the identity between them is conveyed. Thus jahadajahallakşaņā refers to an understanding which rejects one part of it and retains another. In this context, this is to be adopted for the proper understanding of the combination of the words tat (that) and tvam (thou).
250 & 251 The same is explained prefacing it by an illustration.
स देवदत्तोऽयमितीह चकता विरुद्धधर्माशमपास्य कथ्यते। यथा तथा तत्त्वमसीति वाक्ये विरुद्धधर्मानुभयत्र हित्वा ॥२५०॥ संलक्ष्य चिन्मावतया सदात्मनोः अखण्डभावः परिचीयते बुधैः।
एवं महावाक्यशतेन कथ्यते ब्रह्मात्मनोरक्यमखण्डभावः ॥ २५१ ॥ . sa devadatto'yamitīha caikatā
viruddhadharmāmśam apāsya kathyate yathā tathā tattvamasīti väkye
viruddhadharmān ubhayatra hitvā 11 samlakşya cinmatratayā sadātmanoḥ
akhandabhāvaḥ paricīyate budhaiḥ evam mahāvākyasatena kathyate
brahmätmanoraikyam akhaņdabhāvaḥ 11
As in the sentence 'This is that Devadatta,' the identity is stated rejecting the opposed qualities, so too in the sentence "That thou art', rejecting the opposed qualities in both words, the character of the real ātman as being limitless intelligence is experienced by the wise. Thus the identity between Brahman and the ātman and their unlimitedness is conveyed by a hundred great scriptural declarations.
In the sentence "This is that Devadatta', the word 'that refers to being qualified by another place and past time. The word 'this' refers to being qualified by this (present) place and time. As the qualifying epithets are quite different, the identity of the qualified terms does not seem to stand to reason. The sentence conveys that
