________________
VIVEKACŪDAMAŅI
265
Devadatta seen in some other place and time in the past has now come here. This being understood, the purport of the sentence is to indicate that it was the same person who was seen there and then that is seen here and now. Therefore, the opposite qualities of 'there' and 'then', and 'here' and 'now' implicit in the words that and 'this' in "This is that Devadatta' are discarded, the substantive ‘Devadatta' alone is retained. Even as identity between the two ('that' Devadatta and 'this' Devadatta) is affirmed denying the difference, so too, in the sentence, 'That thou art' (Tattvamasi), the causal upādhi of "that” (referring to īśvara being the cause of the origination etc. of the world) and the effect-upādhi of "thou" (referring to the adventitious qualities of the jiva), the perceivability of the jīva and the imperceivability of the Paramātman, the universality, that is paripurņatva of Isvara and the duality i.e. having another beside it-sadvitīyatva of jiva,-all these opposed features are discarded. The jiva and Iśvara are apprehended as pure intelligence; their limitlessness, i.e. their being devoid of limitation by other objects is experienced by the wise. Having thus taught the identity of the two (Brahman and jīva) with the aid of one text, it is said that the same is conveyed by a hundred great scriptural declarations (mahāvākyaśatena).
pariciyate: anubhūyate: is experienced.
252
After stating the identity between the jiva and Brahman affirmatively, the statement conveying the same idea negatively is now explained.
अस्थूलमित्येतदसन्निरस्य सिद्धं स्वतो व्योमवदप्रतय॑म् ।
अतो मृषामात्रमिदं प्रतीतं जहीहि यत्स्वात्मतया गृहीतम् । - ब्रह्माहमित्येव विशुद्धबुद्ध्या विद्धि स्वमात्मानमखण्डबोधम् ॥२५२॥ asthūlam ityetadasannirasya
siddham svato vyomavadapratarkyam ato mrşāmātramidam pratītam
jahihi yatsvātmatayā grhitam ! brahmähamityeva viśuddhabuddhyā
viddhi svamātmānam akhaņdabodham 11.
After rejecting this unreal in accordance with the scriptural texts 'not gross' etc., realise your ātman, which is self-established and which, like the sky, is indeterminable. Therefore, reject this (body) which you think to be the
