________________
VIVEKACŪDAMANI
271
yogihṛdbhāvitam: yogins are those who have restrained the mind from sense-objects. Meditated on by their hearts, i.e., their minds, with reverence and concentration.
na karaṇairvibhāvitam: not apprehended by the sense-organs. Vide the śrutis: na cakṣuṣā (Mund.); na tatra cakṣur gacchati; na vag gacchati (Kena): "It is not attained by the eye, not even by speech; not by the mind can It be attained." "There the eye does not go; speech does not go."
buddhayavedyam: not knowable by the (ordinary) intellect, for it is devoid of sound, touch, form etc.; impossible to be comprehended by an intellect which is not sharp.
anavadyabhūti: of an excellence which is untainted by any defect; vide the Brahmasutra: vaiṣamyanairghṛṇye na, sāpekṣatvāt: "Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with), owing to the consideration of other factors,"40 and the śruti, niravadyam (Svet.). Thou art that Brahman which is of this nature, Meditate on It in thy mind.
258
भ्रान्तिकल्पितजगत्कलाश्रयं स्वाश्रयं च सदसद्विलक्षणम् ।
. निष्कलं निरुपमानमृद्धिमत् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५८ ॥ bhrāntikalpitajagatkalāśrayam
svāśrayam ca sadasadvilakṣaṇam |
nişkalam nirupamānam ṛddhimat
brahma tattvamsi bhavayatmani ||
That Brahman which is the substratum of the part which is the universe superimposed on it, which is established in Itself, which is distinct from the sat and asat, which has no parts, which is incomparable and magnificent -That thou art. Meditate on That in thy mind.
Brahman is the substratum of that part which is projection of delusion and which is of the form of the world; vide the śruti: pādo'sya sarvabhūtāni: (Puruşa Sukta): "all creatures are a fourth of Him".
svāśrayam: established in itself: vide the śruti: "sa bhagavaḥ kasmin pratisthita iti; sve mahimni" (Chand.):
40 To the question if God is tainted with partiality and cruelty in dispensing the happiness and misery of creatures, it is replied that it is not so as inequality among men arises from their merit and demerit.
