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VIVEKACUDAMANI
सर्वत्र सर्वतः सर्वं ब्रह्ममात्त्रावलोकनम् । सद्भाववासनादाढर्यात् तत्त्रयं लयमश्नुते ।। ३१७ ॥
tābhyām pravardhamānā sā sūte samṣrtimätmanaḥ | trayāṇām ca kṣayopāyāssarvāvasthāsu sarvadā || sarvatra sarvataḥ sarvam brahmamātrāvalokanam sadbhāvavāsanādārḍhyāt tattrayam layamaśnute 11
Growing by these two, the vāsanā produces one's transmigration. The means to bring about the destruction of these three vāsanās tendency, thought and action-is to see everything as Brahman under all conditions, always, everywhere and in all ways. By the strengthening of the vāsanā of being Brahman, those three are annihilated. tābhyām pravardhamānā sā vāsanā: That vasana which grows by those two, namely thought and action.
ātmanaḥ samsmṛtim sute:
produces one's (involvement in)
samsāra.
As stated earlier, the way to bring about annihilation, namely tendency, thought and action is to see everything as Brahman.
sarvävasthāsu etc. sarvävasthāsu: in all the (mental) states. sarvada: always; sarvatra: everywhere.
sarvataḥ: by all means, in places, in all objects, in waking, dream and sleep states there is nothing other than Brahman.
According to the śruti: idam sarvam yadayamātmā (Māṇḍ.); brahmaivedam viśvam (Mund.): "All this is this ātman, all this universe is Brahman only", and according to the Sutra: prakṛtiśca pratijñādṛṣṭāntānuparodhāt: ."(Brahman is) the material cause also, on account of (this view) not being in conflict with the promissory statements and the illustrative instances", and tadananyatvamārambhaṇaśabdādibhyaḥ: "The non-difference of them (i.e., of cause and effect) results from such terms as 'origin' and the like"; and by the examples of clay, iron and drums, etc., and the cognitions: what appeared as thief is a pillar, what appeared as silver is shell, annulling (the super-imposition) everywhere and in everything, seeing (realising) that there is nothing other than Brahman which is the substratum of everything, all this will lead to sarvam brahmamātrāvalokanam, perception of all as Brahman only.46 If this jñāna
46 The former sutra refers to Brahman being the material cause of the universe according to the promissory statement of everything being known if one is known (ekavijñānena sarvavijñānam) and the example of pots and pans being of the same substance as clay. The latter sutra refers to the non-difference between the cause and the effect.
