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342
VIVEKACŪDAMANI
reflection, the intellect appears differently in the threefold forms of knower, knowing and known.
dhīņ: the intellect.
mātrādirūpena: in the three-fold form, of mātā, mitiḥ and meya', the pramātā, pramitiḥ and prameya, the cogniser, the cognition and the cognised.
vijrmbhate: takes various forms.
The jīva too, who is the cogniser is an imagined entity as it is qualified by the intellect. anveștavyātmavijñānāt prāk pramātstvamātmanaḥ i anvişțassyāt pramātaiva pāpmadošādivarjitaḥ 11 "Before the ātmajñāna is sought and secured, the ātman is spoken of as pramātā, cogniser, with the distinction of cognising and cognition. Upon the ātman being known (realised), there is only the cogniser (i.e., objectless subject) bereft of sins, defects etc. (arising from the trinity of knower, known and knowing).
bhrama-svapna-manoratheşu: In delusion, dream and imagination, this trinity (of cogniser, cognising and cognition) is seen.
tatkāryam: the effect of the intellect associated with the Real (satsamanvayayukta-dhīkāryam).
yatah mrşā drstam: for which reason that which is seen is mithyā.49
351 ततो विकाराः प्रकृतेरहमुखाः __ देहावसाना विषयाश्च सर्वे । क्षणेऽन्यथाभाविन एष आत्मा
नोदेति नाप्येति कदापि नान्यथा ॥ ३५१॥ tato vikārāḥ prakrter ahammukhāḥ
dehāvasānā visayāśca sarve, kşane'nyathābhāvina eşa ātmā
nodeti näpyeti kadāpi nānyathā 11
Therefore, all the modifications of Praksti from the ahamkāra to the body and all sense-objets are subject to change in a moment. But, this ātman is never originated nor is destroyed, nor becomes different.
49 In the same way as what is seen in bhrama, svapna and manoratha, delusion, dream and imagination marked by the trinity (tripuţi) of seer, seeing and seen are mithyā, so too what is experienced in jāgrat which is subject to a like trinity, is mithyā.
