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372
VIVEKACŪDAMAŅI
upādhayaḥ: differentiating bodies.
mrşāmātrāḥ: merely imagined (super-imposed) on Brahman which is the substratum of every super-imposition; not real; liable to sublation.
tataḥ: vimțśyamāne teşām apratīyamānatvāt: as, when they are examined, they are not cognised.
ekātmanā: as one full like the vast deluge in pralaya.
pūrnam: devoid of the three kinds of limitations, space, time and object: deśa-kāla-vastu pariccheda.
svamātmānam: one's essential nature. paśyet: one should realise.
388 It is now conveyed with reason that there is really nothing other than Brahman which is thought of as differentiated.
यत्र भ्रान्त्या कल्पितं यद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम् । भ्रान्ते शे भ्रान्तिदृष्टाहितत्त्वं
रज्जुस्तस्माद्विश्वमात्मस्वरूपम् ॥ ३८८ ॥ yatra bhrāntyā kalpitam yadviveke
tattanmātram naiva tasmād vibhinnam bhrānter nāśe bhrāntidrstāhitattvam
rajjus tasmad viśvam ātmasvarūpam 11
That which is imagined on something due to delusion is, on discrimination, not different from that something. When the delusion vanishes, the serpent seen through the delusion vanishes and the rope appears as the truth. Hence, the world is truly the ātman. yatra: in that substratum (in that adhişthāna). bhrāntyā: by erroneous perception. kalpitam: imagined - super-imposed. • When something is super-imposed on a substratum, that in rea. lity is the substratum only when it is properly examined. When, upon inquiry being made, by the cancellation of the wrong idea by the discovery, 'this is not a serpent', the idea 'this is a serpent' is got rid of, the truth of the serpent that it is only rope is discovered. So here also. By the knowledge of the negative texts like athāta ādeso neti neti: "By then, therefore, the instruction, as not, as not"
