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376
VIVEKACŪDĀMANI
things which are super-imposed on it are negated even as when the perception of the thief superimposed on the pillar is negated, the pillar is seen clearly. So too, when the world is sublated, what was apprehended as the world is now apprehended as Brahman in accord with the śruti brahmaivedam viśvam; aitadātmyam idam sarvam: "This world is Brahman only; all this is this Paramātman." This has been explained earlier in this work.
sato'nyat.......... the meaning conveyed in vāńmanasayoḥ is explained.
prakrtiparasimni: in the ultimate boundary of the prakstis, i.e., the upādānas: the place where all the upādhis lie at rest. The idea is that Brahman is the ultimate material origin (sarvopädāna) of everything.
Or, the extreme limit of māyā which is the mūlaprakyti, primordial matter. The ground of its imaginative super-imposition is the nirguņa Brahman.
tatra sthitavataḥ: of one who is established there.
sato'nyannästyeva: there is nothing else other than the Sat (Brahman). Vide the śruti: yatra sarvamātmaivābhūt tat kena kam paśyet: (Brh.): “When all is ātman only, by what can anything be seen?” By this is conveyed the sublation of everything. When the upādāna, namely ajñāna, is destroyed, then the destructitn of everything wrought by it is also affirmed.
prthak kim.... This is clarified by an illustration. What was earlier apprehended in this distinctness as pot, jug etc., are they not upon examination found to be merely clay only? This is supported by the vācārambhanaśruti quoted earlier. This has been explained by Sri Bhagavatpāda previously in the slokas like mrtkāryabhūto'pi etc., śl. 230.
The fool who is deluded by the wine of māyā speaks of the one Reality as 'I' and 'you'. Māyā itself is wine as it makes for wrong comprehension.
393 That the non-dual substance must be meditated on for the destruction of the delusion is conveyed on the strength of sruti.
क्रियासमभिहारेण यत्र नान्यदिति श्रुतिः ।
ब्रवीति द्वैतराहित्यं मिथ्याध्यासनिवृत्तये ॥३९३ ॥ kriyāsamabhihāreņa yatra nānyaditi śrutiḥ 1 bravīti dvaitarāhityam mithyadhyāsanivșttaye il
