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VIVEKACŪDAMANI
The śruti beginning with 'nanyat' again and again speaks of the absence of duality for the removal of the super-imposition of what is mithyā.
The śruti: yatra nanyat paśyati, nanyacchṛņoti nānyad vijānāti sa bhūmā (Chand.): "Where one does not see another, does not hear another, does not know another, that is the infinite", asserts again and again the non-existence of duality.
kriyāsamabhihāreņa: paunaḥpunyena: again and again.
dvaitarahityam: dvayorbhāvaḥ dvita, saiva dvaitam: being two is 'dvita'; that is 'dvaitam' which indicates difference. The absence of difference is 'dvaitarahityam'.
377
For what purpose? For the removal of the mithyadhyāsa, of the false super-imposition. Or, by the word adhyāsa may be understood the adhyāsa having reference to the prapañca, the visible world.
tasya nivṛttaye: for its sublation, leaving behind the adhiṣṭhāna. For it has been said: adhiṣṭhānāvaseṣo hi nāśaḥ kalpitavastunaḥ: "Destruction of an imagined (super-imposed) object leaves the adhiṣṭhāna (substratum) behind". This is seen in the case of the rope-snake. When the superimposed snake is sublated, the rope, the adhiṣṭhāna remains. If the world were real, how will it not be truly the object of seeing, hearing and comprehension? As the world does not appear to the person who rests in Brahman, it is said to be mithyā.
394
For purpose of contemplation, the nature of Brahman is well conveyed to the mind.
आकाशवत् निर्मलनिर्विकल्पनिस्सीमनिस्स्पंदननिर्विकारम् । अन्तर्बहिश्शून्यमनन्यमद्वयं
स्वयं परं ब्रह्म किमस्ति बोध्यम् ॥ ३९४ ॥ ākāśavannirmalanirvikalpa
nissima-nisspandana-nirvikāram |
antarbahiśśunyam ananyam advayam
svayam param brahma kimasti bodhyam 11
This self-subsistent supreme Brahman is pure like the sky, unchanging, infinite, motionless, not subject to modification, without inside or outside, always itself non-dual. What else is there to know on Knowing Brahman?
