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VIVEKACUDAMANI
In the series of descriptions, there is similarly of nature between the sky and Brahman from nirmalam to antarbahiśśunyam. ananyam and advayam are characterisations of Brahman.
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ākāśavat nirmalam: the sky is not affected by the dust thrown on it. So too is Brahman really untouched by ajñāna etc.
nirvikalpam: not changing, of the same nature.
nissimam: endless.
nisspandanam: actionless.
nirvikāram: devoid of originations, destruction, growth, dimi
nution etc.
antarbahiśśünyam: It is only what is limited in space that can have an inner and outer. Being full, it is devoid of the in and out, i.e. without internal differences (svagatabhedarahitam).
ananyat: not different from the pratyagātman.
advayam: advitiyam; that for which there is no second (na vidyate dvayam yasya). Without an object of a different kind (vijätiyabhedarahitam).
svayam: self-established (svatassiddham).
When that supreme Brahman is known (realised), what else is there to be known? When one is known, everything becomes known.
When the Paramatman which is the all is known, nothing remains to be known.
Or, ananyat, not other, i.e., the all. Therefore advayam, without a second apart from it. That Param Brahman itself is (svayam jivaḥ) the ātman. Hence what is there anything else that is to be known?
ākāśavat: Here the example ākāśa is inferior to that which is exemplified, Brahman. This is like saying that the sun speeds like an arrow. The arrow which is the example is inferior to the sun which is the exemplified. This is for the sake of facility of understanding by the hearer. For, there is no object which is similar to Brahman; vide the śruti: na tatsamaḥ etc. By the Brahma Sūtra: pratijña'häniravyatirekacchabdebhyaḥ:" "The (Vedic) assertion (that "all things become known if one is known') can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by the Vedic texts" affirms the origination of ākāśa. But it is said of the Brahman: ākāśavat sarvagataśca nityaḥ: "all-pervading and eternal like ākāśa"; because in the
