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VIVEKACŪDAMANI
393
In the śruti, 'by the addition of the word 'iva' (as it were, or as if) the mithya-character of dvaita is indicated.
406 To clarify the same, the śruti is quoted. मायामात्रमिदं द्वैतम् अद्वैतं परमार्थतः ।
इति ब्रूते श्रुतिः साक्षात् सुषुप्तावनुभूयते ॥४०६ ॥ māyāmātram idam dvaitam advaitam paramārthataḥ iti brüte śrutissäksāt susuptāvanubhūyate 11
The śruti itself says: this duality is only an appearance wrought by māyā; the ultimate truth is non-duality (advaitam). This is realised in dreamless sleep.
māyāmātram: māyayā mīyate pratīyate, anubhūyate; it appears by māyā and is experienced on account of it.
idam (drśyam): i.e., whatever is perceived by the senses. dvaitam: difference, duality. paramärthatah: in reality-i.e. the truth. advaitam: differenceless Brahman. This is said in so many words by śruti.
It is experienced by everybody in dreamless sleep; therefore, there is no scope for discussion here; for experience is in accord with śruti which is free from any blemish; for it is not man-made; it is apauruşeya.
407 अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम् ।
पण्डितै रज्जुसादौ विकल्पो भ्रान्तिजीवनः ॥४०७॥ ananyatvam adhisthānād āropyasya nirīkşitam panditai rajjusarpädau vikalpo bhrāntijīvanaḥ 11
The non-otherness of the super-imposed from the substratum is seen by the learned. The sense of difference between the rope and the serpent etc., is on account of delusion.
It may be argued on the basis of the Kaivalyopanişad suşuptikāle sakale viline tamo'bhibhūtah sukharūpameti: “When everything has merged in the state of dreamless sleep, enveloped by tamas, one attains bliss; the expression tamo'bhibhūtah speaks of factual existence of tamas (darkness). It is replied that it does not actually exist there; it is imagined. Further, it is absent in
