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VIVEKACUDAMANI
56
of 'badhāyām sāmānādhikaranyam'.s
So too here when it is said: 'aham brahma asmi', 'I am Brahman,' the sense of 'I' (aham) is cancelled like the idea of the thief, and Brahman remains like the idea of the pillar in the other case. Thus the non-springing of the sense of the 'I' in the plenary experience of Brahman is the ultimate limit of bodha. For, in Brahman which is the all, there is no place for the delimiting sense of the 'I'. Hence it was said earlier in śloka: vadatyeşa bhrāntastvamahamiti māyāmadirayā: One deluded by the wine of māyā speaks in the language of 'you' and 'I'. The meaning is that which was cognised as 'I' in the assertion 'aham brahmasmi': "I am Brahman", is Brahman only, like 'yaḥ coraḥ sa sthānuḥ': "He who was (appeared as) a thief, is a pillar".
Or, ahambhavodayabhavaḥ may be taken to mean the nonarising of the sense of the 'I' in the (five) sheaths covering the ätman.
linavṛtteḥ anutpattiḥ uparateḥ maryāda: the limit of uparati (abstinence) is the non-springing again of the mental modifications which have been extinguished. It is the non-revival of the mental modification which has merged in the bliss of atman-realisation. Even as ghee which has come from milk will not lapse back into the state of milk, so too, is the case with incomparable bliss. From it arises supreme sense of fulfilment. Hence there will be withdrawal from everything. Thus is shown the cause-and-effect relation between these.
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Now the guru explains the incomparable bliss of the jñānin. ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधीः
अन्यावेदितभोग्यभोगकलनो निद्रालुवद् बालवत् ।
parıcifaemiaaconfąd qşuq qafacmourant:
आस्ते कश्चिदनन्तपुण्यफलभुक् धन्यः स मान्यो भुवि ॥ ४२६ ॥
56 'Sāmānādhikaranyam' means two different words having reference to the same object. In the case of 'bädhāyām sāmānādhikaranyam', the same object is referred to by two words as when an object which is really a pillar is spoken of in ignorance caused by darkness, as a thief. "This is a pillar' is the truth, "This is a thief,' is the opposite of it. Both words cannot apply to the same object. One of them should be cancelled. Here the knowledge about the object will take the form: "This which appeared as a thief is really a pillar.' What. was cognised as a thief is a pillar. By virtue of 'bädhayam sämänädhikaranyam,' in the cognition 'aham Brahmasmi', the sense of 'aham' becomes badhita and the consciousness of Brahman alone remains.
