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434
VIVEKACŪDAMANI
If there is accord of the mind with the body and the world seen in the dream as with objects experienced in the waking state, it has to be said that such a one has not surely awakened from his dream.
458 तद्वत्परे ब्रह्मणि वर्तमानः सदात्मना तिष्ठति नान्यदीक्षते ।
स्मृतिर्यथा स्वप्नविलोकितार्थे तथाविधः प्राशनमोचनादौ ॥४५८॥ tadvat pare brahmaņi vartamānaḥ
sadātmanā tişthati nānyadīkşate smrtiryathā svapnavilokitārthe
tathāvidhah prāśanamocanādau 11
So too, a man absorbed in Brahman remains for ever in tune with his ātman and sees nothing else. As is the remembrance of objects seen in dream, so are his reactions to eating, expulsion etc.
tadvat: as one who has awakened from sleep.
pare brahmaņi vartamānaḥ: being with the mind firmly established in Brahman.
sadātmanā tisthati: remains in the form of cit which is not sublated and is unattached.
anyat nekşate: does not see anything other; for such other is non-existent to him. Vide the śrutis yatra nānyat paśyati (Chand.): "does not see any other"; yatra sarvam ātmaivābhūt tat kena kam paśyet (Brh.): "where one does not see another, where everything is the ātman, then what can one see and by what?”
It may be doubted by the dull-witted that even the Brahmavits, those who have known (realised) Brahman perform the action of taking food and ejecting. This is answered by the second half of the sloka. Even as one who has awakened from a dream remembers the objects seen in the dream without the belief that they are real, so too is the reaction of the jñānin with reference to eating and ejecting. Vide the Pañcadaść: nápratitistayorbādhah kintu mithyātvaniścayah: "It is not that the jñānin is not conscious of them; but he knows that they are mithyā." Every one who thinks of himself as a tiger in a dream, does not take it to be true on waking; but there will be memory of it. Previously he thought of the body
