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456
VIVEKACŪDĀMANI
the enjoyer and all that is enjoyed of whatever is seen in front distinctly as 'this', earlier.
I alone reside in the form of jñāna (or the knower) as the support inside and outside of all created things from the sky onwards. The pramātr-caitanya (the cit which is knower) reaches out to the object through its upādhi, the antahkarana. It then illumines it. In doing so, it becomes one with the caitanya that governs the object. Consequently, the pramāty-caitanya itself becomes the substratum (adhisthāna) of that object. Identical is the case in the apprehension of all objects inside or outside. [So, the jīvanmukta makes the exclamation in this bloka that, as jñāna, he is the support (adhisthāna) of everything inside or outside). By the rule: nādhisthānāt bhinnatā āropitasya: “The super-imposed is not different from the substratum”, whatever was previously seen as separate has not a state or existential character distinct from the substratum. The enjoyer, the object of enjoyment, sound etc.-all are oneself only. Vide the case of shell-silver and rope-serpent.
497 मय्यखण्डसुखाम्भोधौ बहुधा विश्ववीचयः ।
उत्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात् ॥ ४९७ ॥ mayyakhanda-sukhambhodhau bahudhā visvavicavah, utpadyante viliyante māyāmārutavibhramāt 11
By the play of the winds of māyā, the various waves of the universe arise and are merged in me, the infinite ocean of bliss.
In the work Svātmanirūpana of Sri Bhagavatpada it is said: mayi sukhabodhapayodhau mahati brahmāndabudbudasahasram māyāmayena marutā bhūtvā bhūtvā muhustirodhatte 11 "In the great milky ocean of blissful knowledge that is myself, thousands of bubbles of the world raised by the wind of māyā arise again and again and disappear".
498 स्थूलादिभावा मयि कल्पिता भ्रमात्
आरोपितानुस्फुरणेन लोकैः । काले यथा कल्पकवत्सरायन
ऋत्वादयो निष्कलनिर्विकल्पे ॥ ४९८ ॥
