________________
VIVEKACUDAMANI
465
which pertains to buddhi is attributed to me. So too, as the serpent imagined in the stick, or the waterline or the cleft in the ground, the connections with body etc., are imagined in me, the unchanging cit. In fact, being unattached applies in all the three
illustrations.
508
From his own experience the śisya proclaims his being qua
lityless.
कर्ताऽपि वा कारयिताऽपि नाहं
भोक्ताऽपि वा भोजयिताऽपि नाहम् । द्रष्टाऽपि वा दर्शयिताऽपि नाहं
atsg zazzatfaccitąmet || 406 11 kartāpi vā kārayitāpi nāham
bhoktāpi vā bhojayitāpi nāham 1 draṣṭāpi vā darśayitāpi nāham
so'ham svayamjyotiranidṛgātmā il
I am neither the doer nor one who makes others do; I am neither the enjoyer nor one who makes others enjoy; I am neither the seer nor one who makes others see. I am the self-effulgent ātman indescribable by qualities.
As the śruti says: vijñānam yajñam tanute; eşa hyeva sadhu karma kārayati (Bṛh.): "Vijñāna or the caitanya which has buddhi as its upādāna performs action; it itself causes good actions to be performed" etc., it is only to the vijñāna subject to the upadhi of buddhi and māyā respectively that acting and causing to act, enjoying and causing to enjoy can be attributed. As seerhood is dependent on the seer, in the non-dual atman that too is imagined; it is not real. The induction of the eye etc. (towards objects) is only in vyāvahārika stage, not really. Therefore, I am not he who causes to see. I am beyond compare. Vide Svetasvatara-śruti: sākşi cetā kevalo nirgunaśca: "The witnessing consciousness, the lone without qualities". The atman is self-effulgent, shining without dependence on anything else.
V.C.-31
509
चलत्युपाधौ प्रतिबिम्बलौल्यम् औपाधिकं मूढधियो नयन्ति । zafarandi faafafafan
afsfer wigansfer gaisfen ¿fa 11 409 11
