2023-02-20 14:33:26 by ambuda-bot
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112
VIVEKACŪDĀMANI
tary. How can the perception, "I know all," be true of
egoism etc., which are momentary ?
[UThe perception etc. -- Man's inherent belief in the omniscience of
the ātman is meant.]
अहंपदार्थस्त्वहमादिसाक्षी
नित्यं सुषुप्तावपि भावदर्शनात् ।
ब्रूते ह्यजो नित्य इति श्रुतिः स्वयं
तत्प्रत्यगात्मा सदसद्विलक्षणः ॥ २९४ ॥
294. But the real "I" is that which witnesses the ego
and the rest. It exists always, even in the state of profound
sleep. The Sruti² itself says, "It is birthless, eternal," etc.
Therefore the Paramātman is different from the gross and
subtle bodies.
[1Exists etc. - As the witness of all experience.
28ruti etc. - The reference is to the Kapha Upanişad, Iii. 18.]
विकारिणां सर्वविकारवेत्ता
नित्याविकारो भवितुं समर्हति ।
मनोरथस्वप्नसुपुष्तिषु स्फुटं
पुनः पुनर्दृष्टमसत्त्वमेतयोः ॥ २९५ ॥
295. The knower of all changes in things subject to
change should necessarily be eternal and changeless. The
unreality of the gross and subtle bodies is again and again
clearly observed in imagination, dream, and profound sleep.
[1The unreality etc.-Because the subtle body is not perceived in
the Suşupti state, and the gross body in the dream and Sugupti states.]
VIVEKACŪDĀMANI
tary. How can the perception, "I know all," be true of
egoism etc., which are momentary ?
[UThe perception etc. -- Man's inherent belief in the omniscience of
the ātman is meant.]
अहंपदार्थस्त्वहमादिसाक्षी
नित्यं सुषुप्तावपि भावदर्शनात् ।
ब्रूते ह्यजो नित्य इति श्रुतिः स्वयं
तत्प्रत्यगात्मा सदसद्विलक्षणः ॥ २९४ ॥
294. But the real "I" is that which witnesses the ego
and the rest. It exists always, even in the state of profound
sleep. The Sruti² itself says, "It is birthless, eternal," etc.
Therefore the Paramātman is different from the gross and
subtle bodies.
[1Exists etc. - As the witness of all experience.
28ruti etc. - The reference is to the Kapha Upanişad, Iii. 18.]
विकारिणां सर्वविकारवेत्ता
नित्याविकारो भवितुं समर्हति ।
मनोरथस्वप्नसुपुष्तिषु स्फुटं
पुनः पुनर्दृष्टमसत्त्वमेतयोः ॥ २९५ ॥
295. The knower of all changes in things subject to
change should necessarily be eternal and changeless. The
unreality of the gross and subtle bodies is again and again
clearly observed in imagination, dream, and profound sleep.
[1The unreality etc.-Because the subtle body is not perceived in
the Suşupti state, and the gross body in the dream and Sugupti states.]