2023-02-20 14:33:29 by ambuda-bot
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VIVEKACŪDĀMAŅI
133
down to the body and all sense-objects are also unreal. 2
Their unreality is verily due to their being subject to change
every moment. But the ātman never changes.
[ULike iron etc. - Iron itself is never incandescent, it is fire that
makes it appear so. Similarly, the intelligence of Brahman is imparted
to the intellect.
The word मात्रादि can be disjoined in two ways: viz. as मात्रा + आादि
or as मातृ + आदि; the first gives the meaning of sparks, and the second
that of knower and known, i.o. subject and object.
2 Unreal- Because they, too, are effects and derivatives of the Prakrti
and depend on their perception by the buddhi.]
नित्याद्वयाखण्डचिदेकरूपो
बुद्धयादिसाक्षी सदसद्विलक्षणः ।
अहंपदप्रत्ययलक्षितार्थ:
प्रत्यक् सदानन्दघन: परात्मा ॥.३५१ ॥
351. The Supreme Self is ever of the nature of eternal,
indivisible knowledge, one without a second, the Witness
of the buddhi and the rest, distinct from the gross and
subtle, the implied meaning of the term and idea "I", the
embodiment of inward, eternal bliss.
.
[Implied meaning-Divesting it of its accidental conditions of time
and circumstances. See note on dloka 247.]
इत्थं विपश्चित्सदसद्विभज्य
निश्चित्य तत्त्वं निजबोधदृष्ट्या
ज्ञात्वा स्वमात्मानमखण्डबोधं
तेभ्यो विमुक्तः स्वयमेव शाम्यति ॥ ३५२ ॥
133
down to the body and all sense-objects are also unreal. 2
Their unreality is verily due to their being subject to change
every moment. But the ātman never changes.
[ULike iron etc. - Iron itself is never incandescent, it is fire that
makes it appear so. Similarly, the intelligence of Brahman is imparted
to the intellect.
The word मात्रादि can be disjoined in two ways: viz. as मात्रा + आादि
or as मातृ + आदि; the first gives the meaning of sparks, and the second
that of knower and known, i.o. subject and object.
2 Unreal- Because they, too, are effects and derivatives of the Prakrti
and depend on their perception by the buddhi.]
नित्याद्वयाखण्डचिदेकरूपो
बुद्धयादिसाक्षी सदसद्विलक्षणः ।
अहंपदप्रत्ययलक्षितार्थ:
प्रत्यक् सदानन्दघन: परात्मा ॥.३५१ ॥
351. The Supreme Self is ever of the nature of eternal,
indivisible knowledge, one without a second, the Witness
of the buddhi and the rest, distinct from the gross and
subtle, the implied meaning of the term and idea "I", the
embodiment of inward, eternal bliss.
.
[Implied meaning-Divesting it of its accidental conditions of time
and circumstances. See note on dloka 247.]
इत्थं विपश्चित्सदसद्विभज्य
निश्चित्य तत्त्वं निजबोधदृष्ट्या
ज्ञात्वा स्वमात्मानमखण्डबोधं
तेभ्यो विमुक्तः स्वयमेव शाम्यति ॥ ३५२ ॥