2023-02-20 14:33:31 by ambuda-bot
This page has not been fully proofread.
146
VIVEKACŪDĀMAŅI
।
घटकलशकुसूलसूचिमुख्यै-
गंगनमुपाधिशर्तविमुक्तमेकम्
भवति न विविधं तथैव शुद्धं
परमहमादिविमुक्तमेकमेव ॥ ३८५ ॥
385. The sky, divested of the hundreds of limiting
adjuncts such as a jar, a pitcher, a receptacle for grains or
a needle, is one, and not diverse; exactly in a similar way
the pure Brahman, when divested of egoism etc., is verily
One.
ब्रह्मादिस्तम्बपर्यन्ता मृषामात्रा उपाधयः ।
ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् ॥ ३८६ ॥
386. The limiting adjuncts from Brahmal down to a
clump of grass are all wholly unreal. Therefore one should
realize one's own Infinite Self as the only Principle.
[1From Brahmā etc. Even the position of Creator is a passing phase
of the Self, which is greater than all Its conditions. ]
यत्र भ्रान्त्या कल्पितं तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम् ।
भ्रान्तेर्नाशे भाति दृष्टाहितत्त्वं
रज्जुस्तद्वद्विश्वमात्मस्वरूपम् ॥ ३८७ ॥
387. That in which something is imagined to exist
through error, is, when rightly discriminated, that thing
itself, and not distinct from it. When the error is gone,
the reality about the snake falsely perceived becomes the
rope. Similarly the universe is in reality the ātman.
VIVEKACŪDĀMAŅI
।
घटकलशकुसूलसूचिमुख्यै-
गंगनमुपाधिशर्तविमुक्तमेकम्
भवति न विविधं तथैव शुद्धं
परमहमादिविमुक्तमेकमेव ॥ ३८५ ॥
385. The sky, divested of the hundreds of limiting
adjuncts such as a jar, a pitcher, a receptacle for grains or
a needle, is one, and not diverse; exactly in a similar way
the pure Brahman, when divested of egoism etc., is verily
One.
ब्रह्मादिस्तम्बपर्यन्ता मृषामात्रा उपाधयः ।
ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् ॥ ३८६ ॥
386. The limiting adjuncts from Brahmal down to a
clump of grass are all wholly unreal. Therefore one should
realize one's own Infinite Self as the only Principle.
[1From Brahmā etc. Even the position of Creator is a passing phase
of the Self, which is greater than all Its conditions. ]
यत्र भ्रान्त्या कल्पितं तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम् ।
भ्रान्तेर्नाशे भाति दृष्टाहितत्त्वं
रज्जुस्तद्वद्विश्वमात्मस्वरूपम् ॥ ३८७ ॥
387. That in which something is imagined to exist
through error, is, when rightly discriminated, that thing
itself, and not distinct from it. When the error is gone,
the reality about the snake falsely perceived becomes the
rope. Similarly the universe is in reality the ātman.