2023-02-20 14:33:22 by ambuda-bot
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VIVEKACŪDĀMANI
226. It is this Supreme Oneness which alone is real,
since there is nothing elsc but the Self. Verily, there
remains no other independent entity in the state of realiza-
tion of the highest Truth.
[1 Nothing etc. - Everything but the Self is an uppeurance merely 1
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् ।
तत्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२७ ॥
227. All this universe which through ignorance appears
as of diverse forms, is nothing else but Brahman which is
absolutely free from all the limitations of human thought.
[1Free etc. - We imagine all sorts of things through ignorance, but
Brahman is ever beyond them, and is the only Reality.]
मृत्कार्यभूतोऽपि मृदो न भिन्नः
कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात्
न कुम्भरूपं पृथगस्ति कुम्भः
कुतो मृषा कल्पितनाममात्रः ॥ २२८ ॥
228. A jar, though a modification of clay, is not dif-
ferent from it; everywhere the jar is essentially the same as
the clay. Why then call it a jar? It is fictitious, I a fancied
name merely.
[1Fictitious etc. - Quoted in sense from Chāndogya, VI.i. 4. ]
केनापि मृद्भिन्नतया स्वरूपं
घटस्य संदर्शयितुं न शक्यते ।
एव मोहा-
न्मृदेव सत्यं परमार्थंभूतम् ॥ २२९ ॥
अतो घटः कति
VIVEKACŪDĀMANI
226. It is this Supreme Oneness which alone is real,
since there is nothing elsc but the Self. Verily, there
remains no other independent entity in the state of realiza-
tion of the highest Truth.
[1 Nothing etc. - Everything but the Self is an uppeurance merely 1
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् ।
तत्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२७ ॥
227. All this universe which through ignorance appears
as of diverse forms, is nothing else but Brahman which is
absolutely free from all the limitations of human thought.
[1Free etc. - We imagine all sorts of things through ignorance, but
Brahman is ever beyond them, and is the only Reality.]
मृत्कार्यभूतोऽपि मृदो न भिन्नः
कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात्
न कुम्भरूपं पृथगस्ति कुम्भः
कुतो मृषा कल्पितनाममात्रः ॥ २२८ ॥
228. A jar, though a modification of clay, is not dif-
ferent from it; everywhere the jar is essentially the same as
the clay. Why then call it a jar? It is fictitious, I a fancied
name merely.
[1Fictitious etc. - Quoted in sense from Chāndogya, VI.i. 4. ]
केनापि मृद्भिन्नतया स्वरूपं
घटस्य संदर्शयितुं न शक्यते ।
एव मोहा-
न्मृदेव सत्यं परमार्थंभूतम् ॥ २२९ ॥
अतो घटः कति