Vivekacudamani - 410

prakåtivikåtiçünyaà bhävanätétabhävaà

    samarasamasamänaà mänasambandhadüram |

nigamavacanasiddhaà nityamasmatprasiddhaà

    hådi kalayati vidvän brahma pürëaà samädhau || 410||

Devoid of being the cause and the effect, its nature is beyond imaginations, unchanging, without any equal, not releated from faroff with the measurements / comparisons (or the association with the pramana), accomplished through the statements of the vedas, eternally known to oneself, dualityless (devoid of modification), the infinite Self the knowledgeable one understands in the heart in the Samadhi.

Prakrti-vikrti-shunyam – devoid of cause of effect. There is no cause for the Self to be vikrti, and it is not cause for anything to be prakrti. Though the Self is explaiied as the “abhinna nimitta upadana karana” (both material and instrumental cause), it is with reference to the ignorance. since Self is Asanga (non-attached).

Since it is devoid of the cause and effect, it is Bhavaa-atita-bhavam – its nature is beyond the the imagination. That which cannot be classified as cause or an effect cannot be imagined.

Since it is beyond imagination, we need to explain, is it ever changing in nature. Because what changes ceaselessly can also not be imagined. Therefore, samarasam – unchanging.

Unchanging like what, to explain this asamanam – without any equal. It has nothing equal to show a similarity.

Since it is without any equal, we may ask to understand through comparison, greater than what or lesser than what. To dismiss this idea it is said, Mana-sambandha-duram – beyond comparison or there is no Pramana for this Self is not an object for any Pramana (means of right knowledge), therefore there can be no measurement or comparison or Pramana.

When there is no pramana, how can one understand this, to explain this Nigama-vacana-siddham - accompplished through the statements of the Vedas (verbal testimony). The scriptures proves the existence of Self with “pragnanam brahma” (Self is knowledge) or “sat brahma” (Self is existence) and this is taught by “tad tvam asi” (that you are) and what is taught is experienced as “aham brahma asmi” (I am the Self).

That which is accomplished through Vedas will be non-eternal (attained is anitya), therefore, it is said, nityam – eternal.

How is it known to be eternal, this is explained as asmad-prasiddam – known to oneself (ourself). The scriptures declare “pratibodha viditam matam” (known in each thought function as I).

If it is known it is with vikalpa – modification, this is negated with nirvikalpam – without any modification, through the experience of being the witness of different states, periods and place.