Section 2 75
ब्रह्म और जगत की अभिन्नता | The non-difference between Brahman and the world
Summary (in English)
These slokas emphasize the essential Advaitic teaching of non-duality, establishing the non-difference between *Brahman* and the perceived world. Sloka 226 suggests that in the realization of supreme truth (paramārtha tattva), no separate entity exists beyond oneself, signifying that distinctions are mere illusions of the mind. Sloka 227 further indicates that diverse forms perceived out of ignorance are essentially *Brahman* alone, underscoring the illusory nature of multiplicity. The illustration of a pot not being separate from clay in Slokas 228 and 229 demonstrates that all forms are names without independent reality. Sloka 230 asserts that the universe is the manifestation of Brahman, with any perception of separation being delusional. Sloka 231 aligns with Vedic authority, asserting the universe's identity with Brahman, while Sloka 232 warns of the spiritual consequences if the world were real. Sloka 233 affirms the divine detachment, indicating the apparent world as unattached reality. Sloka 234 concludes with the analogy of perceiving the world in deep sleep, likening it to a dream. Finally, Slokas 235 and 236 highlight the false perception of separateness and the projected qualities onto the non-dual Brahman, reinforcing the illusory nature of dualistic views.
सारांश
ये श्लोक अद्वैत के मौलिक सिद्धांत को प्रतिपादित करते हैं, जिसमें ब्रह्म और जगत के अभेद की बात कही गयी है। श्लोक 226 में यह सुझाव दिया गया है कि परम सत्य के साक्षात्कार में स्वयं के बाहर कोई अलग अस्तित्व नहीं होता है, जिससे यह स्पष्ट होता है कि भेद केवल मन के मायाजाल हैं। श्लोक 227 में यह कहा गया है कि अज्ञानवश दिखने वाले विविध रूप वास्तव में केवल ब्रह्म ही हैं, जिससे जगत की विविधता की भ्रांत धारणा का खंडन होता है। श्लोक 228 और 229 में मृत्तिका और घट के उदाहरण द्वारा बताया गया है कि सभी रूप केवल नाम मात्र हैं जिनके पास स्वतंत्र अस्तित्व नहीं है। श्लोक 230 में यह कहा गया है कि सम्पूर्ण सृष्टि ब्रह्म का प्रकट स्वरूप है, और अगर कोई इसे अलग माने तो वह भ्रांत है। श्लोक 231 वेदों के साथ सामंजस्य रखते हुए बताता है कि ब्रह्म ही जगत है। श्लोक 232 यह बताता है कि अगर जगत को सत्य माना जाए तो इसका आध्यात्मिक नुकसान होगा। श्लोक 233 इस विचार को प्रस्तुत करता है कि दिव्य सत्ता अपरिवर्तनीय होती है। श्लोक 234 गहरी नींद के राज्य में जगत की धारणा को स्पष्ट करते हुए इसे स्वप्न के समान बताता है। अंत में, श्लोक 235 और 236 यह बताते हैं कि बाह्य रूप में दिखाई देने वाला भेद एवं गुण केवल भ्रांति के द्वारा आरोपण है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- advaita (अद्वैत)
- ajñāna (अज्ञान)
- mokṣa (मोक्ष)
- paramārtha (परमार्थ)
- brahman (ब्रह्मण)
- mithyā (मिथ्या)
- nāma-rūpa (नाम-रूप)
- adhyāsa (अध्यास)
Topics
- Non-duality (Advaita) and its assertion in Vedanta
- Illusory nature of multiplicity
- Identification of the world as Brahman
- Transcendence of erroneous perceptions
- Spiritual realization and the dissolution of delusion
Categories (वर्गीकरण)
- Conceptual explanation (of Advaita)
- Illustrative analogy (of pot and clay)
- Liberation from ignorance (through realization of non-duality)
- Vedic endorsements on non-duality
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Existence | is | supreme non-duality |
| Diverse world | is | Brahman |
| Pot | is not | separate from clay |
| Universe | is | manifestation of Brahman |
| Perception | is | illusion like dream |
| Non-duality | enables | liberation from delusion |
Slokas & Translations
Sloka 226
सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात् । न ह्यन्यदस्ति किंचित्सम्यक्परमार्थतत्त्वबोधदशायाम् ॥ २२६ ॥
Translation: This existence is supreme non-duality as there is nothing apart from oneself; nothing else exists in the perfect state of true reality realization.
Sloka 227
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् । तत्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२७ ॥
Translation: All this varied world, perceived due to ignorance, is indeed Brahman, free from all blemish of mistaken beliefs.
Sloka 228
मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् । न कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषा कल्पितनाममात्रः ॥ २२८ ॥
Translation: A pot, though a formed object made of clay, is not separate from clay itself; it exists everywhere as clay. The pot's form does not exist independently; hence, it is a merely imagined name.
Sloka 229
केनापि मृद्भिन्नतया स्वरूपं घटस्य संदर्शयितुं न शक्यते । अतो घटः कल्पित एव मोहान् मृदेव सत्यं परमार्थभूतम् ॥ २२९ ॥
Translation: The true nature of the pot cannot be revealed as different from clay; thus, the pot is imagined due to delusion, while clay alone is the ultimate reality.
Sloka 230
सद्ब्रह्मकार्यं सकलं सदेवं तन्मात्रमेतन्न ततोऽन्यदस्ति । अस्तीति यो वक्ति न तस्य मोहो विनिर्गतो निद्रितवत्प्रजल्पः ॥ २३० ॥
Translation: The entire creation is the manifestation of the true Brahman, nothing exists beyond it. One who states it exists, his delusion has not ended, like the babbling of a sleeping person.
Sloka 231
ब्रह्मैवेदं विश्वमित्येव वाणी श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा । तस्मादेतद्ब्रह्ममात्रं हि विश्वं नाधिष्ठानाद्भिन्नतारोपितस्य ॥ २३१ ॥
Translation: The revered Vedic authority declares that this universe is indeed Brahman alone, and thus, the universe is nothing but Brahman, having no difference from its substratum.
Sloka 232
सatyam yadi syājjagadetadātmano 'nantattvahānirnigamāpramāṇatā । asatyavāditvamapīśituḥ syān naitattrayaṁ sādhu hitaṁ mahātmanām ॥ 232 ॥
Translation: If this world were real, it would lead to the loss of infinite nature, the invalidation of the scriptures, and deception from the divine, which is unsuitable and unhealthy for the great souls.
Sloka 233
ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः । न च मत्स्थानि भूतानीत्येवमेव व्यचीकॢपत् ॥ २३३ ॥
Translation: The divine knower of reality is not present in them, nor are beings present in me; thus he declared.
Sloka 234
यदि सत्यं भवेद्विश्वं सुषुप्तामुपलभ्यताम् । यन्नोपलभ्यते किंचिदतोऽसत्स्वप्नवन्मृषा ॥ २३४ ॥
Translation: If the world were real, it would be perceived in deep sleep; since nothing is perceived, it is unreal, like a dream.
Sloka 235
अतः पृथङ्नास्ति जगत्परात्मनः पृथक्प्रतीतिस्तु मृषा गुणादिवत् । आरोपितस्यास्ति किमर्थवत्ताद् धिष्ठानमाभाति तथा भ्रमेण ॥ २३५ ॥
Translation: Thus, the world is not separate from the Supreme Self; the perception of separateness is false, like qualities in objects. Imposed attributes have no real meaning, and the substratum only appears through delusion.
Sloka 236
भ्रान्तस्य यद्यद्भ्रमतः प्रतीतं ब्रह्मैव तत्तद्रजतं हि शुक्तिः । इदंतया ब्रह्म सदैव रूप्यते त्वारोपितं ब्रह्मणि नाममात्रम् ॥ २३६ ॥
Translation: Whatever is perceived by the deluded is analogous to the false perception of silver in mother-of-pearl; all such perceptions are mere names superimposed on Brahman.