Establishment of Brahman 3.258.3

3.258.3

tasmāttatsarvamabhavat'; ‘tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ'; veda -- bhavati, vidvān -- na bibheti, ko mohaḥ -- paśyata iti paurvāparyāśravaṇāt /
yattu kvacitpaurvāparyaṃ tat ‘vyādāya svapiti'iti yathā /
nanvekatve tulyakālatāpyanupapannā /
na, ekasyāpi vastuno bhāvābhāvarūpeṇa vyapadeśāt, tathā ---
‘yadā ghaṭo naśyati tadā kapālāni jāyante'; iti /
kathaṃ tarhi mārgāvibhāgasargāpyayaiśvaryaśrutayaḥ? tatrāhuḥ ---
na mārgaśrutayo nirupādhiviśuddhabrahmavidyāviṣayāḥ /
yatra hi sarvopādhiviśuddhamasthūlādikaṃ brahmopāsyam, tatra ‘brahmaiva san brahmāpyeti'; ‘na tasmātprāṇā utkrāmanti, atraiva samavanīyante'; iti prāṇānutkramaṇena vijñānātmana evāgatirucyate /
na hi tadagamane tadupādhestasya brahmaṇo bhedena vijñānātmatvam /
yatra tu ‘manomayaḥ prāṇaśarīro bhārūpaḥ'; iti sopādhyupāsyam, tadviṣayāstāḥ /
yatraitacchrūyate ---
‘araśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃmadīyaṃ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitaṃ hiraṇmayaṃ veśma'; iti /
tathā cābrahmavidāmapi tadgatiśravaṇam ---
‘ye cāmī araṇye śraddhāṃ satyaṃ tapa ityupāsate'; iti /
parabrahmaprāptistu nābrahmavidāṃ yujyate,

'Therefore, it became all'; 'What delusion, what grief can there be for him who sees oneness?'—because no sequence of before and after is taught between 'knows' and 'becomes', 'knowing' and 'does not fear', 'what delusion' and 'for him who sees'. / As for whatever sequence of before and after is [found] anywhere, it is as in: 'Opening his mouth, he sleeps.' / Objection: If there is oneness, even simultaneity is inadmissible. / Reply: No, because even a single entity is designated under the form of existence and non-existence, just as: / 'When the pot is destroyed, then the potsherds are born.' / How then are there scriptural texts on the path, non-division, creation, dissolution, and sovereignty? To this, [the teachers] say: / The scriptural texts on the path do not concern the knowledge of pure Brahman devoid of limiting adjuncts. / For where Brahman is to be meditated upon as devoid of all limiting adjuncts, not gross and so forth, there the non-movement of the individual conscious self itself is stated through the non-departure of the vital breaths: 'Being Brahman itself, he merges into Brahman'; 'His vital breaths do not depart; they are dissolved right here.' / For in the absence of that movement, that limiting adjunct has the nature of an individual conscious self through difference from Brahman. / But where Brahman is to be meditated upon with limiting adjuncts as 'consisting of mind, having vital breath as body, having light as form,' to that those texts apply. / Where this is heard in scripture: / 'Ara and Ṇya are two seas in the world of Brahman, in the third heaven from here; there is the lake Airammadīya, there the fig-tree Somasavana, there the unconquered stronghold of Brahman, the golden palace built by the Lord.' / And likewise, the journey thither is heard even of those who do not know Brahman: / 'And those who in the forest meditate upon faith, truth, and austerity.' / Attainment of the supreme Brahman, however, is not appropriate for those who do not know Brahman,