Even though every being has different degrees of happiness, they are having the source from brahman alone, therefore brahman of the nature of happiness uniformly present everywhere. This idea is being elaborated in the next verse.
tadyuktamakhilam vastu vyavahārastadanvitaḥ |
tasmātsarvagatam brahma kṣīre sarpirivākhile || 59 ||
All objects are endowed with brahman. Every transaction is endowed with brahman. Therefore brahman uniformly present everywhere, just like ghee uniformly present in milk.
akhilam vastu - all (without any remainder) objects tadyuktam - are endowed with brahman, having brahman as the essence, just like clay jug, pot, cup, etc. are endowed with clay, thus they are nothing but clay. Therefore everything is nothing but brahman alone. Thus in vyavahāras - every transaction, dharma or adharma tadanvitaḥ - is endowed with brahman, since all the factors of transaction are within brahman alone. tasmāt - therefore sarvagatam brahma - brahman is all pervasive, as the content of everything. sarpiriva - just like ghee akhile - uniformly presents kṣīre - in milk, similarly brahman uniformly presents everywhere, either a jñāni or an ajñāni. At all times we are all brahman alone, and at all times we are handling brahman alone in all transactions. The difference is that a jñāni knows about this fact but an ajñāni doesn’t know. Therefore a jñãni enjoys ānanda at all times and an ajñāni goes after ānānda at all times.
There is always a desire to experience brahman, but brahman has no attributes to be experienced. Thus next verse confirms this idea.
anaṇvasthūlamahrasvam adīrghamajamavyayam |
arūpaguṇavarṇākhyam tadbrahmetyavadhārayet || 60 ||
Brahman is not small, not big, not short, not long, unborn, indeclinable, free from color, attribute, class, and name. In this manner one should ascertain that excellent reality is brahman.
The descriptions of brahman as un-perceivable objects are presented here, because the orientation of objectifying or experiencing brahman in this spiritual pursuit is always there. Therefore ācārya says brahman is anaṇu - not small and asthūlam - not big, which indicates there is no size for brahman. ahrasvam - not short and adīrgham - not long, which indicates there is no length for brahman. ajam - un-born and avyayam - un-declinable, indicates that brahman is free from all six modifications. The descriptions are in pairs as everything in the world has pairs of opposites, and brahman is not like anything we can experience in the world.
Another purpose of putting the description in such a contradictory way, is to make our intellect stop searching for brahman. Since the intellectual seeking is in the relative field, where everything is either this way or that way, therefore to know brahman who is neither this way nor that way, one should stop the intellectual seeking. Then the mind will abide in the seeker himself. That is the whole purpose of the negation. The seeker is the sought.
Further, brahman is free from arūpaguṇavarṇākhyam - color, attribute (either good or bad), class, and name (can’t be denoted by any name / not the immediate meaning of any name). tadbrahmetyavadhārayet - in this manner one should ascertain that excellent reality is brahman, which can’t be confined in any word, any form, or any particular concept.
Brahman being cit-svarūpa - the nature of self-evident consciousness is elaborated in the next verse.
yadbhāsā bhāsyate ‘kārdi bhāsyairyattu na bhāsyate |
yena sarvamidam bhāti tadbrahmetyavadhārayet || 61 ||
By whose (brahman) light the sun, etc. are illumined, but it is not illumined by sun, etc. By which (brahman) everything becomes evident. In this manner one should ascertain that excellent reality is brahman.
Brahman is svayam-prakāsa - self-illumine means that which is capable of illuminating others, and doesn’t require other light for its illumination.
How about the sun and other luminaries? Don’t they also svayam-prakāsa? Yes, but only in the empirical reality, however seeing from the ultimate reality, the sun is not illumining / evident without the seer.
yadbhāsā - because of whose light, the very nature of brahman which is consciousness, bhāsyate ‘kārdi - the sun, etc. are illumined, because of consciousness, they become known /evident. bhāsyairyattu na bhāsyate - but it is not illumined by sun, etc. By these illumined objects, ātmā is never illumined, which means ātmā is ever the subject (the ultimate seer who brings everything into light) and never an object (what can be objectified is not real). Therefore yena sarvamidam bhāti - because of which (brahman) as the ultimate seer, everything becomes evident.
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