In the last verse, all the words presented for nididhyāsanam are in the negation form. If I keep negating, what would remain? Am I a non-existence entity? Based on this possible doubt, ācārya gives another set of words.
ahamākāśavatsarvam bahirantargato’ cyutaḥ |
sadā sarvasamaḥ siddho nissańgo nirmalo’ calaḥ || 35 ||
I am pervading all, both outside and inside just like space. I am infallible, always uniform, already accomplished, free from relationship, free from impurity, and free from motion.
ākāśavat - just like space, aham - I gataḥ - pervading sarvam - all bahiḥ - outside and antaḥ - inside. Similarly I am not confined to this body-mind-senses alone. I, the existence pervades all, and being the support for all the names and forms. sadā sarvasamaḥ - always uniform, I am uniformly present everywhere. In Gītā chapter 5 verse 18 says “the wise person sees brāhmana, cow, elephant, dog, and dog eater with equal vision.” Differences belong only to names and forms, whereas the nature of all remains the same. sadā siddhaḥ - always accomplished. When we need to do something to feel accomplished, we can use this word for contemplation to remove this habitual error. Everything is not different from me, what is there to make me not feeling accomplished? sadā nissańgaḥ - always free from relationships. Most of the time we seek fulfilment through relationships, therefore there are a lot of disappointments which are caused by expectations. But to relate with others is unavoidable, therefore being objective in every relationship is important, by seeing that I am only playing a role (doing what is to be done) in each relationship. And understand that every relationship is temporary, it comes and goes. If one can see that, he is free while relating. sadā nirmalaḥ - always free from impurity in the form of ignorance. sadā acalaḥ - always free from motion, because I am all pervasive, thus motion is not there for me in order to be in another place. There is no place where I am not. Since all these natures of mine are always there in me, therefore I am acyutaḥ - infallible, never deviating from my nature which is ever free.
Next ācārya gives the implied meaning of brahman and the one-ness for contemplation.
nityaśuddhavimuktaikamakhaṇḍānandamadvayam |
satyam jñānamanantam yatparam brahmāhameva tat || 36 ||
Brahman is ever pure, ever free, ever one, undivided fullness, non-dual, existence, consciousness, limitless. That unsurpassable brahman I am.
nityaśuddhavimuktaikam - ever pure, ever free, ever one. Brahman was one, is one, and will be one. Even though we perceive duality in the empirical world, the duality here is mithyā doesn’t affect me satyam. akhaṇḍānandam - undivided fullness / happiness is my nature. Unlike experiential happiness which is only there for sometimes, subject to coming and going. Also it is not that happiness which has degree in priya, moda, pramoda vrtti, reflected ānanda which comes and goes. Therefore we don’t go after experiential ānanda, because experience is always subject to division, there is no permanent experience at all. When I appreciate myself as the nature of fullness, experiential happiness is manifested or not, it doesn’t add or deduct unto me. advayam - non-dual, to rule out the second entity of any type available to limit me.
Brahman defined as satyam jñānamanantam in Taittiriya-Upanisad 2.1.1.
Brahmavidāpnoti param l tadesā ‘ bhyuktā l satyam jñānamanantam brahma l
“The knower of brahman attains limitless. With regards to that brahman, this following rg-mantra is presented. Satyam jñānam ānantam brahma.”
satyam - un-negatable. Anything we could talk about has to exist in some form or the other. Existence is a common factor underlying every modification of name and form. Existence is un-negatable in three periods of time, therefore it is satyam - the truth of everything. That is brahman, the truth of the entire manifestation. jñānam - knowledge, any given knowledge has the basis in a conscious being, and that conscious being alone has the knowledge of the entire manifestation. Just like the knowledge of the pot is in the potter himself. That is brahman, the consciousness which manifests in every thought to prove the existence of any given thing. This consciousness is the existence itself which can’t be negated and anantam - free from limitation of time, space and object. And it is expressed as happiness - ãnanda in the experiential level.
yatparam brahmāhameva tat - that unsurpassable brahma is me alone.
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