līyate hi suṣupte tannigṛhītaṃ na līyate |
tadeva nirbhayaṃ brahma jñānalokaṃ samantataḥ || 35 ||
In sushupti and samadhi mind with its problems remains in a dormant, unmanifest condition. It is only a sedation. Sedation isn’t a cure. As long as the effect of sedation is there, there will be no problem. That is all. In samadhi also the same. Mind is Lingam, in these states. Linam means dormant.
Indicating that it will again come up. Indicating it is only a temporary cessation of problems. Like Ramajanma bhumi problem. Postponing the problem does not solve the problem. Whereas the mind of a wise person is nasam as it were. It is falsified by wisdom. Whatever happens in the mind is nothing but thought modification/ Greatest worry or greatest anxiety is nothing but a thought. It is Caitanyam plus mithya name and form.
Once you understand that Caitanyam alone is satyam in the thought, the other things are mithya name and form; thoughts can no longer disturb. Therefore, falsified thoughts will be there in him. So it is gone for good.
Tat sushupte liyate - That mind is only temporarily resolved in sleep or samadhi. But nigrihitam + the mind that is disciplined through knowledge is not resolved temporally, but it is falsified permanently. Na liyate. It does not come back again with reality to create problems. For this wise person, the mind itself has become Brahman. Tadeva nirbhayam brahman. That very same mind has become fearless Brahman for him. How? Brahman, plus name and form, is the mind.
Once name and form are removed or falsified, the content of the mind is Caitanyam, which is Brahman. As the mind is the cause of samsara. As Brahman, it is the cause of ananda. Same mind. You get into name and form, you are finished. As Caitnayam, it is harmless. Absorbed in name and form world becomes real, and it causes fear. Wooden elephant. No change in the world and mind. There is only a change in the way of looking at it. So no dvaitam.
What Brahman is it? Jnanalokam samantatah. It is nothing but the light of awareness everywhere. Alokam means light. It is jnanajyotih. It is an all-pervading awareness. Light is that which, in whose presence things are known. So eyes are light. Nose is light. Caitanyam alone is original light.
अजमनिन्द्रमस्वप्नमनामकमरूपकम् ।
सकृद्विभातं सर्वज्ञं नोपचारः कथंचन ॥ ३६ ॥
ajamanindramasvapnamanāmakamarūpakam |
sakṛdvibhātaṃ sarvajñaṃ nopacāraḥ kathaṃcana || 36 ||
For those whose person both grahyam and grahakam (aham annam aham annadah) are falsified, and he looks upon both as advayam Brahman. The very grahya grahakahm is seen as advaitam.
Not that at the bottom of both is Brahman. Not that wave is up and water is down below. A wave is water. Where wave buddhi was there before, there alone is water buddhi. The content of the wave is water. Advaitam is not underneath Brahman. But both are Brahman. The word ahdishthanam must not be confused. It means content. It is not exactly support. Mind is Brahman for jnani.
Here we get a description of Brahman. Ajam is birthless. Birth is from the standpoint of sthula sariram. The acquisition of the gross body is birth. Sukshma Sariram has not been produced. We do not see it. It is continuing from previous janmas. So ajam means sthula sarira rahitam. Asvapnam - dreamless. Dram belongs to the mind, and mind belongs to sukshma sariram. Asvapnam indicates sukshma sarira rahitam. Brahman is sukshma sarira rahitam. Anidram - free from sleep. It belongs to the causal body. Karana sarira rahitam. Nantah prajnam etc. It does not mean they are gone. He has falsified them. So as good as not there.
Anamakam arupakam. It is free from name and form. It means not that he will not see name and form. He will see them. But it is mithya iti seen. Yasyaiva sphuranam + Minus name and form, it is pure sat. The pure sat happens to be I the cit. Sakrit vibhatam - Ever effulgent. Unlike other objects, which will all be available only at a particular time. They come and go. Atma is the sakshi of all avasthas. Sada vibhatam. So sarvajnam. It illumines all.
Sankaracarya makes a slightly different commentary. Knowerr or illuminator of all - he does not take it. Here he says: illuminator of all means you are accepting ‘all’ which is dviatam. It is illuminator and it is all. Sarvam ca tat jnasca. How can that awareness be in the form of everything? It plus mithya name and form is everything.
Na upacarah + Upacarah means any function or ceremony. For example, shodasa upacara. It means offerings. From that we take our meaning. In the beginning, every sadhana is upacarah. Karmayoga is upacara. Upasanam is also upacara. Sravana, etc, are upacarah again. No upacasrah is necessary for this wise person. No sadhana is necessary. Because there is no duality at all for him. To be a water wave need not do any sadhanam. Sarvatha vartamanopi +
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