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Shloka

नेदं नेदं कल्पितत्वान्न सत्यं
रज्जौ दृष्टव्यालवत्स्वप्नवच्च ।
इत्थं दृश्यं साधु युक्त्या व्यपोह्य
ज्ञेयः पश्चादेकभावस्तयोर्यः ॥ २४८ ॥

nedaṃ nedaṃ kalpitatvānna satyaṃ
rajjau dṛṣṭavyālavatsvapnavacca ;
itthaṃ dṛśyaṃ sādhu yuktyā vyapohya
jñeyaḥ paścādekabhāvastayoryaḥ . 248 .

Anvaya

न–इदंna–idaṃ
this does not exist
न सत्यंna satyaṃ
not real
कल्पितत्वात्kalpitatvāt
because it is merely imagined
रज्जु–दृष्ट–व्यालवत्rajju–dṛṣṭa–vyālavat
like the serpant on a rope
स्वप्नवत् चsvapnavat ca
and like a dream
इत्थंitthaṃ
Thus
दृश्यम्dṛśyam
the universe
साधु युक्त्याsādhu yuktyā
by good reasoning
व्यपोह्यvyapohya
having negated
पश्चाद्paścād
thereafter
एकभावः तयोः यःekabhāvaḥ tayoḥ yaḥ
the existing oneness of the two
ज्ञेयःjñeyaḥ
has to be known

Translation

The scripture says – ‘This does not exist, this does not exist’, this is untrue because it is merely imagined just as a serpent on a rope or like a dream. Thus the universe has to be negated by good reasoning and thereafter the existing oneness of the two (māyā and the five sheaths) has to be known.

Annotation

The first mention of ‘this’ refers to the māyā, which is the limiting adjunct of Iswara (which is the cause) and the second mention of ‘this’ refers to the five sheaths (the effect) which are the limiting adjuncts for the jīva. Thus both the cause and effect are imagined in Brahman and hence unreal. The five sheaths are not present continuously in all the three states – waking, dream and deep sleep. Hence they are said to be unreal (Jagadguru).

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