Shloka
संलक्ष्य चिन्मात्रतया सदात्मनो -
रखण्डभावः परिचीयते बुधैः ।
एवं महावाक्यशतेन कथ्यते
ब्रह्मात्मनोरैक्यमखण्डभावः ॥ २५१ ॥
saṃlakṣya cinmātratayā sadātmano -
rakhaṇḍabhāvaḥ paricīyate budhaiḥ ;
evaṃ mahāvākyaśatena kathyate
brahmātmanoraikyamakhaṇḍabhāvaḥ . 251 .
Anvaya
- स देवदत्तः अयम्sa devadattaḥ ayam
- He is that Devadatta
- इति इह चiti iha ca
- in this place
- एकताekatā
- oneness
- कथ्यतेkathyate
- is told
- अपास्यapāsya
- having given up
- विरुद्ध–धर्मांशम्viruddha–dharmāṃśam
- the contradicting characteristics
- यथा तथाyathā tathā
- just as in this case
- इति वाक्येiti vākye
- in the sentence
- तत् त्वम् असिtat tvam asi
- That you are
- हित्वाhitvā
- having given up
- विरुद्ध धर्मान्viruddha dharmān
- the contradicting characteristics
- उभयत्रubhayatra
- in both places
- संलक्ष्यsaṃlakṣya
- having accepted lakṣaṇā
- चित्–मात्रतयाcit–mātratayā
- considering the nature of consciousness
- अखण्ड–भावःakhaṇḍa–bhāvaḥ
- the infinite nature
- सद्–आत्मनोःsad–ātmanoḥ
- of (jīva and Iswara) who are of the nature of existence
- परिचीयतेparicīyate
- is realised
- बुधैःbudhaiḥ
- by the learned
- एवंevaṃ
- In this manner
- महा–वाक्य–शतेनmahā–vākya–śatena
- by hundreds of eminent statements
- ब्रह्म–आत्मनोः ऐक्यम्brahma–ātmanoḥ aikyam
- the oneness of Brahman and Atman
Translation
In the sentence “he is that Devadatta”, having given up the contradicting characteristics (relating to another time and place) the oneness of both is told. Just as in this case, by accepting lakṣaṇā in the sentence “That you are”, and considering the nature of consciousness (of both jīva and Iswara), learned persons realise the infinite nature of both, who are (primarily) of the nature of consciousness. In this manner the oneness of Brahman and Atman and their infinite nature is proposed by hundreds of eminent statements.
Annotation
Iswara is called the causal delimiting adjunct (kāraṇopādhi) and the jīva is called the delimiting adjunct which is the effect (kāryopādhi).