पूर्वं स्यात्प्रत्ययव्याप्तिस्ततोऽनुग्रह आत्मनः । कृत्स्नाध्यक्षस्य सोऽयुक्तः कालाकाशादिवत्क्रमः ॥
pūrvaṃ syātpratyayavyāptistato'nugraha ātmanaḥ | kṛtsnādhyakṣasya so'yuktaḥ kālākāśādivatkramaḥ ||
First there is the pervading by the cognition, then the favour of the Self. [But] for the witness of all, such a sequence is improper, as [it is] for time, space and the like.
पहले बुद्धि-वृत्ति की व्याप्ति होती है, फिर आत्मा का अनुग्रह। [किन्तु] सबके साक्षी के लिए ऐसा क्रम उचित नहीं, जैसे काल, आकाश आदि के लिए।
Meaning today and contextआज के लिए अर्थ और संदर्भ
Your thoughts arrive one at a time, but the awareness that knows them is not taking turns; it is simply present to all of them, like space to everything in it.
विचार एक-एक करके आते हैं, पर उन्हें जानने वाली चेतना बारी-बारी से नहीं जानती; वह सबके प्रति बस उपस्थित है, जैसे आकाश अपने भीतर की हर वस्तु के प्रति।
Shankaracharya denies that the witness acts in sequence: first the mind's cognition takes hold of an object, then the Self lights it up; but no such sequence applies to the witness of everything, just as it does not apply to time or space.