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VIVEKACŪDĀMAŅI
73
Having told in brief what has to be conveyed in respect of obtaining liberation in this life itself, śri Bhagavatpāda said that the vidvān, the wise one attains the bliss of liberation here itself. When it is said that the wealthy man (dhani) is happy, the effect of wealth is reflected in happiness. In an expression what refers to the known is uddeśyam. That which refers to what is unknown in that context is vidheyam. In dhani sukhī a wealthy man is happy, dhani is uddeśyam and sukhi is vidheyam. It is well known that despite exceptions, in the case of uddeśya and vidheya, the effect of the uddeśya appears in the vidheya. So too, being wise which is the adjective (višeșaņa) of the wise man, is reflected in the joy of nirvāņa or liberation. As realisation of the discrimination between the ātman and the anātman is born of vidyā, it is first made clear in this śloka.
यदोद्धव्यं तवेदानीमात्मानात्मविवेचनम् । तदुच्यते मया सम्यक्छ त्वात्मन्यवधारय ।। ७३ ॥ yad boddhavyam tavedanim ātmānātmavivecanam taducyate mayā samyak śrutvātmanyavadhāraya 11
That which you must know in the matter of the discrimination between the ātman and the anātman, that is now told to you. Listen to it, and get decisive knowledge about it in your mind.
By this sloka is given the reply to the sisya's question: "What is this anātman? What is the Paramātman?”
yad boddhavyam: Before you attain the jñāna which will produce mokşa, you must learn to discriminate between the atman and the anātman, which discrimination will lead to the aforesaid jñāna. Hence it is well explained in the sequel. Having heard it, decide about it firmly in your mind.
avadharaya: njścinuhi: decide.
74, 751
It is through the anātman that the ātman is to be known. The anātman is first known as it is gross (sthūlatvena). When that is known, the knowledge of the subtle ātman becomes easy. Therefore, from this sloka to sloka 126 Śri Bhagavatpäda elucidates the nature of anātman. At first, in this sloka, he speaks of the gross
