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148
VIVEKACŪDAMAŅI
the realisation of the ātman. As the mind does not stray in the unsubstantial world, contentment of the mind becomes natural.
praharşa: the bliss that arises always of itself without any effort. It is superior delight. Or, it may mean: One considers oneself as fortunate (happy) by reason of having done what is to be done or of having attained what is to be attained. His mental state is praharşa.
paramātmaniştha: being established without break in the Paramātman alone. It is a perfect enjoyment of the supreme bliss always. That is, the person experiences nirvikalpa-samādhi by reason of the mind being unable to emerge out of its absorption in the enjoyment of the perception of its real nature.
122 The nature of avyakta or the unmanifested was detailed in the śloka beginning with 'avyaktanāmni' (vide şi. 110). This avyakta is compacted of three gunas and is called māyā and avidyā etc. It is to be inferred from its effects. It is the cause of the gross and the subtle and other effects. It is destroyed by jñāna. Reference is also made to the causal body (kārana-sarīra) by deriving sarira from siryate which means declines. Having said all this about avyakta, Sri Bhagavatpäda concludes:
अव्यक्तमेतत् त्रिगुणनिरक्तं तत्कारणं नाम शरीरमात्मनः। सुषुप्तिरेतस्य विभक्त्यवस्था प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः ॥ १२२ ॥ avyaktametat trigunair niruktam
tatkāranam nāma sarīramātmanaḥ suşuptiretasya vibhaktyavasthā
pralīna-sarvendriyabuddhivșttiḥ 11
This Unmanifested is said to be made of three guņas. It is the ātman's causal body. Suşupti is a distinct aspect of it and is characterised by the dissolution of the activities of all sense-organs and buddhi. avyaktam: what cannot be clearly seen in its native nature.
trigunaih: inferred by its three constituent qualities made up of kāma and krodha: desires and anger constituting rajoguņa; ajñāna and ālasya (nescience and sloth) constituting tamoguņa and amānitva (humility) constituting sattvaguņa.
niruktam: explained already, i.e. that avyakta or māyā is made up of these guņas and is to be inferred from its effects has been clearly explained in the previous slokas.
