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VIVEKACŪDĀMAŅI
tadātmānātmanoḥ samyagvivekenaiva siddhyati i tato vivekaḥ kartavyaḥ pratyagātmātmāsadātmanoḥ 11
That samyajjñāna (referred to in sloka 204) arises by discrimination betwixt ātman and anātman. Therefore, discrimination must be made between the inner ātman (pratyagātman) and the non-real (asat) ātman.
vivekena (by discrimination) by understanding the difference between the two in the same way as milk is understood to be different from water. When the knowledge that two things are different arises, the non-understanding of difference which is the cause of super-imposition will not exist. As super-imposition is annulled or does not exist, the mind is not affected by projection or viksepa. Then the mind ceases to be extrovert. It turns inside and by the processes of śravaņa, manana, and nididhyāsana, intuitively perceives (gets the saksātkāra) of Brahman which is the innermost reality, viveka being the cause of samyag-jñāna."
asadātmā means mithyābhūta-ātmā, the ātmā which is mithyā.
pratyagātmā: the ātmā which is inside all the sheaths; sarvantaraḥ ātmā.
The asadātmā and the pratyagātmā should be distinguished from each other by thinking of their distinction, with the help of śruti and of reasoning taught by the ācārya which thought subserves the process of knowledge and is of the form of cogitation.
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That, when that is done, the pratyagātman shines clearly is explained with the help of an example.
जलं पङ्कवदस्पष्टं पङ्कापाये जलं स्फुटम् । यथा भाति तथात्मापि दोषाभावे स्फुटप्रभः ॥२०६ ॥ jalam pankavadaspastam parkāpāye jalam sphutam yathā bhāti tathātmāpi doşābhāve sphuţaprabhaḥ 11
As water which is associated with mud is not clear, but becomes clear when the mud is removed, similarly, when what affected it is removed, the ātman too shines clearly.
Muddy water is not clear as it is mixed with mud which is foreign to it. When the clay is removed, unmixed with what is different from it, water appears clear. So, the ātman too i.e., the
