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VIVEKACŪDAMANI
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Paramātman too, in the absence of what tainted it, appears clear and bright as the limitless intelligence (akhanda-caitanya-prakāśa). In accordance with the śruti "salila eko drastā" (Bph.), like water free from impurities, unaffected by any trace of the anātman, it shines by itself. prabhā: prakrstā bhā: pre-eminent effulgence.
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Making the same clear to convey that one should strive for shining (by oneself) unaffected by the anātman, the guru says:
असन्निवृत्तौ तु सदात्मनः स्फुटप्रतीतिरेतस्य भवेत्प्रतीचः।। ततो निरासः करणीय एवासदात्मनः साध्वहमादिवस्तुनः॥२०७॥ asannivrttau tu sadātmanaḥ sphuţapratīretasya bhavet praticaḥ 1 tato nirāsah karanīya evāsadātmanah sādhvahamādivastunah 11
Only on the disappearance of what is not real will there be the ascertainment of this, the pratyagātman. Therefore, . the expulsion of the unreal ātman (asadātman) made up of
aharkara and other things must be completely effected.
etasya: 'of this' in the sloka, indicates the absolute nearness of the pratyagātman.
pratīcaḥ: sarväntarasya: of what is inmost of all.
sadātmanaḥ: of the pratyagātman or the Paramātman which is unsublatable in any of the three periods of time (The words Pratyagātman and Paramātman are interchangeable from the Advaitic standpoint).
sphuţapratītiḥ: its shining unmixed by anything other than itself.
asannivíttau: when the annamaya and other sheaths have ceased to appear to consciousness.
tu: means eva: only; i.e., the pratyagātmā will not shine when the annamaya kośa etc., appear to consciousness.
tataḥ: therefore. asadātmā: mithyātmā, what is not the ātmā.
ahamādivastunah: from all things beginning with ahamkāra. For, all things from ahamkāra to the body are the cause of delusion about the nature of the atman. They conceal the true nature of the ātman. Till this anātmā ceases to appear on the basis of (as)
