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VIVEKACŪDAMAŅI
229
it is not constant. The plurality of reasons is for the production of deep conviction that it is not the ātman. They are given again and again in indifferent ways to produce firm awareness of its anātmatā (not being the atman) seeing that, though there are all these reasons, yet, people attribute ātmatva to it by their delusion.
vikāritvam: destructibility. jadatvam: not being self-luminous. paricchinnatvam: not being all-pervasive. drśyatvam: being an object of consciousness.
vyabhicāritvam: here liability to become non-existent; being .the counter-entity of non-existence.
209 Now the ānandamayakośa is explained. ___ आनन्दप्रतिबिम्बचुम्बिततनुः वृत्तिस्तमोजृम्भिता
स्यादानन्दमयः प्रियादिगुणकः स्वेष्टार्थलाभोदयः । पुण्यस्यानुभवे विभाति कतिनामानन्दरूपः स्वयं
भूत्वा नन्दति यत्र साधु तनुभृन्मात्रः प्रयत्नं विना ॥२०९॥ lãnamdaptatibimbacumbitatamuh orttistamolymbhitã
syādānandamayaḥ priyādigunakaḥ sveștārthalābhodayah i punyasyānubhavę vibhāti kştināmānandarūpaḥ svayam bhūtvā nandati yatra sādhu tanubhrnmātraḥ
prayatnam vinā 11
The ānandamayakośa is the modification of avidyā and appears as a reflection of the ātman which is compacted of absolute bliss. Its attributes are pleasures etc. It arises on the obtaining of a desired object. It shines by itself as joy to those people on the fruition of their merit, when, without any effort on their part, creatures experience a feeling of joy.
ānandapratibimbacumbitatanuh: the body (here, svarūpa, nature) of a person modified by the reflection of the ānanda which is the nature of the Paramātman.
tamasā: by avidyā,
tamojrmbhitā: produced by tamas or avidyā. The modification (of the ātman) which is wrought by avidyā will be the ānandamayakośa. For making it clear the guru carries it to the mind by
