________________
VIVEKACŪDAMAŅI
233
sukrtakriyāyāḥ: of good deeds.
sukrtakriyāyāḥ kāryatvahetoh: as it is the effect of good deeds (done previously). In śloka 209 it was said: punyasyānubhave vibhāti: it appears when the effect of punya is experienced. It must be taken that the modification by avidyā in the form of sukha during jāgrat and svapna is the result of punya.
vikārasanghātasamāhitatvāt: as indicated in śloka 209 by the word 'priyādigunaka': of the nature of priya etc., and in accordance with the śruti: 'tasya priyameva sirah' (Taitt.) it is produced by the combination of the elements of seeing, getting, enjoying, all making for sukha. "sukhākāravrtti' means the modification (of the atman) arising from the mixture of tamas and sattva when, due to punya, the desired object is seen and obtained. It expresses itself in the form 'I am happy'. During enjoyment it is of the form: 'Who other is equal to me? I sacrifice; I give; I enjoy' etc. Or, it may be because it is produced by the modifications of meritorious desired objects.
212 The next śloka refers to what ought to be done after the analysis and discrimination of the five kośas.
पञ्चानामपि कोशानां निषेधे युक्तितः कृते ।
तनिषेधावधि : साक्षी बोधरूपोऽवशिष्यते ॥ २१२ ॥ pañcānāmapi kośānām nişedhe yuktitah krte tanniședhāvadhiḥ sākși bodharūpo’vašisyater
Upon the elimination by analysis of five kośas, on the culmination of such elimination, the witness of the form of pure intelligence remains.
pañcānāmapi kaśānām nişedhe: When each kośa is successively eliminated saying, 'this is not the ātman,' the end or what remains after these negations as the substratum of all negation is the witness.
avadhiḥ: that until which the negation is made; the extreme
limit.
tannişedhāvadhih: until the sāksi, witness that is the sustratum of all is reached.
sākşi: the word 'witness' implies that there is something which is witnessed. But when everything is negated there is no object to witness. So sākşi is an 'as if'. Really it is an objectless subject.
