________________
234
VIVEKACŪDAMANI
bodharūpah: Kevala nirvişaya-jñāna-svarūpah; the lone pure intelligence without any object.
213 It is now said that that alone is the mukhyātman (essential ātman). ..
योऽयमात्मा स्वयंज्योतिः पञ्चकोशविलक्षणः । अवस्थात्रयसाक्षी सन्निविकारो निरञ्जनः॥ सदानन्दः स विज्ञेयः स्वात्मत्वेन विपश्चिता ॥२१३ ॥
yo'yamātmā svayamjyotiḥ pañcakośavilaksanaḥ avasthātrayaśākşi san nirvikāro nirañjanah sadānandaḥ sa vijñeyaḥ svātmatvena vipaścitā 11
This ātman which is self-effulgent, distinct from the five kośas, the witness of the three states without change, un
tainted, which is always of the nature of ānanda, that is to be known by the wise as one's true ātman.
"That which remains is this ātman' (yaḥ avaśişyate ayamātmā) is the connection with the previous sloka. The explanation of the nature of the Paramātman is finalised by the identity between the beginning and the end of this discussion (the upakrama and upasamhāra). Previously in ślokā 122 it was said:
asti kaścit svayam nityam ahampratyayalambanaḥ 1 avasthātrayasāksi san pañcakośavilaksaņaḥ 11
What was begun by this and the succeeding ślokas there, is now explained by the process of the negation of the five kośas and the affirmation that the ātman is distinct from them.
It (the ātman) is the witness of the waking and other states, it cannot be sublated; it is devoid of modification; it is undefiled; it is always of the form of ananda. This ought to be understood by the person skilled in discrimination as being his own essential nature. It is the substratum which remains after the negation of all those on which the ātmā (ātmatva) was imagined. In accordance with the śruti 'brahmapucchampratiștha', its true nature is that it is as the supreme Brahman."
Therefore, it has been said in the śruti: "If a person thinks that Brahman is not, he himself becomes non-existent. If he knows: Brahman is, he is known to exist really": asanneva sa bhavati asadbrahmeti veda cet . asti brahmeti cedveda santamenam tato viduḥ
