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236
VIVEKACŪDAMAŅI intellect, as the knower who is the ātman.
satyamuktam: You have spoken according to your understanding.
You are clever in enquiry. You have analysed in such a way that whatever appeared more or less do not now appear, i.e., have been negated by you as not being the ātman. Thus praising the pupil and commending his intelligence, the Guru proceeds to convey the subtle truth.
ahamādivikārāste tadabhāvo'yamapyatha: te ahamādivikārāḥ: those modifications earlier in the form of ahamkāra etc.
atha: Now. tadabhāvo'pi: The absence of what were cognised earlier.
sarve yenānubhūyante: All the modifications, namely ahamkāra etc., that were experienced previously, and now the negation of all of them, i.e., those that were experienced previously (by false) identification and are now experienced separately as their negation.
yassvayam nānubhūyate: that which is not itself an object of experience.
Know that to be the knower, the witness of all, the ātman by your subtle one-pointed intellect, which has no other object.
217 The same is further explained for better understanding. तत्साक्षिकं भवेत्तत्तद्य द्य येनानुभूयतते। कस्याप्यननुभूतार्थे साक्षित्वं नोपपद्यते ॥ २१७ ॥ tatsāksikam bhavet tattadyad yad yenānubhūyate i kasyāpyananubhūtārthe sākşitvam nopapadyate 11
Whatever is experienced by any one has that person as the witness to it (sāksikam). In respect of an object which is not experienced by any one, there is no meaning in speaking of a witness who perceives.
Whatever becomes an object of experience (perception) by another has that other as its witness (säkşi). You have said: I do not perceive anything except absolute nothing (sarvābhāva). That means that you perceive 'absolute nothing'. So the sarvābhāva that you perceive becomes sākṣikam for you. That sākṣī (who perceive absolute nothing) is yourself or the ātman. The reason for this is
