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VIVEKACŪDAMAŅI
241
deham: The gross body which is like the pot in the illustration.
dhiyam: the buddhi which in its pure state and in a subtle form is seen inside like the water in the illustration.
• guhāyām citpratibimbam: this reflection of the consciousness (cit) which appears as 'I' in the buddhi, which is like a cave by reason of its concealing power and its liability to many wrong ideas and actions.
visrjya: abandoning it; abandoning the reflection of the cit which appears as 'I' due to delusion.
drastāram: as in the example of sun's reflection in the potwater, him who is indifferent to the three, but illumines them.
ātmānam: the ātman who is inmost to all these, who illumines those three and is the witness of all.
akhandabodham: who is of the nature of unlimited knowledge.
Therefore svaprakāśam: self-effulgent: for, he is the illuminer of everything
sadasadvilakṣaṇam: sat means what is perceived (pratyakşam: fire, water and earth-tejaḥ, āpaḥ and annam). asa't not perceived: apratyakşam, namely air and space, vāyu and ākāśa.
etadvilaksanam, different from these. sadasad may mean vyaktam (patent) and avyaktam (not patent). So sadasadvilakṣaṇam would then mean different from the patent and the latent.
nityam: devoid of limitation by time. vibhum: devoid of spatial limitation. sarvagatam: associated with all as their upādāna (material).
sūksmam: yet subtle i.e., difficult to comprehend as it is devoid of form etc. Vide the śruti: eşa sarveşu bhūteşu güdho'tmā na prakāśate (Katha): "This ātman does not shine being concealed in all objects.'
antarbaḥiśśūnyam: without anything inside or outside. Vide the śruti: anantaramabāhyam (Brh.) ananyamātmanah: not cther than the atman, i.e., Brahman. Vide the śruti. ayamātmā brahma (Māņd.): "This ātman is Brahman". Also on account of the reasons stated earlier. Or, that from which there is nothing different, i.e., without a second.
vijñāya samyak nijarūpametat: understanding the real form (the nature) of the ātman.
V. C.--17
