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VIVEKACŪDĀMAŅI
pumān: he who earlier understood differently.
vipäpmā: he from whom sin has gone away. Vide the Gītā: jñānāgniḥ sarvakarmāņi bhasmasāt kurute'rjuna: "Oh Arjuna, the fire of jñāna reduces all karmas to ashes". The reason for that is given: virajāḥ: devoid of rajoguņa. Being established in the qualityless Brahman and being of the nature of Brahman bereft of rajoguna which is the cause of grief.
vipāpmā: sinless: sin (pāpa) includes also merit (punya). Punya too by its making for bondage is an obstacle for liberation. (For, another birth is necessary to enjoy the result of punya). Hence, being devoid of karma which is the cause of birth. .
vimstyuḥ: deathless, i.e., being devoid of samsāra associated with death. That means not liable to fall from one's true nature.
bhavati is to be understood at the end. vide the statement in the Sanatsujātiya: pramādam vai mȚtyum aham bravimi: "I speak of inadvertence (wrong idea) as death”.
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Therefore,
विशोक अनान्दघनो विपश्चित __ स्वयं कुतश्चिन्न बिभेति कश्चित् । नान्योऽस्ति पन्था भवबन्धमुक्तेः
विना स्वतत्त्वावगमं मुमुक्षोः । २२४ ॥ visoka ānandaghano vipascit
svayam kutaścinna bibheti kaścit, nānyo'sti panthā bhavabandhamukteḥ
vinā svatattvāvagamam mumuksoḥ 11
A wise man, free from grief, compacted of bliss is not himself afraid of anything from anywhere. To the seeker of liberation there is no path for freedom from bondage of samsāra other than the realisation of one's true nature.
viśokaḥ: without grief. Hence ānandaghanaḥ: he whose whole frame is bliss, i.e., of the nature of untainted bliss.
vipaścit: one who knows everything.
kutaścit na bibheti: As he realises Brahman which is the all, he has no fear from any quarter; for there is no second object to cause fear.
