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VIVEKACŪDAMANI ब्रह्मभूतस्तु संसृत्य विद्वान्नावर्तते पुनः । विज्ञातव्यमतः सम्यग् ब्रह्माभिन्नत्वमात्मनः ॥२२६ ॥ brahmabhūtastu samsrtyai vidvān nāvartate punaḥ vijñātavyamataḥ samyag brahmābhinnatvamātmanaḥ
One who has become Brahman does not again return to samsāra. Therefore, the ātman's non-difference from Brahman has to be well realised.
He who has realised Brahman does never return to samsāra.
Vide the śruti: na sa punarāvartate (Chänd.): "He does not return again." Therefore, the ātman's non-difference from Brahman must be realised firmly.
tu in śloka is used in affirmation.
227 By speaking of the mithyā-character of the world, the guru proceeds to explain the niṣprapañcatva of Brahman, being the antithesis of the world.
सत्यं ज्ञानमनन्तं ब्रह्म विशुद्धं परं स्वतस्सिद्धम् ।। नित्यानन्दैकरसं प्रत्यगभिन्नं निरन्तरं जयति ॥ २२७ ॥ satgam mãnam amamtam brahma oikuddham param
svatassiddham nityānandaikarasam pratyagabhinnam nirantaram jayati 111
Brahman is absolute existence and knowledge. It is infinite, pure, supreme, self-established, compacted of eternal bliss, non-different from the inner ātman, and remains absolutely without parts.
It is not sublated in any of the three periods of time. It is selfeffulgent. It is not limited by space, time or another object; for, it is all-pervasive, eternal and without a second.
visuddham: free of impurities, native or acquired. param: beyond māyā.
svatassiddham: self-existent. In the abundance of its reality, it does not need to be established by anything else.
nityānandaikarasam: it is of the nature of eternal bliss untainted by any duḥkha (grief).
