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280
VIVEKACŪDAMAŅI
as in paṣāṇe vrkṣaḥ 'the tree on the stone' which means really 'the tree near the stone'.
Even though the word guha applies to all the five sheaths, yet, as the mental and other sheaths are connected with the atman through buddhi and as the sheath of bliss (anandamayakośa) cannot be clearly known except by buddhi, therefore, the primacy is given to the buddhi which is predominantly of sattva nature.
tadātmanā... ...guhapraveśaḥ: For that person who lives as Brahman in the guha which is the gross and subtle body there is no further entrance into the physical body, i.e., he will not be born again. Or, the word 'anga' in the text may be taken as apostraphising the siṣya.
praveśaḥ: false identification with the body. Such an identification will not arise again. Vide the śruti: na sa punarāvartate (Chand). and, ātmānam cet vijānīyāt ayamasmīti pūruṣaḥ kimicchan kasya kāmāya śarīramanusamjvaret (Mund): "He (the liberated one) does not come back (to samsara)'. If a person knows the atman in the manner of 'I am (Brahman)', then desiring what and for whom does he identify himself with the body?"
268
In the second sloka reference was made to ātmānātmavivecanam: discrimination between the atman and the anatman and svanubhavaḥ: perfect realisation. Both these have been explained. thus far. Then reference was made to brahmātmanā samsthitir muktiḥ: liberation is of the form of permanent establishment as Brahman. The guru proceeds to explain at length what was spoken of tersely in that sloka.
and argrafo amant atgarsaifeżon
कर्ता भोवताऽप्यहमिति दृढा याऽस्य संसारहेतुः । प्रत्यग्दृष्ट्याऽऽत्मनि निवसता साऽपनेया प्रयत्नात्
मुक्ति प्राहुस्तदिह मुनयो वासनातानवं यत् । ॥ २६८ ॥ jñāte vastunyapi balavati vāsanānādireṣā
kartā bhoktāpyahamiti drḍha yāsya samsārahetuḥ pratyagdṛṣṭyatmani nivasatā sāpaneyā prayatnat
muktim prahustadiha munayo vāsanātānavam yat 11
Even after the atman is known, these impressions etc., as, I am the doer, I am the enjoyer, which are the cause of samsara are very strong. This has to be removed with effort by living in a state of turning the eyes inward.
