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VIVEKACUDAMAŅI
terruptedly, then, in accordance with the Gītā raso'pyasya param drstvā nivartate: "his desires, too, go (are destroyed) when the Supreme has been seen (experienced)," there arises complete extinction of vāsanās without even a minute particle of them remaining.
nissesamokşe sati: with their extinction along with the mülājñāna (primordial nescience). When that is destroyed, the experience of the ātman is void of every obstruction..
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By the succeeding nine ślokas it is taught that by the prevention of the operation of the effect, the cause must be destroyed. Delusion is the effect of vāsanās. When delusion is rendered nugatory, the vāsanās disappear.
स्वात्मन्येव सदा स्थित्या मनो नश्यति योगिनः । वासनानां क्षयश्चातः स्वाध्यासापनयं कुरु ॥ २७८ ॥ svātmanyeva sadā sthityā mano naśyati yoginah, vāsanānām kşyayaścātaḥ svādhyāsāpanayam kuru 11
By unceasing establishment in the ātman, there arises manonāśa (stilling of the mind) for the yogins and the decline of the vāsanās. Hence, bring about the removal of the super-imposition (of other things) on you.
yoginaḥ: those who control the rājasic and tāmasic propensities of the mind, i.e., those who are pre-eminently established in their mind by the preponderance of sattva by continuous contemplation.
mono naśyati: The mind which is transformed by a succession cf its operations giving up its current of activities like the continuous flame of a lamp controlled. Then, by the strength of proximity to Brahman, the pure vāsanās in the form of śānti and dānti get confirmed. When that happens, even in the presence of external provocations, anger etc., do not arise, which means that the rājasic and tāmasic vāsanās have been extinguished. For, vāsanā means the propensity of the mind as a result of the transformation in the form of anger etc., which arises suddenly without consideration of the before and after.
Therefore svādhyāsāpanayam kuru: destroy all wrong impressions. After careful and complete inquiry, totally give up the idea of the atman in the five kośas.
