________________
VIVEKACŪDAMANI
rakṣyate: is safeguarded (by rendering it incapable of enjoy
ment).
dyutimată: which is shining (being sharp). Sharpness here has reference to having for its object the self-luminous ātman.
vijñānākhyamahāsinā: by the great sword of realisation born of contemplation (nididhyāsana).
sirṣatrayam: the three heads of sattva, rajas and tamas. vicchidya: completely destroying the serpent of ahaṁkāra, by making it totally non-existent.
sukhakaram imam nidhim: this treasure of the bliss of Brah
man.
dhiraḥ: one who has brought his mind under control: vasyātmā. anubhoktum kşamaḥ: has the capacity to enjoy.
By this has been declared the destructibility of ahamkara as a result of vijñāna born of proper discrimination.
304
manı afafafaqatorey facfen djè i कथमारोग्याय भवेत् तद्वदहंतापि योगिनो मुक्त्यै ॥ ३०४ ॥
yāvadvā yatkiñcid viṣadoṣasphūrtirasti ceddehe kathamarogyāya bhavet tadvad ahamtapi yogino muktyai ||
How can one be healthy if there is even a trace of poison in the body? So also is ahaṁkāra in respect of the liberation of the yogin.
305
It was indicated by the previous śloka that ahaṁkāra should not remain even as a mere tendency. The instruction 'cutting asunder' in the previous śloka is here expanded.
dehe: in the body.
yatkiñcit: even a small particle.
Even if there is a minute remnant of the poison, how can one enjoy health? So too, so long as the ahaṁkāra remains even as a natural tendency, it is an obstacle to liberation for the yogin.
Thus:
305
aguìscurafaqzur acgernenfacereigeun I प्रत्यक्तत्त्वविवेकादयमहमस्मीति विन्दते तत्त्वम् ॥ ३०५ ॥
V.C.-21
