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VIVEKACUDAMAŅI
सुखयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या
हरति परमविद्याकार्यदुःखं प्रतीतम् ॥ ३३४ ॥ yatirasadanusandhim bandhahetum vihāya
svayamayamahamasmityātmadrștyaiva tişthet sukhayati nanu nişthā brahmani svānubhūtya
harati paramavidyākāryaduḥkham pratītam 11
Giving up all thoughts of asat (what is not real) which is the cause of bondage, the samnyāsin should take his stand on the contemplation of the ātman in the form 'I am this (Brahman)'. Then surely, steadfast contemplation on Brahman gives rise to bliss by self-realisation and removes. the previously experienced intense misery by avidyā.
yatiḥ: the samnyasin, to him alone can arise the state of being established in Brahman.
asadanusandhim: thinking about what is not Brahman, which is bandhahetuḥ: the cause of bondage.
vihāya: giving up.
The sarnyāsin should give up thinking of whatever is not Brahman as all that will make for bondage in samsārą. Looking into himself, he must for ever remain in the contemplation: I am the Paramātmā.
The supreme advantage of such contemplation is stated.
brahmani nişthā: remaining steadfast in contemplation of Brahman unattached to anything else.
svānubhūtyā: by the experience of one's real nature as selfeffulgent and ever-blissful.
sukhayati: causes happiness. pratitam: experienced previously.
avidyākārya-duḥkham: avidyā and the grief caused by it, or the grief that is the result of avidyā.
param: intense, extreme.
harati: destroys. Vide śruti: tarati sokam atmavit: “The knower of (one who has realised his ātman crosses over all the grief.” Also: yatra nānyat paśyati . . . . . . . . . . . . . .sa bhūmā; yo vai bhūmā tat sukham (Chand.): "Where one does not perceive anything different (from oneself)........ that is the infinite; that which is infinite is bliss." For one who is always established in such Brahman, where will avidyā arise? How can misery which is caused by it ever come to be?
335 Being an extrovert (sense-organs turned outward) is condemned
