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VIVEKACUDAMANI
331 paramarthadarsi: one who has the qualification to see the Para
śrutipramāṇaḥ: the one for whom the śruti alone is the ground of knowledge and authority, the same being the only means of knowing what is beyond sense-perception.
sadasadviveki: one who knows, by the śruti: yo vai bhūmā tadamṛtam ato'nyadartam (Chand.): "That which is infinite, that is immortal; what is different is perishable", that Brahman is the reality and that jagat is mithyā.
panditaḥ: he for whom paṇḍā, jñāna has arisen; that is, one who knows the real nature of a thing.
mätman.
mumuksuḥ: one who desires the cessation of bondage.
jänan hi: knowing surely (that the aṣat is svapātahetu cause for his downfall).
kaḥ kuryat: who will do.
avalambam: going in for support.
asataḥ: of the unreal, the anātman.
svapātahitoh: which is (as aforesaid) the cause of his down
fall.
An example for it is given by saying sisuvat; for, without knowing the consequence, due to ajñana a child falls down from an elevated place or clasps a serpent or a flame. But this person is a jñānin, a wise man. Hence, it is said that a man of discrimination should remain established in Brahman without yielding to inadvertence.
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In the same way as sleep and waking which are characterised respectively by opposed qualities of unawareness and awareness of the objects of the world cannot pertain to the same time, so too is the case with attachment to the body etc., and liberation.
àgıfeciafaamat a gfan: मुक्तस्य देहाद्यभिमत्यभावः । सुप्तस्य नो. जागरणं न जाग्रतः स्वप्नस्तयोर्भिन्नगुणाश्रयत्वात् ।। ३३८ ॥ dehādisamsaktimato na muktiḥ
muktasya dehādyabhimatyabhāvaḥ | suptasya nó jāgaraṇam na jāgrataḥ
svapnas tayorbhinnaguṇāśrayatvāt ||
One who is attached to the body etc., is not released.
To one who is released there is no attachment to the body etc. One who is asleep cannot be said to be awake. There
