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VIVEKACUDAMANI
in the atman as imagined in it as the snake is on the rope. By reason of being freed from all limitations (upādhis), being alone (Kevalibhāva) is itself being all (Sarvātmabhāva). For, sarvātmatva will not arise in respect of what is limited by association with upadhi. Though, by reason of māyā enveloping everything, it is right to say that it is the substratum of everything qualified by it, yet, as māyā cannot exist by itself except as an adjunct, its substratum is only the pure unlimited caitanya or the sole Brahman. Such Kaivalya is sarvātmabhava. (The Alone is the All.)
The reason for this is given by Sri Bhagavatpāda: asau sarvātmabhavaḥ asya sadatmaniṣṭhaya: The sarvätmabhāva of this jñānin is due to his remaining in continuous contemplation of his atman without obstruction. This arises when the mind does not conceive visible objects.
341
That the non-apprehension of objects of perception will arise only upon the contemplation of the atman, not otherwise, is explained.
दृश्यस्याग्रहणं कथं नु घटते देहात्मना तिष्ठतो
बाह्यार्थानुभवप्रसक्त-मनसः तत्तत्त्रियां कुर्वतः । संन्यस्ताखिल-धर्म-कर्म - विषयैः नित्यात्मनिष्ठापरैः
acas: gzoîtamenfa acıardogfa: umd: 11389 11 dṛśyasyagrahaṇam katham nu ghaṭate dehātmanā tiṣṭhato bāhyārthanubhavaprasakta-manasaḥ tattatkriyām
kurvataḥ
samnyastakhila-dharma-karma-viṣayaiḥ nityatmaniṣṭhā-paraiḥ tattvajñaiḥ karaniyam ātmani sadānandecchubhir
yatnataḥ ||
How will the non-apprehension of the perceptual world be possible for one who ever identifies his ātman with the body, to one whose mind is given to enjoyment of external objects and acts accordingly? It can be effected with great effort by the seers of truth desiring bliss who have renounced all actions relating to sense-objects and who are always established in their ātman.
dehātmanā tiṣṭhataḥ: One who is in a state of identifying the atman with the body. Hence, bāhyārthanubhavaprasaktamanasaḥ having a mind inclined to enjoyment of external objects. The samāsa here is şaşṭhībahuvrihi: ...prasaktam manah yasya tasya. By this are conveyed thinking of sense-objects, purpose and desire.
