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VIVEKACUDAMANI
सम्यग्विवेकः स्फुटबोधजन्यः विभज्य दृग्दृश्यपदार्थतत्वम् । छिनत्ति मायाकृतमोहबन्धं
gefagane gaå dgfa: 11388 11 samyagvivekaḥ sphuṭabodhajanyaḥ
vibhajya drgdṛśya-padartha-tattvam
chinatti māyākṛtamohabandham
non-atman.
yasmād vimuktasya punar na samsṛtiḥ ||
Perfect discrimination is the offspring of clear understanding separating the nature of the seer and of the seen. It then cuts asunder the bond of delusion caused by māyā. From that arises liberation (vimukti), and there is no entanglement in samsara again.
sphuṭabodhaḥ: understanding which is free from doubt and is not incorrect.
janyaḥ: produced by the realisation of the mahāvākyas learnt from śruti and by the grace of the guru; the perfect understanding upon that of the form 'brahma satyam jagan mithya'.
drgdṛśyapadarthatattvam: the real nature of the atman and the
vibhajya: separating like milk and water.
māyākṛtamohabandham: bondage arising from the concealment of one's real nature caused by moha or avidya, i.e., the sense of the atman in the non-atman.
339
chinatti: completely destroys by the roots.
The ground for that is stated by saying that for such a one there is no samsara again. Vide the śruti: na sa punarävartate (Chand.). The ghee extracted from milk does not become milk again; even so, the mind that has attained the state of self-effulgent bliss does not get attached again to things that are the non-ātman.
347
The meaning of the fourth quarter of the śloka 346 is explained. परावरैकत्वविवेक वह्निः दहत्यविद्यागहनं ह्यशेषम् ।
किं स्यात् पुनस्संसरणस्य बीजम् अद्वैतभावं समुपेयुषो ऽस्य ॥ ३४७ ॥
parāvaraikatvavivekavahniḥ
dahatyavidyagahanam hyaśeṣam
kim syāt punaḥ samsaranasya bījam
advaitabhāvam samupeyuso'sya |
