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340
VIVEKACŪDAMANI
For, the fire of the knowledge of the oneness of Brahman and the jīva totally destroys the forest of avidyā. To him who has attained the sense of this oneness, what will be there of the seed of samsara?
hi: for the reason that.
parävaraikatvavivekavahniḥ: para-avara-ekatva-vivekavahnih: paraḥ is Iśvara; avaraḥ is jiva; ekatva viveka: the knowledge that relates to the oneness of both of them; the knowledge resulting from isquiry. That knowledge itself is fire.
aśeşam: along with all its products.
avidyagahanam: the forest that is avidya; avidya itself is the
forest.
dahati: converts into ash. vide: vibhedajanake'jñāne nāśamātyantikam gate atmani brahmano bhedam asantam kaḥ kariṣyati || "When the ajñāna which is the cause of the sense of difference is totally destroyed, who will make the non-existent distinction of Brahman from the atman?" To this great soul (mahātmā) who attains the advaitabhāva, the sense of the differenceless Brahman, who unceasingly realises it, what will remain of the seed of samsarā, of the delusion of the atman in the body etc.? Not in the least, is the meaning.
348
The manner in which destruction of samsara is brought about by perfect knowledge of the real (the atman) is stated.
आवरणस्य निवृत्तिर्भवति च सम्यक्पदार्थदर्शनतः । frensicfazım: arfgeiqsfang:efagfa: 11 386-11
avaraṇasya nivṛttir
bhavati ca samyak padarthadarśanataḥ mithyājñānavināśaḥ
tadvadvikṣepa janita-duḥkha-nivṛttiḥ 11
By proper understanding of an object arises the cancellation of concealment, i.e., of mithyājñāna of the object. So too the removal of the grief produced by wrong projection.
It has been said in sloka 146, that the bondage of a person arises by these two powers. So, when these two, concealment and projection (āvarana and vikṣepa) are destroyed, whence will the bondage of samsara arise?
