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344
VIVEKACŪDAMAŅI
ahampratyayalakṣitārthaḥ: By implication, being the subject of the cognition which arises immediately when the word aham ('I') is heard.
pratyak: prātilomyena añcati iti pratyak: i.e., when the sight is turned inward.
sadānandaghanaḥ: being different from the unreal, the insentient, grief and ahamkāra, shining in the form of sat, cit and ananda; of bliss which cannot be sublated in any of the three periods of time.
parātmā: the supreme ātman. Thus the truth about the ātman has been declared.
353 इत्थं विपश्चित सदसद्विभज्य
निश्चित्य तत्त्वं निजबोधदृष्ट्या । ज्ञात्वा स्वमात्मानमखण्डबोधं
तेभ्यो विमुक्तः स्वयमेव शाम्यति ॥ ३५३ ॥ ittham vipaścit sadasad vibhajya
niścitya tattvam nijabodhadrstyā i jñātvā svamātmānam akhanda-bodham
tebhyo vimuktaḥ svayameva śāmyati 11
Thus discriminating the real and the unreal, determining the truth by the eye of his own experience, knowing his ātman to be of the nature of infinite intelligence, freed from the things which are the non-ātman, the wise man attains peace by himself. ittham: thus: as detailed earlier.
vipaścit: one who goes by śruti, who has the soul-sight of the supreme goal, who is seeker of liberation
sadasat: sat is Brahman; asat is avidyā and its effects. vibhajya: distinguishing as satya and mithyā.
nijabodhadrstyā: by the eye of his '(-super-sensuous) experience born of inquiry.
tattvam viniścitya: knowing for a certainty the exact nature of a thing (here the ātman).
svamātmānam akhandabodham jñātvā: knowing (realising) his atman as infinite intelligence.
tebhyaḥ vimuktaḥ: being completely freed from things from avidyā to the body, from sense-objects like sabda etc., to the length of the extinction of all vāsanās.
