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VIVEKACUDAMANI
kalayati: experiences.
tena: by that nirvikalpa-samādhi.
avidyatimirajanitän sädhu dagdhvā: avidya itself is the darkness. By completely burning away the wrong ideas generated by it, totally destroying, turning to ashes.
brahmākṛtyā nişkriyaḥ nirvikalpaḥ śukham nivasati: actionless and rid of doubts, etc. he lives blissfully in the state of Brahman.
By this it is affirmed that when action is destroyed, thought is destroyed. From that ensues extinction of vasanās. The extinction of vāsanā is liberation. Such a one is called jīvanmukta. kriyānāśe bhaveccintānāśaḥ, asmād vāsanākṣayaḥ | vāsanāprakṣayo mokṣaḥ jivanmuktiḥ sa isyate (śl. 318).
For it, two qualities, nişkriya and nirvikalpa are stated, actionless and having no wrong ideas, etc.
357
For the effect of samadhi leading to liberation, the means is the destruction of the awareness of the world inside and outside. Liberation does not arise merely from external sounds. This is declared in the next sloka.
aufger à afamru argi
starfa ancang facıcufa i
347
त एव मुक्ता भवपाशबन्धैः
नान्ये त पारोक्ष्यकथाभिधायिनः ।। ३५७ ॥ तु samāhitā ye pravilāpya bāhyam
śrotrādi cetassvamaham cidatmani |
ta eva muktā bhavapāśabandhaiḥ
nānye tu pārokṣyakathabhidhāyinaḥ ||
They alone are freed from the bonds of samsara who merge the external things like the ear etc., their mind and their ahaṁkāra in the ātman which is of the nature of cit, not others who just talk of a thing not experienced by them. ye: those persons.
bāhyam śrotrādi: the external things like ear, etc. By this the merging of the space (ākāśa) etc. in the cidatman is conveyed. A man says 'I hear' etc., due to super-imposition of the atman on the sense-organ activity. Hence the expression: śrotrādi.
cetaḥ: the mind inside.
svam aham: one's ahaṁkāra.
