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VIVEKACUDAMAŅI
351
ativa sūkşmam paramātmatattvam
na sthüladrstyā pratipattumarhati samādhinā'tyantosusükşmavrttyā
jñatavyam āryair atiśuddhabuddhibhiḥ 11
The Truth that is the Paramātman is very subtle. It cannot be understood by superficial mind. It has to be known by great personages of very pure intellect by samadhi through very subtle mentle state.
ativa sūkşmam: very subtle as it is nirguna, qualityless; different from the five sheaths. The ātmatattva is devoid of the three kinds of limitations. The real nature of the ātman which is self-effulgent and ever of the nature of bliss, does not lend itself to be known by the superficial sight of the modification of the antahkarana which has for its objects gross things like the body etc.
atiśuddhabuddhibhiḥ: by people of very pure intellect, free from impurities as indicated in the text: jñānamutpadyate pumsām kşayāt pāpasya karmaṇaḥ: "Jñāna arises for men by extinction of sinful karmas"; kaşāye karmabhiḥ pakve tato jñānam pravartate: "When karma fructifies into niskāma, then jñāna arises”; drśyate tvagryayā buddhyā sükşmayā sūkşmadaráibhiḥ (Katha): “It is seen by the seers of the subtle by their fine intellect" etc.
äryaih: by those who pursue the paths spoken of in śruti and smrti and whose antahkarana is void of blemish.
atyantasükşmavrttyā: very subtle as it has not the world for its object, by the modification which is of infinite form
samädhinä: by the meditation of the limitless form which is extremely subtle and not oriented to the world.
jñātavyam: must be made the object of cognition.
362 That meditation is the cause of purity of mind is stated with an example.
यथा सुवर्ण पुटपाकशोधितं
त्यक्त्वा मलें स्वात्मगुणं समृच्छति । तथा मनः सत्त्वरजस्तमोमलं
ध्यानेन संत्यज्य समेति तत्त्वम् ॥३६२ ॥ yathā suvarņam puțapākaśodhitam
tyaktvā malam svātmagunam samrcchati , tathā manas sattvarajastamomalam dhyānena samtyajya sameti tattvam 11
