________________
VIVEKACŪDAMAŅI
353
man is nirguņa. If there is sattvaguņa, then, to that extent, there will not be nirgunatva, qualitylessness. If there is the remnant of sattvaguna, the attainment of truth will not arise. If the akhandakäravrtti (the modification as infinite form) of the antahkarana which is sättvic by nature, and which destroys the mulājñāna gets extinguished, the adhisthāna or substratum (i.e., Brahman) alone remains.
363 निरन्तराभ्यासवशात् तदित्थं __पक्वं मनो ब्रह्मणि लीयते यदा । तदा समाधिः स विकल्पवर्जितः
स्वतोऽद्वयानन्दरसानुभावकः ॥३६३ ॥ nirantarābhyāsavaśāt tadittham
pakvam mano brahmaņi līyate yadā 1 tadā samādhiḥ sa vikalpavarjitaḥ
svato'dvayānandarasānubhāvakaḥ 11
When the mind thus purified by continuous practice merges in Brahman, then arises the samādhi free from vikalpa and in which there is the experience of the nectar of non-dual bliss.
Thus, when by force of continuous practice, the mind free from the defects of wrong understanding etc., merges in Brahman, is without any modification and is purely the residual Brahman, then, svataḥ, even without effort, it becomes the experiencer of the nectar of non-dual bliss. Being of the form of Brahman is itself the nectar or rasa; vide the śruti 'raso vai saħ' (Taitt.) It is of the nature of rasa also as it is the cause of supreme endearment.. Productive of that experience, without any blemish, that is the nirvikalpa-samadhi which is the cause of the dissolution of all universal. vāsanās beginning with ahamkāra.
364 The fruit of it is explained in full. समाधिनानेन समस्तवासना
ग्रन्थेविनाशोऽखिलकर्मनाशः । अन्तर्बहिः सर्वत एव सर्वदा
स्वरूपविस्फूर्तिरयत्नतः स्यात् ॥३६४ ॥ samadhinanena samastavāsanā
granther vināśo’khilakarmanāśaḥ, V.C -24
