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VIVEKACUDAMANI
359
Though by itself colourless, by juxtaposition with a black cloth etc., a crystal looks black etc., being all the while pure and white; so also is it in the case of this atman in juxtaposition with the upādhis namely body, the breath, the sense-organs and the mind etc. By 'etc.' is included the anandamaya-kośa. The atman appears modefied into the nature of the vṛtti with which it is conjoined, whether it is internal or external. The respective affections are of the nature of avidya (persisting in the anandamaya-kośa), asmitā (characteristic of ahaṁkāra), rāga (desire), and dveṣa (hatred) (arising by contact of the mind with sense-objects), and abhiniveśa (which is fear of death even by the learned: viduṣo'pi maranad bhitiḥ), and consequent clinging to worldly objects.
samayogaḥ: connection of form (ākāratākhya-sambandhaḥ). tattadbhāvaḥ: tattādātmyam: identification with all that.
tena: by its qualities.
asya yoginaḥ: of him who controls the external modes.
The reason for it is given: muneḥ: by him who discards them as the anatman for the reasons detailed in the context of the description of the five kośas supra.
To him who does not have the sense of the 'I' in respect of them, by its disappearance, i.e., by the disappearance of the upādhis like the body etc., arises the stilling of everything (sarvoparamaņa), i.e., the stilling of all the factors of the anatman that make for sorrow. When thus every upadhi is stilled, there ensues perfect bliss. samyak bhavati must be added after the first line of sloka 371. The evidence of that is that there is seen the inundation of the bliss of the blissful experience of the Sat.
viplavaḥ: being immersed in or being full of. Like the experience of joy within and without by a man who plunges into the expanse of the Ganga after being scorched by the excessive heat is the experience of unlimited bliss by a man who is kevala, i.e., freed from every kind of upādhi.
373 & 374
In the matter of the nirvikalpa-yoga, it was stated in the form of an aphorism in sloka 368, that for the extinction of all upādhis which is the cause of such yoga, vairāgya is the first step. This was referred to by the word nirāśā. This was also stated in sloka 177 adding that one should be firm in the two, namely viveka and vairagya. This is now shown as the two very intense internal sadhanas.
