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VIVEKACŪDAMANI
etam: this ātman.
ullekhayan: vişayīkurvan: making it the object of consciousness. svasvarupatayā vijānīyāt: one should know (realise) as one's own real nature.
sphutam: clearly.
383
अनात्मत्वं दृढीकुर्वन् अहमादिषु संत्यजन् । उदासीनतया तेषु तिष्ठेद् घटपटादिवत् ।। ३८३ ॥
aträtmatvam drdhikurvan ahamadiṣu santyajan udāsīnataya teşu tisthed ghaṭapaṭādivat ||
Confirming the sense of the atman here in Brahman, and abandoning it in the ahaṁkāra etc., one should remain indifferent to them as in the case of pot, cloth, etc. atra: in the Paramātman.
atmatvam: .svasvarupatvam, the sense of one's own real nature. drdhikurvan: confirming; firmly convinced of.
ahamadiṣu santyajan: rejecting the sense of the atman in the ahaṁkāra etc.
ghaṭapaṭādivat teṣu tiṣṭhet: Even if the sense of the atman appears in them at any time, one should remain indifferent to them as with reference to a pot or a cloth.
369
udāsīnataya: without the sense of the 'I' in respect of them. (The idea is that we do not associate the sense of the 'I' with a pot or a cloth).
384
It was said earlier: 'restraining speech in the mind.' That that too (i.e., the mind) should be merged in the plenary ātman is clearly explained.
विशुद्धमन्तःकरणं स्वरूपे निवेश्य साक्षिण्यवबोधमा । शनैश्शनैर्निश्चलतामुपानयन् पूर्णत्वमेवानुविलोकयेत्ततः ॥ ३८४ ॥
viśuddhamantaḥkaraṇam svarūpe
niveśya sākṣinyavabodhamatre | sanaiḥ śanair niścalatāmupānayan pūrṇatvamevānuvilokayettataḥ ||
Resting the pure antaḥkarana in one's true self which is the witnessing consciousness, which is of the nature of
V.C.-25
