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370
VIVEKACŪDAMANI
bare understanding, gradually one should attain to a state of being unmoving. After that, one should remain continuously in the soul-sight of the fullness (of Brahman). viśuddham: devoid of tamas and rajas.
avabodhamätre: in the sāksin (which is one's real nature) unaffected by upādhis, i.e., in the cit which is designated as the sākşī.
niveśya: samsthāpya: establishing; resting,
sanaiśśanaiḥ niścalatām upānayan: gradually attaining the state of unmovingness; endeavouring to be established in it.
tatah pūrnatvameva anuvilokayet: then one should experience the state of being pūrņa; obtain plenary experience of the atman which is kevalajñānasvarūpa. When a mirror is removed, the reflection lapses into the original; so too, when all the vṛttis (modes) are eliminated, the reflection of the cit (cidābhāsa) too automatically be. comes the original which is Brahman,
385
When the concealment wrought by ajñāna is annulled by the expansive consciousness (of akhandākāravștti), all the projections produced by it are cancelled. This is the idea conveyed in this sloka.
देहेन्द्रियप्राणमनोऽहमादिभिः स्वाज्ञानक्लप्तरखिलरुपाधिभिः। ... विमुक्तमात्मानमखण्डरूपं पूर्ण महाकाशमिवावलोकयेत् ॥३८५ ॥ dehendriya-prāņa-mano'hamadibhiḥ
svājñānakịptair akhilair upādhibhiḥ | vimuktam ātmānam akhandarūpam
pūrņam mahākāśam ivāvalokayet 11
One should look at the atman as full and of unlimited nature like the sky, freed from all the upādhis namely the body, the sense-organs, the mind, and the ahamkāra imagined on account of ajñāna. The meaning is clear.
386
Explaining the fourth quarter of the previous śloka, the object of the illustration is clarified.
घट-कलश-कुसूल-सूचिमुख्यैः गगनमुपाधिशतैः विमुक्तमेकम् । भवति न विविधं तथैव शुद्ध परमहमादिविमुक्तमेकमेव ॥३८६ ॥
