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VIVEKACŪDAMANI
A point of grammar is noticed here. It must be tajjalānam. The omission of the final syllable is archaic as in 'parame vyoman' which should really be 'parame vyomani'.
The beginningless ajñāna etc. too is imagined in it and is not apart from it.
brahma advitiyam: devoid of any object different from it. Vide the śrutis: tattvamasi (Chānd.); ayamātmā brahma (Māṇḍ.); idam sarvam yadayam ātmā; atmaivedam sarvam; brahmaiva sarvam ekam evādvitiyam, etc.: "That Thou art; this atman is Brahman; all that is this is ātman; all this is ātman only; all is Brahman; one only without a second" etc.
brahmaivāhamiti prabuddhamatayaḥ: those whose intellect has awakened to the awareness: 'I am Brahman only.'
prabuddhamatayah: those who have understood what has to be understood through śruti and instruction of the guru.
sphutam samtyaktabāhyāḥ: those who have given up the externals from ahamkara onwards with the accompanying vāsanās.
brahmibhūya: becoming Brahman. It is not as if they were not Brahman previously and that they 'became' Brahman now. Their supposed 'not being' Brahman is imaginary due to ajñāna. By virtue of this explanation, i.e. that their abrahmatva (not being Brahman earlier) which is implied by the usage of 'cvi' *suffix in the word 'brahmibhūya' is kālpanika due to ajñāna, the unwanted grammatical implication is avoided justifiably.
What is referred to here is the experience of the learned, that by continuously dwelling on the atman which is sat, cit and ananda they delight in the soul-sight (sākṣātkāra) of Brahman.
dhruvam: this is certain. Or, it may be construed that they rest in Brahman unmoved.
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afg #mualais-fautenfunzi प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् । निगमगदितकति नित्यमानन्दमूर्ति
zaufafa afzatu aequ fass 11398.11 jahi malamayakośe'hamdhiyotthāpitāśām
prasabhamanilakalpe lingadehe'pi paścāt nigamagaditakīrtim nityamānandamūrtim
svayamiti pariciya brahmarupeņa tiṣṭha 11
Suffix 'cvi' is used to show 'it was not so originally, but later made so': abhutatadbhave cviḥ.
