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VIVEKACŪDAMANI
383
parātmānam: the Paramātman. śvayamiti: svasvarūpam iti: as being one's own real nature. paricīya: niścitya, anubhūya: determining, realising. brahmarūpeņa tiştha: remain as such Brahman.
1 the person is not counselled thus to 'remain' as such Brahman, when all the five sheaths have been negated, and as a man is said to be made of these five sheaths only, one may be led to conclude that there is nothing else substantial thereafter. This might lead to anātmavāda if it is not accepted that the Brahman alone is atman.
Hence the admonition brahmarūpeņa tiştha: remain as Brahman. Hence the śruti says: asanneva sa bhavati: asad brahmeti veda cet.
397 शवाकारं यावद्भजति मनुजस्तावदशुचिः
परेभ्यः स्यात् क्लेशो जननमरणव्याधिनिरयाः। यदात्मानं शुद्धं कलयति शिवाकारमचलं
तदा तेभ्यो मुक्तो भवति हि तदाह श्रुतिरपि ॥३९७ ॥ savākāram yāvad bhajati manujastāvadažucih
parebhyah syāt kleso janana-marana-vyädhi-nirayāḥ yadātmānam íuddham kalayati sivākāramacalam
tadā tebhyo mukto bhavati hi tadāha śrutirapi il
As long as a man thinks of the ātman as of the form of a corpse (i.e., physical body), he becomes impure and there will ensue grief from enemies in the form of birth, death, disease and hell. When he realises the ātman as pure, of auspicious form and as unmoving, then, for certain, he becomes free from those griefs. This is also borne out by śruti.
yāvat: yāvatkālam: as long (as man identifies the ātman with the gross body).
savākāram bhajati: since it is declared to be a corpse as it is devoid of caitanya (as long as) man regards the body from the feet to the head as his self saying 'I am it only'.
For the reason that it is filthy and hence impure, he himself, though pure being the ātman, becomes impure by wrong identification.
