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394
VIVEKACUDAMAŅI
samadhi; hence it is said to be not real. Of what is super-imposed, its non-existence as a separate entity apart from the substratum as in the case of the rope-serpent, is clearly seen by the learned.
vikalpaḥ: the sense of difference.
bhrāntijivanah: It subsists by delusion; i.e., it is to be traced to bhrānti: When there is no delusion, no difference is seen due to the absence of any apprehension making for difference.
408 The method of getting over the delusion is next explained. चित्तमूलो विकल्पोऽयं चित्ताभावे न कश्चन ।
अतश्चित्तं समाधेहि प्रत्यग्रूपे परात्मनि ॥४०८॥ cittamūlo vikalpo'yam cittābhāve na kaścana atas cittam samādhehi pratyagrūpe parātmani 11
The mind is the source of this sense of difference; when the mind does not exist (function), there is none. Therefore concentrate the mind on the innermost supreme atman. cittam: the extrovert mind, the mind going outward. cittamülam: has the extrovert mind as its source.
cittābhāve: when there is no (functioning of the) mind as in dreamless sleep, even the nominal avidyā is not capable of translating itself to action. That avidyā transforms itself in the form of the mind in the waking and dream states and originates the world. Therefore, firmly establish your mind in the Paramātman which is your real nature. By that, all differences vanish along with the avidyā also.
409, 410 & 411 To establish the mind firmly in the Supreme ātman the following are affirmed with emphasis.
किमपि सततबोधं केवलानन्दरूपं
निरुपममतिवेलं नित्यमुक्तं निरीहम् । निरवधि गगनाभं निष्कलं निर्विकल्पं
हृदि कलयति विद्वान् ब्रह्म पूर्ण समाधौ ॥४०९॥ प्रकृतिविकृतिशून्यं भावनातीतभावं
समरसमसमानं मानसंबन्धदूरम् । निगमवचनसिद्धं नित्यमस्मत्प्रसिद्धं
हृदि कलयति विद्वान् ब्रह्म पूर्ण समाधौ ॥४१०॥
