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VIVEKACŪDAMANI
gent and of the nature of eternal bliss, it is indicated that it is the ultimate object of human aspiration and endeavour, paramapuruṣārtha.
nirupamam: incomparable; vide the śruti: na tasya pratimāsti (Brh.): there is no other like it.
sky.
ativelam: transcending bounds, i.e., beyond the universe. nityamuktam: ever free: free from bondage, at any time. niriham: without desire or without activity.
niravadhi: without end in respect of time, space or object. gaganābham: (unattached and free from impurities) like the
nişkalam: without parts.
nirvikalpam: bereft of any kind of wrong idea.
purņam brahma vidvan samadhau kalayati: the vidvān realises such a plenary Brahman in samadhi. The idea is to convey the instruction: 'you too realise, thus.'
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prakṛtivikṛtiśūnyam: by reason of its being eternal and without parts, and by virtue of the śruti: tadetad brahma apurvam anaparam (Brh.): "This that Brahman (is) without a before and an after," devoid of any cause and effect relation.
bhāvanātītabhavam: whose nature is beyond the imagination. or comprehension without the aid of the Upanisadic texts.
samarasam: ekarupam, of an identical nature.
asamānam: beyond compare.
mānasambandhaduram: beyond connection with any means of knowledge, beyond all pramāņas. For, even śruti can only speak of it by implication (lakṣaṇayā). As Śrī Sureśvarācārya observed: pramātā ca pramāņam ca prameyam pramitistathā | yasya prasādāt siddhyanti tatsiddhau kim apekṣyate "What else can be required when That is realised by whose grace are established the knower, the ground, what is to be known and the knowledge itself?" When the pratyagātman (the inner atman) becomes selfrealised, even the śrutis which convey the annulment of the distinctions of knowing, knower and knowledge are indifferent. Or, it may mean: mānam: i.e., the canons of knowledge like pratyakṣa, direct sense-perception; tatsambandhadūram: devoid of any connection with it, i.e., incomprehensible by any of the canons of knowledge.
