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VIVEKACUDAMAŅI
399 ātmānam bhāvaya: meditate on the ātman. How?
Vinirmuktam: completely freed of all upādhis; freed of the forms of the gross, subtle and causal bodies; freed even of the vāsanās.
saccidānandam advayam: of the nature of sat, cit and ananda and non-dual.
ātmastham: existing in you; by this it is shown that the ātman is not far away. vide the śruti: atravāva kila sat saumya na nibhālayase: “Verily the ātman is here, dear one; do you not see?” The meaning is that it reveals itself to the subtle intellect.
na kalpase'dhvane: being established in your own excellence, you do not get again into the path of samsāra; vide the śruti: na sa punar āvartate (Chand.): "He does not come back again", and the Gītā text: mām upetya tu kaunteya punarjanma na vidyate: "There is no rebirth after attaining Me”.
414 · The negation of rebirth is explained.
छायेव पुंसः परिदृश्यमानमाभासरूपेण फलानुभूत्या ।
शरीरमारात् शववन्निरस्तं पुनर्न संधत्त इदं महात्मा ॥४१४॥ chāyeva pumsaḥ paridụśyamānam
ābhāsarūpeņa phalānubhūtyā i śarīramārāt savavannirastam
punar na' sandhatta idam mahātmā 11
The great one (who has had Brahman-experience), by reason of his realisation of the expansive consciousness, does not attach himself again to the body which is visible as a shadow when once it has been cast off like a corpse.
mahātmā: brahmabhāvam prāptah puruşah: one who has attained Brahmanhood.
phalānubhūtyā: by reason of experiencing the attainment of expansive consciousness: akhandākāra-vrtti: the natural caitanya not being concealed by ajñāna and hence revealed in its effulgence as svarūpa-caitanya.
ābhāsarūpeṇa: by reason of its being only an appearance like a slough cast off by a serpent appearing to others' eyes as a real serpent, or like the shadow of a person, this body which is seen till the moment of death, does not induce the sense of 'I' as before, being (mentally) cast away to a far distance, like a corpse.
