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VIVEKACŪDAMANI
411
brahmäkäratayā sadā sthitatayā nirmuktabāhyarthadhiḥ
anyāvedita-bhogya-bhogakalano nidrāluvad bālavati svapnālokitalokavat jagadidam paśyan kvacillabdhadhih āste kaścid anantapunyaphalabhug dhanyaḥ sa
mānyo bhuvi 11 Freed from awareness of any external object by reason of his ever being Brahman, consuming only what is needed for bodily sustenance proferred to him by others like one in sleep or like a child, looking at this world when he comes to external sight like one seen in a dream, remains the blessed one enjoying infinite merit. He is to be honoured on earth.
The reason why the mind of the blessed one is freed from all awareness of external objects is his being always anchored in Brahman. There is not any other kind of awareness. He remains for ever in the realisation of the Paramātman which is of the nature of the infinite sat, cit and ananda which is the ultimate objective of all human effort.
nirmukta...: completely freed (from all worldly attachments) along with the vāsanās. The word is to be understood as naştāḥ bāhyārthāḥ yasyām': not 'yayā', 'by which'. Mind in which all sense of external objects has been destroyed. For, tendencies get nullified of their own accord without needing any effort for their removal. As the Gītā says, raso pyasya param drstvā nivartate: "Even the mental tendencies of such a person withdraw when the Supreme is realised.” Thus, when Brahman is realised, the absence of necessity for effort to withdraw from sense-objects is clearly seen. So nimuktabāyārthadhih means he whose awareness of the external objects has been destroyed.
kaścit: a rare person: adjective to this is anyāvedita-bhogyabhoga-kalanaḥ: "He whose means of subsistence-food and drinkare provided by others." That is, swallowing the food and drink put into his mouth. As one asleep automatically swallows what is put into his mouth by another, or as a child is fed by its mother (with no effort by the person or the child), so too, in the absence of the condition of being extrovert, there is no mental affiliation with anything external and there is an automatic swallowing (like a reflex action) of the objects making for physical sustenance. The idea is that even the inevitable experience of the effect of the prārabdhakarmas for the sustenance of the body accrues only through others.
