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422
VIVEKACŪDAMANI
He is said to be a jivanmukta who is equanimous whether adored by the good or affiicted by evil persons. samabhāvah: being free from joy, anger etc.
442
Why expatiate at length? To put it briefly:
यत्र प्रविष्टा विषयाः परेरिताः __ नदीप्रवाहा इव वारिराशौ । लिनन्ति सन्मावतया न विक्रियां
उत्पादयन्त्येष यतिविमुक्तः ॥४४२॥ yatra praviştā vişayāḥ pareritāḥ
nadīpravāhā iva vārirāśau ! linanti sanmātratayā na vikriyām
utpädayantyeşa yatir vimuktaḥ 11
Such a yati is said to be a jīvanmukta in whom the sense-objects directed by others are merged by reason of his being pure Brahman, like the rivers flowing into the sea (and getting merged in it) and do not cause any change.
pareritāḥ: paraiḥ: anyaiḥ: by others; iritāḥ: induced: by this it is said that there is no orientation to sense objects on the part of the jīvanmukta who has 'seen' Brahman; praise, censure, etc., made by others are good or bad from their point of view. (The jivanmukta does not distinguish them so).
yatra praviştāḥ: the person towards whom they were uttered.
They merge losing their character as rivers lose their identity in the ocean into which they flow.
linanti: liyante: merge: disappear.
na vikriyām utpädayanti: do not produce any change in the form of joy or anger or humiliation as river waters in ocean, too.
The reason for this is given: sanmātratayā. How can praise and censure etc., which relate to the body etc., affect one who remains in the firm consciousness that he is the infinite Brahman? Those who remain in Brahman void of guņa or doşa are free from all kinds of changes. In this matter, all that others do is futile like cutting the sky with a sword.
Such a yati who is not affected by whatever is directed towards him is said to be liberated, as all his vāsanās have been extinguished and his mind too is inactive.
