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VIVEKACUDAMANI
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faftɛzregrisez alışıncuu geuà i ब्रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ।। ४४६ ॥
nididhyasanasilasya bahyapratyaya ikṣyate braviti śrutiretasya prarabdham phaladarśanāt 11
One who is given to nididhyāsana (meditation) is found to have external awareness. The śruti speaks of it and it is confirmed with reference to results.
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nididhyāsana-silasya: Either he who practises nididhyāsana for the removal of wrong impressions or he whose nature is nididhyāHe is found to have external awareness as he is continuously exerting himself to establish his mind in his ātman.
sana.
phaladarsanat: as such, one who meditates is found to experience pleasure and pain.
śrutiḥ etasya prārabdham braviti: For such a one śruti affirms the functioning of prarabdha. Also because whatever is of the nature of an anterior action is of the form of duḥkha, and because the attachment to body appears in the intervals of meditation. Or, it may be said that as meditation is of the form of savikalpakasamādhi, the sukha and duḥkha acquired by previous karmas appear. Hence it has been said (śls. 365 and 366): śruteḥ śatagunam vidyat mananam mananadapi nididhyasam lakṣagunam anantam nirvikalpakam nirvikalpakasamādhina sphutam brahmatattvam avagamyate dhruvam nanyathā calataya manogateḥ pratyayantara-vimisritam bhavet 11: "Thinking (manana) is hundred times better than hearing; a lakh of times better than thinking is reflection (nididhyāsana); infinitely better than that is nirvikalpaka. By nirvikalpaka-samadhi, the truth that is Brahman, is clearly apprehended; not otherwise; for, the fickle mind gets mixed with other cognitions." Hence it is said: bahyapratyayaḥ ikṣyate: "there is external awareness". So long as there is external awareness, then there is experience of sukha or duḥkha accruing from prārabdha. That is confirmed by the śruti: na ha vai sasarirasya priyapriyayor apahatirasti (Chand.): "There is no cessation of the pleasant and painful to him who is with the body (i.e., who has body-consciousness)." One is said to be with the body (i.e., to have body-consciousness) as then the direct experience of Brahman (Brahmasākṣātkāra) has not arisen. The super-imposition (adhyāsa) has not been annulled and there is a super-imposition of the body and the mind. The same is affirmed by the śruti: tasya tavadeva ciram
