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VIVEKACŪDAMANI
sambandhaḥ: identity to be traced to super-imposition; mokṣaḥ: freedom from such sense of identity by knowledge of one's true nature.
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pramāņam: authority; proof.
In this matter of the attainment (realisation) of one's nature as satya, jñāna and ananda, the following are proofs: (a) śāstra: texts like asya mahimanam iti vitaśokah: (Munda.): "Bereft of sorrow, he attains excellence;" brahmavidāpnoti param: "The knower of Brahman attains the highest"; (b) reasoning: the example of the ornament round the neck; (c) the utterance of the guru: the understanding of the identity of Brahman with the atman as conveyed in tattvamasi (Chand): "That thou art"; and brahmaniatmatva-dārḍhyāya svādhyāsāpanayam kuru: "For the firm conviction of the identity of the atman with Brahman, bring about the extinction of your super-imposition". The ground is experience in oneself in accord with śastra, reasoning and words of the teacher.
476
In the idea declared, for illustration, other things in experience are stated.
aruì siasa aftava farazituguncu: 1 स्वेनैव वेद्या यज्ज्ञानं परेषामानुमानिकम् ॥ ४७६ ॥
bandho mokṣaśca trptiśca cintārogyakṣudhādayaḥ | svenaiva vedyā yajjñānam pareṣāmānumānikam ||
Bondage, liberation, satisfaction, anxiety, health, hunger etc., are to be known by oneself only. The knowledge of these by others is inferential.
bandhaḥ: avidyā.
mokṣaḥ: the extinction of avidyā.
trptiḥ: alambuddiḥ: contentment.
arogyam: health.
kṣut: hunger.
adayaḥ: etc., includes pipāsā: thirst, disease, stomach-ache etc. svenaiva vedyaḥ: have to be known only by one's experience. yat: yasmāt: because.
pareşṣām jñānam: knowledge by others.
ānumānikam: parokṣam: indirect: seen from external factors: so, liable to delusion.
