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454
VIVEKACŪDĀMANI
atāntaḥ: aśrāntaḥ: who is not tired.
491
Graafspuntaansgy arfagneisgufaru: 1 शुद्धबोधस्वरूपोऽहं केवलोऽहं सदा शिवः ।। ४९१ ॥ akartaham abhoktāham avikāro'ham akriyaḥ śuddhabodhasvarupo'ham kevalo'ham sadā sivaḥ ||
I am not the doer; I am not the enjoyer; I am not subject to change; I am not the agent of action; I am of the nature of pure knowledge; I am alone (what alone remains on analysis), ever auspicious.
492
20: wigdag: astagfafua yangu, 1 नित्यनिरन्तर - निष्क्रिय - निस्सीमासङ्ग पूर्णबोधात्मा ॥। ४९२ ।। drastuḥ śrotur vaktuḥ kartur bhoktur vibhinna evāham | nityanirantara-niṣkriya-nissīmāsangapūrṇabodhātmā ||
I am distinct from the seer, the hearer, the speaker, the doer and the enjoyer. I am of the nature of what is permanent, uninterrupted, actionless, boundless, unattached plenary intelligence.
493
नाहमिदं नामदोऽप्युभयोरवभासकं परं शुद्धम् ॥ बाह्याभ्यन्तरशून्यं पूर्ण ब्रह्माद्वितीयमेवाहम् ॥ ४९३ ॥ nāhamidam nähamado'pyubhayor avabhasakam param suddham
bāhyābhyantaraśūnyam pūrņam brahmādvitīyamevāham ||
I am not this which I see; I am not that which I do not see directly; I am the illuminer of both, the Supreme and pure. I am only Brahman devoid of anything external or internal, the full, without a second.
invisible.
It means free from contact with every kind of upadhi. In what is beyond limitation of three kinds, how can there be imagination of anything external or internal in Brahman? They may be imagined from the point of view of the body, but not from the point of view of the atman.
ubhayoḥ: of both-the pratyakṣa and paroksa, the visible and
