tasmin mahimny avasitaḥ sukha-duḥkha-bāhye
tasmin mahimny avasitaḥ sukha-duḥkha-bāhye
hetutvam apy asati kartari duḥkhayor yat
svātman vidhatta upalabdha-parātma-kāṣṭhaḥ
By final cessation of the mind through yoga practice, that jīva becomes situated in his true position beyond happiness and distress. Realising himself as ātmā, he sees the cause of his happiness and distress in himself to be the ahaṅkāra, caused by ignorance.
Extinction of all designations is similar to a state of deep sleep. The jīva, because of destroying the mind, is situated in his svarūpa of bliss of knowledge, in his glory because of having destroyed the mind. Previously the mind had stolen his glory, but by destroying the mind, he regains that glory. Final (caramayā) destruction has taken place, devoid of all ignorance. This distinguishes it from deep sleep. In deep sleep, ignorance remains, but in this state there is no ignorance. The cause is mentioned. It is because of yoga practice (etayā). His position is beyond happiness and distress. Because by its very nature his condition is beyond happiness and distress, the jīvātmā is beyond happiness and distress.
“It is seen that the very nature of the atmā is happiness and distress. Therefore how can the ātmā be completely beyond happiness and distress?” The cause of happiness and distress is the ahaṅkāra (kartari) produced by ignorance (asati). The conception of being the doer of actions is the cause of happiness and distress. The jīva, realizing his condition as ātmā (upalabhda-parātma-kāṣṭhaḥ), see the ahaṅkāra as the cause of his previous condition of being the doer and enjoyer. Because he is devoid of ahaṅkāra, the pure jīva sees this condition.
|| 3.28.37 ||
dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā
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