vivekachUdAmani.

[Vaidya N. Sundaram]

16)
 medhaavii purushho vidvaanuhaapohavichakshaNaH .
 adhikaaryaatmavidyaayaamuktalakshaNalakshitaH

 One who is characterised by the said qualities who is a medhaavi and
vidvaan and who is skilled in Uha and apoha is competent to enbark on the
pursuit of aatmavidyaa.

 By the expressions medhaavii etc. Sri Bhagavtapaada speaks of the person
qualified for aatmajn~ana for especial fructification of such knowledge.
The dictionary says dhiirdhaaranaavatii medhaa, "the dhii or buddhi which
has the capacity to preperly retain the meaning of what has been heard is
called medhaa". One who has medhaa is a medhaavii.
 Uhaapohavicaksanah: Uha is positive reasoning, apoha is negavite
reasoning. Uhaapoha is full discussion considering pros and cons. One who
is expert in such discussion Uhaapohavicaksana. By this is understood
possesing a mind which has been well trained in tarka and mImaamsaa. The
idea is that it is only he who has a good grounding in vyaakarana,
miimaamsa and tarka that can take up the study of Vedaanta, i.e., one who
has knowledge of words, sentences and canons of reasoning:
padavaakyapramaanajn~ah.
 uktalaksanalaksitah: One characterised by the afore said qualities. The
reference is to qualities enumerated in conjunction and separately in
slokas 8 to 15. It means one is endowed with th four fold saadhanas
(qualificational capacities) indicated above, namely, viveka, vairaagya,
the six features of sama etc. and mumukshutva.
 Such a person is Atmavidyaayaa adhikaarii: he deserves to enjoy the fruit
of aatmavidyaa.





                      Vaidya N. Sundaram
------------------------------------------------------------------------
 Kandavar Vindilar      : Those who have seen (Brahman) have not spoken
  Vindavar Kandilar     :   those who speak (about It) have not seen (It)
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    satyakAma, satyasaMkalpa, Apatsakha, kAkutsa, shrIman nArAyaNa
        puruShottaMa, shrI ranganAtha, mama nAtha, namostute.
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