________________
106
VIVEKACUDAMAŅI
the respective organs by virtue of the presiding deities. Even if the mind is considered as an organ, there is no sense-perception by it in the manner of the physical organs.
yataḥ: yasmāt: by which: by this gross body, i.e. by attachment to it arises the experience of gross objects. For that reason is the waking state associated with the gross body.
91
The same meaning is further explained. बाह्येन्द्रियैः स्थूलपदार्थसेवां
स्रक्चन्दनस्त्रयादि-विचित्र-रूपाम् । करोति जीवः स्वयमेतदात्मना
तस्मात्प्रशस्तिर्वपुषोऽस्य जागरे ॥९१ ॥ bahyendriyaih sthūlapadārthasevām
srakcandanastryādi vicitra rūpām karoti jīvaḥ śvayametadātmanā
tasmāt praśastirvapușo'sya jāgare 11
Identifying itself with the body, the jiva enjoys gross objects like a garland, sandal paste, woman etc., through the external organs. Hence the importance of this body in the waking state.
bāhyendriyaiḥ: by the external organs of sense, namely the skin, the organ of smell, eye etc.
srak candanastryādi yicitra rūpām: rūpyante vişayikriyante iti rūpāņi: 'rūpyante' means made concrete objects of perception; hence, the name rūpāņi. That in which is the enjoyment of various objects like a garland, sandal paste, a woman etc.
vicitra rūpām: of diverse shapes and forms.
sthūlapadārthasevām: the enjoyment of gross objects. The grossness of objects has been explained earlier. It is the experierice of pleasure and pain generated by the anugraha (grace) of the deity presiding over each particular sense-organ.
jīvaḥ: the pratyagātman, the inner ātman. svayam karoti: does itself; enjoys. etadātmanā: through the gross body; by its nature reflected in
