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108
VIVEKACŪDĀMAṆI
in, no one would think of marrying at all. So, too wrongly thinking that the gross body is the atman, the jiva thinks that old age and death which are the qualities of this body as his own and undergoes pains, not otherwise. In deep dreamless sleep there is no sense of the gross body or attachment to it. Then one is not afflicted by (awareness of) old age and disease etc. Hence the sense of the 'I' is inappropriate in the gross body which is to be known as absolutely distinct from the atman.
93
The external samsara is explained. स्थूलस्य संभवजरामरणानि धर्माः
" स्थौल्यादयो बहुविधाः शिशु ताद्यवस्थाः । वर्णाश्रमादि-नियमा बहुधाऽऽमयाः स्युः पूजावमान- बहुमानमुखा विशेषाः ॥ ९३ ॥ sthulasya sambhavajarāmaraṇāni dḥarmāḥ sthaulyādayo bahuvidhaḥ śiśutadyavasthāḥ | varṇaśramādi niyamā bahudhāmayāḥ syuḥ pujavamāna bahumanamukhā viseṣāḥ 11
The features of the gross body are birth, old age and death. It has many kinds of states like stoutness, infancy etc. It is subject to disciplines of caste and station (varņa and aśrama) and to various kinds of afflictions. It is also subject to different kinds of treatment like worship, dishonour, honour, etc.
sambhavaḥ: origination-birth; jara: old age.
maraṇam: death.
sthaulyam: excessive growth of the body. By the use of the word ādi (etc.), leanness which is also a transformation of the body, colours like whiteness and darkness are included.
bahuvidhaḥ: of various kinds.
śiśutādi: childhood etc., i.e., including boyhood, youth and adulthood and old age etc. Though by the use of the word 'jarā', old age has been previously included, it is not inappropriate to add it in the context of śiśutādi.
varṇāśramadiniyamāḥ: The rules of varņas and aśramas, the varņas including brāhmaṇa, kṣatriya, vaiśya, and śūdra and the aśramas-brahmacarya, gārhasthya, vānaprastha and samnyāsa.
