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120
VIVEKACŪDĀMAŅI
102 The association is wrought by upādhi. The truth is unattachedness. This is now explained.
सर्वव्यापृतिकरणं लिङ्गमिदं स्याच्चिदात्मनः पुंसः।
वास्यादिकमिव तक्ष्णः तेनैवात्मा भवत्यसङ्गोऽयम् ॥ १०२॥ sarvavyāpytikaraṇam lingamidam syāccidātmanaḥ pumsaḥ vāsyādikamiva takşnah tenaivātmā bhavatyasango'yam II
This lingasarira (subtle body) is the indispensable operative cause of all the activities of the individual self which is of the nature of intelligence as the tools are of a' carpenter. For that reason this ātman is unattached.
cidātmanah: of the ātman of the individual which is of the nature of intelligence.
This lingaśarīra compacted of the buddhi etc., is the indispensable operational instrument of all activities of the ātman like the tools employed by a carpenter in his work. No carpenter can work on wood with his bare hands only without the tools of his profession. So too for the ātman all worldly activities arise only by lingaśarīra associated with ajñāna. Hence there is no activity, in suşupti (dreamless sleep), as there is no connection then with the lingaśarira. When there is the lingaśarīra there is activity, not in its absence.
tenaiva, for that reason only, i.e. there is action when there is lingaśarīra. In its absence the activity is absent. This reason is well established in the world.
asangaḥ: sakala vyavahārasangahīnaḥ: Devoid of real connection with all activities.
ayam at the end of the śloka means 'this ātmā”.
103
It may be objected: The ātman is what is referred to by the word 'I'. When it is said 'I am blind', 'I am deaf', 'I am dumb', 'I breathe', 'I am afflicted by hunger and thirst', 'I do', 'I am happy', 'I am grief-stricken', in these ways the 'l' i.e., the ātman is associated with these and other various qualities. So, to say that the ātman is unattached is not correct. To this it is replied that these qualities relate to the respective upādhis and so there is no quality of the
