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VIVEKACUDAMANI
producing samśaya it disables a person from knowing his own ātman, this śloka is uttered.26.
अभावना वा विपरीतभावना संभावना विप्रतिपत्तिरस्याः ।
संसर्गयुक्तं न विमुञ्चति ध्रुवं विक्षेपशक्तिः क्षपयत्यजस्त्रम् ॥। ११७ ।। abhāvanā vā viparitabhāvanā sambhāvanā vipratipattirasyāḥ | samsargayuktam na vimuñcati dhruvam vikṣepaśaktiḥ
kṣapayatyajasram |
Abhāvanā, viparītabhāvanā, sambhāvanā or vipratipatti* does not ever release from its hold a person who is affected by this concealing power. Then, the projecting power always destroys the person so affected.
abhāvanā: absence of right judgment-the impression that the oneness of jīva and Brahman and the mithyātva of the world spoken of by sastra cannot be a fact (na sambhavati), or that they are not (nastikyam).
137
viparitabhāvanā: The impression of atmanhood in the body etc. vipratipattiḥ: contrary impression.
sambhāvanā: samsaya bhavana: doubt. The mark of doubt is the apprehension of different opposed qualities in the same substance (ekadharmiviseṣyaka-viruddhanānādharma-prakārakajñānam).
These three (abhāvanā, viparītabhāvanā and sambhāvanā) never release a man subject to them from their hold. The viksepa-śakti ever destroys such a person. vide: ajñaścāśraddadhanaśca samśayātmā vinaśyati (B. G.): "Ignorant and faithless, the one of doubting mind cames to ruin."
118
Now the effects of tamoguņa are clearly stated. अज्ञानमालस्यजडत्वनिद्राप्रमादमूढत्वमुखाः तमोगुणाः । gå: sgant a fg àfa falsafasiga ajñānamālasydjaḍatvanidrā
pramādamuḍhatvamukhās tamoguṇāḥ |
etaiḥ prayukto na hi vetti kiñcit
nidrāluvat stambhavadeva tiṣṭhati
armada faoofa 11 996 11
26 asambhavana is the impression that there does not exist a Brahman not separate from the inner atman; viparitabhāvanā is the impression of the atman in the anatman like the body etc. sambhavana is the doubt in the communications of the śruti and the guru.
* Explained in the commentary.
