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VIVEKACŪDĀMAŅI
तिरोभूते स्वात्मन्यमलतरतेजोवति पुमान्
अनात्मानं मोहादहमिति शरीरं कलयति । ततः कामक्रोधप्रभृतिभिरमुं बन्धक गुणैः
परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ॥१४२ ॥ tirobhūte svātmanyamalataratejovati pumān
anātmānam mohad ahamiti śarīram kalayati tataḥ kāmakrodhaprabhịtibhir amum bandhakaguņaih
param vikṣepākhyā rajasa uruśaktir vyathayati 11
When one's ātman of supreme effulgence is concealed, due to non-discrimination, a man considers his body to be the ātman. Then, by the constraining qualities of desire, anger, etc., which are of the nature of the powerful rajoguņa making for wrong projection, he comes to untold grief. amalataratejovati: of what is of absolutely pure effulgence.
svātmani: in its own nature, i.e., in its nature as the Paramatman.
tirobhūte: when hidden by the concealing power of ajñāna, i.e., when it does not shine clearly.
pumān: the jīva. mohāt: due to aviveka, non-discrimination.
anātmānam śarīram ahamiti kalayati: considers the body which is different from the ātman as his self, i.e., identifies himself with it.'
tataḥ: after such wrong identification.
tataḥ ........ vyathayati: then, by the strong power of rajoguna which makes for vikṣepa (or wrong projection), by the quali. ties of desire, anger etc., which produce bondage, it plunges him in. to grief.
uru saktiḥ: very strong power. param vyathayati: afflicts extremely
kāmakrodhaprabhrtibhih: the other qualities are miserliness, ostentation, jealousy, arrogance, envy, greed etc. These are all causes of superimposition.
It is well-known that those who identify their ātman with the body are moved by desire for things favourable to it (the body), are angry when they are not attained, become miserly on getting it etc.; vide the Gītā: trividham narakasyedam dvāram nāśanamātmanah, kāmaḥ krodhastathā lobhaḥ tasmādetat trayam tyajet 11 "Three
