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VIVEKACUDAMANI
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tion between the visayas and the sense-organs. For, the fruit arises at the tip of the branches after the flowers have come out. Though it would seem that sukha also has to be designated as a fruit, inasmuch as by the word karma used before, punya and papa karmas were mentioned, and as sukha is only occasionally experienced, sense-object-pleasure is considered by the wise as pain only. For, both in getting pleasure, and when it is destroyed, one experiences pain. Vide the Gita: ye hi samsparśaja bhogaḥ duḥkhayonaya eva te adyantavantaḥ kaunteya na teṣu ramate budhaḥ 11 "For those delights which are born of contact are only generators of pain, having a beginning and an end. O son of Kunti! A wise man does not rejoice in them." Hence the Nyaya sastra enumerates twenty-one sources of pain, namely the six indriyas, the six sense-objects, the six buddhis, the body, pleasure and pain. This duḥkha arises from various karmas. As the karmas are of various kinds, the fruits thereof are also of various kinds. In this tree, the bird is the jiva Thus this tree which experiences the fruit of suffering and sorrow. of samsara has its roots in ajñāna, and its only fruits are suffering. So, it is to be despised like a poisonous tree. The answer to the question: katham pratiṣṭhāsya: 'How is it (the bandha) established?' in sloka 51 is given by saying that the bandha of the form of mistaking the body for the atman arises from desire and hatred caused by thekarmas which are dhārmic and adhārmic by the succession of bodies produced by those karmas and the firm attachment to those bodies, and gets confirmed by their cumulative effects.
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Now, before giving the answer to the question: katham vimokṣaḥ: How is release obtained, the guru explains the aforesaid bondage along with its cause and its effect.
अज्ञानमलोऽयमनात्मबन्धो
afnasafercra ŝfza: 1 जन्माप्ययव्याधिजरादिदुःख
प्रवाहापं जनयत्यमुष्य ॥ १४८ ॥
ajñānamulo'yamanātmabandho
naisargiko'nādirananta iritaḥ 1
janmapyayavyadhijarādiduḥkha
pravāhatāpam janayatyamuṣya 11
This bandha of the anatman has ajñāna for its source. It is natural to everybody and is said to be without begin
