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VIVEKACÜDAMAŅI
175
ning and without end (till it is destroyed by jñāna). It generates to the puruşa, the succession of sufferings in the shape of birth, death, disease, old age, etc.
This anātmabandha which is well known, which is mistaking the body etc. for the ātman, has its source in ajñāna of the real nature of the ātman. It is natural; it is produced by the samskāras of previous adhyāsas acting in succession. It is beginningless, for, it is produced by beginningless ajñāna. It cannot be known or said when it began. It is therefore anādi. It is also ananta i.e., endless. It does not come to an end except by jñāna.
iritah: abhiyuktaiḥ is understood: so described by those who know. The Gītā too says: nānto na cādiņ: 'has neither end nor beginning'. This bondage is of such nature.
amusya: of this jiva.
apyayaḥ: death. . It produces birth, death, disease, old age, suffering and other series of effects.
·ādi: etc., in the sloka is to include also the ādhibhautika and ādhidaivika in addition to the adhyātmika sufferings. By the succession of these sufferings this bandha generates extreme grief.
Instead of pravāhatāpa, there is another reading: pravāhapāta which means a succession of processes of falling down.
149 The guru teaches here the unbreakability of this bondage except by the realisation of one's true nature born of strong discrimination obtained by the grace of God.
नास्त्रैर्न शस्रनिलेन वह्निना
छेत्तुं न शक्यो न च कर्मकोटिभिः । विवेकविज्ञानमहासिना विना
धातुः प्रसादेन शितेन मञ्जुना ॥१४९ ॥ năstrair na sastrair anilena vahninā
chettum na sakyo na ca karmakoţibhihi vivekavijñānamahāsinā vina
dhātuh prasādena sitena mañjunā 11
Not by missiles, not by weapons, not by wind, nor by fire, nor even by crores of prescribed karmas can this
