________________
VIVEKACŪDAMAŅI
199
The clouds are brought together by the wind, and they are again dispersed by it. Bondage is created by the mind and liberation is also brought about by itself. The meaning is clear.
175 In the subject of the illustration, the causes of bondage and of liberation are explained.
देहादिसर्वविषये परिकल्प्य रागं
बध्नाति तेन पुरुषं पशुवद् गुणेन । वैरस्यमत्र विषवत् सुविधाय पश्चा
देनं विमोचयति तन्मन एव बन्धात् ॥ १७५ ॥ dehädisarvavişaye parikalpya rāgam .
badhnāti tena puruşam paśuvad gunena 1 vairasyamatra visavat suvidhāya paścăd
enam vimocayati tanmana eva bandhät 11
Producing attachment to objects like the body etc., it (mind) binds a man with a rope as if he were an animal. Later, the same creates aversion for them and liberates him from that self-same bondage.
dehådisarvavişaye: In the body and objects of sense perception like sound, touch, sons, etc., The attachment to sound etc., is originated in the body. Hence it is said: the body etc.
tasmin: In all sense-objects commencing from the body.
rāgam parikalpya: creating strong attachment. By that rope of attachment, binds the man as if he were an animal.
badhnāti: binds i.e., makes him unfit to attain the supreme state that he desires.
Then, later, the same mind that caused the bondage produces aversion to the objects commencing with the body as if they were poison. This it does by reminding him of their injurious propensities. Producing this aversion firmly, it liberates the man effectively from the bondage symbolised by objects like the body etc. It brings about a state of being established in Brahman whereby never more will arise attachment to the body etc.
176 The Guru concludes the discussion on the cause of bondage and liberation.
