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VIVEKACUDAMANI
तस्मान्मनः कारणमस्य जन्तोः बन्धस्य मोक्षस्य च वा विधाने । बन्धस्य हेतुः मलिनं रजोगुणैः
मोक्षस्य हेतुः विरजस्तमस्कम् ॥ १७६ ॥ tasman manaḥ kāraṇamasya jantoḥ
bandhasya mokṣasya ca va vidhāne | bandhasya hetuḥ malinam rajoguņaiḥ mokṣasya hetuḥ virajastamaskam ||
So the mind is what produces bondage or liberation in a person. The mind being fouled by the rajoguņas is the cause of bondage. Its being free of rajas and tamas is the cause of lberation.
For the aforesaid reason, of this person, the mind alone is the cause of the production of bondage or liberation; vide: mana eva manuṣyāṇām kāraṇam bandhamokṣayoḥ.
vidhāne: utpädane: in producing.
Replying to the objection as to how the same thing may be the cause of opposite effects, it is said: the effects of rajoguņa are diverse. They make one an extrovert (bahirmukha). The rajodharmas are kāma, krodha, lobha, i.e., desire, anger, avarice, etc., The plural form "rajogunaiḥ" is used to indicate the several rajogunas or to show that actions effected by rajoguņa are of various kinds. A mind fouled by these is the cause of bondage. The pure mind is devoid of rajas and tamas. A mind completely free from rajas and tamas is the cause of liberation. Hence, though the mind is identical, due to differénces in the qualities, opposed causations arise in different times. So this is not a contradiction.
177
The Guru gives the reply to the question how purity of mind as cause of mokṣa is to be attained.
विवेक वैराग्य-गुणातिरेकाच्छुद्धत्वमासाद्य मनो विमुक्त्यै ।
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viveka-vairagya-guṇātirekāt
śuddhatvamāsādya mano vimuktyai |
bhavatyato buddhimato mumuksoḥ
tābhyām drḍhābhyām bhavitavyam agre ||
