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204
VIVEKACUDAMAŅI
the vital airs. It is made incapable of comprehending its real nature. It is made to identify itself with the body, sense-organs and vital airs, and to think of their properties by the sense of 'my'. Then it is led up and down always in the process of agency and enjoyment of secular and vaidika actions performed by it. As it is said: a person acts to enjoy; and to be able to act, he enjoys (eats). The śruti says: ātmānam ced vijānīyāt ayamasmiti pūruşah kimicchan kasya kāmāya sarīramanusamjvaret (Mund). "If a person realises that he is the Paramātman, desiring what and for whose benefit will he suffer pains in the body?” Hence one who has realised his essential nature as unattached and as cidānanda, desires nothing, nor does he do any action. For, agency and enjoyment are bound up with attachment to the body and the sense-organs. That attachment to the body is to be traced to the mind. For, it is not seen in dreamless sleep as the mind is stilled and does not function then. Avidyā by itself in its own nature cannot be the cause of bondage except in association with the mind. Hence, the cause of bondage is to be traced to the mind only.
181 Now is explained that through bondage, the manas is the cause of sorrow and suffering.
अध्यासयोगात्पुरुषस्य संसृतिः
अध्यासबन्धस्त्वमुनैव कल्पितः। रजस्तमोदोषवतोऽविवेकिनो
tifaq:atu faremaa 1196911 adhyāsayogāt puruşasya samsytih
adhyāsabandhastvamunaiva kalpitaḥ rajastamodoşavato'vivekino
janmādiduḥkhasya nidānametat 11
A man's involvement in samsāra is due to super-imposition. The bondage of super-imposition is created by the mind only. It is the primal cause of the griefs of birth and death for the man of non-discrimination caught up in rajas and tamas.
rajastamodoşavataḥ: of the aviveki who is characterised by the two defects of rajas and tamas, which are the cause of avarana and viksepa (concealment and projection) who is devoid of the sense to discriminate between the ātman and the non-ātman.
