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VIVEKACÜDAMANI
205 adhyāsayogāt: by mistaking the things which are anātman for the ātman.
samsytiḥ: the succession without intermission of birth and death.
By the term adhyāsabandha it is conveyed that the adhyāsa (super-imposition) which is the cause of samsāra is to be traced to the mind. The bondage itself is of the form of adhyāsa. By the text: manaḥ prasūte, it is said that the body with the senses is born of the mind. The import is that adhyāsa is the creation of the mind. Through the adhyāsa which is the cause of the succession of birth and death and the flow of samsāra by them, the mind is the primal cause of all kinds of griefs constituted by birth, death, oldage, disease etc.
nidānam: ādi kāraṇam: primal cause
182 अतः प्राहुर्मनोऽविद्यां पण्डितास्तत्त्वशिनः। येनैव भ्राम्यते विश्वं वायुनेवाभ्रमण्डलम् ॥१८२॥ ataḥ prāhurmano'vidyām paņditāstattvadarśinaḥ, yenaiva bhrāmyate viśvam vāyunevābhramandalam 11
So the wise who know the truth have declared that the mind itself is avidyā. It is by it that the universe is tossed about like the clouds by the wind. tattvadarsinah: those who are given to realise the truth.
paņditāḥ: those who have learnt the Vedānta; the great scholars.
Therefore, as the mind is the cause of samsāra, they call the mind itself avidyā. For, the mind is the effect of avidyā. Also, mere avidyā by itself cannot be the cause of samsāra.
pra in prāhuḥ: is to show that it is appropriate to say that manas alone is avidyā.
The reason for that is stated. By the manas, the entire universe, i.e., all the jivas are tossed about, i.e., by wrong apprehension they are led up and down. Illustration for this: even as the clouds in the sky are scattered by wind in all directions.
Now what should be done by a seeker for liberation is stated.
