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216
VIVEKACUDAMANI
194 and 195
शिष्य उवाचभ्रमेणाप्यन्यथा वास्तु जीवभावः परात्मनः । तदुपाधेरनादित्वात् नानादेर्नाश इष्यते ॥ १९४ ॥ raise taatsfa facut safa dgfa: 1 न निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद ॥ १९५ ॥ Siṣya uvāca:
bhrameṇapyanyathā vā'stu jivabhāvaḥ parātmanaḥ | tadupādher anāditvāt nānāder nasa isyate 11 ato'sya jivabhāvo'pi nityo bhavati samsṛtiḥ | na nivarteta tanmokṣaḥ katham me śriguro vada
The śisya said:
Let the assumption of jīvahood by the Paramātmā under the influence of the upadhis be due to delusion or otherwise. That upadhi is beginningless. Of what is beginningless, there can be no destruction. Then, the atman's jīvahood will be eternal. How then can there be freedom from samsära? Teach me this, O Guru!
Let the jīvabhāva (jivahood) of the Paramātmā which is not a samsarin, and super-eminent be due to delusion or as a matter of fact. By the limitation it is subject to, it is known as the vijñānamaya. kośa. But it is said 'anadikālo'yam ahamsvabhavaḥ' (śl. 188) "this sense of 'I'ness (jīvahood) is without beginning". By this, it becomes beginningless like the ätman itself. What is beginningless cannot be destroyed. As the upadhi which is responsible for jivahood is beginningless, its destruction cannot take place. So, the jivahood of the Paramātmā will be eternal; it will not be annihilated. When the jivahood is eternal, samsara will be eternal. Then, how will I attain freedom from samsāra? Oh Guru! teach me this.
vada: upadiśa; instruct me.
196
श्रीगुरुरुवाच
सम्यक्पृष्टं त्वया विद्वन् सावधानेन तच्छृणु ।
प्रामाणिकी न भवति भ्रान्त्या मोहितकल्पना ।। १९६ ॥
Sri Gururuvāca:
samyak pṛṣṭam tvayā vidvan sävadhānena tacchṛṇu prāmāņiki na bhavati bhräntyä mohitakalpana 11
