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VIVEKACŪDAMANI
mohāpāye: by the destruction of ajñāna by the realisation of the truth arrived at by study of śruti and by listening to the upadeśa of the ācārya. When truth is realised, the ajñāna is destroyed and the delusion born of it also is destroyed. Upon the annihiliation of this moha, the imagined objects which are super-imposed too cease to appear as before.
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The fourth quarter of the previous śloka is explained.
anag enfaranaèartu am मिथ्याज्ञानोज्जृम्भितस्य प्रमादात् । रज्ज्वां सर्पो भ्रान्तिकालीन एव
भ्रान्तेन नैव सर्वोऽस्ति तद्वत् ।। १९९ ॥ yavad bhrāntistävadevāsya sattā
mithyajñānojjrmbhitasya pramādāt rajjvām sarpo bhrāntikālīna eva
bhrānter nase naiva sarpo'sti tadvat 11
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Its (jīvabhāva) sattā (existential character) persists so long as there is delusion as it is born of mithyājñāna. The serpent in the rope endures only during the pendency of the delusion. When the delusion is destroyed, there is no serpent. So, too, here.
To explain the mithyātva (phenomenal) character of any effect, the reason is explained. This avastu (what is not real object) is the product of ajñāna. This ajñāna can be destroyed by the correct perception of the basis on which the super-imposition is made, i.e., of the adhiṣṭhāna. As long as there is delusion arising from non-discrimination between the adhiṣṭhāna and āropita (the basis on which the super-imposition is made and that which is super-imposed on it), the existential character (satta) of the super-imposition remains. An example for it is given. The serpent in the rope. Due to ignorance of the rope, due to delusion which will vanish by perception of rope, what is seen in front is not understood in the form of the words 'this is not a serpent.' It is only during the pendency of such delusion that the mistaken notion 'this is a serpent', persists. When there is clear and distinct perception leading to the awareness: 'this is not a serpent, but a rope', the delusion in the form 'this is a serpent' is destroyed. Then there appears no serpent. So, too, till the realisation of the truth, 'I am Brahman', the delusion of samsāra persists due to the influence of the primordial ajñāna (mūlājñāna). As a
