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VIVEKACŪDAMANI
tataḥ anyat: what is other: what is satya, real. svarupeņa vilaksanam: As the atman is by nature asamsarin, not subject to samsara etc., it is different.
na tu: not at all.
In sloka 194, the śisya raised the doubt: bhrameṇāpyanyathaassociation of vastu javabhavaḥ parātmanaḥ meaning "Let the jivahood with the atman be due to bhrama or false idea or for some other reason. Jivahood, however, is a reality even as the combination of lime and turmeric produces redness which is real. To dispel this idea in the śisya's mind, the guru says that jīvatva itself is imagined in the atman due to the association of upādhi and that, apart from it, there is nothing which is by nature different from it.
224
203
It is now pointed out that by virtue of the śruti asango hyayam puruşah (Brh.): "This puruşa is unattached", this association with buddhi should be said to be unreal.
संबन्धः स्वात्मनो बुद्ध्या मिथ्याज्ञानपुरस्सरः । fafaqfatàaza arqsanÀa Afg21 11. 203 !! sambandhaḥ svātmano buddhyā mithyajñānapurassaraḥ vinivṛttir bhavet tasya samyajjñānena nanyathā ||
This association of one's atman with the buddhi is preceded by incorrect knowledge. Its disappearance will arise by correct knowledge; not otherwise.
One's ātman is without parts. So association etc., cannot be predicated of it. Where two things. are associated, the qualities of either cannot be apprehended in the other. (e.g., where an object is placed on the table, there is association or samyoga between the table and the object. But the qualities of the table or the object are not by that association apprehended on the object or the table respectively.) When the iron and fire are associated, we say the iron burns, the fire is long. This arises by the super-imposition of the quality of the one on the other. Between the buddhi which has the quality of kartṛtva (doership). and the atman which has the quality of caitanya (intelligence), the identification arises from superimposition of the qualities of one on the other. The super-imposition which leads to a wrong sense of the identity between the bearers of the respective qualities arises from the super-imposition of the qualities of one on the other. (dharmadhyāsāt dharmyadhyāsaḥ). This identification is to be traced to ajñāna which is of the nature of mithyā.
