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258
VIVEKACODAMAŅI
tayorvirodho'yam upādhikalpito
na vastavah kaścidupādhireşaḥ āśasya māyā mahadādikāraṇam
jīvasya kāryam śrnu pañcakośāḥ 11
The opposition between them is imagined on account of their upādhis (limitations). This upādhi is not real. Listen! Māya which is the cause of mahat etc., is the upādhi of iśvara; the five sheaths which are the effects of Māyā are the upādhi of jiva.
This opposition between the two words in their literal sense which militates against their identity is imagined as a l'esult of upādhi. It is not real, i.e., not inherent. By the expression 'upādhireşaḥ' the nature of the upādhi is given. Māyā is given as the upādhi of the tatpadārtha, viz., iśvara. It is the cause of the entire world compacted of mahat, ahamkāra, the five tanmātrās etc. The five sheaths constitute the upādhi of the tvampadārtha, the jiva; vide' the śruti: kāryopādhirayam jīvaḥ kāraṇopādhirīśvarah (Svet).:
is jiva has the effect for his upādhi; īśvara has the cause for His upādhi."
śrņu: listen.
246
एतावुपाधी परजीवयोस्तयोः
सम्यङनिरासे न परो न जीवः । राज्यं नरेन्द्रस्य भटस्य खेटकः
तयोरपोहे न भटो न राजा ॥२४६॥ etāvupādhi parajīvayostayoḥ
samyan nirāse na paro na jīvaḥ rajyam narendrasya bhatasya khețakah
tayorapohe na bhato na rājā 11
When these upādhis of the iśvara and the jīva are effectively removed, there is no iśvara and no jīva. A kingdom is the symbol of a king, and a shield, of a warrior. When they are removed, there is no king or warrior.
These two, māyā and the five kośas are the upādhis of Isvara and the jīva respectively; vide the śrutis: nātra kācana bhidāsti, neha nānāsti kiñcana (Katha.); asango hyayam puruśaḥ; asango nahi sajjate (Brh.), etc. "There is no difference here; there is no manifoldness here; connectionless, it does not attach to anything etc."
