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VIVEKACŪDAMANI
(aham-kara: the sense of the aham or the 'I', the ego delimited by the upadhis, the intellect, mind, body etc., and producing the sense of individuality).
samsarahetavaḥ: the causes of samsara, attachment, aversion
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etc.
anye: other than ahaṁkāra.
pratibandhāḥ: hindrances; those which hinder the arising of
ātmajñāna.
Of these, the source is ahaṁkāra which is the first modification of ajñāna.
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yavat syāt svasya sambandho'hamkarena duratmanā tāvanna leśamātrāpi muktivārtā vilakṣaṇā ||
So long as there is any connection of oneself with the wicked ahamkara (ego-sense), there cannot be any talk, even in the least, of liberation, which is unique.
durātmană: of evil nature; as it is the cause of all the forms of bondage.
vilakṣaṇā: bandhaviruddha nitya niratiśaya sukha svarūpā: which is opposed to bondage and is of the form of exquisite eternal bliss.
So long as there is connection of a person with ahaṁkāra, there cannot be any talk of mukti which is of the form of exquisite eternal bliss and which is the opposite of bondage.
Such talk does not arise even in the least.
The idea is that one who is affected by egoity which is the source of all bondage does not ever deserve to speak about liberation.
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That, when that does not exist, mukti arises is stated in this
śloka.
अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते ।
accafeum: qui: attaca: zavgn: 11 309 11
