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VIVEKACUDAMANI
315
ātman. That results in the identification always of the ātman with the body. Thence the unbroken continuity of samsāra characterised by old age, death, and further birth. Thus samsāra never ends for such a person.
315 Therefore: संसारबन्धविच्छित्त्यै तद्वयं प्रदहेद्यतिः। वासना प्रेर्यते ह्यन्तः चिन्तया क्रियया बहिः ॥३१५ ॥ samsārabandhavicchittyai tad dvayam pradahed yatiḥ 1 vāsanā preryate hyantah cintayā kriyayā bahiḥ 11
The yati should burn these two completely for breaking the bond of samsāra. Vāsanā is impelled by thought inside and by action outside. yatiḥ: prayatnaśīlah: a person who is given to effort.
samsārabandhavicchittyai: for the complete destruction of all kinds of shackles like identifying the ātman with the body which are the cause of samsāra.
tad dvayam: both the vāsanā and its effect.
pradahet: should completely turn to ashes, that is, even as a seed burnt to ashes does not sprout, so should he do.
vāsanā etc.: with great compassion, the guru explains how it arises and the method to destroy it. Vāsanā is stimulated by internal thought and by external action. So it should be burnt away. hi: because. What was said by the word 'effect' is here made clear as by the mental longing and the external (physical) act. Longing is inside the mind); outside is action by the body etc. In the absence of the strength of the reflection of cit, the mind which lacks luminosity does not have the longing which ensues in action. The reflection of cit is through the ahamkāra only. Even the capacity of the insentient: body to perform action is only by the pervasion of the cit through the mind etc. Therefore, it must be understood that the ahamkāra, which is subtle, affects the intellect through internal longing and external act.
316 & 317 ताभ्यां प्रवर्धमाना सा सूते संसृतिमात्मनः । त्रयाणां च क्षयोपायः सर्वावस्थासु सर्वदा ॥३१६ ॥
