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322
VIVEKACŪDAMANI dhīdoşaiņ: by the evil propensities to be referred to in śloka 326.
viksepayati: makes him lose the knowledge of his ātman; makes him fall completely; drags him far away; confounds him.
325 For proper understanding, the same idea is conveyed by another illustration.
यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति ।
आवणोति तथा माया प्राज्ञं वापि पराङ्मुखम् ॥३२५॥ yathāpakrstam saivālam kşaņamātram na tisthati avrnoti tathā māyā prājñam vāpi parāňmukham 11 .
As moss that has been removed (by the hand from water) does not stay away even for a moment, but covers it again, so māyā also covers a man however wise he may be, if his senses are outward bent.
Previously in sloka 152, that the five sheaths cover the ātman, was taught on the analogy of the moss and that when the moss is removed, water appears clear was conveyed. As moss covering water removed only for the moment does not remain away from water, but covers it again, so too māyā covers a man who is outward-bent even if he has annulled the five kośas.
avrnoti: makes him such that his real nature is hidden.
326 The meaning of 'there is no other calamity greater than carelessness' is made clear by another example.
लक्ष्यच्युतं स्याद्यदि चित्तमोषद्
बहिर्मुखं सनिपतेत्ततस्ततः । प्रमादतः प्रच्युतकेलिकन्दुकः
सोपानपङक्तौ पतितो यथा तथा ॥३२६ ॥ lakşyacyutam syādyadi cittamīşad
bahirmukham sannipatet tatastataḥ pramādataḥ pracyutakelikandukah
sopānapanktau patito yathā tathā 11.
If the mind, outward bent, strays away even in the least from its ideal, it will fall continuously down like a ball dropped inadvertently at the top falls down the stairs. lakşyacyutam: slipped from the ideal, i.e., Brahman..
bahirmukham: glides into what are not the ātman, i.e., into the ahamkāra, buddhi, manas, prānas, the body and the sense-objects.
