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VIVEKACŪDĀMANI
55
[1Two powers- Viz. the veiling and projecting powers- Avarana
and Viksepa.]
बीजं संसृतिभूमिजस्य तु तमो देहात्मधीरङ्कुरो
राग: पल्लवमम्बु कर्मं तु वपुः स्कन्धोऽसवः शाखिका: ।
अग्राणीन्द्रियसंहतिश्च विषयाः पुष्पाणि दुःखं फलं
नानाकर्म समुद्भवं बहुविधं भोक्तात्र जीवः खगः ॥ १४५॥
145. Of the tree of Samsāra ignorance is the seed, the
identification with the body is its sprout, attachment its
tender leaves, work its water, the body its trunk, the vital
forces its branches, the organs its twigs, the sense-objects
its flowers, various miseries due to diverse works are its
fruits, and the individual soull is the bird on it.
[In this stanza Samsara or relative existence is likened to a tree,
and the simile is brought out in complete detail. The appropriateness
of the comparisons will be patent on reflection. It is this kind of com-
position which shows Sankara not only to be a great philosopher but
a true poet also. And such slokas, as the reader will find for himself,
abound in this masterpiece of Vedäntic literature.
Soul etc. Compare the beautiful lokas of the Mundaka Upa-
nipad (III. i. 1-2)—"द्वा सुपर्णा सयुजा सखाया" etc. With the ripening
of knowledge the two birds coalesce into one, the Self alone remains,
and life is known to be a dream.]
अज्ञानमूलोऽयमनात्मबन्धो
नैसर्गिकोऽनादिरनन्त ईरितः ।
जन्माष्ययव्याधिजरादिदुःख-
प्रवाहपातं जनयत्यमुष्य ॥ १४६ ॥
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⋅
55
[1Two powers- Viz. the veiling and projecting powers- Avarana
and Viksepa.]
बीजं संसृतिभूमिजस्य तु तमो देहात्मधीरङ्कुरो
राग: पल्लवमम्बु कर्मं तु वपुः स्कन्धोऽसवः शाखिका: ।
अग्राणीन्द्रियसंहतिश्च विषयाः पुष्पाणि दुःखं फलं
नानाकर्म समुद्भवं बहुविधं भोक्तात्र जीवः खगः ॥ १४५॥
145. Of the tree of Samsāra ignorance is the seed, the
identification with the body is its sprout, attachment its
tender leaves, work its water, the body its trunk, the vital
forces its branches, the organs its twigs, the sense-objects
its flowers, various miseries due to diverse works are its
fruits, and the individual soull is the bird on it.
[In this stanza Samsara or relative existence is likened to a tree,
and the simile is brought out in complete detail. The appropriateness
of the comparisons will be patent on reflection. It is this kind of com-
position which shows Sankara not only to be a great philosopher but
a true poet also. And such slokas, as the reader will find for himself,
abound in this masterpiece of Vedäntic literature.
Soul etc. Compare the beautiful lokas of the Mundaka Upa-
nipad (III. i. 1-2)—"द्वा सुपर्णा सयुजा सखाया" etc. With the ripening
of knowledge the two birds coalesce into one, the Self alone remains,
and life is known to be a dream.]
अज्ञानमूलोऽयमनात्मबन्धो
नैसर्गिकोऽनादिरनन्त ईरितः ।
जन्माष्ययव्याधिजरादिदुःख-
प्रवाहपातं जनयत्यमुष्य ॥ १४६ ॥
-
⋅