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Shloka

देहात्मना संस्थित एव कामी
विलक्षणः कामयिता कथं स्यात् ।
अतोऽर्थसन्धानपरत्वमेव
भेदप्रसक्त्या भवबन्धहेतुः ॥ ३१२ ॥

dehātmanā saṃsthita eva kāmī
vilakṣaṇaḥ kāmayitā kathaṃ syāt ;
ato’rthasandhānaparatvameva
bhedaprasaktyā bhavabandhahetuḥ . 312 .

Anvaya

संस्थितःsaṃsthitaḥ
A person established
देह–आत्मनाdeha–ātmanā
in the notion of body as self
एवeva
only such person
कामीkāmī
(is) a person with desires
विलक्षणःvilakṣaṇaḥ
one who is distinct from that
कथं स्यात्kathaṃ syāt
how can such person be
कामयिताkāmayitā
a desirer
अतःataḥ
hence
अर्थ–सन्धान–परत्वम् एवartha–sandhāna–paratvam eva
pursuit of sense objects alone
भव–बन्ध–हेतुःbhava–bandha–hetuḥ
is the cause of bondage
भेद–प्रसक्त्याbheda–prasaktyā
as it relates to the vision of duality

Translation

Only the person established in the notion of body as self will have desires. How can someone, distinct from that, have desires? Hence pursuit of sense objects alone is the cause of bondage as it relates to the vision of duality.

Annotation

vilakṣaṇaḥ – refers to a person who is fun in the awareness of the Self as Brahman. Contemplation on sense objects draws a person away from his real Self and promotes ego, which in turn promotes the vision of duality (Jagadguru).

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