न यावदेतां तनुभृन्नरेन्द्र
विधूय मायां वयुनोदयेन ।
विमुक्तसङ्गो जितषट्सपत्नो
वेदात्मतत्त्वं भ्रमतीह तावत् ॥
न यावदेतन्मन आत्मलिङ्गं
संसारतापावपनं जनस्य ।
यच्छोकमोहामयरागलोभ-
वैरानुबन्धं ममतां विधत्ते ॥
na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena |
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat ||
na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya |
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte ||
(Śrīmad Bhāgavatam: 5.11.15–16)
“[Rendered according to the Bhāvārtha-dīpikā:] O King, as long as the bearer of a body does not cast away this māyā, and, having become completely freed from attachment and victorious over the six co-wives [i.e., the six senses], understand the nature of the self (ātma-tattva) by means of the appearance of wisdom, so long he wanders here [i.e., in saṁsāra], and as long as one does not understand the mind, a guise of the self, to be the field of a person’s suffering in saṁsāra which bears a continuance of lamentation, delusion, disease, attraction, greed, and enmity, and produces my-ness [so long one wanders in saṁsāra].”
Commentary
yāvac ca viṣayānuraktaṁ mana evānartha-hetur iti na veda tāvan nirvedābhāvāt paribhramaty evety āha—neti | ātmano liṅgam upādhi-bhūtaṁ manaḥ saṁsāra-tāpānām āvapanaṁ kṣetraṁ yāvan na veda, tāvad bhramatīty anuṣaṅgaḥ | tāpāvapanatve hetuḥ—yan-manaḥ śokādy-anubandhaṁ mamatāṁ ca vidhatte |
(Bhāvārtha-dīpikā)
“And as long as one does not know the mind attached to objects of the senses (viṣaya) to verily be a cause of calamity (anartha), so long one only wanders [in saṁsāra] because of the absence of indifference [to it]. Thus, he says na yāvad etan mana ātma-liṅgaṁ … [i.e., he speaks SB 5.11.16]. As long as one does not know the mind, a guise, that is, an adjunct, of the self, to be the field of the sufferings of saṁsāra, so long one wanders [in saṁsāra]. This is the anuṣaṅga [i.e., the intended repetition of earlier content to complete the sense]. The reason for its being a field of suffering is that the mind bears a continuance of lamentation and so forth and produces my-ness.”