Jivanmuktiviveka 2.17_2.p20

2.17_2.p20

darpahetutvācca śāstravāsanāyā malinatvam | śvetaketuralpenaiva kālena sarvānvedānadhītya darpeṇa piturapi purato vinayaṃ na cakāreticchandogāḥ ṣaṣṭhādhyāye paṭhanti| tathā bālākiḥ kānicidupāsanānyavagatya dṛpta uśīnarādiṣu bahuṣu deśeṣu digvijayena bahūnviprānavajñāya kāśyāmajātaśatruṃ brahmavicchiromaṇimanuśāsituṃ dhārṣṭyaṃ cakāreti kauṣītakino vājasaneyinaścādhīyate |
dehavāsanāpyātmatvaguṇādhānadoṣāpanayanabhrāntibhedāt trividhā | tatrātmatvaṃ bhāṣyakāra udājahāra - dehamātraṃ caitanyaviśiṣṭamātmeti prākṛtā janā laukāyatikāśca pratipannāḥ (brahmasūtrabhāṣye 1.1.1) iti | sa vā eṣa puruṣo'nnarasamayaḥ ityārabhya tasmādannaṃ taducyate (tai0 upa0 2.1.2) ityantena granthena tāmeva prākṛtapratipattiṃ taittirīyāḥ spaṣṭīkurvanti | virocanaḥ prajāpatinānuśiṣṭo'pi svacittadoṣeṇa dehātmabuddhiṃ dṛḍhīkṛtyāsurānsarvānanuśaśāsa iticchandogā aṣṭamādhyāye samāmananti |
guṇādhānaṃ dvividhaṃ laukikaṃ śāstrīyaṃ ceti | samīcīnaśabdādisampādanaṃ laukikam | komaladhvaninā gātumadhyetuṃ vā tailapānamarīcabhakṣaṇādiṣu lokāḥ prayatante | mṛdusparśāya lokāḥ puṣṭikarāvauṣadhāhārā-vupayuñjate | lāvaṇyāyābhyaṅgodvartanadukūlālaṅkārānupasevante | saugandhyāya sragālepane dhārayanti | śāstrīyaṃ guṇamādhātuṃ gaṅgāsnānasālagrāmatīrthādikaṃ sampādayanti |
doṣāpanayanaṃ ca cikitsakoktairoṣadhairmukhādiprakṣālanena ca laukikam | śaucācamanādibhirvaidika-mityubhayavidham | asyāśca dehavāsanāyā mālinyaṃ vakṣyate | dehasyātmatvaṃ tāvadaprāmāṇikatvādaśeṣa-duḥkhahetutvācca malinatvam | asmiṃścārthe pūrvācāryaiḥ sarvairapi parākrāntam | guṇādhānaṃ ca prāyeṇa na paśyāmaḥ | prasiddhā eva gāyakā adhyāpakāśca prayatamānā api bahavo dhvanisauṣṭhavaṃ na labhante | mṛdusparśo'ṅgapuṣṭiśca na niyatau | lāvaṇyasaugandhye api dukūlasragādiniṣṭhe na tu dehaniṣṭhe | ata eva viṣṇupurāṇe'bhihitam- māṃsāsṛkpūyaviṇmūtrasnāyumajjāsthisaṃhatau |
dehe cetprītimānmūḍho bhavitā narake'pi saḥ ||

And because it is a cause of arrogance, the latent impression of sacred texts is impure. The Chāndogyas read in the sixth chapter that Śvetaketu, having studied all the Vedas in just a short time, through arrogance did not even show humility before his father. Likewise, the Kauṣītakins and Vājasaneyins study that Bālāki, having understood certain forms of meditation, became arrogant, and having conquered all directions in many countries such as Uśīnara and treated many Brahmins with contempt, had the audacity to instruct Ajātaśatru in Kāśī, who was the crest-jewel among knowers of Brahman.

The latent impression of the body is also threefold, through the division of errors regarding selfhood, attributing virtues, and removing defects. Among these, the commentator cited selfhood: "Ordinary people and materialists (Cārvākas) understand that the mere body qualified by consciousness is the Self" (Brahmasūtrabhāṣya 1.1.1). Beginning with "Verily, this person consists of the essence of food" up to "therefore it is called food" (Taittirīyopaniṣad 2.1.2), the Taittirīyas clarify that very same vulgar misconception. In the eighth chapter, the Chāndogyas recite that Virocana, although instructed by Prajāpati, reinforced the notion that the body is the Self through a defect of his own mind and instructed all the demons accordingly.

Attributing virtues is twofold: worldly and scriptural. Securing a pleasant voice and so on is worldly. People make efforts by drinking oil, consuming black pepper, and the like in order to sing or recite with a tender tone. For softness of touch, people make use of nourishing medicines and diets. For gracefulness, they resort to massage, ointments, silk garments, and ornaments. For fragrance, they wear garlands and perfumes. To attribute scriptural virtue, they carry out bathing in the Gaṅgā, the water of a śālagrāma stone, and so forth.

And removing defects is twofold: worldly, through medicines prescribed by physicians and through washing the face and so on; and Vedic, through purification, sipping water, and so forth. And the impurity of this latent impression of the body will be stated. As for regarding the body as the Self, it is impure first of all because it lacks valid proof and because it is the cause of boundless suffering. And on this point, all the earlier teachers have exerted their efforts. Furthermore, we generally do not see the attribution of virtues [succeeding]. Even though many well-known singers and reciters make great efforts, they do not obtain beauty of tone. Softness of touch and bodily nourishment are not guaranteed. Gracefulness and fragrance also reside in silks, garlands, and the like, not in the body. Therefore it is said in the Viṣṇupurāṇa:
"If a fool feels love for the body, an aggregation of flesh, blood, pus, feces, urine, sinews, marrow, and bones, / he will feel love even in hell."