चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये ।
वस्तुसिद्धिर्विचारेण न किञ्चित्कर्मकोटिभिः ॥ ११ ॥
कर्म चित्तस्य शुद्धये (एव), न तु वसतु-उपलब्धये । वस्तु-सिद्धिः विचारेण (एव), न किञ्चित् कर्म-कोटिभिः ।
सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा ।
भ्रान्त्योदितमहासर्पभयदुःखविनाशिनी ॥ १२ ॥
भ्रान्त्या उदित-महा-सर्प-भय-दुःख-विनाशिनी रज्जु-तत्त्व-अवधारणा सम्यक्-विचारतः (एव) सिद्धा ।
अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः ।
न स्नानेन न दानेन प्राणायामशतेन वा ॥ १३ ॥
अर्थस्य निश्चयः हितोक्तितः विचारेण दृष्टः, न स्नानेन न दानेन (न) प्राण-अायाम-शतेन वा ।
Karma-sannyāsa is a key factor in attaining mukti because karma has no direct role in the pursuit. Śrī Saṅkarācārya illustrates this with an example.
In the situation of mistaking a rope to be a snake, the snake is born of a combination of the rope and darkness, which causes the mistake. In other words, the mahā-sarpa-bhaya-duḥkha is born of rajju-tattva and bhrānti. In order to remove the snake and the resulting fear, one has to remove the darkness and the resulting mistake, so that only the truth of the rope remains. How? By bringing light.
In the same way, the "bound 'I'"is born out of a combination of the "free 'I'" and the wrong notions I have of myself. In order to be free, I have to only remove the wrong notions. How? Through knowledge. There is no doing or changing anything, and hence karma has no role to play. We will be seeing the logic behind this fact as we proceed.
There is, however, no denying that karma a place in our culture. It is for citta-śuddhi, or preparing the mind to understand the knowledge of vedānta. This also must be understood in great detail.
Translations for next class:
In the situation of mistaking a rope to be a snake, the snake is born of a combination of the rope and darkness, which causes the mistake. In other words, the mahā-sarpa-bhaya-duḥkha is born of rajju-tattva and bhrānti. In order to remove the snake and the resulting fear, one has to remove the darkness and the resulting mistake, so that only the truth of the rope remains. How? By bringing light.
In the same way, the "bound 'I'"is born out of a combination of the "free 'I'" and the wrong notions I have of myself. In order to be free, I have to only remove the wrong notions. How? Through knowledge. There is no doing or changing anything, and hence karma has no role to play. We will be seeing the logic behind this fact as we proceed.
There is, however, no denying that karma a place in our culture. It is for citta-śuddhi, or preparing the mind to understand the knowledge of vedānta. This also must be understood in great detail.
Translations for next class:
- फलसिद्धिः Success, आशास्ते depends, विशेषतः essentially, अधिकारीणम् on a qualified sādhaka. उपायाः other means, देशकालाद्याः such as time, place etc., अस्मिन् in this regard, सन्ति are, सहकारिणः only auxiliaries.
- अतः Therefore, आत्मवस्तुनः जिज्ञासोः the seeker of the Reality of ātma विचारः कर्तव्यः should take to reasoning, समासाद्य after duly approaching, गुरुम् the Guru, ब्रह्मविदुत्तमम् who is the best of the knowers of Brahman, and, दयासिन्धुम् an ocean of mercy.
- मेधावी An intelligent, विद्वान् पुरुषः learned man ऊहापोहविचक्षणः skilled in determining what is to be pursued and what is not, उक्तलक्षणलक्षितम् who is characterized in this manner, (is the) अधिकारी fit recipient आत्मविद्यायाम् with reference to ātma-vidyā.
- ब्रह्मजिज्ञासायोग्यता The qualification to know brahma, मता is considered, एव हि only indeed, विवेकिनः for a discriminative person, विरक्तस्य for a renunciate, शमादिगुणशालिनः for a person with qualities beginning with śama, and मुमुक्षोः for the one who is desirous of mokṣa.
- अत्र Regarding this, चत्वारि four, साधनानि qualifications, कथितानि are mentioned, मनीषिभिः by the sages, येषु सत्सु एव in the presence of which only, सन्निष्ठा the commitment to the truth (is possible), यद्-अभावे in the absence of which, न सिध्यति the commitment to (know) doesn’t happen.
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