AATMAANAATMAVIVEKA
[UNDERSTANDING THE DIFFERENCE BETWEEN SELF AND NON-SELF]
INTRODUCTION
The Shrutis state that ‘Self-realization’ is the goal to
be aspired for, by each and everyone who dons a human garb.
What is this Self? How to realize it? Why aspire for that
state?
All such questions are briefly dealt with in this
wonderful work of Shankara.
Shankara also explains why Upanishads are to be sought by
an aspirant to guide him towards self-realization. He explains in brief the six
signs that will mark a scripture as the perfect exposition, which belong to the
Upanishads alone.
However when we take up the study of this text, we
observe that this work is also a perfect exposition with all the six qualifying
signs and can be acclaimed as an Upanishat.
(Six signs- Approach/Conclusion/Repeated Practice/
Uniqueness of the fruit or result/Extolling statements/Attainment through
reason)
The text starts with the basic question, why one has to
aspire for Self-state and what results are achieved by such a practice.
When the conviction arises that there is only suffering
in this world and ‘body’ alone is the cause of all the pains, Shankara advises
the student that realizing one’s true nature as the ‘Self-in-all’ alone can
destroy the body-idea.
For that a student has to qualify himself with the
four-fold methods of practice and that gets explained in brief.
Next, the basic essence of the text is stated by defining
what Aatmaa (Self) is and what is Anaatmaa (Non-Self).
All that is Non-Self is defined again and the difference
between the Self and Non-Self is
explained through many examples.
In the last section, the Self of the nature of
Sacchidaananda (Existence/Knowledge/Bliss) is extolled.
This work is a mini-Upanishat authored by the great
knower and the study of this wonderful text will surely lead an aspirant
towards the Self-Knowledge sooner than ever!
आत्मानात्मविवेकः
दृश्यं सर्वमनात्मा
स्यादृगेवात्मा विवेकिनः
आत्मानात्माविवेकोsयं कथितो ग्रन्थकोटिभि: ||1||
All
that is ‘perceived’ is ‘Non-self’!
For
the man of discrimination ‘perceiving’ is the ‘Self (essence)’.
Through
scores of compositions,
this
differentiating knowledge between ‘Self’ and ‘Non-Self’ is explained.
{The
‘State of the Self’ is the intermediate state (Drik) in between the perceiving
subject (Drashtaa) and the perceived phenomenon (Drishyam).
The
Cognition of the ‘world phenomenon’ is made of the threesome factor of ‘Seer’
‘Seen’ and ‘Seeing’.
‘Seer’
is the individual Self bound by the limitations of space and time.
‘Seen’
is the perceived.
‘Seer’
and ‘Seen’ always exist together. One cannot be there without the other.
The
connecting factor between the ‘Seer’ and the ‘Seen’ is the ‘Seeing’ or ‘Awareness’
or ‘Consciousness’ or ‘Knowledge’.
This
indescribable state which makes the ‘Seer’ and ‘Seen’ exist as the ‘world
phenomenon’ is ‘Atman’ or ‘Self’ or ‘Brahman’ or ‘Chit’.
This
is the true nature of the Self – ‘to be aware’ – ‘to know’!’
All
that is seen as perceived phenomenon – Drishyam – is ‘Not the Self’!
The
‘Seeing’ –Drik – alone is the ‘Self’!
Who
‘sees’? What is ‘seen’? What is ‘seeing’? How to remain as ‘Drk’ (pure
awareness) alone without the ‘Seer’ and the ‘Seen’?
These
questions get answered briefly in this work.}
आत्मानात्मविवेकः
कथ्यते ||2||
The difference between the
Self and Non-self is explained.
CHAPTER
ONE
{IGNORANCE
IS THE CAUSE OF SUFFERING!}
आत्मनः किं निमित्तं दुःखं?
For
what reason does the Self suffer?
शरीरपरिग्रहनिमित्तं | नेह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्तीति श्रुतेः ||3||
Because
of getting a body!
The
Vedas declare that there is never the lack of likes and dislikes for the
Brahman who is embodied.
शरीरपरिग्रहः केन भवति ? कर्मणा ||4||
If
so, by what does the body gets attained?
By action!
कर्म केन भवतीति चेत् ? रागादिभ्यः ||5||
If
so, by what does ‘action’ occur? By
attachment etc!
रागादयः कस्मात् भवतीति चेत् ?
अभिमानात् ||6||
If
so, from what do the attachments etc. rise?
Because
of self-importance (egotism)!
अभिमानोsपि कस्मात् भवति ? अविवेकात् ||7||
From
what does ‘self-importance’ rise? From non-discrimination!
अविवेकः कस्मात् भवति ? अज्ञानात् |
From
what does non-discrimination rise? From Ignorance!
{अज्ञानं/IGNORANCE}
अज्ञानं केन भवतीति चेत् ? न केनापि |
If
so, by what does ignorance occur? By
nothing!
अज्ञानं नाम अनादि सदसद्भ्यामनिर्वचनीयं त्रिगुणात्मकं ज्ञानविरोधि
भावरूपं यत्किन्चिदिति वदन्ति अहमज्ञ इत्याद्यनुभवात् |
‘Ignorance’-
is beginning less;
is indescribable as it is neither real nor unreal;
is endowed with the three Gunas – Sattva, Rajas and
Tamas;
is the opposite of Knowledge;
is just something which comes to be known as existing
when some one experiences ‘ I am ignorant’ and expresses it in words.
‘देवात्मशक्तिं स्वगुणैर्निगूढाम्’ इत्यादि श्रुतेः |
‘The innate power of the Lord which
is concealed by the three Gunas’ so the Shrutis say!
तस्मादज्ञानादविवेकी जायते |
Therefore, because of ignorance, a non-discriminating
person gets born.
अविवेकादभिमानो जायते |
Because of non-discrimination, self-importance gets born.
अभिमानाद्रागादयो जायन्ते |
Because of self-importance, attachments
etc. get born.
रागादिभ्यः कर्माणि जायन्ते |
Because of attachments etc, actions get born.
कर्मभ्यः शरीरपरिग्रहो जायते |
Because of actions, the body gets obtained.
शरीरपरिग्रहात् दुःखं जायते ||8||
Because of getting the body, suffering rises.
दुःखस्य कदा निवृत्तिः ?
When will be the freedom from suffering?
सर्वात्मना शरीरपरिग्रहनाशे सति दुःखस्य निवृत्तिः भवति
|
If the ‘cessation of getting the body’ occurs by the
knowledge of the ‘Self in all’, then the suffering ceases!
CHAPTER
TWO
{सर्वात्मपदं -
STATE OF ‘SELF IN ALL’}
सर्वात्मपदं किमर्थं ?
Why the state of ‘Self in all’?
सुषुप्त्यवस्थायां दुःखे निवृर्त्तेsपि पुनरुत्थानसमये
उत्पद्यमानत्वात् वासनात्मना स्थितं भवति ||9||
In
the state of the deep-sleep, though there is no pain at all, when one wakes up,
it (pain) rises again; so it (pain) remains as the deep-rooted Vaasanaa (latent
tendency).
अतस्तन्निवृत्त्यर्थे सर्वात्मपदं |
Therefore, in order to get freedom from pain, that state
of ‘Self in all’!
शरीरपरिग्रहनिवृत्तिः कदा भवति ?
When does one get freedom from getting a body?
सर्वात्मना कर्मणि निवृर्त्ते सति |
By
the state of ‘Self in all’, when the action ceases to be!
कर्मनिवृत्तिः कदा
भवति ?
When does one get freedom from the action?
सर्वात्मना रागादौ निवृर्त्ते सति |
By
the state of ‘Self in all’, when the attachment etc cease to be!
रागादिनिवृत्तिः कदा भवति ?
When does one get freedom from the attachment etc?
सर्वात्मना अभिमाने निवृर्त्ते सति |
By
the state of ‘Self in all’, when the egotism ceases to be!
कदा अभिमाननिवृत्तिः ?
When does one get freedom from egotism?
सर्वात्मना अविवेके निवृर्त्ते सति |
By
the state of ‘Self in all’, when the indiscrimination ceases to be!
कदा अविवेकनिवृत्तिः ?
When does one get freedom from indiscrimination?
सर्वात्मना अज्ञाने निवृर्त्ते सति |
By
the state of ‘Self in all’, when the ignorance ceases to be!
कदा अज्ञाननिवृत्तिः ?
When does one get freedom from ignorance?
ब्रह्मात्मैकत्वे जाते सति
अविद्यानिवृत्तिः सर्वात्मना भवति |
If
the Brahman and Self are realized as ‘one’, then the freedom from ignorance
occurs by the state of ‘Self in all’! ||10||
{IS
IT NOT ENOUGH IF ONE PEFORMS THE ORDAINED ACTIONS ONLY?}
ननु नित्यानां कर्मणां विहितत्वात् नित्येभ्यः कर्मभ्यो
अविद्यानिवृत्तिः
स्यात् किमर्थं ज्ञानेन इत्याशङ्क्य न कर्मादिना
अविद्यानिवृत्तिः |
तत्कुत इति चेत् ? कर्मज्ञानयोर्विरोधो भवेत् ||11||
As
actions (rites) that are to be performed daily have been ordained by the
scriptures, the ignorance will get removed by the ‘daily performance of
actions’; why then knowledge?
If
such a doubt rises- (then the answer is) the removal of ignorance is not
possible by action etc.
How
is that so, if one questions, (then the answer is) action and knowledge are
contradictory to each other!
अतो ज्ञानेनैव अज्ञाननिवृत्तिः |
Therefore, removal of ignorance is possible only through
Knowledge!
{HOW DOES ONE GET
KNOWLEDGE?}
तज्ज्ञानं कुत इति चेत् ?
If so, from where does Knowledge (rise)?
विचारादेव भवति | आत्मानात्मविवेकविषयविचाराद्भवति |
By
rational analysis!
(Knowledge)
rises by the rational analysis done by discriminating the Self from the
Non-Self!
तस्मिन्विचारे को वा को वा अधिकारी ?
Who
at all is qualified to do such a rational analysis?
साधनचतुष्टयसंपन्नोsधिकारी |
One,
who practices the four-fold means, is qualified!
साधनचतुष्टयम्
नाम – नित्यानित्यवस्तुविवेकः
इहामुत्रफलभोगविरागः शमादिषट्संपत्तिः मुमुक्षुत्वं चेति |
The
four-fold means are-Discrimination of permanent and impermanent objects;
Dispassion for the pleasures here and there; Wealth of tranquility etc; Desire
for Liberation!
CHAPTER
THREE
{साधनचतुष्टयम् /THE FOUR-FOLD MEANS}
[1]
नित्यानित्यवस्तुविवेकः
{DISCRIMINATION OF
PERMANENT AND IMPERMANENT OBJECTS}
नित्यानित्यवस्तुविवेको नाम ब्रह्म सत्यं जगन्मिथ्यैवेति निश्चयः |
‘Discrimination
of permanent and impermanent objects’ means the ascertainment that ‘Brahman
alone is real; the world is unreal’.
[2]
इहामुत्रफलभोगविरागः
{DISPASSION FOR THE
PLEASURES ‘HERE’ AND ‘THERE’}
इह अस्मिन्लोके देहधारणव्यतिरिक्तविषये स्रक्चन्दनवनितादिसंभोगे
वान्ताशनमूत्रपुरीषादौ यथा
इच्छा नास्ति तथा इच्छाराहित्यमिति इहलोकविरागः |
‘Here’,
in this world, other than having a body, if one remains ‘without desires’ for
the enjoyment of wearing garlands, applying sandal pastes on the body
(decorating the body), company of the woman etc, as much as one maintains no
desires for the vomit, urine and excrement etc, then it is called ‘Dispassion
for the objects’ ‘here’.
अमुत्र स्वर्गलोकादिब्रह्मलोकान्तर्वर्तिषु रम्भोर्वश्यादि संभोगादि विषयेषु
तद्वत् |
‘There’,
in matters related to the enjoyment of the company of Rambha, Urvashi (divine
damsels) and others who are in the heaven and Brahma’s abode, similar
(dispassion should be maintained)!
[3]
शमादिषट्संपत्तिः
{WEALTH OF TRANQUILITY AND
OTHER QUALITIES}
शमादिषट्कं नाम शम दम उपरति तितिक्षा समाधानं श्रद्धा |
Wealth
of tranquility etc means- Shama, Dama, Uparati, Titikshaa, Samaadhaana, and
Shraddhaa!
{SHAMA}
शमो नाम अन्तरिन्द्रियनिग्रहः |
Shama
(Tranquility) means the control of the inner organ!
अन्तरिन्द्रियं नाम मनः | तस्य निग्रहः |
The
inner organ is the ‘Mind’! Its control!
श्रवणमनननिदिध्यासनव्यतिरिक्तविषयेभ्यो निवृत्तिः |
Avoiding all
other interests other than ‘listening’ ‘meditating’ and ‘contemplating’!
श्रवणादौ वर्तमानत्वं वा शमः |
To
always remain in ‘listening’ etc is ‘Shama’ or Tranquility.
{WHAT
IS ‘SHRAVANA’?}
श्रवणं नाम षड्विधलिङ्गैरशेषवेदान्तानामद्वितीयवस्तुनितात्पर्याववधारणं ||12||
‘Listening’
means –through six signs of perfect expositions, always fully concentrating on
the meanings of the statements in the Upanishads which describe the
‘Second-less One’ (Brahman)!
(Linga means ‘sign’ or ‘symbol’)
{SIX
SIGNS OF PERFECT EXPOSITION}
षड्विधलिङ्गानि तु उपक्रमोपसंहाराभ्यासफलापूर्वतार्थवादोपपत्याख्यानि |
The six signs of perfect expositions are-
a)
Upakrama -Approach
b)
Upasamhaara- Conclusion
c)
Abhyaasa – Repeated Practice
d)
Phalaapoorvataa - Uniqueness of the fruit
e)
Arthavaada - Extolling statements
f)
Upapatti – Attainment through reason
(These
six signs belong to Shrutis which have Brahman as their subject-matter.}
प्रकरणप्रतिपाद्यस्यार्थस्य तदाद्यन्तयोरुपपादनमुपक्रमोपसंहारौ |
(a)
(b) When the study of a subject is undertaken, ‘the complete understanding of
the proof of the meanings of the statements thereof, from the beginning of the
study to the proved conclusion reached at the end’, is known by the terms of
Upakrama and Upasamhaara.
{Undertaking
the study of a proper scripture; and understanding thoroughly the topic
explained in the Scripture till the conclusion is ascertained; – the Approach
and Conclusion.}{There should be
agreement between the commencement and the conclusion of a section.}
यथा च्छान्दोग्ये षष्टाध्याये प्रकरणप्रतिपाद्यस्याद्वितीय
वस्तुनः एकमेवाद्वितीयमित्यादौ ऐतदात्म्यमित्यन्ते च प्रतिपादनम् |
As
it is (to quote an example), in the sixth chapter of Chaandogya Upanishat, the
topic that gets discussed is ‘that thing which is second-less’ through
statements like – “Ekamevaadviteeyam Brahma…” (Brahman is one and secondless…); and at
the end, it is concluded by reasoning that it refers to the ‘state which has
this property’.
प्रकरणप्रतिपाद्यस्य तन्मध्ये पौनःपुन्येन
प्रतिपादनमभ्यास: |
(c)
Abhyaasa or Repeated Practice means – proving the statement that is getting
expounded in the ‘section undertaken for study’, by reasoning out again and
again till it is understood thoroughly, in between the ‘commencement’ and
‘conclusion reached’ in the study.
यथा तत्रैवाद्वितीयवस्तुनो मध्ये तत्त्वमसीति नव कृत्त्वः
प्रतिपादनम् |
As
it is (to quote an example), in the section discussing the Second-less Brahman,
in between the ‘commencement’ and the ‘conclusion reached in the study’, the
truth – Tattvamasi (That Thou Art) is repeated nine times.
(d) फलं तु प्रकरणप्रतिपाद्यस्यात्मज्ञानस्य तदनुष्टानस्य
वा तत्र श्रूयमाणं प्रयोजनं
|
Phala
फल (fruit)
– is the useful result (Self-realization) that follows by listening to or
practicing the Self-Knowledge propounded in the section of the Scripture
undertaken for study.
यथा तत्र तत्र ‘आचर्यवान् पुरुषो वेद ’‘ तस्य तावदेव चिरं यावन्न
विमोक्ष्ये अथ संपत्स्ये ’ इति अद्वितीयवस्तुज्ञानस्य तत्प्राप्तिः प्रयोजनं फलं श्रूयते |
As
it is (to quote an example), here and
there the statements – ‘one who studies under a teacher knows’; ‘as
long as he does not get liberated or attains Self Knowledge’; - assert that
the attainment of the ‘Knowledge of that which is Second less’ is the
usefulness of the result (fruit) that will be attained by such a study.
अपूर्वता तु प्रकरणप्रतिपाद्यस्याद्वितीयवस्तुनः प्रमाणान्तरविषयीकरणं ||13||
Apoorvataa – (unprecedentedness) means ‘proving the
Second less Brahman discussed as the subject-matter in the section of the
scripture’, as it is beyond the reach of other Pramaanas (proofs).
{It is inaccessible to other ‘Pramaanas’ (Pratyaksha,
Anumaana, Upamaana) other than the ‘Shrutis’. Brahman cannot be perceived,
inferred or compared.}
यथा तत्रैवाद्वितीयवस्तुनो मानान्तरविषयीकरणं |
As
it is (to quote an example), there itself, the Brahman which is second less is
proved, as it is beyond measurements or definitions.
प्रकरणप्रतिपाद्यस्य तत्र तत्र प्रशंसनमर्थवादः |
(e)
When the subject involved is extolled (प्रशंसन), it is to be understood as a declaration
(अर्थवाद). (Statements that explain Brahman)
यथा तत्र उत तमादेशमप्राक्षो येन अश्रुतं श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातमिति
अद्वितीयवस्तुप्रशंसनं ||14||
As
it is (to quote an example), statements like ‘येन अश्रुतं श्रुतं
भवति …’
‘by what the unheard becomes heard; by what that which is
not thought of gets thought of; that which is not known becomes known’
are the praises of the Second less Brahman.
(f) प्रकरणप्रतिपाद्यार्थसाधने तत्र श्रूयमाणा युक्तिरुपपत्तिः |
यथा तत्र सौम्येकेन मृत्पिण्डेन सर्वं मृण्मयं विज्ञातं स्यात्वाचारंभणं विकारो नामधेयं मृत्तिकेत्येव
सत्यमित्यादौ अद्वितीयवस्तुसाधने विकारस्य
वाचारंभणमात्रत्वे युक्ति: श्रूयते ||15||
The
method (example, illustration /Drishtaanta) that is made use of, to prove what
the Upanishads state, when listening, is उपपत्ति (Attainment).
(As
in the statement –
यथा सौम्येकेन
मृत्पिण्डेन सर्वं मृण्मयं विज्ञातं स्यात्वाचारंभणं विकारो नामधेयं मृत्तिक
इत्येव सत्यं)
“O Good one! Just as you can know all the objects made of
clay by understanding a small piece of clay at hand, you can know Brahman the
essence of all, by realizing the Self”)
(As in the statement –
वाचारम्भणो विकारो नामधेयं…
‘Name
is just a modification in the utterances …’)
(Objects
of clay are named differently by different sounds; but clay alone is real in them
all. Similarly, though the world is filled with various shapes denoted by
various sounds, Brahman alone is the essence of all.
By
understanding a piece of clay which is nearby, one can understand the clay that
is in all the objects made of clay. So also by contemplation on the Self, one
can know the ‘Self of all’!}
In
such statements, the method of explaining through examples is made use of, so as to make one achieve the state of the
Second less Brahman, by stating that all changes are just names (various
sounds) denoting the modifications. ||15||
{This work of Shankara- ‘Aatmaanaatmavivekam’ also proves
to be a perfect exposition as it is marked by all the six signs.}
{WHAT
IS ‘MANANA’?}
मननं तु श्रुतस्याद्वितीयवस्तुनो वेदान्तार्थानुगुणयुक्तिभिरनवरतमनुचिन्तनं |
Cogitation means-continuous
pondering by analyzing the meanings of the statements of the Upanishads as
suggested thereof, of the Second less Brahman, that has been heard.
{WHAT
IS ‘NIDIDHYAASANA’?}
विजातीयदेहादिप्रत्ययरहिताद्विजातीयवस्तुसजातीयप्रत्ययप्रवाहो
निदिध्यासनं |
Profound meditation (deep
contemplation) means-
ascertaining the material
body etc which do not belong to one’s true nature, as not belonging to one’s
true nature; and the flood of ascertaining thoughts of that which belongs to
one’s true nature (Brahman), to be one’s true nature.
अस्यार्थः | This is explained.
विजातीयदेहादिबुद्ध्यन्तजडपदार्थनिराकरणेन सजातीयाद्वितीयवस्तुविषयप्रत्ययप्रवाहीकरणम्
निदिध्यासनमित्यर्थः ||16||
Profound meditation means –rejecting
the inert objects like ‘the body etc, ending up with intellect’, as not
belonging to one’s true nature; and continuous flooding of the ascertainment of
the ‘Second less Brahman’ as one’s true nature.
{DAMA}
दमो नाम बाह्येन्द्रियनिग्रहः |
‘Dama’
means the control of external senses.
बाह्येन्द्रियाणि कानि ?
Which are the external organs?
कर्मेन्द्रियाणि पञ्च ज्ञानेन्द्रियाणि पञ्च |
Five organs of action and five organs of knowledge.
तेषां निग्रहः श्रवणादिव्यतिरिक्तविषयेभ्यो निवृत्तिर्दमः |
Their
control; the avoidance of matters that are not related to ‘Shravana
(Listening)’ etc is ‘Dama’.
{UPARATI}
उपरतिर्नाम विहितानां कर्मणां विधिना परित्यागः |
‘Uparati’ means the complete renunciation of the ordained
actions in proper manner.
श्रवणादिष्वेव वर्तमानस्य
मनसः श्रवणादौ वर्तमानं वा उपरतिः |
Or,
‘Uparati’ is - when the mind which is intent on ‘Listening’ etc, remains
stabilized in the matters related to ‘Listening’ etc.
{TITIKSHAA}
तितिक्षा नाम देहविच्छेदव्यतिरिक्तं शीतोष्णादिद्वंद्वसहनं |
Titikshaa means ‘bearing the
dual phenomena like cold, heat etc. other than cutting of one’s body’.
निग्रहशक्तावपि परापराधसोढ्रत्वं वा तितिक्षा |
Or,
the patient bearing of others’ mistakes even if capable of hitting back, is
Titikshaa.
{SAMAADHAANA}
समाधानं नाम श्रवणादिषु वर्तमानं मनो
वासनावशाद्विषयेषु यदा
यदा गच्छति तदा
दोषदृष्ट्या तेषु तेषु श्रवणादिषु समाधिः समाधानं
||17||
‘Samaadhaana’
means whenever the mind which is absorbed in the ‘Listening’,
moves towards the objects forced by the Vaasanaas (latent impressions), then by
analyzing the faults resulting from such a diversion, the mind should be turned
towards the ‘Listening’ etc and remain
absorbed in those particular scriptures ‘listened to’, with all its restless vibrations
subdued.
{SHRADDHAA}
श्रद्धा नाम गुरुवेदान्तवाक्येषु अतीव विश्वासः ||18||
‘Shraddhaa’ means extreme trust in the words of the Guru
and Upanishads.
इदं तावत् शमादिषट्कमित्युक्तं |
This
in short is a brief description of the six-fold wealth of ‘Shravana’ etc.
[4]
मुमुक्षुत्वम्
{DESIRE FOR LIBERATION}
मुमुक्षुत्वं नाम मोक्षेsतितीव्रेच्छात्वं |
‘Mumukshutva’ means extreme craving for liberation.
एतत्साधनचतुष्टयसंपत्तिः |
This
is the wealth of four-fold means for liberation.
तद्वान् साधनचतुष्टयसंपन्नः |
He
who practices, is said to be endowed with the four-fold means for liberation.
तस्य आत्मानात्मविचारेsधिकारः |
He
is qualified to do the analysis of Self and Non-Self.
यथा ब्रह्मचारिणः कर्तव्यान्तरं नास्ति तथास्यान्यत्कर्तव्यं
नास्ति ||19||
Like the person in the celibate
stage, need not do any other duty apart from those ordained to him, this person
(who has the wealth of the four-fold means) does not have any other duty as
belonging to him.
{If one covets only Self-Realization’, he is free to
pursue it renouncing all the duties that belong to him.}
{ARE
HOUSEHOLDERS QUALIFIED FOR THIS PRACTICE?}
साधनचतुष्टयसम्पत्त्यभावेsपि गृहस्थानामात्मविचारे क्रियमाणे सति
तेन प्रत्यवायो नास्ति किन्तु अतीव श्रेयो भवति |
Even in the absence of the
four-fold means of liberation, if a person who is a house-holder does
self-analysis, there is no contrariety; rather it is very much conducive for
his well-being.
यथा - As it is
said-
दिने दिने च वेदान्तविचाराद्भक्तिसंयुतात्
गुरुशुश्रूषया लब्धात्कृच्छाशीतिफलं भवेत्
||
One will get eighty times better result
(achievement through duties)
achieved by hard effort
just by daily pondering on the truths of
the Upanishads,
endowed with devotion (towards Brahman),
and attained by ‘serving the Guru’
इत्युक्तं ||20||
So it is said.
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