[Advaita-l] gItA bhaashhya sudhaa bindavaH - 5

[Ramakrishna Upadrasta]

OM shrii gurubhyoH namaH

namaste,
We continue with the series.

22. ##'## xipraM hi maanushhe loke ##'## iti visheshhaNaat.h
anyeshhvapi karmaphalasiddhiM darshayati bhagavaan.h || 4.12 ||

##By the specific statement, "For, in the human world, success comes
quickly", the Lord shows that results of actions can accrue even in
the other worlds.##

23. tadetat.h uktaprativachanamapi asakR^it.h
atyantavipariitadarshanabhaavitatayaa momuhyamaano lokaH shrutamapi
asakR^it.h tattvaM vismR^ittya vismR^ittya mithyaaprasa~Ngam.h
avataaryaavataarya chodayati iti punaH punaH uttaramaaha bhagavaan.h\,
durvij~neyatvaM cha aalaxya vastunaH || 4.18 ||


##Although this answer has been given more than once, still a man
becomes repeatedly deluded under the influence of a totallly opposite
perception.  And forgetting the truth that has been heard again and
again, he repeatedly raises false issues and questions! And therefore,
observing that the subject is difficult to understand, the Lord gives
His answer again and again.##


24. naapi nityaanaam.h akaraNaat.h abhaavaat.h
pratyavaayabhaavotpattiH\, ##'## naasato vidyate bhaavaH ##'##  iti
vachanaat.h ##'##  kathaM asataH sajjaayeta' iti cha darshitam.h
asataH sajjanmapratishhedhaat.h | asataH sadutpattiM bruvataa asadeva
sadbhavet.h\, sa cha api asat.h bhavet.h ityuktaM syaat.h | taccha
ayuktam.h sarvapramANavirodhaat.h | na cha nishhphalaM vidadhyaat.h
karma shaastram.h\, duHkhasvarUpatvaat.h\, duHkhasya cha
buddhipuurvakatayaa kaaryatvaanupapatteH | tadakaraNe cha
narakapaataabhyupagamaat.h anarthaayaiiva ubhayathaa api karaNe cha
akaraNe cha shaastraM nishhphalaM kalpitaM syaat.h || 4.18 ||

##Nor can any evil, which is an entity, arise from the non-performance
of nityakarmas, which is an non-entity, for there is the statement,
"Of the unreal, there is no non-being"2.16, and (in the Upanishad) it
has been pointed out, "How can existence originate from
non-existence?" (Ch. 4.2.2).  Since emergence of the existent from the
nonexistent has been denied, therefore anyone's assertion that the
existence originates from the nonexistent will amount to saying that a
non-entity  becomes an entity, and an entity becomes a non-entity. And
that is not rational because it runs counter to all the means of valid
knowledge.


Further, the scriptures cannot enjoin fruitless actions, they being
naturally painful; and it is illogical that what is painful should be
done intentionally. Also, if it is admitted that falling into hell
results from their non-performace (i.e., of the nityakarmas), the that
too is surely a source of evil. In either case, whether one undertakes
them or not, the scriptures will be imagines to be useless. And that
will be a contradiction with your standpoint when, after holding that
the nityakarmas are fruitless, you assert that they lead to
Liberation.##

25. j~naanavanto.api kechit yathaavat.h tattvadarshanashiilaaH\, apare
na \; ato vishinashhTi tattvadarshinaH iti| ye samyagdarshinaH taiH
upadishhTaM j~naanaM kaaryaxamaM bhavati netarat.h iti bhagavato
matam.h || 4.34 ||


##Although people may be wise, some of them are apt to know the Truth
just as it is, while others may not be so. Hence the qualification,
"why have realized the Truth". The considered view of the Lord is that
Knowledge imparted by those who have full enlightenment becomes
effective, not any other.##


bhava Sankara deshika me sharaNaM
(To be continued.)
Ramakrishna