Sri Sanath Sujatheeyam – Sri Mahabharath
– Sri Shankarabhashyam
Chapter – 7 – Bhashyam – 12 – Karma for Chiththashudhdhi
and not for Mokshasadhana
Sage Sanathkumara speaks “Oh! Rajan,
Karma is the cause for the bondage/Bandhahethu if the Yogamarga followed also
has the same result, Yogi has to follow Yogic Karma. Hence “Karma causes
bondage to Jeeva and the Gnana /Vidhya/supreme knowledge removes the bondage of
the Jeeva.” Oh! Rajan, listen to me carefully, any Karma performed as
Eshwararppana/surrendering all the fruitful results to the supreme Lord, or any Karma performed without yearning
fruitful results, would not create bondage to Jeeva. Bhagavan Vasudeva speaks “
any Karma performed without expecting fruitful results, surrendering to supreme
Lord does not create a bondage, the Vyathiriktha Karma/Karma performed for
specific purposes like long life, the achievement of wealth, children,
attractiveness and fame, and these are destructible, creates bondage to Jeeva.
Oh! Parththa, therefore perform all the deeds as a Mukthasanga, offer all those
Karmaphala to the lotus feet of Vishnu.” As “Yajjo Vai Vishnu”. Then why should the Jeeva follow Karma? Karma
is performed for the purification of intellect/Saththvashudhdhi, removal of
ego, lust, desire, pride, jealousy, attachments to worldly matters, and people. Bhagavan says “The Yogi/Athmajjani/Bhramavith
performs Karma with the mind, words, intellect, deeds, without getting attached
to the Karma or its results. The intellectuals observe Tapas, Yajja, Dhana, for
the purification of intellect. The Gathasanga/freed from attachment,
Mukthachiththa, Gnanadhishtithachiththa performs all the Karma, and the fruitful
results diffuse in the Paramathma. All those righteous deeds/Karma are for the
purification of intellect to attain union with that Parambhramam Paramathma,
and Gnana is the ultimate asylum to unite with that Bhramam.”
Sage Sanathkumara continues “Oh! Rajan, the
Shruthi /Eshovasya Upanishadh strongly affirms that the Karma is the cause for
Mokshahethu. The Jeeva who is aware of the difference between Vidhya and Avidhya,
Gnana and Karma, should perform the Karma sincerely and live for several years.”
Manu says “ The Tapas/austerities and Vidhya/knowledge are the two important
tools for the Bhramin to achieve Nishreyas/most excellence.” It is an illusion
of successive inspection and retrospection.
The Shruthi says that with the knowledge of differentiation Vidya and
Avidya, the Jeeva conquer the Mrithyu with the Vidhya the Jeeva takes pleasure
in the Amrithaththva. Vidhya and Avidhya is an entirely different concept,
therefore it has no assemblage with one another. Bhagavan Manu speaks “Therefore the Tapas and
Vidhya is Nishreyas for the Vipra, the Tapasya removes the impurities of the
intellect, and the supreme knowledge provides immortality/the knowledge of
Bramham.” The Tapasya and the performance of Nithya/daily rites and
Naimiththika Karma/Karma performed for specific purposes provides Antha: Karana
Shudhdhi. The Athmajjyani considers “Eshavasyamidham Sarvam’, contemplates upon
that supreme Bhramam which is all-pervasive resides as a soul in Jeeva, is
eternal, changeless, unblemished, pure, and free from Janma, Jara, Mrithyu,
Marana, and afflictions. In this way, the Aththmajjyani constantly contemplates
upon that supreme Bhramam and achieves Athmarathi, lives a contented life.
Shruthi recommends “Ajjani should live with strict performance of the Karma,
for hundreds of years, there is no other way in it, the observance of Vedokthakarma/rites prescribed in the Veda,
won’t create bondage to the Jeeva.” Oh! Rajan, I shall describe them
elaborately, the Jeeva soaked in interest in worldly matters and bondage,
having ‘I’ consciousness and body consciousness, should perform all the
prescribed Karma sincerely, to remove the sins committed in the previous births
and the present birth. It will not be easy to get rid of all those sins,
therefore the ordinary Jeeva should strictly follow all those spiritual and
religious rites sincerely, to get remove the sins and impurities of the
intellect. Therefore the performance of the Karma provides a purity of intellect,
does not bring Moksha, and definitely, it is not a Mokshasadhana.”
Nanvevamaru Rookshunamapi Karmani Nanushte Yani Karmanam Bandhhethuthvath | Thadha
Choktham “Karmana Badhdhyathe Janthur
Vidhyaya Cha Vimuchyathe” Ithi |Sathyam Thadhapi Eshwararththathaya
Phalanirapekshamanushteeya Manani Na
Bandhahethooni | Thadha Choktham Bhagavatha “ Yajjarththath Karmmanonyathra
Lokoayam Karmabandhana: | Thadharththam Karma Kauntheya Mukthasanga: Samachara” Ithi | Kimarththam
Tharhi Theshamanushanam? Sathva Shudhdhyarththamithi Bhrooma: | Thadha Choktham Bhagavatha “Kayena Manasa Budhdhya
Kaivalyairindhriyairapi | Yogina : Karma
Kurvanthi Sangam Thyakthathma Shudhdhaye” Ithi | “Yajjo
Dhanam Thapashchaiva Pavanani Maneeshinam”
Ithi | “ Gathasangasya Mukthasya Jjanavasthitha Chethasa: | Yajjayacharatha:
Karma Samagram Pravileeyathe” Ithicha |
Thadha Cha “Kashayapankthi: Karmmani
Jjanam Thu Paramamgathi: Kashaye
Karmabhi: Pakve Thatho Jjanam
Pravarththathe” Ithi | Nanu Karmanamapi Moksha Hethuthvam Shrooyathe “VidhyamChavidhyam Chayasthadh Vedhobhayam
Saha” Ithi “Kurvanneveha Karmani
Jijeevishecchatham Sama:” Ithi Cha | Thadha Cha Manu: “Thapo Vidhya Cha
Viprasya Ni:shreyasakare Ubhe” Ithi |
Naithath Poorvapara Anusandhana Nibandhanoayam Bhrama: | Thadha Hi “Vidhyam Chavidhyam Cha Thasthadhvedhobhayam Saha” Ithyuktha| “
Avidhyaya Mrithyum Theerthva Vidhyayamrithamashnuthe”
Ithi Vidhya Vidhyayor Bhinna Vishayathvena
Samucchayabhava: Shruthyaiva Dharshitha: | Imamevarththam Sprishtayan
Bhagavan Manu: “ Thapo Vidhya Cha
Viprasya Ni:Shreyasyasakare Ube” Ithyukthe Samucchayashanka Mabhudhithi |
“ Thapasa Kalmasham Hanthi Vidhyayamrithamashnuthe” Ithi Thapaso Nithya Naimiththika Lakshanasya Karmanna:
Antha: Karana Shudhdhaveva Viniyogam Dharshithavan| Thadha ‘Eshavsyamidham
Sarvam’ Ithi Saravsya
Thavanmathrathvamukthva
Thadhathma Bhoothasya Sarvasya
Thavanmathrathvam Pashyathasthadharshanenaiva Kritharththasya Sadhyantharamapashyatha: “ Thena Thyakthe
Bunjeedha: “ Ithi Thyagenaiva Athma Paripalana Mukthva Athadhathmavedhina: Kena
Tharhi Athmaparipalanamithyashankyaha “Kurvanneveha Karmani Jijeevisheshchatham Sama: | Yevam
Thvayi Nyanyathethoasthi Na Karma Lipyathe
Nara” Ithi | Yevam Bhoothe Thvayi
Naramathrabhimaninyajje Avidhya Nimiththoththara Poorvaghayor Ashlesha
Vinashabhavath Kurvanneva Sadha Yavajjeevam Karma Jijeevishodhithya Jjasya Naramathradhimanina: Shudhdhyarththam Yavath
Jeevam Karmani Dharshayathi | Atha
Yebirapi Vakyai: Shudhdhi Sadhanathvamevavagamyathe Na Moksha Sadhanathvam ||
