They seek Knowledge as the best means for avoiding all
that is transitory and changeful. They seek moksha or complete
Emancipation which has been described in the previous sections.
653. The meaning of 'hell' as applied in such passages has been explained
before.
654. This is a highly aphoristic line. I give the sense by expanding the
words. By 'acts' here is meant 'sacrifices and other religious
observances.' The intention of Vrihaspati is to enforce the Propriety of
acts, for without acts, the ends of life cannot, he maintains, be secured.
655. The sense is that one should devote oneself to acts as a sort of
preparation. Afterwards one should abandon them for obtaining the higher
end. Acts, therefore, have their use, and help one, though mediately, in
the acquisition of Brahma.
656. The mind and acts have created all things. This has been explained
in the last verse of section 190 ante. Both are good paths, for by both,
good end maybe attained, viz., the highest, by drilling the mind, as also
(mediately) by acts (as explained in verse 14 above). The fruits of
actions must be mentally abandoned if the highest end is to be attained;
i.e., acts may be gone through, but their fruits should never be coveted.
657. Nilakantha explains the grammar of the first line differently. His
view is yatha chakshurupah praneta nayako, etc. A better construction
would be yatha chaksha pranetah (bhavati) etc.
658. This verse may be said to furnish the key of the doctrine of karma
or acts and why acts are to be avoided by persons desirous of Moksha or
Emancipation.
Pages:
2780
2781
2782
2783
2784
2785
2786
2787
2788
2789
2790
2791
2792
2793
2794
2795
2796
2797
2798
2799
2800
2801
2802
2803
2804