Section 2 24
शास्त्रज्ञान नहीं, अपितु आत्मज्ञान मुक्ति का साधन है | Liberation Is Not Through Theoretical Knowledge, But Through Direct Realization of the Self
Summary (in English)
The given set of slokas from Vivekachudamani emphasizes that liberation (mokṣa) is not attained through superficial or intellectual endeavors such as yoga (yoga), sāṅkhya (sankhya), karma (actions), mere learning (vidyā), or aesthetic skills. True liberation can only be achieved through the realization of the oneness of Brahman (the ultimate reality) and Atman (the individual soul). The slokas make a distinction between intellectual or artistic skills and the deeper spiritual realization needed for true freedom. Merely eloquent speech or scholarly endeavors serve more for enjoyment and worldly gains rather than spiritual liberation. The study of scriptures is considered futile if not accompanied by the direct experience of the supreme truth (para tattva). Intellectual discourse, if not directed towards genuine understanding, can lead to confusion, much like a vast forest. Therefore, the essence of the self must be realized with earnest effort by seekers of truth.
सारांश
दिए गए श्लोकों का सार यह है कि मुक्ति (मोक्ष) केवल योग, सांख्य, कर्म, मात्र विद्या या सौंदर्य कला जैसे सतही या बौद्धिक प्रयासों से प्राप्त नहीं होती है। सच्ची मुक्ति केवल ब्रह्म (सर्वोच्च सत्य) और आत्मा (व्यक्तिगत आत्मा) की एकरूपता के बोध से ही संभव है। ये श्लोक बौद्धिक या कलात्मक कौशल और सच्ची स्वतंत्रता के लिए आवश्यक गहन आध्यात्मिक बोध के बीच भेद करते हैं। मात्र वाकपटुता या विद्वानों के प्रयास अधिकतर आनंद और सांसारिक लाभों के लिए होते हैं, न कि आध्यात्मिक मुक्ति के लिए। यदि सर्वोच्च सत्य (परा तत्व) का सीधा अनुभव नही है तो शास्त्रों का अध्ययन व्यर्थ समझा जाता है। यदि बौद्धिक चर्चा वास्तविक समझ की ओर नहीं है, तो यह भ्रम पैदा कर सकती है, जैसे कि एक बड़ा जंगल। इसलिए, आत्मा के तत्व को गहराई से खोजने वाले सत्य के ज्ञाताओं को प्रयास करते हुए महसूस करना चाहिए।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- mokṣa (मोक्ष)
- brahman (ब्रह्मण)
- ātman (आत्मन)
- yoga (योग)
- sāṅkhya (सांख्य)
- karma (कर्म)
- vidyā (विद्या)
- para tattva (परा तत्त्व)
Topics
- Distinction between intellectual pursuits and spiritual realization.
- Importance of realizing Brahman-Atman oneness.
- Inefficacy of actions and mere scholarly knowledge for liberation.
- Need for direct realization rather than accumulated theoretical knowledge.
Categories (वर्गीकरण)
- Teaching a method
- Highlighting limitations of superficial practices
- Emphasis on experiential knowledge
- Vedantic philosophy teachings
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Liberation | not attained through | yoga, saiṅkhya, karma, vidyā |
| Brahman-Atman realization | leads to | mokṣa |
| Aesthetic skills | captivate | audiences |
| Study of scriptures | without realization is | fruitless |
| Intellectual discourse | causes | confusion |
| Knowers of truth | must realize | essence of the self |
Slokas & Translations
Sloka 56
न योगेन न सांख्येन कर्मणा नो न विद्यया । ब्रह्मात्मैकत्वबोधेन मोक्षः सिध्यति नान्यथा ॥ ५६ ॥
Translation: Liberation is attained only through the realization of the oneness of Brahman and Atman, not by yoga, sankhya, action, or learning alone.
Sloka 57
वीणाया रूपसौन्दर्यं तन्त्रीवादनसौष्ठवम् । प्रजारञ्जनमात्रं तन्न साम्राज्याय कल्पते ॥ ५७ ॥
Translation: The beauty of the Vīṇā and the skill in string-playing are merely for the entertainment of the people and do not lead to sovereignty.
Sloka 58
वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् । वैदुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये ॥ ५८ ॥
Translation: Scholars' eloquent speech, flood of words, and skill in discoursing on scriptures serve for enjoyment, not liberation.
Sloka 59
अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला । विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ ५९ ॥
Translation: Study of scriptures is fruitless both when the supreme truth is unknown and even when it is known.
Sloka 60
शब्दजालं महारण्यं चित्तभ्रमणकारणम् । अतः प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञैस्तत्त्वमात्मनः ॥ ६० ॥
Translation: Intellectual verbiage is like a vast forest that causes confusion in the mind; therefore, the essence of the self must be realized with effort by the knowers of truth.