English translation of T. V. Kapali Sastry's commentary on Vasishtha Ganapati Muni's Sat-darshana - sanskrit version of Sri Ramana's 'Ulladu Narpadu' in Tamil.
T. V. Kapali Sastry's Sat-Darshana Bhashya (commentary) on Vasishtha Ganapati Muni's सद्दर्शनम् - a Sanskrit version of Sri Ramana's 'Ulladu Narpadu' in Tamil
करोमि कर्मेति नरो विजानन् बाध्यो भवेत्कर्मफलं च भोक्तुम् । विचारधूता हृदि कर्त ता चेत् कर्मत्रयं नश्यति सैव मुक्तिः॥ He is bound to reap the fruit Who is fixed in the I-do-thought, The sense of doer lost by the search in the Heart, Triple karma dies—and that is Release. That man is surely affected by his works who is possessed by the ego-idea that he is an independent being separate from others and the world and the Lord. And this idea of the ego is of course a mistaken notion. For, whatever it is in man that does the work, it does not really belong to him. His body, and his life are parts of the world, and his mind too, whatever philosophic view one may take of it, is not himself, or at least is something that is ever in movement, which is not the persisting himself. And whatever work is done, is done by a part in ourselves of the universal energy that ultimately belongs to something other than what I call myself now. One should realise the truth that the real impulse for work and the energy needed for it come from a source other than the ego-self. Therefore whoever seeks to discover who it is that is the worker in him giving the sanction for work or even actually doing the work, reaches the Heart, the centre of the purusa, the Spirit in him. Once the source of the ego-self is thus realised actions cease to bind the jiva, for he knows that it is something else that does the work. Egoistic actions are forbidden, for they form a bondage to the doer. The bonds of the triple Karma are cut asunder the moment the ego ceases to be the doer by giving up its false and wrong claim. [The triple Karma:1. The collective fruits sancita of past actions enjoyed, persist in the present as vasanas tendencies. 2. prarabdha is the effect experienced in the present of past actions. 3. agami is future action for which the seed is sown in the present through desires brought about by the force of the whole past.] Thus the triple Karma binds the ego-self, which does not realise the Self which is the Real doer. Hence the instruction that the ego-self must realise the Self in the deep to shake off the shackles of Karma. The Real Self that is the Ultimate truth is beyond the relatives of bondage and freedom to which the ego-self is subject.
करोमि कर्मेति नरो विजानन् बाध्यो भवेत्कर्मफलं च भोक्तुम् । विचारधूता हृदि कर्त ता चेत् कर्मत्रयं नश्यति सैव मुक्तिः॥
He is bound to reap the fruit Who is fixed in the I-do-thought, The sense of doer lost by the search in the Heart, Triple karma dies—and that is Release.
That man is surely affected by his works who is possessed by the ego-idea that he is an independent being separate from others and the world and the Lord. And this idea of the ego is of course a mistaken notion. For, whatever it is in man that does the work, it does not really belong to him. His body, and his life are parts of the world, and his mind too, whatever philosophic view one may take of it, is not himself, or at least is something that is ever in movement, which is not the persisting himself. And whatever work is done, is done by a part in ourselves of the universal energy that ultimately belongs to something other than what I call myself now. One should realise the truth that the real impulse for work and the energy needed for it come from a source other than the ego-self. Therefore whoever seeks to discover who it is that is the worker in him giving the sanction for work or even actually doing the work, reaches the Heart, the centre of the purusa, the Spirit in him.
Once the source of the ego-self is thus realised actions cease to bind the jiva, for he knows that it is something else that does the work. Egoistic actions are forbidden, for they form a bondage to the doer. The bonds of the triple Karma are cut asunder the moment the ego ceases to be the doer by giving up its false and wrong claim.
[The triple Karma:1. The collective fruits sancita of past actions enjoyed, persist in the present as vasanas tendencies. 2. prarabdha is the effect experienced in the present of past actions. 3. agami is future action for which the seed is sown in the present through desires brought about by the force of the whole past.]
Thus the triple Karma binds the ego-self, which does not realise the Self which is the Real doer. Hence the instruction that the ego-self must realise the Self in the deep to shake off the shackles of Karma.
The Real Self that is the Ultimate truth is beyond the relatives of bondage and freedom to which the ego-self is subject.
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