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VIVEKACŪDAMAŅI
for enjoying sense-pleasures. It has to be subjected to strict disciplines here which will lead after death to unlimited bliss." From this it is implied that a Brāhmaṇa can know and realise Brahman in a single (i.e., the present) life itself by the observance of the twofold dharmas of the nature of pravștti and nivștti ordained in the Vedas.
Hence it is that it is said: tasmad vaidikadharmamārgaparatā: being inclined to the path of dharma prescribed in the Vedas. This means that mere vipratā by itself will not help to attain what is to be attained. It means, having been born a Brāhmaṇa, one should engage in the observance of the prescribed dharmas. The śruti says: dharmo viśvasya jagataḥ pratișthā, dharmeņa pāpamapanudati (Taitt. Samhitā): “Dharma is the foundation of the entire universe. One gets rid of sin (pāpa) by dharma". It is only dharma that can secure joy and avoid pāpa, the cause of sorrow and by such avoidance lead to a state of no sorrow.
It is to be noted here that śri Bhagavatpada does not say vaidika karmamärgaparatā, but says vaidikadharmamärgaparatā. Everybody says: May I be happy; may I not be unhappy. The Acārya Śri Bhagavatpāda uses the words dharma instead of karma to show that the supreme objective of man which is of the form of attainment of joy and the avoidance of sorrow can be secured only by dharma. It is said: "dharatiti dharmah; dhriyate anena iti vā dharmaḥ': "Because it supports the universe, it is called dharma; or it (the universe) is supported by this: hence it is called dharma". That dharma is the cause of the stability of the universe is affirmed by śruti. Specially to convey this, without saying 'vaidikakarmamārgaparatā', śri Bhagavatpāda says 'dharmamārgaparatā'. For though vaidikakarma comes under dharma, the expressed objective (of supreme, endless, unalloyed bliss) cannot be secured by mere karma. If there were any other means to secure joy and to negate sorrow, by adopting it all men wil be happy and without sorrow for ever.
Śri Bhagavatpāda says "vaidikadharmamārgaparta'. For dharma is super-sensuous; it can be known only by the deliverance of śāstra. Men cannot comprehend it by any source other than śāstra. Hence, if the means of śāstra is not resorted to, the effect (of getting joy and avoiding sorrow) cannot be achieved. Hence the importance of the word 'vaidika' (prescribed in the Veda).
Maharşi Jaimini defines dharma as of the nature of a command; i.e., it is what is commanded by the Vedas. That declaration by
| SR No. | 007022 |
| Book Title | Vivek Chudamani |
| Original Sutra Author | N/A |
| Author | Chandrashekhar Bharti Swami, P Sankaranarayan |
| Publisher | Bharatiya Vidyabhavan |
| Publication Year | 1988 |
| Total Pages | 552 |
| Language | English |
| Classification | Book_English |
| File Size | 14 MB |