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vinity in ourselves. Naturally, he points out the hollowness of all other methods and the immaturity of all other techniques which are, according to him, putrified logic, soured reason, distorted vision and false assertions, compared with the perfect and right Philosophy, the full and elaborate technique of Vedanta.
तस्मात्सर्वप्रयत्नेन भवबन्धविमुक्तये ।
स्वैरेवं यत्नः कर्तव्यो रोगादारिव पण्डितैः ॥६६॥ tasmātsarvaprayatnena bhavabandhavimuktaye sveraiva yatnah kartavyo ragādāviva panditaih 66.
तस्मात् Therefore, सर्व प्रयत्नेन - by all means भवबन्ध विमुक्तये । for the liberation from the bodages of birth and death, tài - by one's own means, 5a - alone, 969: - effort, partout: - must be done, रोगादौ इव - as in the beginning of illness, पण्डितैः - by the intelligent seekers.
Therefore, an intelligent seeker should, as in the case of illness etc., personally strive hard by all the means in his power to get himself freed from the bondage of birth and change.
The preceding nine stanzas are being now concluded with this tenth sloka. Naturally, the term "therefore" with which this stanza opens indicates all the reasons shown and explained in the previous stanzas.
In stanza 56 Sankara started this discussion and has carried it all through these nine ślokās. All the time, he had been emphasising the noble truth that self-effort is unavoidable and, compared with it, mere śāstra studies and capacity to discourse upon are all of no avail. Because of those reasons it should be logically understood that each seeker must, for himself, individually and personally, strive with all sincerity and regularity in the right drection, so that he may come to realise in himself the Eternal God-hood in his spiritual nature.
