2023-05-31 04:00:36 by ambuda-bot
This page has not been fully proofread.
INTRODUCTION
dislike, karma (sins), the fruits of karma,,and impressed tenden-
cies on account of previous practice. Their merits are:-
freedom from imperfections, being pleasing (to mind and
body), permanence, infiniteness and (when the upeya is chetana),
true knowledge, bliss, lordship and wealth, etc.
In respect of the means, it is subject to imperfections,
such as heavy expenses, bodily exertion, uncertainty of obtain-
ing the fruit (vyabhichāritva), pettiness of the resulting fruit,
Its merits are certainty in achieving fruit, freedom
from decay, ease to perform, greatness of the benefit derived,
etc.
A person must examine the upaya and upeya with their
relative merits and demerits as stated above. What is excellent
and best must be selected, and the others must be dropped,
just as he had already refused (thrown away) some of the
worst things at the original examination of the astras.
Hence, it is necessary to desire to know the best of upaya and
upeya, distinguishing them from what is bad or low in com-
parison. Thereupon Yudhishthira asked of Bhishma only
these two (the best of upayas and the best of upeyas),
dividing the subject into six questions in two stanzas, led by
the desire to investigate the subject.
Since the means (upāya) are required only for the purpose
of gaining the end (upeya) and the end is therefore more
important, the question in the first instance is about the upeya.
Such upeya is dealt with by the sastras in two ways: one as the
supreme tattva (Truth) and the other as the supreme goal to be
reached. The question therefore covers both the aspects.
First, Yudhishthira asks about the Supreme Reality.
gfafge cara
किमेकं दैवतं लोके किं वाप्येकं परायणम् ।
egata: & hudta: arcgyofaar: guq ।1। 2 ॥
कमर्चन्तः
शुभम् ॥
को धर्मः सर्वधर्माणां भवतः परमो मतः ।
किं जपन् मुच्यते जन्तुर्जन्मसंसारबन्धनात् ॥ ३ ॥
13
dislike, karma (sins), the fruits of karma,,and impressed tenden-
cies on account of previous practice. Their merits are:-
freedom from imperfections, being pleasing (to mind and
body), permanence, infiniteness and (when the upeya is chetana),
true knowledge, bliss, lordship and wealth, etc.
In respect of the means, it is subject to imperfections,
such as heavy expenses, bodily exertion, uncertainty of obtain-
ing the fruit (vyabhichāritva), pettiness of the resulting fruit,
Its merits are certainty in achieving fruit, freedom
from decay, ease to perform, greatness of the benefit derived,
etc.
A person must examine the upaya and upeya with their
relative merits and demerits as stated above. What is excellent
and best must be selected, and the others must be dropped,
just as he had already refused (thrown away) some of the
worst things at the original examination of the astras.
Hence, it is necessary to desire to know the best of upaya and
upeya, distinguishing them from what is bad or low in com-
parison. Thereupon Yudhishthira asked of Bhishma only
these two (the best of upayas and the best of upeyas),
dividing the subject into six questions in two stanzas, led by
the desire to investigate the subject.
Since the means (upāya) are required only for the purpose
of gaining the end (upeya) and the end is therefore more
important, the question in the first instance is about the upeya.
Such upeya is dealt with by the sastras in two ways: one as the
supreme tattva (Truth) and the other as the supreme goal to be
reached. The question therefore covers both the aspects.
First, Yudhishthira asks about the Supreme Reality.
gfafge cara
किमेकं दैवतं लोके किं वाप्येकं परायणम् ।
egata: & hudta: arcgyofaar: guq ।1। 2 ॥
कमर्चन्तः
शुभम् ॥
को धर्मः सर्वधर्माणां भवतः परमो मतः ।
किं जपन् मुच्यते जन्तुर्जन्मसंसारबन्धनात् ॥ ३ ॥
13