तथा हैनं श्रीरामचन्द्रं मारुतिः पप्रच्छ । केयं वा तत्सिद्धिः सिद्ध्या वा किं प्रयोजनमिति । सहोवाच श्रीरामः । पुरुषस्य कर्तृत्वभोक्तृत्वसुखदुःखादिलक्षणश्चित्तधर्मः क्लेशरूपत्वाद्बन्धो भवति । तन्निरोधनं जीवन्मुक्तिः । उपाधिविनिर्मुक्तघटाकाशवत्प्रारब्धक्षयाद्विदेहमुक्तिः । जीवन्मुक्तिविदेहमुक्त्योरष्टोत्तरशतोपनिषदः प्रमाणम् । कर्तृत्वादिदुःखनिवृत्तिद्वारा नित्यानन्दावाप्तिः प्रयोजनं भवति । तत्पुरुषप्रयत्नसाध्यं भवति । यथा पुत्रकामेष्टिना पुत्रं वाणिज्यादिना वित्तं ज्योतिष्टोमेन स्वर्गं तथा पुरुषप्रयत्नसाध्यवेदान्तश्रवणादिजनितसमाधिना जीवन्मुक्त्यादिलाभो भवति । सर्ववासनाक्षयात्तल्लाभः । अत्र श्लोका भवन्ति
tathā hainaṃ śrīrāmacandraṃ mārutiḥ papraccha | keyaṃ vā tatsiddhiḥ siddhyā vā kiṃ prayojanamiti | sahovāca śrīrāmaḥ | puruṣasya kartṛtvabhoktṛtvasukhaduḥkhādilakṣaṇaścittadharmaḥ kleśarūpatvādbandho bhavati | tannirodhanaṃ jīvanmuktiḥ | upādhivinirmuktaghaṭākāśavatprārabdhakṣayādvidehamuktiḥ | jīvanmuktividehamuktyoraṣṭottaraśatopaniṣadaḥ pramāṇam | kartṛtvādiduḥkhanivṛttidvārā nityānandāvāptiḥ prayojanaṃ bhavati | tatpuruṣaprayatnasādhyaṃ bhavati | yathā putrakāmeṣṭinā putraṃ vāṇijyādinā vittaṃ jyotiṣṭomena svargaṃ tathā puruṣaprayatnasādhyavedāntaśravaṇādijanitasamādhinā jīvanmuktyādilābho bhavati | sarvavāsanākṣayāttallābhaḥ | atra ślokā bhavanti
«And the son of the Wind asked Śrī Rāmacandra: “What is that attainment, and what is the use of the attainment?” Śrī Rāma said: “A person's property of mind — doership, enjoyership, the marks of joy, sorrow, and the rest — is bondage, since it is of the nature of affliction; its cessation is liberation while alive, and from exhaustion of the begun — bodiless liberation, like the space of a pot freed from its limiting condition. The hundred and eight upaniṣads are the measure for both. The use is the attainment of eternal bliss through the cessation of the doer's suffering. And it is accomplished by human effort: as a son is gained by a sacrifice for a son, wealth by trade, heaven by the jyotiṣṭoma sacrifice, so is liberation while alive obtained by samādhi born of hearing vedānta, attainable by human effort. It is obtained from the exhaustion of all habits. And on this there are these verses…”».
bb212377496b · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The second chapter begins, and it will be about one thing throughout: about vāsanā, «habits». Worth noting Hanumān's question, for it is put in a businesslike way: keyaṃ vā tat-siddhiḥ siddhyā vā kiṃ prayojanam, «what is that attainment, and what is its use?» That is, he asks about usefulness; and this question is rare among the upaniṣads and does Hanumān credit: he does not take it on faith that the attaining is worthwhile. Add the answer, for in it stands a curious comparison.
It is said: as a son is gained by a sacrifice for a son, wealth by trade, heaven by the jyotiṣṭoma sacrifice, so too liberation while alive is gained by effort. That is, liberation is set in the same row as trade; and this, I think, is not a demeaning but an exactness: it is said that it is a matter attainable, not granted by whim. The Vaishnava side raises its objection here, and it is its chief one in this whole chapter.
It says: love is not gained by effort, and does not enter the row with trade; and it was said at Varāha (3.29) that one cannot say how many repetitions must be made for love to appear, as one says how many repetitions must be made for a capacity to appear. Add what it grants at the same time. What is described here — the cessation of the mind's properties — is indeed gained by effort; and hence the comparison with trade is true for this subject.
The dispute is only over whether this is the ultimate; and the whole second chapter, as we shall see, is a chapter on working with oneself, not on meeting.