The Vow of Renunciatory Action (Tyāga–Karma–Vrata)- shlok 39

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 39

Padmanandi Panchvinshatika Dharmopadeshamrit

३९) स्वं शुद्धं प्रविहाय चिद्‌गुणमयं भ्रान्त्याणुमात्रेऽपि यत् सम्बन्धाय मतिः परे भवति तद्बन्धाय मूढात्मनः ।तस्मात्त्याज्यमशेषमेवमहतामेतच्छरीरादिकं

तत्कालादिविनादियुक्तित इदं तत्त्यागकर्म व्रतम् ।। ३९ ।।

टीका – यद्यस्मात् कारणात्। मूढात्मनः मतिः मूढयते मतिः भ्रान्त्या कृत्वा अणुमात्रेऽपि परे द्रव्ये परवस्तुनि । १ सम्बन्धाय भवति। किं कृत्वा शुद्धं स्वमात्मानम्। चिद्गुणमयं ज्ञानगुणमयम्। प्रविहाय त्यक्त्त्वा। तत्तस्मात्कारणात्। सा मतिः बन्धाय कर्मबन्धाय भवति। तस्मात् कारणात्। एतच्छरीरादिकं अशेषम्। एव निश्चयेन। त्याज्यम्। महतां मुनीश्वरैः । तत्कालादिविना तस्य शरीरस्य कालक्रिया। आहारक्रिया विना त्याज्यम्। शरीरे यन्ममत्वं वर्तते तन्ममत्वं स्फेटनीयं भोजनादिकं न त्याज्यमित्यर्थः । आदियुक्तितः व्रतं रक्षणीयम्। इदं त्यागकर्मव्रतम् ॥३९॥

अर्थ – चैतन्य गुणस्वरूप शुद्ध आत्माको छोड़कर भ्रान्तिसे जो अज्ञानी जीवकी बुद्धि परमाणु प्रमाण भी बाह्य वस्तुविषयक संयोगके लिये होती है वह उसके लिये कर्मबन्धका कारण होती है। इसलिये महान् पुरुषोंको समस्त ही इस शरीर आदिका त्याग कालादिके विना प्रथम युक्तिसे करना चाहिये। यह त्याग कर्म व्रत है ।।

विशेषार्थ – इसका अभिप्राय यह है कि शरीरादि जो भी बाह्य पदार्थ हैं उनमें ममत्वबुद्धि रखकर उनके संयोग आदिके लिये जो कुछ भी प्रयत्न किया जाता है उससे कर्मका बन्ध होता है और फिर इससे जीव पराधीनताको प्राप्त होता है। इसके विपरीत शुद्ध चैतन्य स्वरूपको उपादेय समझकर उसमें स्थिरता प्राप्त करनेके लिये जो प्रयत्न किया जाता है उससे कर्मबन्धका अभाव होकर जीवको स्वाधीनता प्राप्त होती है। इसीलिये यहाँ यह उपदेश दिया गया है कि जब तक उपर्युक्त शरीर आदि रत्नत्रयकी परिपूर्णतामें सहायता करते हैं तब तक ही ममत्वबुद्धिको छोड़कर शुद्ध आहार आदिके द्वारा उनका रक्षण करना चाहिये। किन्तु जब वे असाध्य रोगादिके कारण उक्त रत्नत्रयकी पूर्णतामें बाधक बन जाते हैं तब उनके नष्ट होनेके काल आदिकी अपेक्षा न करके धर्मकी रक्षा करते हुए सल्लेखनाविधिसे उनका त्याग कर देना चाहिये। यही त्याग कर्मकी विशेषता है ।।३९ ।।

(Verse 39, with Commentary and Explanatory Elucidation)

Verse (39)
Therefore, for the great ones, this entire aggregate—beginning with the body—must indeed be renounced with firm resolve.
This renunciatory act, undertaken without dependence on time or other conditions, constitutes the sacred vow of abandonment.

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Commentary (Ṭīkā – English Translation)

Because of the very cause whereby the intellect of the deluded soul becomes deluded—through error engaging even to the slightest degree with external substances belonging to others—there arises attachment and relation. Having abandoned the pure Self, which is of the nature of consciousness and knowledge, such misguided intellect becomes the cause of bondage, specifically karmic bondage.

For this reason alone, the entire complex beginning with the body must be decisively renounced by great ascetics and venerable sages. Such renunciation is to be undertaken without dependence upon time, bodily processes, or activities such as nourishment. What is to be shattered is the sense of possessiveness toward the body; food and the like are not themselves to be abandoned so long as they serve their proper function. The vow must be preserved through right reasoning and disciplined discernment. This is the vow known as the renunciatory action (tyāga–karma–vrata).

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Meaning (Artha – English Translation)

When, abandoning the pure Self—whose very essence is consciousness and awareness—the intellect of the ignorant soul, through delusion, engages even in the slightest measure with external objects, such engagement becomes the cause of karmic bondage. Therefore, great souls should renounce entirely this body and all associated externals, without waiting upon considerations of time or circumstance, and should do so through right discernment from the very outset. This is the vow of renunciatory action.

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Special Elucidation (Viśeṣārtha – English Translation)

The purport of this teaching is as follows:
All external entities such as the body, when regarded with a sense of possessiveness, and all efforts undertaken for their acquisition, preservation, or enjoyment, give rise to karmic bondage. Through such bondage, the soul becomes subject to dependence and subjugation.

Conversely, when the pure conscious Self is recognized as the sole worthy object of acceptance, and effort is directed toward attaining steadfastness in that state, karmic bondage ceases, and the soul attains autonomy and freedom.

Therefore, this instruction declares that so long as the body and related factors assist in the perfection of the Three Jewels—right faith, right knowledge, and right conduct—they should be protected through pure means, without attachment or possessiveness. However, when, due to incurable illness or other causes, the body becomes an obstacle to the perfection of the Three Jewels, then—without waiting for the appointed time of its natural end—one should, while safeguarding Dharma, renounce the body according to the discipline of sallekhanā.

This alone constitutes the distinctive and highest meaning of the vow of renunciatory action.
(Verse 39)

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