It is indeed quite possible that innumerable karmas generated in theВ innumerable past births and productive of oppositeВ effects exist, those which have already begun theirВ effects as well as those which have not. Thus, the soi-disant MД«mДЃmsakas hold that he who seeks mokб№Јa should resort to karma, and that for him no suchВ thing as knowledge of ДЂtman is necessary. Or, it may be that, karma (vedic ritual) being the means to the unsurpassed pleasure spoke of as svarga, mokб№Јa is secured by means of karma alone. (MД«mДЃmsakaвЂ™s objection:)-Interested (kДЃmya) and forbidden (pratishiddha) acts being avoided, the fruits of ДЃrabdha-the karma whose fruits are being reaped inВ the present birth-being exhausted by enjoyment, allВ sins of omission being warded off by the performanceВ of obligatory duties, without any effort at all one canВ attain mokб№Јa, which consists in dwelling in oneвЂ™s ownВ Self. How can action, which thus arises from ignoranceВ of ДЂtman, ever co-exist with the knowledge of ДЂtman.В Therefore, knowledge of ДЂtman is quite an effective antidoteВ to all activities. Being the very Brahman, he attains to Brahman.вЂќДЇalse conception regarding the Thing in Itself,-which is in fact devoid of all duality, which is ever none other thanВ ДЂtman, our own Self,-is due to ignorance of Its real nature.В False conception gives rise to desires, and these lead toВ action. вЂњAs his desire, so is his resolve as his resolve, so his work as his work, so his rewardвЂ¦вЂ¦вЂ¦вЂ¦But he who does not desire, who has no desires, who is beyond desire, whose desires have been attained, whose object of desire is ДЂtman, his sense-organs do not depart. BondageВ is caused by desire, and liberation by absence of desire, asВ taught by the Ељruti with particular care in the followingВ passages: The Upaniб№Јad imparts knowledge concerning the Thing in Itself for, that knowledge alone can put an end to theВ desires which lead one to have recourse to works. вЂњHe unites with this blissful Self.вЂќ The two passages here quoted occur in a section which treats of the Self in the ДЂnandamaya-kosa.вЂќ> вЂњHe attains the Fearless, the firm abodeвЂќ Wherefore, one is said to attainВ the supreme end when one abides in oneвЂ™s own Self, onВ the removal of avidyДЃ or ignorance of the nature ofВ Brahman, as the Ељruti declares in such passages as theВ following: TheВ Ељruti, indeed, speaks of the knower of Brahman attaining the Supreme End. When one seeks for ДЂtman, the Self, then oneВ has attained all desires. Indeed,В no activity arises in those who have attained all desires,В inasmuch as they rest in their own Self when there is noВ desire. In fact, activity is there where desire is. Now the Ељruti commences Brahma-vidyДЃ with a view to remove the cause which leads one to have recourse to works (karma.) Desire (kДЃma) must be theВ cause of works, because it is desire that urges one toВ work. In the former section i.e., the section termed BrДЃhmaб№‡a, and which enjoins works, were made known the obligatory acts, nityДЃni karmДЃб№‡i, intended for the eradication of sins already incurred, as well as kДЃmyДЃni karmДЃб№‡i, those acts by which to secure some specific objects, and which are intended for the benefit of those who seek those objects.

BrahmavidyДЃ the specific theme of the Upaniб№Јad. This verse occurs also in the published edition of SureЕ›varДЃchДЃryaвЂ™s VДЃrtika and ДЂnandagiri gives different glosses under the Bhaб№Јya and the VДЃrtika.

I bow ever to those Gurus by whom all these Upaniб№Јads have been explained heretofore, who have explained all words and sentences as well as all kindsВ of proof.ДЇor the benefit of those who wish to have a clear view of the essence of the TaittirД«yaka, has the following commentary been got up by me by the grace of theВ Teacher. From whom is born the whole universe, in whom alone it is dissolved, and by whom alone is this upheld,-В to that Self who is Consciousness be this bow!

Taittiriya upanishad pdf telugu