Viveka Sloka 11 Tel Eng

	
చిత్తస్య శుద్ధయే కర్మ న తు వస్తూపలబ్ధయే ।
వస్తుసిద్ధిర్విచారేణ న కించిత్కర్మకోటిభిః ॥ 11॥

కర్మ= కర్మ, చిత్తస్య = చిత్తము యొక్క, శుద్ధమే = శుద్ధికొరకు మాత్రమే ఉపయోగించును, తు = కాని, వస్తూ పలబ్ధయే - వస్తుజ్ఞానము కొరకు; న = ఉపయోగించదు, వస్తుజ్ఞానము - వస్తుజ్ఞానము, విచారేణ = విచారణ చేయుటచేతనే కలుగును, కర్మకోటిభిః - కోటికర్మలు చేసినను, కించిత్ న= ఏమియు ప్రయోజనము లేదు.

విచారముచే వస్తుజ్ఞానము కలుగును అను విషయమునే దృష్టాంతముతో విశదీకరించుచున్నాడు.

chittasya śuddhayē karma na tu vastūpalabdhayē ।
vastusiddhirvichārēṇa na kiñchitkarmakōṭibhiḥ ॥ 11॥

The question "Was the universe created?" vexed many a vedanti including Sankara. We commonly observe that anything that is born must die whether plant, insect or animal. If the universe was created it must have an ending. This is consistent with Lord Siva's appellation as a laya karta which means he will create pralaya or inundation of universe with destructive force. Then is it just the earth or the distant stars and galaxies also are destroyed? For all practical purposes it doesn't matter if a star other than the sun is alive or destroyed when there is no earth as the humanity for now is earth bound. The story of the Sage Markandeya (in Bhagavata Skandha 12) tells us that Lord Vishnu gave a glimpse of pralaya to the sage. Similarly Bhagavata tells (Skandha 1) about the beginning of a new creation by Lord Brahma.

However Sankara didn't contradict the statement that universe existed always and it is only jivas that are born and dead. This is called vivarta vaada (vivarta means transformation) or ajatva vaada (aja means never born). It means the universe undergoes transformation and never actually disappears entirely. The world is transformed like a stage or a set that is cleared after the director, say of a movie, is done with the video shot. Once empty, the stage is again decorated with another set for a new video shot. Similarly the world is superimposed on a substratum. Brahman is that substratum.

For someone who is not entirely convinced and insists the universe is created, the universe can be considered as a spider web. A spider spins the strands from itself and is ensconsed within it. According to this theory, Brahman like a spider turned itself into the universe. Why did he do that? Because he has the power to do it. One can rhetorically state that Brahman transformed itself as the universe which can be considered its playground to keep it entertained. Therefore, the idea that a creator exists separate from the creation is not completely convincing. Sankara said a dreamer can't be convinced within his dream that he is dreaming. The analogy is we are part of someone's dream or a computer simulation, and we can't accept that we are not real and the world around as unreal, for as long as we are bound.

In this sloka, Sankara is emphasizing that veda vihita (ordained by the veda) karma, karma for short, is only for making the mind pure (chitta suddhi). Such karma can't make one a yogi or a vedanti. It merely creates a clean canvas upon which the sadhaka can paint anything he wishes. When we wake up after a deep sleep, implying dreamless sleep, our mind is fresh and malleable. The mental clarity lasts for a few moments before the senses come into being. veda vihita karma engenders such a quiescent mind, making it a clean slate ready to receive fresh ideas.

Sankara also says no matter how many times a soul is born, with just karma, it is not possible to receive object knowledge. Such knowledge can only be attained with much contemplation (vichara). Without introspection one can't transcend the need to do karma. Ramana Maharshi in apparent agreement with him goads us to question "Who am I?" to begin the spiritual journey.

Consider a ghanapaati who has been memorizing rig veda since he was a child. He might have showed his prowess with utmost perfection before a large audience. He, like any other skilled person, even though possessing vidya, does not automatically obtain liberation. If he performs karma without selfish motives called nishkama karma, it directly creates chitta suddhi that makes him overcome ahamkara and set his course for self-discovery with increased concentration and competence. When one performs nishkama karma, he is freed from the attachment to its result. Suppose one gives charity to an orphanage, without a hidden agenda, not expecting anything in return, what does he get? It will be peace of mind. Gitacharya said he would determine what fruit to grant. An action performed, with an expectation, such as buying stock with an intention to profit, on the other hand, can cause one to grieve when the stock falls. However, whatever karma one does won't go waste, as it is still a part of sadhana, provided it is done with chitta suddhi.

Conversely, limited actions can't produce unlimited results. Karma is finite and well defined in veda or by our predecessors. Self realization is comparatively an arduous task where a sadhaka has to struggle with spiritual dilemmas and wrap his mind with the notions of Brahman who is devoid of any attributes, all pervading and not amenable to appeasement through bhakti or devotion. How can one contemplate on Brahman who has no gunas? Doing a chant of "Brahman, Brahman" won't take us anywhere. The bhajans of devotees are centered around the attributes of the gods such as "neela megha syama" (the one blue as a cloud) or "kodanda pani" (one holding a bow). Brahman, on the other hand, has no parts (avyaya) and nothing to describe. What can be said about a still river, a waveless ocean or the space beyond sky? It is a sum total of everything we see, touch, hear, taste and smell. Yet it is beyond senses. Satsang might help. One has to immerse in solitude for a long time before the clarity arrives. For some, that may not happen in a lifetime. Sankara is a testament to one who not only succeeded in attaining that clarity at a young age but also in sharing with others. When he says all the karma done in a million births won't automatically give raise to a sadhaka, he is both emphatic and seemingly stern.