________________
TRANSITORY.
presence of a jewel, jñana is like acquiring knowledge concerning this jewel, while asammoha is like acquiring this jewel itself.
7.
आदरः करणे प्रीतिरविघ्नः संपदागमः । जिज्ञासा तज्ज्ञसेवा च सदनुष्ठानलक्षणम् ॥१२३॥
adaraḥ karane pritir avighnaḥ sampadagamaḥ | jijñāsā tajjñaseva ca sadanuṣṭhānalakṣaṇam ||123||
As for the proper performance of an act', its characteristic features are a zeal to perform the act, a liking for the act, an absence of (suprasensuous) obstacles, an acquisition of the things valued, a curiosity to know (i. e. to penetrate into the heart of the matter), and attendance on those who are an expert on the matter
9
बुद्धिपूर्वाणि कर्माणि सर्वाण्येवेह देहिनाम् । संसारफलदान्येव विपाकविरसत्वतः ॥ १२४ ॥
buddhipūrvāṇi karmaṇi sarvāṇy eveha dehinām | samsaraphaladany eva vipākavirasatvataḥ ||124||
All those sactions which people perform under the guidance of buddhi result in the continuance of the wordly existence, for so far as their ultimate consequences are concerned they are bitter in taste.
ज्ञानपूर्वाणि तान्येव मुक्त्यङ्गं कुलयोगिनाम् । श्रुतशक्तिसमावेशादनुबन्धफलत्वतः ॥१२५॥
65
jñanapurvāni tany eva muktyangam kulayoginām | srutaśaktisamāvesad anubandhaphalatvataḥ ||125||
Those very actions when performed under the, guidance of jñana become a means for moksa to the Kulayogins (to be defined subsequently in the verses 210-11); this happens because these actions enjoy the powerful backing of scriptures while the benefits derived therefrom form a series (culminating in mokṣa) where the immediately preceding member generates the immediately succeeding one.
असं मोहसमुत्थानि त्वेकान्तपरिशुद्धितः । निर्वाण फलदान्याशु भवातीतार्थयायिनाम् ॥ १२६॥
asaṁmohasamutthani tv ekāntapariśuddhitaḥ | nirvāṇa phaladany āšu bḥavātītārthayāyinām ||126||
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