Shloka 11
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
श्रीबादरायणिरुवाच कर्मणा कर्मनिर्हारो न ह्यात्यन्तिक इष्यते । अविद्वदधिकारित्वात्प्रायश्चित्तं विमर्शनम् ॥ ११ ॥
śrī-bādarāyaṇir uvāca karmaṇā karma-nirhāro na hy ātyantika iṣyate avidvad-adhikāritvāt prāyaścittaṁ vimarśanam
ศรีศุกะกล่าวว่า—ข้าแต่พระราชา การลบล้างกรรมด้วยกรรมมิใช่ความหลุดพ้นสูงสุด เพราะยังเป็นการกระทำที่ให้ผลอยู่ ด้วยอวิชชาจึงยึดพิธีไถ่บาป; การไถ่บาปแท้คือความรู้เวทานตะที่ทำให้รู้แจ้งสัจธรรมสูงสุด.
The guru, Śukadeva Gosvāmī, has examined Parīkṣit Mahārāja, and it appears that the King has passed one phase of the examination by rejecting the process of atonement because it involves fruitive activities. Now Śukadeva Gosvāmī is suggesting the platform of speculative knowledge. Progressing from karma-kāṇḍa to jñāna-kāṇḍa, he is proposing, prāyaścittaṁ vimarśanam: “Real atonement is full knowledge.” Vimarśana refers to the cultivation of speculative knowledge. In Bhagavad-gītā, karmīs, who are lacking in knowledge, are compared to asses. Kṛṣṇa says in Bhagavad-gītā (7.15) :
FAQs
This verse says that counteracting karma by karma is not considered ultimate; lasting purification requires inner discernment and reflection, not only external expiation.
Because ritual penances are mainly prescribed for those without spiritual understanding, whereas thoughtful inquiry reforms the root tendency that produces repeated wrongdoing.
Along with corrective actions, examine the desire, habit, and ignorance behind the mistake; cultivate awareness and higher values so the same action is not repeated.