Love and Renunciation

Sri Sri:

Only one who has renounced can truly love. To the degree you have renounced, to that degree you have the ability to love. Often people think those who renounce cannot love, and those who love cannot renounce. This is because so-called renunciates do not seem to be in love, and so-called lovers are very possessive and are in need.

True love is non-possessive and brings freedom, and renunciation is nothing but freedom. Only in freedom can love fully blossom. When in love, you say, "I want nothing for me." Renunciation is, "I don't want anything. I am free."

In love, there is no other need. Renunciation is having no need. Love and renunciation, although appearing to be opposites, are two sides of the same coin.

Tara asked -- Does this mean the lover renounces his beloved?

Guruji responded -- You renounce the attachment, the possessiveness. Renunciation doesn't diminish love; it enhances it. Only renunciation can sustain love and joy. Without renunciation, love turns into misery, possessiveness, jealousy and anger. Renunciation brings contentment and contentment sustains love. Without renunciation one gets discontented, frustrated, sad, fearful, suspicious and analytical. And the whole soap opera begins. And this is what we find in society, don't we? The so-called renunciates have run away from life frustrated and disappointed. Real renunciation is born out of knowledge and wisdom, knowledge of life in the background of time and space and in the context of this magnanimous universe.

ஆதி சங்கரர் அவருடைய குருவிடம் கேட்டார்,

ஹே குரோ ! ஸர்வ ஸமதா பாவ: கதம் சக்யதெ மானவானாம்!

குருநாதர் ஒரே பதத்தில் பதிலளித்தார்: "ஸன்யாஸாத்".

அறிவுப்பூர்வமான ஸன்யாஸத்தினால்தான் ஒருவர் எல்லோரையும் ஒன்றாகப் பார்க்க முடியும். ஸன்யாஸம் இல்லாமல் எல்லோரையும் ஒன்றாகப் பார்க்க முடியாது. வேத பூர்வம் முழுக்க முழுக்க வேற்றுமையை வலியுறுத்துகிறது.

வ்யஹாரம் என்று இருந்தால், வேற்றுமையைத் தவிர்க்க முடியாது. அது வாஸ்தவம்தான். பாரமார்த்திக த்ருஷ்டியாகிய கண்ணாடியைப் போட்டால் எல்லாம் ஒன்றுதான். வ்யவஹாரிக த்ருஷ்டியாகிய கண்ணாடியைப் போட்டால் எல்லாம் வேறு வேறுதான்.

வேற்றுமையை விட்டுவிடு. வேற்றுமையினால்தான் துக்கமே வருகிறது. ஒரு பொருளைத் தவிர வேறு ஒன்றும் கிடையாது. அதுவோ ஸச்சிதாநந்த ஸ்வரூபம். கோவிந்தம் பஜ. பகவானை ஸ்தோத்ரம் பண்ணி, வேதாந்தம் படித்து இந்த ஞானத்தைப் பெறுவாயாக.

வேத நெறி – November 2010 Issue.

பஜ கோவிந்தம் - பூஜ்ய ஸ்ரீ  ஓங்காராநந்த மஹாஸ்வாமிகள்

The vision of Vedanta goes by the name – sama dhrushti, paramarthika dhrushti – equanimity in vision. A jnani who has the equanimity in vision also possesses universal love. A jnani resolves all differences with the vision of vedanta. The same jnani recognises and appreciates the differences while using worldly vision – vyavaharika dhrushti.

A jnani obtains this pararthika dhrushti through a systematic and lengthy study of vedanta under a competent live guru.

This jnani renounces all the doership and becomes a jnana karma sannyasi, having understood that atma is neither a doer or an enjoyer. This renunciation, equanimity of vision, universal love, paramarthika dhrushti and seeing everything in the universe as the non-dual atma are the lakshanas of a sthitha prajna – a jnani who is established in the knowledge of one’s own real nature which is atma.

The jnani is a sarva-sankalpa-sannyasi,sankalpa referring to the notion that ‘I am the doer, karta, I am the enjoyer, bhokta.’ Free of these notions of doership and enjoyership, the person does not think that this is to be done or gained by me so that I will be like this or that or I will liberate the whole world, I will save the world - which is the greatest fantasy of them all. Such grandiose ideas are simply erroneous notions about oneself, none of which the sarva-sankalpa-sannyasi has. (Bhagavad Gita Home Study – Swami Dayananda)

Additional Note: Tara asked -- Does this mean the lover renounces his beloved?

These kind of questions arise due to a poor understanding of the highest principles of vedanta. A traditional approach to sarva- sankalpa– sannyasa  is that the person also undertakes karma sannyasa – become a sannyasi. A sannyasi does not have any relationship with anybody.

In Search of Happiness

Q: If whatever we do is in search of happiness, then why is there so much pain and misery in the world?

Sri Sri: Whole our life we keep on running behind things with the hope of getting something. We keep on looking for some kind of profit. How would such person experience happiness? Neither does a greedy person get happiness nor does a person who is bombarded with too many desires.

The one who relaxes in his consciousness, is happy. One who is centered, experiences the true happiness. I am not saying there is no happiness in the outer world, but the happiness you get when you go within is incomparable.

The world is running in search of happiness. The body gets baked, the mind gets baked, the intellect gets deluded but still we keep on getting stuck in the same repetitive cycle. When you meet the Guru, you come to know that you are the source of happiness. Then the mind calms down, and you realize that you are the one in whose search you kept on running here and there.

Whatever is essentially sought after by every human being is called purusartha in Sanskrit.  The universal search of happiness, the human goals are called as pursartha.

All our pursuits can be grouped into the following four categories.

artha                      securities;

kama                      pleasures;

dharma                  ethics;

moksa                    liberation.

All four are collectively called purusartha that which is longed for by human beings. Purusa, the human being, struggles for these goals.

Although each individual seeks something peculiar, there are four ends that everyone seeks. The universal ends most commonly sought after are security and pleasure - artha and kama.

Seeking pleasure is a purusartha, called kama. We are in search of things that are pleasing to us and which will make us happy. This purusartha is called kama. Kama can be sensory pleasures, intellectual pleasures or pleasure when we appreciate nature, art or music.

That which gives you any kind of security - emotional, economical, or social, is called artha.  We want to protect our assets and possessions and keep them secure. This pursuit is artha.

There is a third purusartha, dharma, that is neither artha nor kama. We seek kama and artha in an ethical, legitimate and dharmic way. Dharma is a means of seeking kama and artha.

We feel happy when we help somebody, alleviate somebody’s sufferings or do charitable actions. Dharma refers to the pleasure born of harmony with nature and the society, the pleasure derived from friendship, sharing, helping another person, and so on.

The pleasurable rewards of punya, are often reserved for heaven. The rituals and other kinds of action that will take one to heaven are told in the first section of the Veda.  After death, a person likes to go to heaven. In such a case, this person seeks dharma as a goal. So dharma is a means as well as a goal.

When we do a puja, during sanklapa  we chant -

धर्मार्थ काम मोक्ष चतुर्विध फल पुरुशार्थ सिद्ध्यर्थं।

dharmārtha kāma mokṣa caturvidha phala puruśārtha siddhyarthaṁ |

It is important to note that sastra allows legitimate pursuit of purushartha and provides many means to reach these goals.

Without violating dharma, doing what is to be done, you pursue artha and kama, security and pleasure. This is how these three universal human pursuits are to be understood.

Sastra says that all our accomplishments of pursuing kama, artha and dharma have the following three dosas - defects or limitations.

1. bandakatvam - These achievements cause bondage. We find that we are unable to remain happy without these objects. We are bound to our wealth, our families and our relationships.

2. atriptikaratvam  - These accomplishments do not satisfy us fully. The happiness that we get by our ends are only fleeting and mercurial in nature. We get bored and look for something else. The same item does not satisfy us any more after some time.

Sastra says that going to heaven is not a final solution. When one exhausts his punya, that person to take another birth again!

Note that philosophies other than advaita would assert that heaven is a permanently happy place.

3. dukha misri tattvam - The happiness that we get when we achieve something is always mixed with sorrow. While enjoying an ice cream, we are worried about the calories, catching the cold or the fact that as we eat, the ice cream is reducing. Acaryas go to the extent that all our ends are only full of sorrow.

On analysis, we find that our gains are also impermanent. We examine all our experiences and find that we are still unhappy, except for some fleeting moments. Then we develop a vairagya - dispassion towards dharma, artha and kama.

Mundakopanisad 1.2.12 says that a qualified person who has investigated into the nature of anityatvam - impermanence of the worldly pleasures should approach a traditional teacher who is a srotriya - well versed in scriptures and a brahma nista - has a clear knowledge about brahman.

Mundaka 1 - Khanda 2 - Mantra 12
परीक्ष्य लोकान्‌ कर्मचितान्‌ ब्राह्मणः निर्वेदमायाद् नास्त्यकृतः कृतेन। तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्‌ समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्‌॥
parīkṣya lokān karmacitān brāhmaṇaḥ nirvedamāyād nāstyakṛtaḥ kṛtena | tadvijñānārthaṁ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṁ brahmaniṣṭham ||
karmacitan - gained by doing actions (and meditation); lokan - the experiences; pariksya - examining; brahmanah - discriminative person; nirvedam ayat - may discover dispassion; akrtah - moksa which is not created; krtena -through the action or meditation; na asti - not there; tat -that; vijnanartham - to know; sah - he; gurum - to a teacher; eva - only; abhigacchet - must go; srotriyam - one who is well-versed in scriptures; brahmanistham - one who has clarity about Brahman; samitpanih - with sacrificial twigs in hand
‘Examining the experiences gained by doing actions and meditation, may the discriminative person discover dispassion. Moksa, which is not created, cannot be gained through action. Therefore, to gain the knowledge of Brahman, he must go with sacrificial twigs in hand to a teacher who is well-versed in scriptures and who has clear knowledge about Brahman.’

Bhagavan Sri Krishna taught Bhagavad Gita in order to remove the pain and misery of Arjuna. A qualified person should study Bhagavad Gita sastram well under a live competent guru for a length of time.

Shanti Patah

॥ शान्ति पाठः॥

|| śānti pāṭhaḥ ||  

ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु। मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥

om saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai | tejasvi nāvadhītamastu | mā vidviṣāvahai || om śāntiḥ śāntiḥ śāntiḥ ||

sah — he; ha — indeed; nau — us two; avatu — may protect; sah — he; ha — verily; nau — us two; bhunaktu — may nourish; saha — (we two) together; viryam karavavahai — may acquire the capacity (to study and understand the scriptures); adhitam — what is studied; tejasvi — (be) brilliant; nau — for us; astu — let it be; ma vidvisavahai — may we not have disputes with each other

May he protect us (both). May he nourish us (both). May we (both) acquire the capacity (to study and understand the scriptures). May our study be brilliant. May we (both) not have disputes with at each other.

Chanted for Katha, Narayana, Mahanarayana, Kena, Kalisantarana Upanishads.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

om pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate | pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate || om śāntiḥ śāntiḥ śāntiḥ ||

purnamadah — that (Brahman) is full (limitless); purnamidam — this (apparent world) is full; purnat purnamudacyate — from (Brahman which is) fullness, this (apparent world which is also) fullness is born; purnasya purnamadaya — after bringing (out) this full (apparent world) from fullness (Brahman); purnameva — fullness alone; avasisyate — remains

That (Brahman) is fullness. This (apparent creation) is also fullness. From fullness (Brahman), this full (apparent creation) comes about. After bringing (out) this full (apparent creation) from fullness, fullness (Brahman) alone remains.

Chanted for Isavasya, Svetavatara, Brihadaranyaka upanishads.

ॐ शं नो मित्रः शं वरुणः। शं नो भवत्वर्यमा। शं न इन्द्रो बृहस्पतिः। शं नो विष्णुरुरुक्रमः। नमो ब्रह्मणे नमस्ते वायो। त्वमेव प्रत्यक्शं ब्रह्मासि। त्वमेव प्रत्यक्शं ब्रह्म वदिष्यामि। ऋतं वदिष्यामि सत्यं वदिष्यामि। तन्मामवतु तद्वक्तारमवतु। अवतु मामवतु वक्तारम्‌॥ ॐ शान्तिः शान्तिः शान्तिः॥

om śaṁ no mitraḥ śaṁ varuṇaḥ | śaṁ no bhavatvaryamā | śaṁ na indro bṛhaspatiḥ | śaṁ no viṣṇururukramaḥ | namo brahmaṇe namaste vāyo | tvameva pratyakśaṁ brahmāsi | tvameva pratyakśaṁ brahma vadiṣyāmi | ṛtaṁ vadiṣyāmi satyaṁ vadiṣyāmi | tanmāmavatu tadvaktāramavatu | avatu māmavatu vaktāram || om śāntiḥ śāntiḥ śāntiḥ ||

May Mitra and Varuna be blissful to us; May Aryama(one of the Adityas) be blissful to us; May Indra and Brihaspati be blissful to us; May Vishnu of vast strides grant us happiness; O Vayu‟ salutation unto you; Thou art verily Brahman immediate; I shall call thee alone as immediate Brahman; I shall call you Rita or righteousness. I shall call you Truth. May that Brahman protect the teacher! May it protect me! May it protect the teacher! Om, Peace be; peace be, peace be.

Chanted for Taittiriya Upanishad.

ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः। भद्रं पश्येमाक्शभिर्यजत्राः। स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिः। व्यशेम देवहितं यदायुः॥ ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः। स्वस्ति नः पूषा विश्ववेदाः। स्वस्ति नस्तार्क्श्यो अरिष्टनेमिः। स्वस्ति नो बृहस्पतिर्दधातु। ॐ शान्तिः शान्तिः शान्तिः॥

om bhadraṁ karṇebhiḥ śruṇuyāma devāḥ | bhadraṁ paśyemākśabhiryajatrāḥ | sthirairaṅgaistuṣṭuvāṁsastanūbhiḥ | vyaśema devahitaṁ yadāyuḥ || om svasti na indro vṛddhaśravāḥ | svasti naḥ pūṣā viśvavedāḥ | svasti nastārkśyo ariṣṭanemiḥ | svasti no bṛhaspatirdadhātu | om śāntiḥ śāntiḥ śāntiḥ ||

O ye Gods, may we hear with our ears (always) what is auspicious; O Worshipful Ones, may we with our eyes see (always) what is auspicious. May we live the entire length of our allotted life hale and hearty, offering our praises (unto Thee). May Indra, the ancient and famous, Sun(Pusan) the all knowing, the Lord of swift motion(Vayu) who saves us from all harms and Brihaspati who protects the spiritual wealth in us—bless us(with intellectual strength to understand the scriptures and the heroic heart to follow the teachings). Om Peace be; peace be; peace be.

Chanted for Prasna, Mundaka, Mandookya, Kaivalya, Soorya, Ganapatyatharvaseersha, Amrita Bindu upanishads.

ॐ वाङ्मे मनसि प्रतिष्ठिता। मनो मे वाचि प्रतिष्ठितम्‌। आविराविर्म एधि। वेदस्य म आणीस्थः। श्रुतं मे मा प्रहासीः। अनेनाधीतेनाहोरात्रान्‌ संदधामि। ऋतं वदिष्यामि सत्यं वदिष्यामि।  तन्मामवतु तद्वक्तारमवतु। अवतु मामवतु वक्तारम्‌॥ ॐ शान्तिः शान्तिः शान्तिः॥

om vāṅme manasi pratiṣṭhitā | mano me vāci pratiṣṭhitam | āvirāvirma edhi | vedasya ma āṇīsthaḥ | śrutaṁ me mā prahāsīḥ | anenādhītenāhorātrān saṁdadhāmi | ṛtaṁ vadiṣyāmi satyaṁ vadiṣyāmi |  tanmāmavatu tadvaktāramavatu | avatu māmavatu vaktāram || om śāntiḥ śāntiḥ śāntiḥ ||

Om! May my speech be rooted in my mind; may my mind be rooted in my speech; Brahman, reveal Thy self to me. Oh! My mind and speech enable me to grasp the Truth that the Vedas teach. Let not what I have heard forsake me. Let me continuously live my days and nights in my studies. I think Truth. May that (Truth) protect me! May that protect the teacher! Protect me; protect the teacher; protect the teacher. Om! peace be; peace be; peace be.

Chanted for Aitreya upanishad.

ॐ आप्यायंतु ममांगानि वाक्प्राणश्चक्शुःश्रोत्रम्‌। अथो बलमिन्द्रियाणि च सर्वाणि। सर्वं ब्रह्मौपनिषदं माहं ब्रह्मनिराकुर्याम्‌। मा मा ब्रह्मनिराकरोदनिराकरणमस्तु। अनिराकरणं मेस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि संतु। ते मयि संतु॥ ॐ शान्तिः शान्तिः शान्तिः॥

om āpyāyaṁtu mamāṁgāni vākprāṇaścakśuḥśrotram | atho balamindriyāṇi ca sarvāṇi | sarvaṁ brahmaupaniṣadaṁ māhaṁ brahmanirākuryām | mā mā brahmanirākarodanirākaraṇamastu | anirākaraṇaṁ mestu | tadātmani nirate ya upaniṣatsu dharmāste mayi saṁtu | te mayi saṁtu || om śāntiḥ śāntiḥ śāntiḥ ||

May my limbs, speech, vital air, eyes, ears as well as strength and all sense organs become well developed! Everything is Brahman revealed in the Upanishads. May I not deny Brahman, may not Brahman deny me. Let there be no discarding of Brahman by me. May there be non-rejection of the Lord for me. In me who is committed to the pursuit of knowledge of Brahman, let there be all those qualities which are mentioned as qualifications in the Upanishads. Let those qualities be in me. Om! Peace be; peace be; peace be.

Chanted for Chandogya Upanishad.

स्वस्ति प्रजाभ्यः परिपालयन्ताम् । न्यायेन मार्गेण महीं महीशाः ॥ गोब्राह्मणेभ्यः शुभमस्तु नित्यं । लोकाः समस्ताः सुखिनो भवन्तु ॥

svasti prajābhyaḥ paripālayantām | nyāyena mārgeṇa mahīṁ mahīśāḥ || gobrāhmaṇebhyaḥ śubhamastu nityaṁ | lokāḥ samastāḥ sukhino bhavantu ||

May people be happy. May the kings righteously rule the earth. Let there be welfare for animals and men of wisdom (thinkers) at all times. May all be happy.

काले वर्षतु पर्जन्यः। पृथिवी सस्यशालिनी ॥ देशोऽयं क्षोभरहितः ब्राह्मणास्सन्तु निर्भया ॥

kāle varṣatu parjanyaḥ | pṛthivī sasyaśālinī || deeśo'yaṁ kṣobharahitaḥ brāhmaṇāssantu nirbhayā ||

May it rain at the proper time. May the earth produce grains. May this country be free from famine. May men of contemplation (the thinkers, the brain trust of the country) be fearless.

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग् भवेत् ॥

sarve bhavantu sukhinaḥ sarve santu nirāmayāḥ | sarve bhadrāṇi paśyantu mā kaścid duḥkhabhāg bhavet ||

May all be happy; may all be healthy; may all enjoy prosperity; may none suffer.

ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय ।

om asato mā sadgamaya|tamaso mā jyotirgamaya | mṛtyormā amṛtaṁ gamaya |

Lead me (by giving the knowledge) from unreal (apparent) to the real; from darkness (of ignorance) to light (of knowledge); (and) from death (sense of limitation) to immortality (limitlessness, liberation).

Purusartha Niscaya

Purusarta Niscaya

When our mind - buddhi is very clear about our goal and seeks that goal in preference to everything else, that mind is referred to as vyavasayatmika buddhi in Bhagavad Gita Ch2: Verse 41.

2-41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्‌॥
vyavasāyātmikā buddhirekeha kurunandana | bahuśākhā hyanantāśca buddhayo'vyavasāyinām ||
kurunandana - Oh! Descendant of Kurus; iha - with reference to this (moksa); vyavasayatmika - well-ascertained; buddhih - understanding; eka - is one; avyavasayinam - of the indiscriminate; buddhayah - notions; hi - indeed; bahu-sakhah - many-branched; ca - and; anantah - innumerable
With reference to this (moksa), Oh! Descendant of Kurus, there is a single, well-ascertained understanding. The notions of those who lack discrimination are many-branched and innumerable indeed.

A mumuksu is a seeker who has a desire for only moksa. That person has got the purusarta niscaya.

Purusarta

A human being sees himself as a deficient person. His constant, compulsive pursuits make his sense of inadequacy evident. To escape from this deficiency, he struggles for a large number of things in life which fall under four main headings:

artha                      securities;

kama                      pleasures;

dharma                  ethics;

moksa                    liberation.

All four are collectively called purusartha that which is longed for by human beings. These are the goals purusa, the human being, struggles for.

(Reference: Introduction to Vedanta – Swami Dayananda Saraswati.)

How to get vyavasatmika buddhi?

The vision of the Gita is that you are already free; you cannot be improved upon. Since you are already param brahma, it is knowledge alone that liberates you.

To gain the knowledge that liberates you, you should find a teacher and ask for the knowledge.

In spite of the availability of such teaching, however, there is no guarantee that one will gain the knowledge because the place where it must occur may not be ready.

You need to prepare your mind

Knowledge has to take place in the mind. Physically, one may be a mature person, an adult, but this does not mean that the mind, the antah-karana, is ready for the teaching. A certain maturity, a certain viveka is necessary. The teaching may be given for the asking, but the mind must be ready for it.

You must be desirous of the knowledge, not out of curiosity, but out of a certain discrimination, viveka, on your part. Then only can you ask for this knowledge and hope to receive it. The mind that is necessary in order to receive the knowledge is accomplished by karma yoga.

You can choose a life-style of karma-yoga, performing karma with a prayerful attitude. Or you can choose a life of renunciation involving only sankhya, knowledge. Sankhya and sannyasa go together, since sannyasa is taken for the sake of pursuing knowledge to the exclusion of any other activity.

By simply becoming a sannyasi, one does not become enlightened. A sannyasi also has to gain knowledge.

Similarly, by karma-yoga alone, you do not gain liberation. You have to gain knowledge. Knowledge, therefore, is common to both. Knowledge liberates, for which you require a mind which has been made ready by yoga. A sannyasi may follow the astanga-yoga upto its final limb of samadhi. But it too comes under karma-yoga because it is an action to be done to purify the antah-karana for the sake of gaining the knowledge. Any technique that helps to acquire steadiness of mind is useful and may be employed even by a sannyasi.

(Reference: Bhagavad Gita Home Study – Swami Dayananda Saraswati)

How to get a Guru?

It is said that when we have accrued sufficient punya, we will get an appropriate guru. Many believe that a sadguru will choose a disciple, when a desciple is ready.

What sastra says is given below:-

Mundaka 1 - Khanda 2 - Mantra 12
परीक्ष्य लोकान्‌ कर्मचितान्‌ ब्राह्मणः निर्वेदमायाद् नास्त्यकृतः कृतेन। तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्‌ समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्‌॥
parīkṣya lokān karmacitān brāhmaṇaḥ nirvedamāyād nāstyakṛtaḥ kṛtena | tadvijñānārthaṁ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṁ brahmaniṣṭham ||
karmacitan - gained by doing actions (and meditation); lokan - the experiences; pariksya - examining; brahmanah - discriminative person; nirvedam ayat - may discover dispassion; akrtah - moksa which is not created; krtena -through the action or meditation; na asti - not there; tat -that; vijnanartham - to know; sah - he; gurum - to a teacher; eva - only; abhigacchet - must go; srotriyam - one who is well-versed in scriptures; brahmanistham - one who has clarity about Brahman; samitpanih - with sacrificial twigs in hand
‘Examining the experiences gained by doing actions and meditation, may the discriminative person discover dispassion. Moksa, which is not created, cannot be gained through action. Therefore, to gain the knowledge of Brahman, he must go with sacrificial twigs in hand to a teacher who is well-versed in scriptures and who has clear knowledge about Brahman.’

Pariksya lokan karmacitan : having analysed the lokas gained by actions. Then, one develops a dispassion towards all these experiences. One does not require going through all experiences here. One need not go to heaven also. So, sruti says, pariksya, examining purely by buddhi. It is not going through the experience, and afterwards examining what happened.

(Reference: Mudokapanisad – Swami Dayananda Saraswati)