12)
samyagvichaarataH siddhaa rajjutattvaavadhaaraNaa .
bhraantoditamahaasarpabhayaduHkhavinaashinii
By proper reasoning, the conviction about the reality of the rope is gained. This puts an end to the great fear and misery caused by the serpent which arose by delusion.
It is well known that a man filled with fear due to his thinking that the rope which he asw in the tilight was a serpent, gets rid of the fear and the
tremblimg when he understands the truth about the object by proper examination by the light of the lamp. The serpent that arose in the rope due to delusion, the grief (and fear) caused by such mis apprehension,
both these are destroyed by proper examination. That is called rajjutattvAvadrtih, the conviction of the truth about the rope. In the same way samyagvicAra is applied to the destruction of the grief of
repeated birth and death which is samsAra, produced by delusion. Such samyagvicAra has for its effect the conviction about the truth of the Atman which is the nature of the direct
realisation of Brahman. Thus the analogy of rope-serpent-delusion is fulfilled in every respect.
13)
arthasya nishchayo dR^ishhTo vichaareNa hitoktitaH .
na snaanena na daanena praaNaayamashatena vaa
The conviction of the Truth is seen to arise only from inquiry and the trust worthy upadesa, not by bath or gift or by hundreds of breathing exercises.
A man is subject to self-delusion due to the defect of ajn~ana. The means of rescue from such delusion by the words of a beneficient person are not available to him. Hence he is subject to the evils of fear and trembling.
In his condition, he is not in a fit state of mind to make on inquiry on his own. Hence to start him on it, the words of a beneficient peron are the means. being beneficient (hitatva) indicates the utterance of the
correct significance (yatArta-vakrtvam). What is conveyed by this is this: Without making an inquiry in accordance with the words of a benificient person (hitoki), if a
deluded performs baths, gifts or hundreds of breathing exercises, there will not be any direct perception hich alone can emove delusion. How then will the delusion which leads to a number of
undesirable effects ever disappear. VicAra is a mental operation which conduces to the conviction o the actual nature of an object. Therefore it is inquiry arising out of
listening to the words of a beneficient person which will lead to the right understanding in respect of the object of delusion. That being so, the teaching of SrI BhagavatpAda here in this context is: Having inquired
about the Atman following the words of th Sruti and the upadesa of the Guru, getting direct perception of its true nature, one should disentangle the Atman from
SamsAra which is the non-Atman which has been super imposed on it.