Guest guest Posted July 17, 2009 Report Share Posted July 17, 2009 Njanappaana 15 Narakatthil kitakkunna jeevan poy Durithangal otungi manassinteParipaakavum vannu kramatthaale Narajaathiyil vannu pirannittuSukrutham cheythu maelppottu poyavar Sukhicheetunnu sathyalokattholamSalkarmam kondu maelpottu poyavar Swargatthinkal irunnu sukhikkunnu Until the consequences of the the multitude of sins gets exhausted (durithangal otungi) Jeevan stays in Naraka or hell ( narkatthil kitakkunna jeevan) and when slowly mind attains maturity (kramatthaale manassinte paripaakavaum vannu) jeevan moves (poy) to take birth as human being (narajaathiyil vannu). After taking birth as humans (pirannittu), those who do sukrutham or good deeds in abundance goes all the way up ( sukrutham cheythu melpottu poyavar) to the sathyalokam (sathylokattholam) and remains there happy and peaceful (sukhiccheetunnu)( never to return and take birth again). Those who do satkarmaas go up to heaven and remain there (for sometime) enjoying the heavenly comforts. Can we differentiate sukrutham and satkarmam? (I came across two definitions. Please correct if you see any mistake and add your understanding about it and how it applies to Poonthaanam's lines.). Sukrutham is the result of dhaarmic punya karmaas. In other words sukrutham is Nishkaama satkarmam or good deeds with out expecting anything in return. All actions performed with purity of mind is Sukrutham. Sukrutham is satkarmaas done for the Kalyaanam or mangalam of all. Bhagavaan assures in Gita " the doer of good (kalyaanakruth), never comes to grief " or " sukruthis never come to grief " . According to another definition Sukrutham is the results of the satkarmaas accumulated from one's own past karmaas or sukrutham can even be passed on from ancestors. What is satkarmam? Satkarmaas are definitely good deeds, but the purpose of action may or may not be pure and also good actions can be performed with selfish motives These satkarmaas with out purity of mind do not become Sukrutham. But the results of these satkarmaas are experienced in Swargam or heaven and when they are exhausted soul is subjected to rebirth. Another word for sathyalokam is " yathaarthalokam " or real world and once we have realisation, no more suffering, sorrows or rebirth. Life after death is not to punish the souls by sending them to hell or reward them by sending them to heaven. These experiences are given to remind the soul of it's true purpose of life. Of course the soul's journey to mukthi or salvation, or heaven or hell depends on the sukrutham or good deeds done. Experiences in heaven and hell are supposed to impart knowledge and wisdom so that when they take rebirth, they can strive to do more good deeds and attain salvation. That is why poonthaanam says about maturity of mind (manassinte paripaakam). But often Maaya masks this realisation and again jeevan goes after transient pleasures and ahdarmic deeds. But because of the Vishesha Buddhi and power of discrimination, humans have the choice to acquire good and bad karmaas. It is only in human birth jeeva gets this opportunity to go beyond the bondage of karma as a whole and attain salvation. Poonthaanam recommends Naamasankeerthanam as the most easy and enjoyable path to salvation. In this context Njaanaaanada Saraswathi's description about the fate of souls after death may help us to understand this better. In this book called Vedantha Vinjaanam, he compares the soul's journey to a bouncing ball. When we throw a ball to the ground with lot of force, it bounces very high. But when it is thrown with less force it bounces only to a lower height. When it is thrown with hardly any force it hardly bounces and leaves the ground. Here the force with which we throw the ball is compared to sukrutham of the soul. After the death of the body, depending on how much sukrutham one has accumulated, soul goes to Sathylaokam, or Swargam (heaven) or chandralokam or Parjanya lokam , pithrulokam or in the vicinity of earth called prethalokam. Souls that go to Sathyalokam never returns to take janma because they have either attained saalokyam, sarropyam, saameepyam or saayujyam with Paramaathma. (In sathylokam soul can unite with paramaathma and this is Saayujyam. Souls can reside for ever in God's abode and this is called saalokyam. Next is soul's assumption of God's form called Saaroopyam. Staying near to God is Saamipyam.) Poonthannam here mentions about only sathyalokam, heaven and hell. In all other worlds except Sathyalokam, soul stays until the consequences of satkarmaas or dusshkarmaas or a mixture of both are exhausted, and then with the remaining inherent vaasnaas or tendencies takes birth in an appropriate womb determined to improve oneself. Several different explanations are given for the journey of the soul after death. Dvaitha and Advaitha school of thoughts view these differently. One group believes in attributeless or impersonal God and other group sees God as a personality endowed with glorious qualities. But Mukthi or liberation is unanimously defined as the release from the repeated cycle of birth and death. With the abundance of good deeds or sukrutham, mind becomes pure and " sama-darshanam " or Jeevathma-Parmaathma unity happens. This realization is called enlightenment and enlightened souls eventually get liberated. Let our chanting Bhagavaan's naamam with naamaachaaryan Poonthaanam purify our mind: Krishna! Krishna! Mukunda! Janaardana! Krishna! Govinda! Naaraayana! Hare! Achyuthaananda! Goivnda! Maadhava! Sachidaananda! Naaraayana! Hare! Samasthaaparaadham Kshamaswa. Sreekrishnaarpanamasthu Regards and prayers Savitri Quote Link to comment Share on other sites More sharing options...
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