Guest guest Posted April 5, 2010 Report Share Posted April 5, 2010 16.evam mrthyum jaayamaanam vidhithvaa jnaanena thishTan na bibhethimrthyoH vinaSyathe vishye thasya mrthyuH mrthyoH yaTaavishayam praapye marthyaH In sloka 4 of chapter2 Santkumara has said that pramadha, slipping in memory, svaabhaavika svabhaavaath prachyuthiH, about one's real nature out of ignorance creates the delusion of identification with the body which in turn gives rise to kama , krodha etc. This causes future births. Thus sanathkumara showed in the foregoing slokas that one who is possessed kama kroDha etc. becomes his own mrthyu. Then which is the way to conquer mrthyu, the death? Sanatkumara says that to get the knowledge about the real self is the way. One who is endowed with aathmajanan does not fear from death. The sruti says, aanandham brahmaNaHvidhvaan. Na bibhethikuthaSchana ithi.( That.2.9) He explains it further thus: The knowledge that he is not the body, mind and intellect, the ignorance of which is the seed of kama and krodha, but he is the Self which is not affected by these makes one free from the result of karma and the mrthyu is no more for him. The identification with the supreme self, Brahman who is one ony without a second, dispels all fear including that of mrthyu because he sees everything as Brahman and fear comes only from something other than oneself. We do not fear from ourselves. In Bhagavtgita the Lord says, sarvabhoothasTham aathmaanam sarvabhoothaani chaathmani eekshathe yogayukthaathmaa (BG.6.29) one who has the athmajnana sees all beingsinhimself and himself in all beings, because he sees the Lord everywhere. Yo maam paSyathi sarvathra sarvam cha mayi paSyathi. Dhrtharaashtra uvacha Dhrtrashtra said, 17. yaan eve aahuH ijyayaa saDhulokaan dhvijaatheenaam puNyathamaan sanaathanaan theshaam paraarTham kaTnayanthi iha ethath vidhvaan na ethi kaTham nu karma How is it that the one who acquired knowledge of realty does not do those karma which were mentioned by the vedas as being necessary to attain the sacred and eternal, which alone is the greatest goal of life? Dhrthrashtra who was brought up in a traditional manner believimng that the vedic karmas are a must thinks that the worlds attined bu y doing punyakarma like yajan, dhana etc. are th paramapurushaarTha, the highes goal of human life. This is because he lacked the knowledge of the reality. Now he raises a doubt, how could the man of knowledge as described by Sanatkumara give up the vedic rites? sanatsujaatha uvaacha 18. evam hyavidhvaanpariyathi thathra thaThaa arThajaatham cha vadhanthi vedhaaH sa neha aayaathi param paraathmaa prayaathi maargeNa nihanthyamaargaan Only those without real knowledge attach importance to the vedic rites and go to the worlds attained through meritorious acts. The wise one is not attaracted by that. Vedas denote these resuts of vedic karma as arTha , the goal to be attained only for those who wish for good life either here or hereafter. The man of knowledge do not pursue that path but proceed to the state of salvation by realising Brahman , leaving the other path, amaarga, that which does not lead to his goal. In Gita the Lord says about those who extoll the karmamarga prescribed by the vedas, kaamaathmaanaH svarga paraaH janmakarmaphala pradhaam kriyaaviSeshabahulaam bhogaiSvarya gathim prathi (BG_2.42-43) They are filled wirh desire, wishing for heaven, perform various rites which result in more karma and janma. That is if one does a punya karma he has to take another birth to enjoy the result of it. Even if they go to heaven because of their punyakarma they have to return to the earth once their punya is exhausted, ksheene puNya marthyalokam viSanthi (BG-9.21) The jnani knowing that the attainment of all these worlds are transitory and cause return to earth, aabrhmabhuvanaallokaah punaravarthino arjuna (BG.8.16) gives up the karma which lead to these and aspires for the state of release or attainment of Brahman, by which alone there is no return. Quote Link to comment Share on other sites More sharing options...
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