Nature of Nasha and abhimaana

gokulkr · July 31, 2004

In the context of Sankhya, a little more elaboration of some of the points made here is necessary. Firstly the concept of eternality or non-destructibility has to be explained. Destruction or Naasha is of four types:

1. Svarupanaasha: The destruction of very entity

2. Dehanaasha: The destruction of the body only

3. Dhukapraapthi: Being affected by sorrows

4. Apurnata: Finiteness or limited nature in respect of time, space, attributes, etc.

God if free from all these four types of destructions. Jivas are free from only the first type of destruction, i.e. svarupanaasha. The jivas have dhukha and apurnata. Their bodies perish. Besides God and Jivas, Chit Prakriti, Achit-PrakrtiVarna and avyaktha aakasha

are also eternal. But these have apurnata. God alone is eternal in the full sense of the term, that is why he is described as “nityo nityaanam”.

The next point of to be noted is the nature of abhimaana or attachment. It is not merely the contact between the body, senses and the objects that is responsible for the pleasure and pain, it is abhimaana or attachment that is responsible for pleasure or pain. This abhimaana is of three types: 1. Considering the body, senses and anthakarana as self and getting attached to them. 2. Considering the property, relatives, etc., as belonging to oneself and getting attached to them. 3. Considering the objects around as of highest value and getting attached to them. In these attachments the notion that I am a free agent and I can freely own things is involved. The realization that God is only the freely agent and everything primarily belongs to God is absent here. This leads to misery and sorrow when these things are lost or destroyed. Therefore, this kind of emotionalism has to be avoided, and one has to discharge his duty in dedication to God and deep devotion to him. This theistic approach to life removes our ego and misery.

The other points mentioned here as part of Sankhya or right knowledge will be elaborated in Gita itself later, and we will narrate the same in relevant places.

gokulkr · July 31, 2004

Mere performance of rituals does not lead to any good.

With this foundation of Sankhya or knowledge Yoga has to be undertaken. Yoga refers to the means of right knowledge and the fulfillment of life’s goal. There was a wide spread belief that it is Vedic rituals that lead to various results and obtaining the same is the highest objective of life. The belief had to be first removed. Therefore, Gita takes up this issue before Yoga is explained. Some people without going deep into this purport of the Vedas, believed that Vedas teach only rituals. These rituals lead to the heaven, etc. These give happiness and luxuries (II-42-44). These people are known as Vedavaadarata or those who are interested in the superficial meaning of the Veda. Really speaking the Vedas advise us to not to be content with rituals and their avrga etc., results that belong to the area of trigunas, i.e., satva, rajas, and tamas. One has to transcend these trigunas and concentrate on God (II-45). Performing these very rituals and other prescribed duties with dedication to God will lead to much higher fulfillment of life than mere sva rga, etc. A person who has a benefit of a large lake has certainly the benefit of a small pond (II-46).