pachai maamalai pol mene

Thursday, May 13, 2010

journey to where there are no comebacks

तदेष श्लोको भवति। तदेव सक्तः सहकर्मणैति लिङ्गं मनो यत्र निषक्तमस्य।
 प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययं। तस्मात् लोकात् पुनरैत्यस्मै लोकाय कर्मण इति नु कामयमानोऽथाकामयमानो
योऽकामो निष्कामः आप्तकामो आत्मकामो न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन् ब्रह्माप्येति
tadeṣa śloko bhavati| tadeva saktaḥ sahakarmaṇaiti liṅgaṁ mano yatra niṣaktamasya| prāpyāntaṁ karmaṇastasya
 yatkiñceha karotyayaṁ| tasmāt lokāt punaraityasmai lokaya karmaṇa iti nu kāmayamāno'thākāmayamāno
 yo'kāmo niṣkāmaḥ āptakāmo ātmakāmo na tasya prāṇā utkrāmanti brahmaiva san brahmāpyeti

बृहदारन्यकोपनिषत् ९ उप्।ई।३-४--३५
bṛhadāranyakopaniṣat 9 (up|ī|3-4)--35

On the question of rebirth there is a sloka
To whatever object a man's mind is attached, to that goes his inner self with the deed, being attached to it alone.
 After exhausting  the results of whetever works hed in this world, he comes back from that world to this world for work again.
So much for the man who desires.
 But as to the man who does not desire, who is without desire, who is freed from desire, whose desire is satisfied, whose desire is for Self only -- his vital spirit does not depart elsewhere. Being brahman  he goes to brahman.

This mantra comes by way of expostulation of the secret of the emancipaton from the cycle of births, by Yaajnavalkya to Janaka. 
When a man departs from this earth with unfulfilled desires for mundane pleasure, he is led to worlds which are designed to enable him to enjoy or expiate the earthly virtues and sins he has committed in the immediate chapter of life.  Once the enjoyment or expiation is over, he is born in this earth again to be engaged in Karma (work) the results of which again draws him to the cycle of births and death without stop.
But for a person who has given up all his desires in this world even before death and has become absolutely detached, when he casts off his mortal coils, He is led to the Supreme Self, being part of the Supreme self Himself and he merges with the supreme self.  For his there are no comebacks. The Supreme soul he is he remais blissful  for ever.
This upanishad vakya finds a shadow in Gita in many occasion.. Yam kim vapi smaran papam tyajatyanthe kalebharam.... Karmanenaiva samsiddhim aasthithah janakaadayah... the idea is spun with a golden thread in gita.  That would require a lot of discussion.

Talking of desire one has to marvel at Yajnavalkya's razor sharp intellect which defines the abandonment of desire so tersely.. man who does not desire, who is without desire, who is freed from desire, whose desire is satisfied, whose desire is for Self only
(of course by self  it is meant here the aatma... jeevatama and paramaatma for those who see them as two or for the advaitin the absolute Supreme soul.  It should not be confused with this mundane body and mind conglomerate, the gasbag filled with ego, arrogance and self pity)
friends, everyday it cannot be just a subhashitham.. this is one of the cardinal aspect of Indian philosopy.  Janaka and Yajnavalkya...the intellectual giants who could not be surpassed in lofty thought  by any other being ever born
--
श्री कृष्णो रक्षतु
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan

blog   http://kanfusion.blogspot.com/