Episode 671: Ch 4
janmakarma ca mē divyam ēvaṁ yō vēttitattvataḥ
tyaktvā dēhaṁ punarjanma naiti māmēti sō’rjunaǁ9ǁ
He who, in the manner told by Me, understands My divine birth & actions from the tattva angle, will not obtain birth after this. He reaches Me.
As his birth is illusory, it is divine (divya). His actions are transcendental. At birth, ordinary beings are unaware of the reason for this birth. But He makes a resolve & for it He incarnates.
Knowing from the tattva-angle implies having the understanding that He is birthless, eternal; that He is Paramatma; that He is unbound by actions, & that He frees entities from karmic bondage. Having the right understanding of Paramatma (tat) is ‘tattva’.
He mentions 2 important fruits obtained from knowing the divinity in his birth & actions. A) freedom from rebirth. B) merging into Him.
Although both mean the same, in saying ‘there is no rebirth’, there is a risk that a person may believe that he could live eternally in heaven. So He clarified by saying, ‘He will reach Me’.
Tyaktvā deham (leaving the body) must be interpreted as- after leaving the body. If not, one may misconstrue - ‘soon on understanding the divinity in HIs births & actions from the tattva-angle, the body must be abandoned’.
The right interpretation is that after obtaining this understanding, the person becomes liberated when alive (Jeevanmukta) & enjoys bliss. After natural death, he merges into Paramatma & gains freedom from rebirth.
vītarāgabhayakrōdhāḥ manmayāmāmupāśritāḥ
bahavō jñānatapasā pūtāmadbhāvamāgatāḥǁ10ǁ
Freed from attachment, fear & anger; with minds fully fixed on Me, seeking shelter in Me, many have obtained total purity through Jnana-tapas (penance called knowledge) & have merged into the Supreme.
Raga means attachment or desire. It transforms into excessive desire & intense craving (trishna). Fear means to step back. Krodha means anger. The Lord says that only he who is freed from them merges into Him.
This freedom is the 1st step. The 2nd step is to fix the mind on Him. The 3rd step is to have firm faith, ‘Barring Paramatma I have no refuge’. Only when these 3 are mastered, he fixes in Jnana-tapas. If, climbing them is Yogabhyāsa, then Jnana-tapas that arises on climbing them is Jnana-yoga. With Jnana-yoga he attains oneness with Paramatma (liberation). He says many have attained that oneness.
In Jnana-tapas there is zero strain on the body or mind. It drives away physical & mental stress.
Tanmayatva is to perceive oneness between the individual soul & Supreme Soul.
Although He says that many attained Him, the ordinary believe that He showers Self-experience only on a few & that He has like-dislike. To dispel their doubts, He says-
yeyathā māṁprapadyante tāṃ stathaiva bhajāmyaham
mama vartmānuvartantē manuṣhyāḥ pārthasarvaśhaḥǁ11ǁ
In whatever way people worship Me, I bless them in the same way. In every form, people tread My path.
The desire & purpose with which a person worships Him, He reciprocates by fulfilling that desire or purpose.
He says bhajāmi. The root word bhaja means seva. So bhajāmi means ‘I serve them’. He has an extreme love for his devotees. He comes to them, becomes one with them, and while living among them, fulfills their purpose & showers them with the result.
Those who seek results cannot seek liberation, as both cannot be attained simultaneously. He showers liberation on those who climb the steps taught in the previous verse &undertake jnana-tapas. He showers results on those who seek them. He does not look down on those who seek fruits.
Ārtānām ārtim harati iti hariḥ- as He dispels the agony of the distressed, He is Hari. As He showers Jnana and blesses the person, He is Srihari. He blesses each devotee by giving what he seeks yet has no like-dislike for anyone.
Just because He says, ‘All paths lead to me’, do not conclude that even the unrighteous path leads to Him. Vedas advocate 3 paths - Jnana, karma & bhakti. They lead to Him.
Iśvarasya rāgādi dōṣābhāvaḥ sarvaprāṇiṣu anujighŗkṣā tulyā- Impurities such as like-dislike do not exist in Him. He has equal compassion for all. If so, why do people worship different deities? This is answered.
kāṅkṣantaḥ karmaṇāṁ siddhiṁyajantaiha dēvatāḥ
kṣipraṁ hi mānuṣēlōkē siddhirbhavati karmajāǁ12ǁ
Those who seek fruitive results worship other deities as in the human plane, the results of actions are quickly obtained.
Humans seek that their desires are fulfilled at once. People love one desire after another & one fruit after another. Although they are aware that Paramatma is competent to shower all fruits, hardly anyone says- vāsudēvassarvam- Vāsudeva alone is everything.
‘Vāsudeva showers liberation, but why do we need it now? We seek fulfillment of our trivial desires. As Devatas fulfill our desires we should worship them’- So they hold on to different Devatas.
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