कुर्वन्नेवेह कर्माणि जिजीविषेच्छतँ समाः ।एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥
[ If a man wishes to live a hundred years on this earth, he should live performing action. Continuing to act in the world,one may aspire to be one hundred.
Thus, and only thus, can a man be free from the binding influence of action. ]
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So, we get that the sloka speaks about action (karmakanda). Questions may come in mind As it is said that the knower of brahman got liberated through GYANAMARGA (Gnanakaand) Then what is karmamarga and how this is important ? What is jeevanmukti ? Who are jeevanmuktas ? While one knows *Brahma satya jagad mithya * aspiring to be the knower of Brahm -how it is important fr a seeker to act ?? And most importantly "who acts as a divine- instrument an how do they perform according to divine's plan ??
Life is identified with action, while God is identified with omnipresence. Here we shall see what is connection between omnipresence and action....
Swami krishnananda has beautifully given the explanation : "the impulsion to act arises not from any psychological centre. It is not 'my mind' or 'your mind' that is just thinking in terms of a project or an action. Its basis is somewhere else. The foundation of the very impulsion to act, is not in the instrument of action. It transcends the instrument. "
As an example, if we hold an axe in our hand it doesnot cut a tree. It is the mind who gets an impulse to cut the tree cut hence the body as the agent of action via mind is cutting the tree by the axe.The mind and the body of the human individual, for instance, may be said to be the instruments of action. But instruments themselves cannot be causes. The causes are interior, precedent to the agent of action as well as the instrument, and when the small mind find its connection to the bigger mind who is one with the higher conciousness - then the action is auto impulsive and is according to the bigger mind.
BhagavadGita also says that no one can exist being inactive . But its meaning is not that easy to understand. Why is it difficult to be inactive? There comes the 'karma' theory and the theory of 'evolution' .
The shastras n the words delivered by the ancient rishis there are so much connected. We may find the essence of one into another. This is the beauty of our Sanatana-Gnana. They all hav spoken in one tune. From the ONE big-mind.
The impulsion to act arises through the instrumentality of a human individuality, which again has a remote aim in front of it . There is an incessant transformation taking place in the constitution of every little being, even the inanimate matter is included. "The constitution of the present form of the individuality is inadequate and would not suffice for the fulfilment of the purpose of evolution."
Performing action in the outer world and seeking what is hidden deep inside.
Gyana gives vairagya - and then whatever action is performed is free frm desire, free frm attachment : if we are not attached even to the fruit - then who shall be there to reap ?? The term 'jeevanmukta' comes this very way.
The first and second verse are deeply connected.
Life cannot be without action and attainment if moksha (liberation) cannot be only with action (karmayoga) . Without gyanamarga no-one can get there.
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Fr reference : here
The qualification to be acquired for studying Jnana kanda is described. This is called “sadhana chatushtaya ”
Like the 'choupaya' it too requires four foundation (feet) to stand. Lets see what are they.
(1)ATMA-ANATMA VIVEKA : discrimination between the eternal and the ephemeral.
(2) VAIRAGYA :
Non-attachment to enjoyment of objects both here and hereafter.
(3) SIX FOLD DISCIPLINE : Under this comes -
(i)Sama -control of or mastery over the mind.
(ii) Dama - control of the external sense organs
(iii) Uparati - strict adherence to one’s duties and obligations, called dharma.
(iv)Titiksha - endurance of heat and cold, pleasure and pain, tolerance of all discomfort .
(v) faith in sastra and guru (teacher) (sraddha)
(vi) focus (citta-aikaagrataa) and calmness of mind (citta naischalyam ) called
(4)MUMUKSHUTVAM :
Intense yearning for liberation for liberation (mumukshutvam) .
And this is very important so read this carefully :
**The means for acquiring this 'sampatti' consists of 'karma yoga' and 'upasana' . Though the chances of benefiting from the pursuit of jnana kanda are greater, if one takes to that pursuit after acquiring sadhana catushtaya sampatti, one who has not yet acquired it is not precluded from pursuit of jnana kanda for lack of it. One can practice the elements of sadahana catushtaya samaptti and the pursuit of jnana kanda simultaneously**
In Upanishad it is clearly mentioned that -
**Karma Is Not Means Of Liberation. Knowledge Of Identity With Brahman Is The Only Means Of liberation.**
Few Upanishad statements that knowledge, not karma, is the means of liberation are as follows :
(1) Kaivalya Upanishad
“It is through renunciation that a few seekers have attained immortality – not through rituals, not through progeny, not through wealth".(na karmana na prajayaa na dhanena tyaganaike amrutatvamaanasuh).
(2) Mundaka Upanishad "Indeed those who consider karma to be a means for moksha are fools. They enter old age and death again and again.”
"These ritualists do not know the glory of moksha due to their attachment. Consequently these wretched ones fall down when the Punya is exhausted.”
(3) Brhadaranyaka Upanishad
“He, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman”.
*** “Whoever in like manner knows It as, ‘I am Brahman’, he becomes all this. Even the gods cannot prevail against him, for he becomes their self. Whereas he who worships another god thinking, ‘He is one, and I am another does not know. He is like an animal to the gods.” *****
(4) Kenopanishad :
“Through knowledge is attained immortality” (vidyayaa vindate amrutam”).
(5) Brhadaranyaka Upanishad “Brahman has to be recognised by the mind alone. (“manasaa eva anudrashtavyah”.)
(6) Kathopanishad
“This is to be attained by the mind alone.“
(7) Taittiriya Upanishad II.2.1 – “The knower of Brahman attains Brahman” (“Brahmavid apnoti param”)
(8) Kathopanishad :
“Superior to the Unmanifested (Maya) is the Infinite who is......without worldly attributes, knowing Whom a man becomes freed and attains immortality.”
(“....Yam jnaatva mucyate jantuh...”).
(9) Brhadaranyaka Upanishad
“....that very Atma I regard as Brahman. Knowing Brahman, I am immortal.” (“Tam eva manya aatmanam vidwaan brahma amrutah amrutam.)
There are hundreds of stotras in sruti (ved) which describes the single path fr the attainment of 'truth'. We are not going to the detail here fr it would be very lengthy. But
The gist is :
(A) Service gives merit which pushes one towards the thirst to know.
(B)Moksha cannot be attained by Karma or knowledge combined with Karma. 'Jnana' knowledge alone can confer Moksha. Karma purifies the mind and helps the aspirant to attain knowledge.
(C)Teacher shows the way to prepare ones mind fr the ultimate truth.
(D) It is the mind alone by which one has to know the absolute.
Aage hindi me isper kuch or charcha karenge :)
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