Tag Archives: karmas

Upadesa Sahasri (Part 22)

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Part 21

16.45 to 16.50                                                                                                            Earlier the author has refuted different theories of the Buddhists. Advaita and Samkhya are similar in some respects and dissimilar in other aspects. The author refutes some theories of Samkhya philosophy. According to Samkhya, both purusha (consciousness), and prakriti (material and inert) are real. Purusha is action-free and unattached. Prakriti works for purusha and the latter is the enjoyer. There are many purushas, one for every jiva. Prakriti has three constituents, sattva, rajas and tamas. Samkhya further says that prakriti alone is the cause of creation. Purusha has no role. When the constituents are in equilibrium, the creation is unmanifest. Creation unfolds due to imbalance in three constituents.

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Upadesa Sahasri (Part18)

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Part 17

15.31. On the authority of Sruti (Tai Up 2.4 and 2.9), it is said that words fail to describe the Self. It is also explained on the basis of reason. Words describe an entity if it falls in one of the five categories, namely, species (e.g., tree), property (e.g., colour), action (e.g., servant), relationship (e.g., son) and convention (proper name). The Self does not belong to any of the five categories. This is why verbal description is difficult. All descriptions are from the standpoint of other entities which involves duality. If it is said not small one will think big. The only way to understand the Self is as I am Brahman.

15.32. The nearest entity comparable to the Self is the space. Like space, It is all-pervading and It accommodates everything in the sense that It is their substratum. Yet it is not attached to them. The Self is pure and formless. According to Vedanta, Self-knowledge is the supreme goal.

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Upadesa Sahasri (Part4)

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Part 3

Part 5

Chapter 4 The nature of right knowledge                                                                     

4.1 and 4.2                                                                                                                        In chapter 1, it has been explained that a jnani is free from ahankara (egoism). He considers himself as a witnessing consciousness and is therefore akarta (non-doer) and abhokta (non-enjoyer). In the verse 4.1, the author makes a general statement that action of a jnani, free from egoism, does not produce any punya or papa karma. It is so because, right knowledge has burnt the ego. In verse 2, states a possible objection: is that it is seen that even though action is burnt by the fire of knowledge, it produces result.

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BrihadArnyAka Upanishad (Part 10)

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Part 9

Part 11

Chapter 3 Section 5
3.5.1 
Kahola, the next questioner asks Yajnavalkya to explain Brahman which is immediate, direct, and the self within all. Yajnavalkya has already answered this in the previous section. Therefore, he gives more details. The Self is witnessing consciousness beyond worldly dualities. It is not affected by hunger and thirst, grief, delusion, decay and death. Since the Self is infinite and complete, It is free from desires of son, wealth, etc. All desires are essentially same for they arise out of attachment to perishable, which in turn is due to Self-ignorance. A knower of Self meditates on the Self which means he identifies himself with the non-changing Self. He transcends death and is immortal. He treats himself different from the transient MBS even while using MBS for worldly transactions. How does a Self-realized person behave? It is said howsoever he may behave he is such, i.e., he is ever established in the Self. There is internal transformation. The expression, ‘Howsoever he may behave,’ is intended for a tribute to this state of a knower of Brahman and does not mean reckless behaviour. Kahola withdraws.

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Verse 18.66 – Bhagavad Gita [ Part 2/2]

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18.66सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।
Meaning: Abandoning all forms of rites and duties, take refuge in Me alone. I shall free you from all sins. (Therefore) do not grieve. [Gambhirananda]. Bhasyam is extensive as it should be [Translation: Gambhirananda]. It discusses four topics.
1 Renunciation of rites and duties
Sarva-dharman includes dhrma (virtuous) and adharma (non-virtuous), i.e., renunciation of all actions as both dhArmic and adhArmic actions are the cause of bondage.  That evil actions have to be given up does not need any explanation. Take refuge in Me, the Self, that exists in all beings without exception. The necessary sAdhnA is to identify with the Self and not with the mind and body. As the Self is action-free, renunciation of virtuous ones follows. Furthermore, as the Self is free from birth, old age, and death, liberation is assured. Arjuna should not grieve if he engages in war and kills friends and foes. He will incur no sin. He who has not the feeling of egoism, whose intellect is not tainted, he does not kill, nor does he become bound even by killing these creatures! (18.17-Gambhirananda)

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