Author Topic: CHAPTER 6 - SECTION 14  (Read 502 times)


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« on: April 07, 2019, 02:33:53 PM »
6.14.1. Yatha, as it happens in the wold; somya, O good-looking one; a thief, a robber of   one's possession, aniya, having brought; purusam, a person, some person; abhinadhaksam, with his eyes bound, blind folded, and his hands tied; gandharebhyah, from the country of the Gandharas; visrjet, leaves him; tatah, api atijane, in a more solitary forest where there are no human beings; (and) yatha, as; sah, he, having lost his directions there; pradhmayita, goes on shouting; pran; eastward, i.e. facing the East; va, or; similarly udan va, northward, i.e. facing north; va, or; adharan, facing south; va, or; pratyan, facing the west; 'Antah, I have been brought, abhinadhaksah, blindfolded; from the country of the Gandharas by a thief; and visrstah, left; abhindhaksah, blindfolded indeed.'

6.14.2. Yatha, as some kind hearted man; pramucya, having removed; abhinahanam, the bandage on the eyes; tasya, of him who was thus shouting; prabruyat, may say; 'Etam disam gandharah, the country of the Gandharas lies this way to the North. Etam disma vraja, walk in this direction.' Freed from bondage by the kind man, sah, he; panditah, having received instruction; and medhavai, being an intelligent man who was able to understand the path of entering the village as instructed by others; upasampadyeta, reaches; gandharan eva, the country of the Gandharas indeed; gramat gramam prccham, asking his way from village to village. But not so does another person who is unintelligent or desirous of seeing some other country. As has this illustration been presented that a person snatched away blindfolded from his own country of Gandhara by the thieves, and made to enter into a forest infested with tigers, thieves and others, and multifarious terrible things, stays there bereft of discrimination and sense of direction, hungry and thirsty, afflicted by sorrow, and shouting, hankering for freedom from bondage, and  he, becoming somehow liberated by some kind man, reaching his own country of Gandhara attained peace and became happy, in this very way, when a person is stolen from Existence which is the real Self of the universe, by thieves such as merit and demerit, he is made to enter into this forest of a body constituted of fire, water and food; full of air, bile, phlegm, blood, fat, flesh, bone, marrow, semen, worms, urine, and stool; subject to various types of miseries arising from opposites like heat, cold, etc.

His eyes are bound with the cloth of delusion, he being tied with many thirsts for various kinds of seen and unseen things like wife, son, friend, animals, kinsmen, etc. Being enmeshed by hundred and thousand snares of misery, he goes on shouting, 'I am his son, these are my friends, I an happy, I am is misery, I am deluded, I am wise, I am virtuous, I have friends, I am born, I am dead, I am emaciated, I am a sinner, my son has dies, my wealth is lost; alas! I am undone, how shall I live what will be my lot, what relief is there for me?' By some chance, when he comes across a kind person--who is a knower of Existence which is Brahman, who is free from bondage, who is the chief among the knowers of Brahman--, and through his compassion, on being shown the path of knowing the objects of the world as full of defects, becomes dispassionate towards all objects of the world, then he is told: 'You are not a transmigrating soul possessed of such qualities as being the son of such and such a person, etc.' What then? 'You are That which is Existence.'

Owing to the removal of the bondage of ignorance in this way, he becomes freed like the man of Gandhara, and attaining his own real Self which is Existence, he becomes happy and peaceful. This very idea is stated in the sentence,' Acaryavan purusah veda, a man having a teacher acquires knowledge.' Tasya, for him, for this one who has such a teacher and become freed from the bondage of ignorance; ciram, the delay; is tavat eva, for that long only, in the matter of attaining the true nature of his won Self which is Existence. This part of the sentence remains understood.   

How long is the delay? That is being answered:   Yavat, as lo na vimoksye, he does not becomes freed. From the force of the context it follows that vimoksye stands for vimoksate by change of person. The meaning is that the delay is for that long till the body falls after the enjoyment of the fruits of action due to which it was born. Atha, then, at that very time; sampatsye, he becomes merged in Existence. As before, he becomes merged in Existence. As before, the word sampatsye will have to be transformed into sampatsyate (as in the case of vimpoksate).

Surely there is no difference of time between freedom from the body and identification with Existence. Were it not so, the word atha could have been taken in the sense of 'thereafter'.

Objection: Due to the persistence of residual work the body does not fall away, and identification with Existence does not occur as soon as the knowledge of Existence dawns. There are also actions, some of which were performed before the dawn of knowledge and some of which remained accumulated in past lives, which have not started yielding their results. So, for the enjoyment of the fruits of these actions, another body has to be created after the death of this body. Moreover, even after the rise of knowledge one goes on performing, for the rest of his life, actions that are enjoined or prohibited.
Therefore, for the enjoyment of the results of those actions also, another body will have to be created. From that results performance of (fresh) actions as also creation of a new body. Hence knowledge is useless, for actions have their results. Now, if it be held that the actions of a man of knowledge get exhausted, then, since, knowledge is the cause of identification with Existence, Liberation will occur and the body also will fall at the very time of the rise of Knowledge. In that case, there will be absence of any teacher and it will be meaningless to say, 'A person having a teacher knows'. And there will arise the contingency of Knowledge failing to bring Liberation. Or it will be like the Knowledge one has of the means of reaching a distant place. Or the result of
knowledge will be unpredictable.
Reply: No, because it is reasonable that ther should be a distinction between actions which have stated yielding results, and which have not. As for the statement that, since actions which have not started yielding their results must inevitably yield their fruits, and hence, after the fall of the present body, a new body has to be created for the man of knowledge of Brahman, to enjoy the results of those actions which have not started yielding their results,--this is wrong on the authority of the Sruti text that for the man of Knowledge 'the delay is for so long (as long as he does not become free).

Objection: Is not the Sruti text which says, 'Virtue results from virtuous deed' (Br. III.2.13) also authoritative?
Reply: Quite so. Still, there is a distinction between actions that have started yielding results, and that have not.
How? Those actions which have started yielding results, and those by which the body of the man of Knowledge has been moulded, get exhausted only through enjoyment, just as an arrow etc. that has gathered momentum after being shot towards, a target, stops only with the exhaustion of its momentum, and not because it has no purpose to serve at the time it pierces the target. Similar is the case here. But other actions which have not started yielding results, and which were done here before the dawn of Knowledge or after it, or those which are being performed, or those which were done in past lives but had not started yielding results, they become burnt by Knowledge, just as (sins are burnt) by expiation.

This accords with the Smrti text, 'Knowledge burns all actions to ashes' (B.G.IV.37). And there is also the Atharvana (Mundaka) text, 'and all of one's actions become dissipated' (Mu.II.2.8). Therefore, as in the case of an arrow that has been shot, the enjoyment of the results of actions that have become active is inevitable for the man of  Knowledge, even though there is  no need of his living etc. Hence, what has been said that, 'His delay is for that long', is reasonable. Therefore, the criticisms that were advanced are illogical. And in dealing with the text, 'A man established in Brahman attains Immortality' (II.23.2), we said that for a knower of Brahman there can be no action after the rise of Knowledge. You should remember that as well.

6.14.3. 'That which is', etc. has already been explained. 'O venerable sir, please explain to me over again, with the help of an illustration, the process by which a person having a teacher becomes united with Existence.' He said, 'Let it be so, O good-looking one.'
« Last Edit: April 10, 2019, 08:49:10 PM by Commentary »