pranam
I am confused over your statement that ‘ not made’ can not be obtained by ‘made up’ means. If your ‘made up means’ indicate karma or actions , I do not agree with you at this statement. I think the back ground of the sloka 12th may be found in slokas 10 and 11 where it is clearly mentioned that ignorant men regards sacrificial acts ‘ istam’ karma enjoined by the srutis and charitable acts ‘ purtam’ karma enjoined by the smrtis ( digging of pools wells tanks etc) most important or ‘varistham’ and do not know any other help of bliss ; having enjoyed in the heights of heaven, the abode of pleasures, they enter again into this or even inferior world. ( Sloka 10). Gita verse 21 of chapter 9 states the same thing. It is very evident that the actions or karma here means “actions with desire” or sakama karma
But sloka 11 explains “ actions without desire” or niskama karma . sloka 11 says that those who perform tapas and sraddha in the forest ( like hermit) , having control over their senses, learned and living the life of a begger go through the orb of the sun their good and bad deeds consumed, to where the immortal and undecaying purusha is. Here very clearly mentioned that “ through the action without desire” one can reach to Brahman. My point is liberation can be attained through made up means that is if one performs actions without desires.
Now sloka 12 states that ‘ having examined the worlds attainable through karma ( of course actions with desire) a Brahmin should get dispassionate ( vairagya) towards them. To know that , he with sacrificial fuel in hand, must approach a guru who is well versed in Vedas and absolutely devoted to the realization of Brahman.’ Here my point is jnan can not be obtained without a guru but to follow the advice of the guru one must performs actions. So without actions jnan can not be attained. Therefore, “made up means” should not include actions without desire or niskama karma. In other words, through made up means i.e. action with desire , Brahman can not be attained. This is the trune explanation of the sloka, according to me.
Now come to what Srimad bhagavad Gita states. But before that , I must tell you that although the not made is not made by any action but the actions or ‘made up means’ is made by the ‘not made’ itself. Gita verse 15 of chapter 3 which says “ actions derive from the Vedas, the Vedas derive from the imperishable one” . further This creation is nothing but actions and sri krishna says that it is under his lead that nature brings forth all things both animate and inanimate. Therefore actions come from him alone. Thus your statement that through made up means the Brahman can not be attained may not be right if you go through the Gita verse 27-28 of chapter 9. Whereas, Verse 27 says “ what ever you do eat or give whatever you offer as sacrifice and whatever austerities you perform, do that as an offering unto me” and verse 28 says “ if you offer all actions unto me you shall free yourself from both the good and evil effects of your actions. With your mind firmly planted in renunciation, liberated you shall come unto me” . Therefore, I do not accept that through made up means one cannot attain not made . But yes one can not attain the not made through actions with desire or sakama karma.
I do not see any dilemmia here . All we have to understand sakama karma and niskama karma that’s all. Niskama karma though ‘ made up means’ can take us to the Brahman. Gita verses 2 to 10 of chapter 5 very clearly discussed this issue. Sloka 12 of above mentioned in the Mundoka upnishad and Gita verses have no difference. Verse 48 of chapter 2 of Gita is nothing but Nismaka karmayoga. Here yoga is defined in simple way that the spirit of equivalence is yoga. I think second part of the verse explains the meaning of yoga which says “ siddhyasiddhyoh samo bhutva” is yoga . so No other meaning of yoga is required to explain this verse. Attaining such a state is called ‘Sthitaprajnasya’ as stated in the Gita. You may call it Nirvikalpa or state of kevala. Gita says to attain such a state, controlling of the senses plays the important role. Verse 61 of chapter 2 of Gita says “ He who worships me with single minded devotion can control his senses and rest with his mind centered in me”. I do not know if there is any other way out to attain the state of Sthitaprajnasya ?
Do you mean attaining the state of Sthitaprajnasya/kevala is becoming the imperishable Brahman ? whereas, even the brahma is also under the domain of maya. Sri Krishna says in verse 50 of chapter 18 of Gita that attaining brahmabhava is the ultimate goal of jnan ( jnanasya ya para). Verse 54 says after attaining brhamabhava the seeker attains supreme devotion unto me. Then verse 55 says through such devotion , he comes to know me and having known to me in truth, he forthwith enters into me. Therefore, attaining kevala is not the end of journey.
According to Gita“ skill in action’ consists in performing things being informed by a sense of equivalence ( ‘yogah karmasu kaushalam’ verse 50 of chapter 2 read with verse 57 of chapter 18).
Your assertion that by leaving the made one can become not made that is to say if one leaves action he can become Brahman. This is against the karma tattva of Gita which says that no one can leave karma ( verse 5 chap 3). If you say let the 3 gunas do what they like , I am not that. Then you have to remember Gita verse 19 of chapter 13 which says “ purusha being identified with prakriti enjoys the modes born of prakriti. His attachment to them is the cause of good and evil birth” and verse 22 of the same chapter says “ The supreme spirit dwelling in this body is said to be the witness, sanctioner. sustainer, experience, Lord of lords and supreme self”. More over, 3 gunas are not independent to act. They have to depend on purusha. If you believe it is the eye of the eye, ear of the ear then why don’t you believe it is the soul of the soul as well.
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