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Why Lord Krishna obtained all the Punyas of Karna during Kuruchetra war ?
Bhagavad Gita, Chapter 5, Verse 15:
नादत्ते कस्य चित पापं न चैव सुकृतं विभुः
अज्ञानेनावृतं जञानं तेन मुह्यन्ति जन्तवः
nadatte kasyacit papam na caiva sukrtam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah
‘Nor does the Supreme Spirit assume or partake anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.’
Parabrahmam is not responsible to the actions of jeevatma is the meaning!
The sublime, transcendental Supreme Lord although the energiser and controller of all living beings in creation does not partake of the merits of piety or the demerits of sins from any living entity.
Lord Krishna begins stating nadatte kasyacit papam meaning that He never takes part in the sins of any being. He also never takes part the piety of any being either. So He is not connected to any merit or demerit they may incur by their actions.
The resplendent Supreme Lord Krishna is like the sun in the sky illuminates His light on the noble and the vile, the sinful and the pious impartially. And as although sunlight touching the Earth is not affected by events that happen in the world similarly the Supreme Lord is not affected by the events which transpire in the life of human beings or any other being.
Svetasvatara Upanishad, 4.6, Mundakopanishad, 3.1.1:
'dva suparna sayuja sakhaya samanam vrksam pari asvajate /
tayor anyah pippalam svad vatt yanasnan nanyo abhicakasīti //'
Two birds of beautiful plumage — inseparable friends — live on the same tree. Of these two one eats the sweet fruit while the other looks on without eating.
The first bird represents the individual soul, while the second represents Brahman or God. The soul is essentially a reflection of Brahman. The tree represents the body. The soul identifies itself with the body, reaps the fruits of its actions, and undergoes rebirth. The Lord alone stands as an eternal witness, ever contented, and does not eat, for HE IS THE DIRECTOR of both the eater and the eaten.
Karna indeed did limitless dhaana. But he had not performed them as an arpana to Lord Hari.
Lord Hari did not take the the punya here but took the fruit of his doing dhaana. This fruit of Dhaana, the Dharmadevata, which protects Karna was to be removed then.
Bhagavad Gita, Chapter 18, Verse 11
'न हि देहभृता शक्यं तयक्तुं कर्माण्य अशेषतः
यस तु कर्मफलत्यागी स तयागीत्य अभिधीयते'
'na hi deha bhrta sakyam tyaktum karmany asesatah
yas tu karma phala tyagi sa tyagity abhidhiyate
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
To give up the results of all activities is called renunciation [tyaga] by the wise. The result or the fruit of action belongs to Lord Krishna and He took it as Dhaana as the only way to get it.
Sarabhanga Rishi and punya Samarpana:
This episode is presented from Tulsi Ramayana.
Sri Rama with his dharmapatni and the ever serving brother, moved to the hermitage of Sri Sharabhanga Maharishi.
At that very moment, Devendra makes a respectful visit to Sri Sharabhanga Maharishi and invites him to brahmalokam, reminding him of the end of his physical life on earth.
But Sharabhanga Maharishi refuses the invitation since he is aware of the impending arrival of Rama and was very keen to have his darshan. And to treat Him as an atithi (guest) should be treated. Sri Sharabhanga Maharishi welcomed Rama, Sita & Lakshmana and showed them appropriate courtesies.
Then the Maharishi does an samarppana of all his punya at the feet of Sri Rama (sakalam narayanayethi samarppayami). Sri Rama accepts it saying “Ahameva aaharisyaami”. Then Sri Sharabhanga Maharishi left this physical body and with the Grace of Sri Rama reached the heavenly abode.
To reach Moksha one should leave behind all the punya. As punya will lead one instead to a very comfortable life in heaven but not lead to moksha.
( relief from the Cycle of rebith )
Like that Lord Krishna wanted to give moksha to Karna by voluntarily taking the punya from Karna.
Yahoo answers
Vidya.C Rajagopalan
This post is for sharing knowledge only, no intention to violate any copy rights
Bhagavad Gita, Chapter 5, Verse 15:
नादत्ते कस्य चित पापं न चैव सुकृतं विभुः
अज्ञानेनावृतं जञानं तेन मुह्यन्ति जन्तवः
nadatte kasyacit papam na caiva sukrtam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah
‘Nor does the Supreme Spirit assume or partake anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.’
Parabrahmam is not responsible to the actions of jeevatma is the meaning!
The sublime, transcendental Supreme Lord although the energiser and controller of all living beings in creation does not partake of the merits of piety or the demerits of sins from any living entity.
Lord Krishna begins stating nadatte kasyacit papam meaning that He never takes part in the sins of any being. He also never takes part the piety of any being either. So He is not connected to any merit or demerit they may incur by their actions.
The resplendent Supreme Lord Krishna is like the sun in the sky illuminates His light on the noble and the vile, the sinful and the pious impartially. And as although sunlight touching the Earth is not affected by events that happen in the world similarly the Supreme Lord is not affected by the events which transpire in the life of human beings or any other being.
Svetasvatara Upanishad, 4.6, Mundakopanishad, 3.1.1:
'dva suparna sayuja sakhaya samanam vrksam pari asvajate /
tayor anyah pippalam svad vatt yanasnan nanyo abhicakasīti //'
Two birds of beautiful plumage — inseparable friends — live on the same tree. Of these two one eats the sweet fruit while the other looks on without eating.
The first bird represents the individual soul, while the second represents Brahman or God. The soul is essentially a reflection of Brahman. The tree represents the body. The soul identifies itself with the body, reaps the fruits of its actions, and undergoes rebirth. The Lord alone stands as an eternal witness, ever contented, and does not eat, for HE IS THE DIRECTOR of both the eater and the eaten.
Karna indeed did limitless dhaana. But he had not performed them as an arpana to Lord Hari.
Lord Hari did not take the the punya here but took the fruit of his doing dhaana. This fruit of Dhaana, the Dharmadevata, which protects Karna was to be removed then.
Bhagavad Gita, Chapter 18, Verse 11
'न हि देहभृता शक्यं तयक्तुं कर्माण्य अशेषतः
यस तु कर्मफलत्यागी स तयागीत्य अभिधीयते'
'na hi deha bhrta sakyam tyaktum karmany asesatah
yas tu karma phala tyagi sa tyagity abhidhiyate
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
To give up the results of all activities is called renunciation [tyaga] by the wise. The result or the fruit of action belongs to Lord Krishna and He took it as Dhaana as the only way to get it.
Sarabhanga Rishi and punya Samarpana:
This episode is presented from Tulsi Ramayana.
Sri Rama with his dharmapatni and the ever serving brother, moved to the hermitage of Sri Sharabhanga Maharishi.
At that very moment, Devendra makes a respectful visit to Sri Sharabhanga Maharishi and invites him to brahmalokam, reminding him of the end of his physical life on earth.
But Sharabhanga Maharishi refuses the invitation since he is aware of the impending arrival of Rama and was very keen to have his darshan. And to treat Him as an atithi (guest) should be treated. Sri Sharabhanga Maharishi welcomed Rama, Sita & Lakshmana and showed them appropriate courtesies.
Then the Maharishi does an samarppana of all his punya at the feet of Sri Rama (sakalam narayanayethi samarppayami). Sri Rama accepts it saying “Ahameva aaharisyaami”. Then Sri Sharabhanga Maharishi left this physical body and with the Grace of Sri Rama reached the heavenly abode.
To reach Moksha one should leave behind all the punya. As punya will lead one instead to a very comfortable life in heaven but not lead to moksha.
( relief from the Cycle of rebith )
Like that Lord Krishna wanted to give moksha to Karna by voluntarily taking the punya from Karna.
Yahoo answers
Vidya.C Rajagopalan
This post is for sharing knowledge only, no intention to violate any copy rights