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Shankar Bhashya on Gita- 13.20
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।।13.20।।
Prakriti is said to be the cause (of samsara) in (through) the kartritva (producership) of karya (body, bhootas and vishayas) and karana (indriyas and gunas). Purusha is said to be the cause (of smasara) in (through) the bhoktritva (perceivership) of sukha and dukha.
This shloka is initiated by Shri Bhagvan to expound as to which are the vikaras and gunas born of prakriti. He says:-
Karya refers to body and karana refers to the thirteen elements (five jnana-indriyas, five karma-indriyas, manas, buddhi and ahamkara) situated in it.
"Does the digestion of the food eaten by you take place, because of your will? Are you able to live because you want to live, or die because you want to die? Does your birth take place according to when and where you desire?
If you ponder deeply along these lines of thought, you will discover that your feelings of “I” and “mine” (ahamkara and mamakara) are being unduly fostered by your false sense of doership and enjoyership (kartritva and bhoktritva)."
This kartritva bhoktritva buddhi (doer enjoyer identification) has to be given up.
This thought of association with the body/mind is very deep and is a vasana (impression) carried on from birth to birth. This wrong identification needs to be given up.
Nididhyasanam (contemption) which is a Vedantic meditation helps to uproot this wrong idea from the mind of the seeker. It is not a means for getting knowledge. It only helps to remove the viparita-bhavana (wrong identification) entrenched in the mind.
The knowledge has to come only from the study of scriptures and undergoing sravanam (study) etc.
The seeker should understand that if he were to be the body/mind, he can never be purna (whole) since body/mind is anatma (non-Self) and is full of deficiencies
The Bhagavadgita is very much a conversation between human ego and the eternal Self. Arjuna stands symbolically for the ego-self, while Lord Krishna represents the individual Self or the Supreme Self.
Arjuna's suffering is the suffering of an ego bred on ignorance, delusion, pride and passions. It arose from his limited knowledge, his sense of separateness, his identification with name and form, his attachment to his body, his belief that he was the doer of his actions and his anxiety about the outcome of his actions.
Your individuality is what you build and live with. You may consider it an asset or a burden. For spiritual people it is a problem as well as a burden, but for the worldly, it is an asset and the means to draw their respective territories and establish their zones of influence. People spend their whole lives, defending it, upholding it, promoting it and protecting it. You do not know how your life would be if you silence you individuality, if you do not know who you are or if you become a different person by chance.
Source:
/sudhanshushekhar.wordpress. -
This post is for sharing Knowledge only, no intention to violate any copy rights
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।।13.20।।
Prakriti is said to be the cause (of samsara) in (through) the kartritva (producership) of karya (body, bhootas and vishayas) and karana (indriyas and gunas). Purusha is said to be the cause (of smasara) in (through) the bhoktritva (perceivership) of sukha and dukha.
This shloka is initiated by Shri Bhagvan to expound as to which are the vikaras and gunas born of prakriti. He says:-
Karya refers to body and karana refers to the thirteen elements (five jnana-indriyas, five karma-indriyas, manas, buddhi and ahamkara) situated in it.
"Does the digestion of the food eaten by you take place, because of your will? Are you able to live because you want to live, or die because you want to die? Does your birth take place according to when and where you desire?
If you ponder deeply along these lines of thought, you will discover that your feelings of “I” and “mine” (ahamkara and mamakara) are being unduly fostered by your false sense of doership and enjoyership (kartritva and bhoktritva)."
This kartritva bhoktritva buddhi (doer enjoyer identification) has to be given up.
This thought of association with the body/mind is very deep and is a vasana (impression) carried on from birth to birth. This wrong identification needs to be given up.
Nididhyasanam (contemption) which is a Vedantic meditation helps to uproot this wrong idea from the mind of the seeker. It is not a means for getting knowledge. It only helps to remove the viparita-bhavana (wrong identification) entrenched in the mind.
The knowledge has to come only from the study of scriptures and undergoing sravanam (study) etc.
The seeker should understand that if he were to be the body/mind, he can never be purna (whole) since body/mind is anatma (non-Self) and is full of deficiencies
The Bhagavadgita is very much a conversation between human ego and the eternal Self. Arjuna stands symbolically for the ego-self, while Lord Krishna represents the individual Self or the Supreme Self.
Arjuna's suffering is the suffering of an ego bred on ignorance, delusion, pride and passions. It arose from his limited knowledge, his sense of separateness, his identification with name and form, his attachment to his body, his belief that he was the doer of his actions and his anxiety about the outcome of his actions.
Your individuality is what you build and live with. You may consider it an asset or a burden. For spiritual people it is a problem as well as a burden, but for the worldly, it is an asset and the means to draw their respective territories and establish their zones of influence. People spend their whole lives, defending it, upholding it, promoting it and protecting it. You do not know how your life would be if you silence you individuality, if you do not know who you are or if you become a different person by chance.
Source:
/sudhanshushekhar.wordpress. -
This post is for sharing Knowledge only, no intention to violate any copy rights