This is a talk in Konkani on following article and also on Mukti Sudhakaram by Swamy Bhoomandaji and Katopanishad by Udit Chaitanyaji and other T V serials-
Karma and Jnana
: The Kshetra Kshetrajna Jnana that the Bhagavad Gita teaches is the essence of realisation. This implies a clear perception of the inherent dichotomy between the body and the Self. Spiritual advancement is possible for a Jivatma only from this point, say the scriptures.
But though we know the body is not going to be permanent and that the Atma alone is immortal, we tend to identify with the former and ignore the Atma that needs to be liberated from the cycle of birth.
To attain a maturity of mind that seeks liberation is a great challenge and needs tremendous effort (sadana), Sri Mani Dravid Sastrigal pointed out during a lecture. The Isavasya urges the individual to make use of this birth for this purpose and offers practical advice • that blends Karma and Jnana in an ideal manner.
An uninitiated Jivatma is not going to accept the falsity of the universe when one lives very much in this world, though a Jnani can see the Truth beyond the reality of the empirical world. The teaching leads the aspirant from the known to the beyond. He who is born into this earth has the whole world before him. During his lifetime, he should try and reach the Supreme Brahman.
But one should be convinced that nothing in this world belongs to him; not even his own body. Yet he can use the natural resources to live and aim to get liberated. If one can learn to shed the sense of possessiveness, one slowly finds a lightening of the burden of existence.
With a free mind, the individual gets involved in daily activities and one's ordained duties according to one's state in life • as a son, father, mother, etc. But will the acts classified as good and bad cause further bondage, one wonders. The Karma done with the spirit of dedication to God does not attach itself to the doer. Thus the Jivatma is led to the Jnana marga. Jnana automatically removes ignorance even as with the advent of twilight darkness disappears.
Ishwara is so far away because it is near, says the Upanishad. God is everywhere to one who sees Him and far away to one who only sees the universe.-The Hindu dated18-8-11
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