anyakshetre kritam papam punyakshetre vinasyati punayakshetra kritam
papam varanasyam
vinasyati
varanasyam kritam papam kumbhakone vinasyati kumbhakone kritam papam
kumbhakone vinasyat
Sin done in another holy centre leave out at Punya Kshetre Sin done in
Punya Kshetre leave out at varanasy
Sin done in varanasy leave out at Kumbhakonam Sin done in Kumbhakonam leave
out at Kumbhakonam
Punya Kshetra = holy centre or any shrine
अन्यक्षेत्रे कृतं पापं तीर्थक्षेत्रे विनश्यति । तीर्थक्षेत्रे कृतं पापं
वज्रलेपो भविष्यति ॥ is another version. Sins committed elsewhere are
destroyed at a place of pilgrimage; [but] sins committed at a place of
pilgrimage are as if etched in iron [i.e. totally irredeemable]. - Skanda
Purānam.
*shlOkaH*
na puNyaM na paapaM na saukhyaM na duHkhaM
na mantrO na teerthaM na vEdaa na yajjhNaH ।
ahaM bhOjanaM naiva bhOjyaM na bhOktaa
cidaanaMda roopaH shivO.ahaM shivO.aham ॥ 4 ॥
*Meaning*
na puNyaM na paapaM na saukhyaM na duHkhaM - Neither have I Punyam (Good
Karmas), nor have I Papam (Bad Karmas), (hence) neither have I happiness,
nor sorrow. As Atman is devoid of any Karmas or Limitations. there is
nothing that can be called as Punya/good Karmas or Paapa/bad Karmas for a
Jnani. A Jivanmukta having realized Atman, is also devoid of any bondage or
ignorance. Hence, he is neither bound by the Karmas nor bound by Karmic
fruits. Hence, he neither has Punya nor Paapam and correspondingly, he
neither experiences Sukha/happiness nor experiences Dukka/sorrow. A Jnani
is ever situated in Ananda/eternal Bliss.
na mantrO na teerthaM na vEdaa na yajjhNaH- Neither have I (a need for or
obligation towards) Mantra, nor (towards) visiting holy places, nor
(towards) studying Vedas, nor (towards) performing Yajnas. Similarly, a
Jnani is neither obliged to nor bound to perform any Mantra sadhana nor
visit any holy places as he has become verily the Atman, which is
everything that exist and is the nature of supreme bliss. mantrO- refers to
Mantra Sadhana or “Devata Upasana”. yajjhNa- refers to performance of
fire-rituals (Yajnas) and other rituals enjoined in Shastras called as
“Karma Anushtana”. teertham- refers to visiting various holy places that
are considered as “Punya Karmas”. vEdaa- refers to study of Vedas by those
who are competent for it. This is enjoined as a Duty of such a person in
the scriptures. A person in the Samsara, who desires spiritual progress and
attainment of Moksha, is instructed by the Shastras to perform the Karma
Anushtana, Devata Upasana etc. But, a Jnani who having attained Moksha and
have realized his own Atman, has already achieved whatever there was to
achieve. Hence, he is devoid of all such obligations to performing any
Karmas.
ahaM bhOjanaM naiva bhOjyaM na bhOktaa- I am neither the food (i.e. the
object), nor the act of eating the food (i.e. the interaction between
subject and object), nor the enjoyer/consumer of food (i.e. the subject).
Here, the verse is again describing what Atman is not. The object that is
enjoyed is the subtle and gross Universe. The Subject who is enjoying the
Universe refers to the Prajna identifying itself with Mula-Prakriti. The
act of enjoyment refers to the act of creation of Universe. The Brahman
through his Maya imagines himself to be the cause of the Universe. This
Brahman that is endowed with and identified with Maya/Mula Prakriti and is
the cause of the Universe is called as Prajna/Ishwara/Karana
Brahman/MulaPrakriti. This Prajna is the eater of the food, the subject,
the enjoyer of the Universe. The whole Universe, both subtle and gross that
manifest out of this Mula-Prakriti is called as food, the object of
enjoyment. This Prajna exists as Hiranyagarba and enjoys the subtle
Universe and as Virat enjoys the gross Universe. Hence, the verse is saying
that the Atman is Turiya-the fourth state (i.e. Paramarthika Satya) beyond
the three states of gross, subtle and the unmanifested. Atman is devoid of
this duality of Subject and Object i.e. of Karana and Karya. Similarly, a
Jivanmukta who is permanently rooted in Turiya or Paramartika is neither
bound by subject nor by object. He is beyond all dualities. He perceives
Atman alone everywhere.
Neither have I Punyam (Good Karmas), nor have I Papam (Bad Karmas), (hence)
neither have I happiness, nor sorrow. Neither have I (a need for or
obligation towards) Mantra (i.e. practice of Mantra Sadhana/Vidya Upasana),
nor (towards) visiting holy places, nor (towards) studying Vedas, nor
(towards) performing Yajnas (i.e. Karma Anushtana). I am neither the food
(i.e. the object), nor the act of eating the food (i.e. the interaction
between subject and object), nor the enjoyer/consumer of food (i.e. the
subject). I am Shiva (Auspiciousness) of the nature of Consciousness and
Bliss.{ adishankara's Nirvana sathakam)
அதிகாரம் குற்றங்கடிதல் (The Correction of Faults)
குறள் தன்குற்றம் நீக்கிப் பிறர்குற்றங் காண்கிற்பின்
என்குற்ற மாகும் இறைக்கு?
Thankutram Neekkip Pirarkutrang Kaankirpin
Enkutra Maakum Iraikku?.
விளக்கம் முன்னே தன் குற்றத்தைக் கண்டு நீக்கி பிறகு பிறருடையக் குற்றத்தை
ஆராயவல்லவனானால், தலைவனுக்கு என்ன குற்றமாகும்.
Kural in English: What fault will remain in the king who has put away his
own evils, and looks after the evils of others
English Meaning: Faultless the king who first his own faults cures, and
thenPermits himself to scan faults of other men
KR IRS 4 5 23
On Thu, 4 May 2023 at 00:53, 'venkat giri' via iyer123 <
[email protected]> wrote:
> அந்ய க்ஷேத்ரே க்ருதம் பாபம் காசி க்ஷேத்ரே விநஸ்யதி
> காசிக்ஷேத்ரே க்ருதம் பாபம் கும்பகோணே விநஸ்யதி
> கும்பகோணே க்ருதம் பாபம் கும்பகோணே விநஸ்யதி
>
> மற்ற கட்சிகள் செய்த கெடுதிக்கு பாஜகவே காரணம்
> மற்ற கட்சிகள் செய்யா நன்மைக்கும் பாஜகவே காரணம்
> பாஜக வின் செயல்களுக்கும் பாஜகவேகாரணம்
>
> Sent from Yahoo Mail on Android
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