Great loss
A significant loss in life can be the death of a loved one>>, the loss of a
relationship, health, or wealth, all of which can cause profound grief and
emotional devastation. Other great losses include the loss of one's inner
self or values>>, such as when a person's moral compass is lost while they
continue to live. Everyone's experience of grief is unique, but
acknowledging and working through these feelings is a fundamental part of
the human experience.
However, what dies B G speaks about such loss?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुज्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥2
gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān
It would be better to live in this world by begging than to live at the
cost of the lives of great souls who are my teachers. Even though desiring
worldly gain, they are superiors. If they are killed, everything we enjoy
will be tainted with blood.
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
Now I am confused about my duty and have lost all composure because of
miserly weakness. In this condition I am asking You to tell me for certain
what is best for me. Now I am Your disciple, and a soul surrendered unto
You. Please instruct me.
na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam
I can find no means to drive away this grief which is drying up my senses.
I will not be able to dispel it even if I win a prosperous, unrivaled
kingdom on earth with sovereignty like the demigods in heaven.
Although Arjuna was putting forward so many arguments based on knowledge of
the principles of religion and moral codes, it appears that he was unable
to solve his real problem without the help of the spiritual master, Lord
Śrī Kṛṣṇa. He could understand that his so-called knowledge was useless in
driving away his problems, which were drying up his whole existence; and it
was impossible for him to solve such perplexities without the help of a
spiritual master like Lord Kṛṣṇa. Academic knowledge, scholarship, high
position, etc., are all useless in solving the problems of life; help can
be given only by a spiritual master like Kṛṣṇa. Therefore, the conclusion
is that a spiritual master who is one hundred percent Kṛṣṇa conscious is
the bona fide spiritual master, for he can solve the problems of life. Lord
Caitanya said that one who is a master in the science of Kṛṣṇa
consciousness, regardless of his social position, is the real spiritual
master.
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya
“It does not matter whether a person is a vipra [learned scholar in Vedic
wisdom], or is born in a lower family, or is in the renounced order of life
– if he is a master in the science of Kṛṣṇa, he is the perfect and bona
fide spiritual master.” (Caitanya-caritāmṛta, Madhya 8.128) So without
being a master in the science of Kṛṣṇa consciousness, no one is a bona fide
spiritual master. It is also said in the Vedic literature:
ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ
“A scholarly brāhmaṇa, expert in all subjects of Vedic knowledge, is unfit
to become a spiritual master without being a Vaiṣṇava, or expert in the
science of Kṛṣṇa consciousness. But a person born in a family of a lower
caste can become a spiritual master if he is a Vaiṣṇava, or Kṛṣṇa
conscious.” (Padma Purāṇa)
The problems of material existence – birth, old age, disease and death –
cannot be counteracted by accumulation of wealth and economic development.
In many parts of the world there are states which are replete with all
facilities of life, which are full of wealth and economically developed,
yet the problems of material existence are still present. They are seeking
peace in different ways, but they can achieve real happiness only if they
consult Kṛṣṇa, or the Bhagavad-gītā and Śrīmad-Bhāgavatam – which
constitute the science of Kṛṣṇa – through the bona fide representative of
Kṛṣṇa, the man in Kṛṣṇa consciousness.
If economic development and material comforts could drive away one’s
lamentations for family, social, national or international inebrieties,
then Arjuna would not have said that even an unrivaled kingdom on earth or
supremacy like that of the demigods in the heavenly planets would be unable
to drive away his lamentations. He sought, therefore, refuge in Kṛṣṇa
consciousness, and that is the right path for peace and harmony. Economic
development or supremacy over the world can be finished at any moment by
the cataclysms of material nature. Even elevation into a higher planetary
situation, as men are now seeking on the moon planet, can also be finished
at one stroke. The Bhagavad-gītā confirms this: kṣīṇe puṇye martya-lokaṁ
viśanti. “When the results of pious activities are finished, one falls down
again from the peak of happiness to the lowest status of life.” Many
politicians of the world have fallen down in that way. Such downfalls only
constitute more causes for lamentation.
Therefore, if we want to curb lamentation for good, then we have to take
shelter of Kṛṣṇa, as Arjuna is seeking to do. So Arjuna asked Kṛṣṇa to
solve his problem definitely, and that is the way of Kṛṣṇa consciousness.
WHAT DOES KRISHNA SAYS?
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
The Supreme Personality of Godhead said: While speaking learned words, you
are mourning for what is not worthy of grief. Those who are wise lament
neither for the living nor for the dead.
dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
As the embodied soul continuously passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. A
sober person is not bewildered by such a change.
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
O son of Kuntī, the nonpermanent appearance of happiness and distress, and
their disappearance in due course, are like the appearance and
disappearance of winter and summer seasons. They arise from sense
perception, O scion of Bharata, and one must learn to tolerate them without
being disturbed.
SO, THERE IS NO GREAT LOSS HERE EXCEPT OUR EMOTIONAL OUTBURST. HENCE
TIRUMULAR WROTE:
Verse 145: How Soon the Dead are Forgotten
Tantra One (mutal tantiram) (verses 113-336)
ஊரெலாம் கூடி ஒலிக்க அழுதிட்டுப்,
பேரினை நீக்கிப் பிணமென்று பேரிட்டு,
சூரையங் காட்டிடைக் கொண்டுபோய்ச் சுட்டிட்டு,
நீரினில் மூழ்கி நினைப்பொழிந் தார்களே.
ūrelām kūṭi olikka aḻutiṭṭup,
pēriṉai nīkkip piṇameṉṟu pēriṭṭu,
cūraiyaṅ kāṭṭiṭaik koṇṭupōyc cuṭṭiṭṭu,
nīriṉil mūḻki niṉaippoḻin tārkaḷē.
English translation of verse 145:
The neighbours gathered wailing loud and long,
Denied him now a name, called him corpse,
And bore him to the burning ghat and the body burnt,
Then a ceremonial dip—and memory dies as the hours lapse.
Comments (in Tamil)
திருமந்திரம் > முதல் தந்திரம் > 2 யாக்கை நிலையாமை > பாடல்: 145
உடம்பு விழுந்தபின் இல்லத்தளவில் செயற்படு வோராகிய பெண்டிரும், மக்களுமேயன்றி,
ஒருங்கு திரண்டு பல வற்றைச் செய்து முடிப்போராகிய ஊரவரேனும் பிரிந்தோருடன்
செல்ல வல்லரோ எனின், அல்லர்; அவரும் அப்பெண்டிர் மக்களுடன் ஒருங்கு கூடி
முன்னர்ப் பேரொலி உண்டாக அழுது, பின் அது காறும் அவர்க்குக் கூறி அழுத
இயற்பெயர் சிறப்புப் பெயர்களை ஒழித்து, `பிணம்` என்னும் பெயரையே சொல்லி
எடுத்துக் கொண்டு போய், `சூரை` என்னும் ஒருவகை முட்செடிகள் நிரம்பியுள்ள
காட்டில் வைத்து எரித்து விட்டுத் தீட்டுப் போதற்கு நீரினுள் மூழ்கித் தூய்மை
பெற்றா ராய்ப் பின்பு அவரைப் பற்றிய நினைவும் இல்லாதவரே ஆவர்.
After the illness, not only the women and people who were active at home,
but also the villagers who had gathered together and accomplished many
things, were able to go with the separated ones. He and the women gathered
together with the people and first cried loudly, then called the person who
had cried, and then, removing the proper name and special names, they took
him away, calling him only the name ``Pinam'', and left him in a forest
full of thorny plants called ``Surai'', burned him, and left him unclean.
After that, he immersed himself in water and became pure, and then he was
no longer remembered.
K Rajaram IRS 11025
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