Chapter 9 Shlokas 20, 21

त्रैविद्या मां सोमपा: पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।

ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान्।।२०।।

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये र्मत्यलोकं विशन्ति।

एवं  त्रयीधर्ममनुप्रपन्ना  गतागतं  कामकामा  लभन्ते।।२१।।

Those who perform Upasana with motive, as described in the three Vedas, and drink the Som nectar as the sanctified remnant of yagya, those beings purged of sin and performers of virtuous deeds, worship Me through yagya to gain access to heaven. Such seekers achieve the abode of Indra as the fruit of their virtuous actions and enjoy the divine pleasures of the Devtas.

Having enjoyed the extensive heavenly pleasures, and on account of the exhaustion of their merits, they re-attain the mortal world. Thus, attaining once more the three fold dharma, they again begin to crave desire gratification and attain birth and death.

Chapter 9 Shlokas 20, 21

त्रैविद्या मां सोमपा: पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।

ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान्।।२०।।

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये र्मत्यलोकं विशन्ति।

एवं  त्रयीधर्ममनुप्रपन्ना  गतागतं  कामकामा  लभन्ते।।२१।।

Describing the fruits of Upasana performed with a motive, the Lord says,

Those who perform Upasana with motive, as described in the three Vedas, and drink the Som nectar as the sanctified remnant of yagya, those beings purged of sin and performers of virtuous deeds, worship Me through yagya to gain access to heaven. Such seekers achieve the abode of Indra as the fruit of their virtuous actions and enjoy the divine pleasures of the Devtas. Having enjoyed the extensive heavenly pleasures, and on account of the exhaustion of their merits, they re-attain the mortal world. Thus, attaining once more the three fold dharma, they again begin to crave desire gratification and attain birth and death.

The Lord clarifies here that even the most meritorious action performed with the motive of desire fulfilment can, at the most, lead to the attainment of heaven. Having enjoyed the pleasures that accrue through the performance of that meritorious deed, that individual is once more fettered in the cycle of birth and death. Many people in this world, on account of the meritorious deeds performed in their previous births:

a) attain great wealth;

b) perform notable deeds in this life also and attain a great name;

c) give extensively in charity and are renowned as magnanimous souls;

d) attain the opportunity to dwell with saintly souls and eulogise them, yet do not want to become like them;

e) honour spiritual institutions;

f) possess peace of mind;

g) achieve fame in the world;

h) possess all happiness in their homes;

i)  are the recipients of great respect;

j)  gain success in their business;

k) are surrounded by favourable circumstances;

l)  have no dearth of wealth and economic means;

m)  dwell in heavenly bliss with its accompanying comforts.

Such people desire establishment in the Brahmi Sthiti (Brahm’s state), but do not wish to strive for it. They do not wish to humble themselves and have no notion of what it means to give of oneself to another. Nor do they know how to give up their ego to elevate the other.

1. They are attached to their goodness.

2. They are proud of their ancestry.

3. They do not wish to humble themselves for the other’s establishment.

Such people are full of pride, which they successfully conceal under an artificial display of humility. They constantly negate the Lord in their daily dealings in life. The Lord may manifest Himself before such a one in the guise of a servant, or conversely, in the garb of immense pride. Such people, on the one hand, will not pay even the slightest heed to their servants, and on the other hand, will not tolerate the proud or the arrogant – then how can they ever recognise the Lord? They want to purchase the Self with their wealth! They take great pride in their magnanimity.

Little one, in fact, those who enjoy such ‘heavenly pleasures’ are unfortunate indeed, because:

1. They are wealthy and happy.

2. Others are dependent on them and they consider themselves to be great since they provide sanctuary to the distressed.

3. They possess remarkable knowledge.

4. They worship the Lord in their own manner.

5. Such wealthy folk, who are renowned in the world and who give great charity, are unfortunate insofar as their pride grows unhindered and nobody has the audacity to prove them wrong. Even if anybody gathers the courage to tell them where they are wrong, they discard such ‘upstarts’. Who can warn such unfortunate souls that the pleasures they are enjoying will end one day?

6. Who can show those unfortunate souls their arrogance and make them humble?

7. Who can ever cast any aspersions on them?

8. Who can tell them that their pride is sheer foolishness? Even if a knower of Brahm, or one who has faith in Brahm, or an Atmavaan who is completely indifferent to himself, tells those unfortunate souls, who are absorbed in enjoying their ‘heavenly pleasures’, they will not understand because their self-esteem will prevent them from doing so.

Little one, an example of this has been extensively described in the Ken Upanishad. The simile of the Devtas, proud of their godly status and their heavenly abode – in other words, very great souls – could not recognise the Atmavaan or the Atma Itself when it manifested itself before them. Their pride proved to be their greatest hindrance. The Lord therefore says, that such ‘meritorious souls’, having partaken of the pleasures of heaven, and having exhausted their merits of previous births, fall back into the cycle of birth and death.

Little one, such people who enjoy those heavenly pleasures often perform many deeds of great merit. However:

1. They do not perform such deeds with a selfless attitude.

2. They perform such actions, steeped in the pride of doership.

3. Knowing themselves to be superior and knowing the other to be needy and disabled, they perform noble deeds to alleviate their need.

Little one,

a) If they perform those same acts in the Lord’s name, they could attain the Supreme Goal.

b) If they perform those same selfless deeds without motive, they would be able to perform yagya.

c) If they offer up those same actions to ‘Narayan’ or the Supreme Lord, regarding themselves as the needy ones, those very deeds would constitute worship of the Lord.

d) If they perform those same actions, having relinquished the thought of doership, they would steadily transcend the body idea.

e) If they perform those same deeds of merit, knowing that the Lord Himself is the Doer, they will surely attain the state of an Atmavaan one day.

What a simple method the Lord has shown!