Frankly I do not know. But upaniSads do state (we can think of them as assertions for the present) "yathO vAchO nivarthanthE, aprApya manasA saha" etc, (from where words all together return alongwith the mind unable to comprehend the brahman or the bliss of brahman etc.) so what is the faculty that existed for them to know it? It does not seem to be the opinion of a single sage because we find that the idea is expanded by other upaniSads obviously taught by different rishis.
Then there are BG slokAs which are often quoted like "karmaNye vAdhikAraste" meaning that we may not get the results in all actions. But there are some actions where we find results are invariably given.. like for example when we eat our hunger goes away, when we drink water our thirst vanishes, when we beat a metal sheet with hammer the sheet bends etc. in each and every case. Why does not the Lord with-hold the results in those cases at least at times to bestow the results in some other janmam and only in some cases we are exposed to the vagaries of deferred delivery of fruits?
What is the criterion for classification for "kai mel phalan" and "arasan andru kolvAn, deivam nindru kollum"..? types of actions and results.
Thats why i seek guidance
Dear Shri Narayanan,
I saw this post from you only now.
The upanishadic words "yathO vAchO nivarthanthE, aprApya manasA saha" are sort of adjectives used to qualify the following "AnandaM brahmaNO vidvAn na bibhEti kutascana iti". It strives to say that one who is capable of attaining the state of brahmAnanda, from which words get reflected back (i.e., to say, words cannot describe that state), and, that which cannot be attained (by) with the mind, is never afraid of anybody.
I have contemplated on these sentences for long and am of the considered opinion that it is something like an advertisement for the cure of baldness by rubbing the soles of one's feet by a magical stone which will shine brilliantly only on full moon nights when the sky is thickly overcast with rain clouds!
If we go purely by Advaita, then the state of Brahman has to be completely and utterly nirguna and so there cannot be any Ananda, nor any du:kha or sorrow in that state; therefore, there are adequate reasons not to buy this sales pitch for brahmAnanda in the TaittireeyOpanishat, simply because the very same thing was caught on to some other upanishads too. Most probably, all these were like "snake oil", because people never wanted the sufferings, problems, worries, etc., which are all part of worldly life, but were only too happy to be in a state of lasting happiness and enjoyment, and the Rishis coined a term brahmAnanda and started marketing it as the snake oil; an associated thing was mOkSha or liberation from samsAra which also held out the hope to gullible crowds of a state of existence, somewhere, somehow, in which no suffering will ever trouble them. These two were the cornerstones for the spread of the religion and you will find other major religions also making much use of such yearnings of humans!
"karmaNye vAdhikAraste" has "mA phalEShu kadAcana" immediately following it, meaning that "you have control only on your actions, never on the results (of such actions)"; the import is not that we may not get the results in all actions. In the case of hunger and thirst, I feel these are not karma or action on the part of anyone, but merely bodily signals. In the case of hammering a metal sheet, yes, it is karma and there is some result of that karma. Similarly, if one throws a stone with good aim, at a mango tree with many ripe mango fruits dangling, there is, usually, the immediate result of one or more mangoes falling down! Why there is no immediate result for some other (kinds) of actions has been withheld even by the BG scribe, probably because we humans will never be able to learn that.
Going after breaking the "mind barrier" in order either to attain the brahmAnanda or to learn why some actions do not produce immediate results perceived by our senses, will be a futile adventure, imo. Instead we must try to bring about equanimity and from there, brahmAnanda for ourselves, and leave the Karma law to itself to operate. Perhaps you may benefit by reading about Buddha's preaching.
