Arjuna, if we analyse from the perspective of the supreme principle, it becomes clear that your doubts are baseless. Be firm about the ātmā. Do not entertain doubts in your mind.
ajñaścāśraddhadhānaśca saṃśayātmā vinaśyati
nāyaṃ loko’sti na paraṃ na sukhaṃ saṃśayātmanaḥ (BG 4.40)(One who does not know, doesn’t have faith or is filled with doubts in his mind, perishes. A doubtful man can neither live in this world nor the otherworld. He is never happy.)
Mallinātha has made some insightful observations in commenting on this verse. According to him, there were pictures in the mansion of various episodes from the time that Rāma and Sītā spent in the forest. Among them were paintings that depicted Sītā’s abduction, Rāma’s lament, his search for Sītā, and so on. When Rāma and Sītā looked at these and mulled over the episodes once again, they were neither sad nor disturbed; instead, they were happy.
Trivikramasena carried the dead body on his shoulder for a fourth time. The vetāla started narrating another story.
After P N Krishnamurti, V P Madhava Rao came to power as the Dewan. He was a smārta Deśastha brāhmaṇa from the Tanjore region. We could see a little bit of Sir K Seshadri Iyer’s mien in him. Employed by the Government of Mysore during Rungacharlu’s tenure as Dewan, Madhava Rao rose to prominence and became well known for his competence. He became successful as the Inspector General of Police. It was the period when the plague had struck for the first time. To prevent the disease, the government had made arrangements such as inoculation.
The first relates to the word sampṛktau. The poet has preferred the rather rare word sampṛkti to the more common saṃyukti. Let us understand the nuances of these words. Sampṛkti is derived from the verbal root ‘pṛcī–samparke.’ It means union, mutuality and parity. On the other hand, the word saṃyukti simply means a merger or combination. The first evokes a feeling of compatibility and complementariness. The second does not.
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Trivikramasena, for the third time, took the dead body, placed it on his shoulders and set out. The vetāla started narrating another story:-
A person who carries out his duties without considering it an offering, will not even gain the good in this world. Then, how can he obtain a good state in other worlds? Mokṣa is the best among the four cardinal aims of human life. Karma helps achieve dharma, artha and kāma (dharma, wealth, and enjoyment). Even so, karma is the necessary first step for mokṣa. Mokṣa is liberation from the burden of the universe.
