|| तत्वबोध -- 73||

What happens to the wiseman's apparent AK?

किंच ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति तान्प्रति 
ज्ञानिकृतं आगामि पुण्यं गच्छति |TB-73|

किंच kim cha = more over
ये ye = those
ज्ञानिनं gnyAninam स्तुवन्ति sthunvanti = who praise a wise man
भजन्ति bhajanti = who do serrvice to a wiseman..
अर्चयन्ति archayanti = those who worship a wise man
तान्प्रति tan prati = towards such people
ज्ञानिकृतं आगामि पुण्यं gnyAni kRtam AgAmi puNyam = the 'apparent" Agaami good karma's puNya phalam
गच्छति gachChati = goes



This indeed is to understood carefully..

shAstra declares that a gnyAni has no doership and thus he has no enjoyership..

yet we see even shankara going all over India esatablising advaitam as the parama satyam and essence of all shruti..

The amount of work shankara had done is so mind boggling that this entire kalpam.. People are still getting a glimpse of the depth of his knowledge and message..! and nothing gets greater puNyam than teaching and sharing Atma vidyA with mumukshus..

So what happens to all the puNyam of this AgAmi karma by the wiseman?

Here upanishat is very very clear..

gnyAni has ZERO puNyam to his account which already has been falsified by removal of self ignorance.. yet he seems to be doing a lot of karma.. performing social service as well..

Here comes the reconciliation by shruti..

All these puNyams though can not shackle the wiseman, there are many who do praise him, serve him, and give him happiness.. It is apparent from the view point of gnyAni but very real from the view point of the agnyAni.

Thus the well wishers and suporters of gnyAni do perform AK, al puNyam only and gain a lot of puNyam by such acts..

Again, the wiseman has no use for any karma, yet he perfroms karma..

The unwise have many uses for karma and they need all the puNyam in the world to either stay in pursuit of gnyAnam or gain chitta shuddhi or get into vedAntam..

All these "good" people do get the puNyam by worshipping the wiseman and serving him.. why so? BECAUSE, the wiseman is non-separate from Ishvara

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