Sri Laxmi Narayan Aithal
तस्मात् सैव ग्राह्या मुमुक्षुभिः ।। 33 ।।
33. Therefore, that devotion itself is acceptable by them who are desirous for Liberation.
68. In this manner, a practitioner may obtain Action, Knowledge and योग directly or not, there should be devotion intertwined in them all; therefore, among knowledge and secondary devotion, the latter should obtain the first place; and, there is no blame to the theory that the devotion itself is the expedient and also the fruit; hence, the practitioners should achieve only the devotion. If a link of a chain is caught the rest of the links are followed, similarly, the devotion is followed by all the other expedients themselves. Here , the Theory part of the Supreme Devotion is ended up.
तस्याः साधनानि गायन्त्याचार्याः ।। 34 ।।
34. (Thus), in order to have that (devotion), the Spiritual Guides narrate expedients.
69. After the appearance of the Supreme Devotion, the one doesn’t desire any gain; he comes under the subjection of Love and settles himself only in the Bliss of remembering God; therefore, nothing remains to be achieved. But, in the beginning, there are also people who worship God with devotion. They expect some reward from the devotion, hence, it is called a secondary one. This will be explained (in the 56th aphorism). The secondary devotion itself sprouts at first, after its growth it is transformed in to Supreme Devotion; therefore, it is told that it is told that the Devotion itself is of the Form of the Fruit. Now, it is commenced to narrate : How does a secondary devotion germinate and sprout ? What are its associate effects ? Here, these effects are called as साधनानि (expedients).
Is it not contrary to the statement : Devotion itself is an expedient to have it ? The answer is given as follows : As a seed to have a plant, it is true that devotion itself is a seed to have it . Still, before sowing seeds, hard soil must be ploughed and weeded out; otherwise, sowed seeds are parched. If the soil doesn’t contain sufficient nourishing minerals for the growth of plants manure should be supplied. Even after a seed germinates and sprouts surrounding weeds are to be removed. The tender plant should be watched carefully lest birds eat it up. A barbed wire-fence should be built round the plant lest animals like goat, etc. destroy it. By these measures, obstacles for the growth of the plant are avoided. Similarly, here also, from the devotion-seed the devotion-tree grows up to yield the ripened Devotion; and adopting measures to remove obstacles for having the ripened Fruit are called साधनानि - Expedients.
तत्तु विषयत्यागात् सङ्गत्यागाच्च ।। 35 ।।
35. But, that can be (had) by resigning sensual objects and that of association.
70. Though the भक्ति word in संस्कृत has feminine gender, it seems here its -प्रेम (love) meaning is accepted for considering तत् (that) word of neutral gender. This can be considered that as the यत् word of neuter gender is employed in the aphorisms like यल्लब्ध्वा…etc(4th aphorism) this तत् word is also used. Attachment and association of sensual objects are hindrances to devotion, therefore, the meaning of the above aphorism is that both of these hindrances should be abandoned.
गन्धान् रसान् नानुरुन्ध्यात् सुखं वा नालङ्कारांश्चाप्नुयात् तस्य तस्य ।
मानं च कीर्तिं च यशश्च नेच्छत् स वै प्रचारः पश्यतो ब्राह्मणस्य ।। मो. ध. 251-1.
“One should not run after desires and tastes of sensual objects. He should not be amazed to the transient happiness caused due to them. He should not parade himself by decorating his person with ornaments made of gold and silver. He should not long for honor, renown and glory. This itself is the right conduct for a ब्राह्मण who has understood the Reality.” According to this, by abandoned the enjoyment of sensual objects, it becomes a cause for the sprouting of the Love in the Inner God. Here, sensual objects include not only externally appearing objects, but also, wife, children, money, cattle, servants, dears and nears; the one who lovingly fosters these external objects considering that would bestow his desired thing – at last finding that everything is the seed of distress, regrets himself.
जायात्मजार्थ पशुभृत्यगृहाप्तवर्गान् पुष्णाति यः प्रियचिकीर्षतया वितन्वन् ।
सो न्ते सुकृच्छ्रमवरुद्धमानाः स्वदेहं सृष्ट्वा स्वबीजमवसीदति वृक्षधर्मः ।।
According to the words of व्यास, the one who fosters his wife, son, cow, servant, house, friends – thinking that he makes favor to them all and all of them, too, conduct favorably to him; he throwing himself in to much trouble, as a tree born from a seed creating another seed falls down, sows a seed itself for the next body. What a fool is he who ruining his own interest fosters sensual objects ! Objects like – body, etc. create illusion in the one that each one of them is his self; and, they make him to forget God, the Real Self.