by Shri Lakshminarayan Aithal
MEANING OF सिद्धो भवति
17. The
person who has
obtained the Devotion
doesn’t desire to
have the following
accomplishments : योगसिद्धि, तपस्सिद्घि,
मन्त्रसिद्धि, etc. Those who
take special birth
among demigods are
called semi-divine beings (सिद्धाः); and
they, too, never
obtain everlasting accomplishments.
Here, सिद्धि (accomplishment) means
a devotee with
the Devotion becomes
full with God
and he establishes
in His Form
alone eternally; this
is called नित्यसिद्धि, the Eternal
Accomplishment; and the
rest of the
accomplishments themselves settle
in that devotee.
For, no accomplishment remains
outside of God.
If it is
so, those who
have settled in
the Form of
God, do they
desire for any
accomplishment ?
Once,
the great goddess
of wealth (महालक्ष्मी) looked
compassionately at a
devotee who was
materially poor. She
sent eight goddesses
of accomplishments to
serve the devotee
with wealth. These
goddesses took the
forms of beautiful
ladies and appeared
before him. The
devotee asked them : ‘Who
are you ? Why
have you come
here ?’ Those goddesses
narrated the order
of the Great
Goddess of Wealth;
and, they were
ready to follow
his command. Then,
the devotee said : ‘Are
you ready to
follow my command ?
Then, get
away from
me. Don’t come
again.’ Similarly, the
devotees never look
for any accomplishment. Such accomplishments are included in the
Great Achievement
of the Form
of Supreme Devotion
itself.
In the भागवत , the
Lord, Himself, has
told :-
न पारमेष्ठ्यं न महेन्द्रधिष्ण्यं न सार्वभौमं न
रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा मय्यर्पितात्मेच्छति
मद्विनान्यत्।।
भाग. 11-14-14।।
The devotee
who has offered
his inner-organ (अन्तःकरण) in Me
alone – except Me doesn’t
desire either the
rank of Brahman,
or the heaven
of great इन्द्र , or
the wealth of monarch, or
the ruler of
the world, or
an accomplishment of योग , or
the liberation without
birth again ! The Love
in the Lord
is such the
Supreme Achievement !
Here
is one speciality : The Lord
has told that
the devotees don’t
desire even the
Liberation, what is its
intention ? A
devotee-king by name कुलशेखर has
prayed the Lord
as follows :-
नाहं वन्दे तव
चरणयोर्द्वन्द्वमद्वन्द्वहेतोः
कुम्भीपाकं
गुरुमपि हरे नारकं नापनेतुम् ।
रम्या रामा
मृदुतनुलता नन्दने नापि रन्तुं
भावे भावे
हृदयभवने भावयेयं भवन्तम् ।।
मुकुन्दमाला 4.
“I
don’t salute Your
two feet for
the purpose of
obtaining Liberation; O श्री हरि, I don’t
salute in order
to escape the
suffering of कुंभीपाक hell;
and, I don’t
salute by desiring
the happiness in
the company of
elegantly formed girls
in the Gladdening
Garden (नन्दन). The purpose of
my salutation to
You is this :
May I remember
You in the
cave of my
heart in every
birth of mine”.
The devotee aspires
to remember the Lord without
any break in his heart;
and, once he
obtains the Lord
Himself, what other
than the Liberation
the Supreme Achievement
he obtains ? Though
the devotee doesn’t
desire, the Eternal
Accomplishment of obtaining
the Lord is
reserved for him.
MEANING OF अमृतो भवति
18. The devotee
settled in the
Form of God
who is in the Form
of Immortality becomes
immortal. Reaching God
who is of
the Form of
Love is not similar to
reach a village
after travelling a
long distance. Obtaining
God means obtaining
an Experience of
the Supreme Brahman
who is capable
of removing ignorance
and that Lord
who is one’s
own Self. Thus,
the
श्रुतिs and स्मृतिs declare :
स यो ह वै
तत्परमं ब्रह्म वेद ब्ह्मैव भवति । नास्याब्रह्मवित् कुले भवति । तरति शोकं तरति
पाप्मानं गुहाग्रन्थिभ्यो विमुक्तो अमृतो भवति ।।
मुं. 3-2-9.
‘The one
who knows that
the Supreme Brahman
is his own
Form itself, becomes
only the Brahman;
and, in his
family none remains
as the non-knower
of the Brahman.
He crosses the
distress and the
sin of the
form of good
and bad. He is freed
from the knots
of ignorance of
the heart and
becomes an immortal.’ -
thus says the मुण्डकश्रुति.
पूः प्राणिनः सर्व एव गुहाशयस्याहन्यमानस्य
वुकल्पमजस्य । अचलं चलनिकेतं येsनुतिष्ठन्ति ते sमृताः
।। आ. ध. 1-8-22-4.
The आपस्तम्बस्मृति says : ‘All
animals are bodies (पुर) of the Supreme
Self(परमात्मा)
who dwells
in the cave
of heart; and
He is Indestructible and
sinless. Immortals (अमृताः) knowing
Him who is Immovable in
the movable body,
meditate upon Him.’
तृप्तो भवति
19.The
one who has
this Devotion becomes
satisfied (तृप्तः). Satisfaction means remaining
without either distress
or agitation. The
distress of earning
something and obtaining
the wished; the
agitation of removing
the object that
causes trouble and
getting rid of
the unwished one;
and, the satisfaction
is freedom from
distress and agitation. In this
world, common people,
in order to
have worldly happiness,
engage themselves in
maintenance and protection
(योगक्षेम ) of sensual objects.
Religious minded people (कर्मिणः ), in
order to escape
from the unwished
hell and to
obtain the wished
heaven – perform tiresome religious
rites (कर्माणि ). Some
others in order
to obtain the
either desired accomplishments or
happiness of deep
meditation (समाधि) – exercise the योग and other
systems; hence, they
are also tired.
None of these
people have satisfaction
of the types : (a) We have
obtained that what
ought to be
had, (b) we have
escaped from that
what ought to
be escaped , (c) we
have known that what
ought to be
known, and (d) we have done
that what ought
to be done.
The one who
has established himself
in the Form
of God, whether
he performs action
or not – doesn’t have
any anxiety; and
he doesn’t have
the distress of
obtaining any object.
He doesn’t perform
any action because
he stays only
in God. His
desires are fulfilled (आप्तकाम ) and he doesn’t
need anything.
त्यक्त्वा कर्मफलासङ्गं
नित्यतृप्तो निराश्रयः ।। गी. 4-30.
According
to this, all
the actions of
the devotees are
offered to God;
therefore, they don’t
have the attachment
of the fruit.
They are ever
satisfied
(नित्यतृप्ताः). They
don’t desire anything
and, they depend
upon anyone to
have fruit (निराश्रयः).
यत्प्राप्य न किञ्चिद्वाञ्छति, न शोचति, न
द्वेष्टि, न रमते, नोत्साही भवति ।। 5 ।।
The one
who has obtained
that – desires nothing, weeps
for nothing, hates
none, never
delights in anything,
doesn’t show enthusiasm
(in conducting any
action).
न
किञ्चिद्वाञ्छति
20. The Supreme
Devotee is satisfied
by obtaining the
Devotion of God.
This is already
detailed. Here, some
explanation is given
through negative inference.
The one, after
reaching the destination,
doesn’t care for
the route and
details of the
different vehicles that
he used; giving
up all such
details, he feels
satisfied that he
has reached the
destination; he remains
neutral towards such
details; similarly, the
one who has
reached the Supreme
Devotion also remains
indifferent to the
sensual objects; isn’t
it ? We have
commenced to explain
this :-
The one
who crossing the
river has reached
the other bank
doesn’t desire the
very good boat
that helped him
to cross; therefore,
he doesn’t want
again to move
about on the
river. Similarly, the
Devotee doesn’t allow
his mind to
ruminate over the
used objects. A house-holder
goes to a
shop to purchase
a required article. He
feels satisfied when
he the desired
article and doesn’t
feel bad of
losing money. Similarly,
the devotee, till
he obtained devotion
considered certain objects
were important and
now, he doesn’t
weep for losing
them.
न द्वेष्टि, न
रमते
21. Similarly,
before obtaining the
devotion, the one
considered certain objects,
animals and people
were good and
some were bad.
Those who drown
in conduct (व्यवहार)
naturally see
virtue and vice (गुणदोष) in the
objects. Practical people
naturally hate defective
objects and wicked
ones; they appreciate
good objects and
virtuous people; and ,
they rejoice in
their company. But,
the magnanimous one(महात्मा ) who
after crossing all
conducts has obtained
the Supreme Devotion
in God, doesn’t
find either virtue
or vice in
the objects .
The
Lord said to उद्धव :
किं वर्णितेन बहुना लक्षणं गुणदोषयोः । गुणदोषदृशिदोषो
गुणस्तूभयवर्जितः ।। 11-19-45.
There is
no advantage in
explaining variously merit
and demerit. In
one word it
can be told
that it is bad
(दोष) to see merit
and demerit; and
the merit (गुण ) is
to be free
from these intelligences. This
is the view
of a devotee.
The one who
has crossed the
division of good
and bad absorbs
himself in the
Devotion in God.
Does he hate
anything or anyone
? Does he
give up God
and rejoice in anything
else ?
(Lakshminarayan
Aithal has served for over 3 decades in Swami’s institution and is the former
Principal of the Sri Sathya Sai Loka Seva Institutions at Muddenahalli.
Inspired by Swami’s direct message to study the Upanishads, he first learnt
Sanskrit and then studied the direct works of Adi Shankaracharya and Swami.
Sincere perseverance led him to the reality of Aham Brahmasmi and He realized
and experienced Swami’s words: “I am God and so are you”. He shares the import
of the Upanishadic teachings with us in this series of articles.)
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