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).
63
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 ।
64
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.
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