17.12.2009
CHAPTER 11
Ashtavakar Says
Bhavaabhavvikarashch sawbhavadatiti nishachayi I
Nirvikaro gatkaleshah sukhenevoupshamyati II (1)
Existence and dissolution in this world take place by nature, he who realizes this, goes steady, serene and blissful.
Ishwarah sarvnirmata nehaanya itti nashchayi I
Antargalitsarvashah shantah kvapi na sajjate II (2)
Lord Almighty Self is the origin of all, not anyone else. He who determines this, all his desires subside, he goes steady; all his attachment vanish.
Appadah sampaddahkale devadevetti nishchayyi I
Triptah swasthendriyo nitayam na vanchhati na shochati II(3)
It is destiny which results in opulence and loss of it, with passage of time, he who determines this, remains ever satisfied.
Sukhe dukhe janam mrityu devadeveti nishchayyi I
Sadhyadarshi nirayasah kurvannapi na lipayate II (4)
One who is sure that happiness-distress, birth-death are certain outcome of destiny, he has no desire for executing any certain accomplishment, he has no fatigue while performing duties assigned by nature as he lacks identification and attachment to them.
Lord Krishna sets this principle in chapter 4 of Shrimad Bhagwad Geeta:
Yadidrchhalabhsantushto dvandvatito vimatsarah I
Samah sidhavsidho ch kritvaapi na nibadhyate II (4.22)
The Karamyogi, who is content with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.
The yogi, who acts without attachment, is satisfied with whatever he gets without any desire and efforts. He who is free from envoy, jealousy and has transcended all opposites like loss and gain, pain and pleasure, joy and grief, hot and cold, friend and foe, desire and detachment , same in success and failure, though doing acts, is not bound by actions.
Gatsangasya muktasya gyan avasithatchetsah I
Yagyacharatah karam samagram pravaliyate II (4.23)
With all out detachment to actions, thus free from attachment with mind, senses and body, well established in knowledge of self and who works only for the sake of sacrifice, all his actions become fruitless.
Chintaya jayate dukham naanyathevheti nishchayi I
Tatha heena sukhi shantah sarvatra galit spirihah II (5)
He who knows for sure that none other than care is the cause of all miseries, shedding all cares, becomes steadfast, serene, desire less and free.
Lord Krishna tells Arjun in chapter 16 of Shrimad Bhagwad Geeta about the symptoms of people who are always affected by cares:
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (16.11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bonded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
Engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
from morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook. These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects. According to them it is the prime concern of human form. They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice. For obtaining wealth they even cheat not only outsiders, but don’t spare their dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Naham deho na me deho bodhoahamitti nishchayyi I
Kevalyamiv samprapto na saratiakrity kritajm II (6)
He determines that neither he is this body or this body is his “I am pure awareness itself”, he realizes that he is neither doer nor he has done any thing nor anything has been left undone. He attains always accessible liberty.
Abrahamsatambparyantamahyajeveti nishchayyi I
Nirvikalapah shuchi shanatah praptahapraptahvinivritah II (7)
One who realizes that from Creator to last blade of grass is imbibed by him; he becomes immaculate, spotless, clean, pure sand serene.
Nanashcharymayamidam vishvam na kinchiditti nashchayyi I
Nirvasanah saphurtimatro na kinchitiv shamayati II(8)
One who has determined that this wonderful and manifold universe is nothing but a mirage he becomes desire less.
Self Soul is simply awareness and nothing more than that.
There is liberty all around.
As care free, it has no desire, no lust.
Awareness is all powerful, it can lead to bondage and at the same it leads to liberty.
Awareness is itself all pervading, same in all being, a replica of Almighty.
(Thus ends chapter eleven)
कोई टिप्पणी नहीं:
एक टिप्पणी भेजें