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...sdai=v... |
wzrDa , p/Ty&ca, hXahX, yayavr , mhefIl , mu=ayro , kagva8I , vata$lap , nvlk9a , fla&g , SvadIka , -Utna9 , zILm , phelIpu8I , -jgoiv&dm , AQ4avk , sdai=v , kI4lI , lok ivcar , tmara ivcar |
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23 We want to make the life perfect
(paripoorna), staying only in this human body. Therefore, we took oath (pratignaa) by uttering ‘Satyam sharanam gachchhaami’ and ‘Shivam sharanam gachchhaami’.
Now, come, we all be one, and take the third oath (pratignaa)
and do prayer with equal (sama) and sweet (madhura) voice. This
(the third one) is very essential, more particularly, it is very much needed in this dark
(kali) age (yuga).‘Sundaram sharanam gachchhaami’, meaning I surrender myself to
the decent (sundara) (life).‘Mrutyormaa amrutam gamay’, meaning take me from death to
immortality (amruta).Let us consider the meaning
of ‘sundara’ (‘decent’).
(sun + dara = sundara). ‘su’ means supreme (uttama) and ‘dara’ means tearing off (vidaarana)
(vru = vidaarana).It means divine (divya) merit
(guna) or form (rupa)
in a thing or a being tears off our heart and takes
place (adhikaara) into, is called sundara
(decent). It is called ‘manohara’, as it enchants (haravu) the mind. In
english it is said ‘harmony’, hara mana = manohara. (Pragnaanushaasanam – page 59, 60) |
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22 The
truth-seekers (yathaartha darshee)
must understand that the original creator of every thing having name and form (naama rupaatmaka)
is ever-good (mangalamaya)
almighty (paramaatmaa). And in the state (raajya)
of almighty, there are numberless (ananta)
beings (praani)
from creator (brahmaa)
to an ant. As every being has different
liking (ruchee)
and nature (prakruti),
every thing can never be useful to everybody. Therefore,
worshippers (upaasaka)
of good (kalyaana)
will accept, with respect, the subtle (sookshma)
and gross (sthoola)
matters (padaartha)
as worth-accepting (upaadeya)
from internal (aantara)
and external worlds (raajya)
in accordance with their own (sva sva)
good (shiva)
will (sankalpa);
and they do not respect (anaadaara) nor welcome (asvikaara)
the desire against good (shiva)
will (sankalpa)
and gross matter (sthoola saamagree)
as they are worth-leaving (heya);
not that they fall into attraction and repulsion (raaga dvesha)
for their desired or non-desired things (vastu)
or will (sankalpa). As the basic cause for the very misery (dukha)
is attraction (raaga)
and repulsion (dvesha),
these two are, all the while (sarvatha),
worth-leaving. But the internal (aantara)
and external (bahya)
worlds, which are called subtle (aadhidaivika)
and gross (aadhibhautka)
realms (raajya)
are the subtle (sookshma)
and gross (sthoola)
results of the supreme (parama)
truth essence (sat tatva). Therefore, none can capture (grahana)
wholly (sarvathaa)
the world in its entirety (samagra),
nor one can leave (tyaaga)
it wholly.(sarvathaa). What the worth-leaving thing in its entirety (sarvathaa)
is the feelings (bhaavanaa)
of attraction and repulsion (raaga dveshaatmaka)
set in our heart (hradaya sthita),
and what the worth-accepting (grahana)
wholly is our own (sva sva)
good (shiva)
will (sankalpa)
according to our internal (aantara)
inclination (vrutti)
and external things (saamagree). Only then our life will be transformed in a decent
(sundara)
one. (Pragnaanushaasanam
–
page 58, 59) |
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21 In
subtle (aadhidaivika)
world (raajya)
also there are trios (triputee)
of enjoyer (bhoktaa),
means of enjoyment (bhoga) and object of enjoyment (bhogya). In subtle world, this trio authority (satta) is
called ‘praatibhaasika
(pertaining to mind) sattaa. In gross (aadhibhautika)
world, the enjoyer, the means of enjoyment and object of enjoyment are gross (sthoola),
and according to gross belief, they are steady (sthaayee)
for long (dirgha)
time (kaala). Therefore, the gross world trios’
authority are called ‘vyavahaarika
(visible through eyes) sattaa’. If it is seriously seen, the gross, the subtle and
the spiritual (adhyaatmika),
these three worlds are imagery (kalpita). The only difference (bheda)
is that the gross world is imagined by the god (ishvara),
the subtle world is imagined by the soul (jiva)
and the spiritual world is imagined by the seers (rushi)
the gross world happiness (sukha)
depends on action (karma), the subtle world happiness depends on worship (upaasanaa)
and the spiritual happiness depends on knowledge (gnaana). (Pragnaanushaasanam – page 17, 18) |
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20 A truthful thief is superior (shreshtha) manifold to an untruthful monk (sadhu). The
untruth in a monk, destroying, in a passage of time (kaalaantara), his many other virtues (sadguna), will finally carry him to the dark (ghora) hell (naraka) and the truth in a thief, in a passage of time, destroying
other vices (durguna), will make him fit (adhikaaree) for beneficence (kalyaana). There were, and
are many such true examples. A truthful
violent (hinsaka) being (praanee) is superior manifold to untruthful non-violent, because
the non-violent may not be apparently kills (hinsa)
any one, but by taking resort (aashraya) to
fraud, cheating, dirty knacks etc. (chhala, kapata, prapancha),
the only and close (ananya) friends of untruth,
he gets wealth (dhana sampatti) in abundance by exploiting (shoshana), weak, fool and unintelligent people (prajaa). Thus,
he inflicts great injury (hinsaa), by becoming
tool (nimitta) indirectly in making poor more
poor and more miserable. Whereas, the
truthful (satyavaadee) will kill (hinsaa) certain beings (praanee)
just for the living of himself and his family. If
a society of a country takes guarantee for the livelihood (jeevana
nirvaaha) of such truthful people, they will
never harm anybody. (Pragnaanushaasanam – page 10, 1 |
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