Realisation of Self (3)

Part I    Part II    Part III

Everyone is aware that Brahama Sutra, Upanishad and Bhagavad Gita are the three Grantas (Holy Texts) that have to be read and observed by those who desire Moksha (Liberation). It is these three Grantãs that together form what is popularly known as ‘Prastãna traya’.

Bhagavat pãdãcchãryãl (Adi Sankara) has blessed (us) with a Vedanta Granta by name ‘Viveka Choodãmani’. The erudite declare that ‘Viveka Choodãmani’ forms the very essence of the ‘Prastãna traya’. In Viveka Choodãmani, in the very outset Ãcchãryãl says that human birth, desire for Moksha and the company of Maha Purushãs is attained only due to ‘punya’ (good merits) earned in crores of births. The company of Maha Purushãs can be also deemed as Satsang as also Guru sang (the company of/association of Guru). Srimad Bhãgavatam that we always quote as the base for anything (‘pramãna’) also speaks only of the glory of Sãdhu sang (company of Sadhus - Godly men). Therefore, should we not make full use of such rarely found but attained Satsang or Guru? One should certainly attain the fruit (‘phala’) of Satsang. What does attainment mean? How? We should by all means try to live in the shadow of our Guru’s Lotus Feet. If we do so, then we would become perfect very soon - attain Liberation.

When the just born child is in motionless state, the mother feels that it would suffice if only the child would come out of the ‘coma’ state. Once this happens, she feels that even if the child were bedridden it would be good if only he/she would speak. Once the child begins to speak, she thinks that it would be good if the child could sit. Once the child is able to sit, she says that it would be good if only the child could walk. Once it begins to walk, she says that it would be good if the child could learn to read and write. If this happens would she not desire the child to study well, earn well, earn fame like others, marry, beget children and run a family like others do? Do you see to what level the thought has grown though in the beginning the desire was only for the child to come out of the ‘coma’ state? The mother’s desires are justified as they are due to her love for her child.

Mahatmas’ compassion on the ‘jiivas’ is also on similar line. When they see innumerable people living as per their whims and fancies, they yearn, ‘Will they not utter ‘Hari Nãma’ atleast once? Will they not visit the temple atleast once and worship the Lord? When they see those who do these, they yearn, ‘Why can’t you do lot of Namasankirtan? You can come to the temple daily!’ Once he begins to do Namasankirtan in this manner and also visit the temple daily, the Mahatmas yearn, ‘Will you not do all these with a clean physique (‘sariira shuddhi’)? Then, they yearn, ‘Along with physical cleanliness will he not shirk bad company and take up good habits and good company?’ They then yearn, ‘Will he not give up desires/hatred and do bhakti with a clean heart (‘shuddha hrudaya)?’ They then yearn, ‘Will he not work for Bhagavat darshan?’ Don’t we sympathise with others for their sorrows? That very sympathy will do good to them. Mercy has got force. In the same way, it is verily the craving/aching (of hearts) felt by Mahatmas that we should turn a new leaf and do Bhagavat Bhakti (be devoted to God) that is called ‘Compassion’. If the compassion felt by us who are full of desires/hatred has ‘shakti’ (power), then what to speak of Mahatmas’ compassion? We will become perfect just by the compassion of such Mahatmas. We should somehow attain the Satsang of such great Mahatmas.

To be continued...

Part I    Part II    Part III

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