अथ द्वितीयोध्यायः
CHAPTER TWO
इत्याज्नप्तो
जामदग्न्यः प्रणम्याऽत्रिसुतं मुनिं प्रश्रयावनतो भूत्वा संप्रष्टुपुचक्रमे ।
भगवन् गुरुनाथार्य
सर्वज्ञ्न करुणानिधे । पुरा मे नृपवंशेषु क्रोधः कारणतो
ह्यभूत्तद्भूयो निहितं क्षात्रं
सगर्भं सस्तनन्धयं मया त्रिःसप्तकृत्वो वै क्षत्रासृग्भरिते
ह्रदे सन्तर्पिताः पितृगणास्तुष्टा
मद्भक्तिगौरवात्मत्क्रोधं शामयामासुः ।
शान्तः पित्राज्ञ्नयाप्यहं संप्रत्ययोध्यामध्यास्ते
यः श्रीरामो हरिः स्वयम् ।
क्रोधान्धस्तेन भूयोऽहं सङ्गतो बलदर्पितः । तेन दर्पाद्भगवता
च्यावितश्च पराजितः जीवन्कथञ्चिन्निर्यातो
ब्रह्मण्येनानुकम्पिना ।
अथ मामुपसम्प्राप्तो निर्वेदः परिभावितं ततोऽत्यंतं पथि मया
बहुधा परिदेवितम् ।
Thus permitted, Jamadagni’s
son saluted Sage Dattaatreya the son of Atri, with his head bent in humbleness,
and started to explain his question.
“Bhagavan, GuruNaatha, Aarya,
Sarvajna, Ocean of compassion!
Long
ago in the past, some anger rose in me for some particular reason towards all
the royal personages; and I removed the entire Kshatriya clan including the fetuses
in the womb and also the breast feeding babies, for twenty one times; and I
offered oblations to my ancestors with the blood that overflowed as a lake;
they were pleased by this and appreciated my devotion for them; they pacified
my anger; and I calmed myself by the order of my father also. At that time Shri
Rama the very Naaraayana come down, was at Ayodhyaa. I was insane by anger and
conceited about my power, opposed him.
Because of my arrogance, I was subdued and defeated by the Lord; and yet
because of his reverence towards Brahmins, I was allowed to leave with my life
still left back. Then a great disgust took over me; I thought about everything
that I had done; and was lamenting all along the return-path.
संवर्तमवधूतेन्द्रं
मार्गेऽकस्मात्समासदं भस्मच्छन्नाग्निवद्गूढं कथञ्चिदविदं
तदा संतप्त इव नीहारं तं सर्वाङ्गशीतलं सङ्गम्यैवातिशिशिरभावमासादयं
तदा मया स्वस्थितिमापृष्टः प्राहामृतसुपेशलं सुसारपिण्डवत्सर्वं निष्कृष्य प्रत्यपादयत् ।
नाहं तदशकं
स्प्रष्टुं रङ्को राज्ञीं यथा तथा। भूयो संपार्थितः सोऽथ भवन्तं मे विनिर्दिशत् । तद्भवच्चरणद्वन्द्वं
तत आसादितं मया अन्धो जनसमायोगमिवात्यन्तसुखावहम् ।
तन्मे न विदितं किञ्चित्संवर्तमुनिराह
यत् । श्रुतं माहात्म्यमखिलं त्रिपुराभक्तिकारकम् ।
सा भवद्रूपिणी देवी हृदि नित्यं
समाहिता। एवं मे वर्तमानस्य
किं फलं समवाप्यते ।
“I then by chance came across
Samvarta, the naked Avadhuta on the way. I somehow recognized him who was like
the fire covered by the ashes; and after meeting him who was cool all over his
limbs (by extreme quietude), I felt extremely cool (in the mind) like a person
scorched by the heat by the cool mist. When inquired about his welfare, he
spoke words soft like nectar and rendered the entire essence extracted from all
scriptures like a rolled up ball of sweetness. At that time, I was not able to
grasp it like a roadside beggar can never know of the Goddess of wealth. When I
again prayed, he directed me towards you. Then I obtained the presence of your
lotus feet and felt as happy as a blind man coming across a group of people
(who will offer guidance in the road). I had never understood at that time
whatever was spoken by Samvarta Muni. I heard from you the greatness of Goddess
Tripuraa which developed devotion in me. That Goddess who stays as this entire
world is always established in my heart. (My heart is purified and all my anger
and hatred everything has vanished because of this devotion; but I know that
this is not the final fruit that has to be achieved by any man). When I stay
like this (doing just the worship rituals), what (great) fruit can be achieved
by me?
भगवन्कृपया
ब्रूहि यत्संवर्तः पुरावदत् अविदित्वा च तन्नास्ति कथंचिच्च कृतकृत्यता ।
तदुक्तमविदित्वा
तु यद्यच्च क्रियते मया तद्बालक्रीडनमिव प्रतिभाति समन्ततः ।
“Without understanding the
truths spoken by him, there is no fulfillment ever gained.
Without the understanding of
what he said, whatever I do, looks like only some child’s play all over.
(These outward actions of worship appear meaningless
to me.)
पुरा मया हि
बहुशःक्रतुभिर्दक्षिणोच्छ्रयैः प्रभूतान्नगणैरिष्टा
देवाः शक्रमुखा ननु
तदल्पफलमेवेति श्रुतं संवर्तवक्त्रतः । मन्ये तदहमल्पं यद्दुःखमेवेति सर्वथा
।
“In the past I had indeed
pleased the gods with abundant sacrificial rites and offerings of huge amounts
of Dakshinaa (offering to priests), and the offering of heaps of food; (I
remember that) Samvarta had commented that it gave very little fruit.
I am of the opinions that
whatever is less (fruit) is indeed only a pain in all ways.
(It will not give complete satisfaction.)
PAIN AND HAPPINESS
असुखं नहि दुःखं
स्याद्दुःखमल्पं सुखं स्मृतं यतः सुखात्यये दुःखं भवेद्गुरुतरं किल।
नैतावदेव चैतस्मादधिकं चास्ति वैभवं मृत्यूपयोगो यद्भूयो न तन्न स्याद्कदाचन ।
“The absence of happiness is
not actually the pain.
The lesser happiness alone is
considered as pain; because at the end of the (sort-span) happiness, the pain
is indeed very high. (Dissatisfaction is always there as an end result of
all short termed joys.)
It is not this much alone;
more grandeur is there (of the world enterprises); there is nothing (no action)
where death is not met with ever again. (All
enterprises turn into nothing at the onset of death!)
WHAT USE IS THE WORSHIP OF
TRIPURAA?
एवमेव भवेद्यन्मे
क्रियते त्रिपुराविधौ बालक्रीडेव मे भाति सर्वं तन्मानसं यतः ।
एतद्यदुक्तं भवता कर्तुं
तस्यदितोऽन्यथा नियतं चाप्यन्यथा तद्वचोभेदसमाश्रयात्
आलम्बभेदतश्चापि विविधं प्रतिपद्यते
। कथमेतत्क्रतुसममसत्यफलसम्मितम् ।
अप्यसत्यात्मकं यस्मात्कथं सत्यसमं भवेत् । अथापि
नित्यं कर्तव्यमेतन्नास्यावधिः क्वचित् ।
“Whatever I perform as the
rites of Tripura worship looks like a child’s play to me, because it is just a
thing that appeals to the mind. The method of worship prescribed by you can be
done according to disciplines or otherwise also, since there are different
views given in different scriptures; it is possible to do it differently also, based
on one’s own choice of worship (based on various methods and deities prevailing
in the society). How is it not like the performance of various sacrifices which
are without any correct fruit?
(It is also a wasteful venture alone.) When it is of the nature of untruth, based on one’s
own faith and belief, how can it equal the truth? And these rites of worship have to be done
daily without any end prescribed ever. (Why
should I do such devotional acts?)
SAGE SAMVARTA
लक्षितो मे स भगवान्संवर्तः सर्वशीतलः कर्तव्यलेशविषमविषज्वालाविनिर्गतः हसन्निव
लोकतन्त्रमभयं मार्गमाश्रितः वने दावाग्निसंकीर्णे हिमाम्बुस्थगजोपमः सर्वकर्तव्यवैकल्या
मृतसंस्वादनन्दितः कथमेतां दशां प्राप्तो यच्च मामाह तत्पुरा सर्वमेतत्सुकृपया गुरो मे वक्तुमर्हसि । कर्तव्यकालभुजगनिगीर्णं मां विमोचय । इत्युक्त्वा चरणौ मूर्ध्ना गृहीत्वा दण्डवन्नतः ।
“It was observed by me that
Bhagavaan Samvarta was cool all over (without any agitation or anxiety), freed
of the least work also which burn with their poisonous horrible flames; he was
laughing as it were at the ways of the worldly people; was moving in the path
which is removed of all fears of Karma, duties, after life etc, and was like
the elephant inside the ice cold waters when the entire forest was in
conflagration. He was enjoying the taste of the nectar namely freedom from all
works.
How did he attain such a
state? What did he tell me at that time? Hey Guru, you must kindly explain to
me al this. Please free me who am getting swallowed up by the black serpent of
duties (actions desiring results).” Having spoken these words, he prostrated
like a log and held on to his Guru’s feet with his head.
अथ दृष्ट्वा तथाभूतं भार्गवं मुक्तिभाजनं दयमानस्वभावोऽथ दत्तो वक्तुमुपाक्रमत् ।
वत्स भार्गव धन्योऽसि यस्य ते बुद्धिरीदृशी अब्धौ निमज्जतो नौकासंप्राप्तिरिव सङ्गता ।
एतावदेव सुकृतिः क्रियाभिरुपसङ्गतः स्वात्मानमारोहयति पदे परमपावने। सा देवी त्रिपुरा सर्वहृदयाकाशरूपिणी अनन्यशरणं भक्तं प्रत्येवं रूपिणी द्रुतं हृदयान्तःपरिणता मोचयेन्मृत्युजालतः ।
Seeing him in that condition
and qualified to receive instructions on Mukti, Datta of the compassionate nature started to speak like this.
“Child Bhaargava, you are
indeed blessed that your thoughts are like this, like the reaching of a ship
for the drowning man. This is how the good action in the form of devotion and
connected disciplines raises one to the supremely sacred state (of knowledge).
That Goddess Tripuraa is of the form of all the minds. She frees from the trap of death the devotee
who has taken shelter with her, by creating a change within.
यावत्कर्तव्यवेतालान्न
बिभेति दृढं नरः न तावत्सुखमाप्नोति वेतलाविष्टवत्सदा ।
नृणां कर्तव्यकालाहिसंदष्टानां
कथं शुभं करालगरलज्वालाक्रान्ताङ्गानामिव क्वचित् ।
कर्तव्यविषसंसर्गमूर्च्छितं
पश्य वै जगत् अन्धीभूतं न जानाति क्रियां स्वस्य हितात्मिकाम् ।
अन्यथा चेष्टते
भूयो मोहमापद्यते पुनः एवंविधो हि लोकोऽयं कर्तव्यविषमूर्च्छितः ।
As long as a man is not freed
of the fear of the ‘duty’ (desire fulfillment) vampire, he never has any peace
of mind like a person possessed by a vampire. (He keeps madly running after desire fulfillments, one after the other,
as if possessed by a ghost.)
How can any auspicious state
(of freedom) be there for the men who are bitten by the serpent of ‘result
bound duty’? They are like people whose limbs are burning inside the fiery
poisonous flames.
Look at the world (of the
ignorant) which is in the faint-state by consuming the poison of Kartavya and
has turned blind! It does not even know which action will lead towards its
welfare; and it keeps doing different actions again and again; and is confused
again and again. This is because this world (people) is in the faint-state by
the poison-intake.
THE STORY OF TRAVELERS LOST IN
THE VINDHYA MOUNTAIN
अनादिकालतो भीमे पच्यते विषसागरे यथा हि केचित्पथिकाः प्राप्ता विन्ध्यमहानगं ।
क्षुधाभरसमाक्रान्ताः फलानि दद्रुशुर्वने । विषमुष्टिफलान्याशु तिन्दुकस्य फलेहया भक्षयामासुरत्यन्तक्षुधानष्टरसेन्द्रियाः । अथ ते तद्विषज्वालाज्वलिताङ्गाः सुपीडिताः अन्धीभूता विचिन्वन्तस्तद्विषोष्णप्रशान्तये अविदित्वा मुष्टिफलं तिन्दूफलनिषेवणात् ।
मत्वा ज्वालां निजे देहे धत्तूरफलमासदुः । भ्रान्त्या जम्बीरबुद्ध्या तत्सर्वैरासीत्सुभक्षितम् ।
उन्मत्ताश्च तथोऽभूवन्मार्गाद्भ्रष्टाश्च ते तदा । अन्धीभूतातिगहने पतन्तो निम्नभूमिषु कण्टकैश्चिन्नसर्वाङ्गा भग्नबाहूरुपादकाः अधिक्षिपन्तश्चान्योन्यं कलह चक्रुरुच्चकैः ।
मुष्टिभिश्च शिलाभिश्च काष्टैर्जघ्नुः परस्परम् । अथ ते जीर्णसर्वाङाः पुरं कञ्चित्समासदुः ।
निशीथे दैववशतः पुरद्वारमुपाययौः । पुरद्वाराधिपालैस्ते प्रतिरुद्धाः प्रवेशने देशकालानभिज्ञ्नानात्कलहं चक्रुरुच्चकैः । अथ ते प्रहृता द्वारपालैरतितरां यदा तदा पलायनपरा बभूवुः परितस्तु ते ।
पतिताः परिखे केचिद्भक्षिता मकरादिभिः
केचित्खातेषु कूपेषु पतिताः प्राणमुत्सृजुः अपरे तैर्विनिहताः केचिज्जीवग्रहं गताः
। एवं जना हितेच्छाभिः
कर्तव्यविषमूर्छिताः अहो विनाशं
यान्त्युच्चैर्मोहेनान्धीकृताः खलु । धन्योऽसि भार्गव
त्वं तु यस्मादभ्युदयं गतः ।
It gets cooked like this in
the fiery waves of the terrible poisonous ocean from the beginning less time;
like some travelers who had gone to the huge mountain of Vindhya
GREATNESS OF VICHAARA
विचारः सर्वमूलं
हि सोपानं भवेत्परश्रेयोमहासौधप्राप्तौ जानीहि सर्वथा ।
सुविचारमृते क्षेमप्राप्तिः
कस्य कथंभवेत् । अविचारः
परो मृत्युरविचारहता जनाः ।
विमृश्यकारी जयति सर्वत्राभीष्टसङ्गमात् ।
अविचारहता दैत्या
यातुधानाश्च सर्वतः विचारपरमा देवाः सर्वतः सुखभागिनः ।
विचारात्विष्णुमाश्रित्य जयन्ति
प्रत्यरीन्सदा । विचारः सुखवृक्षस्य बीजमङ्कुरशक्तिकम् ।
विराजते विचारेण पुरुषः सर्वतोऽधिकः
।
विचाराद्विधिरुत्कृष्टो
विचारात्पूज्यते हरिः । सर्वज्ञस्तु विचारेण शिव आसीन्महेश्वरः ।
अविचारान्मृगासक्तो
रामो बुद्धिमतांवरः परमामापदं प्राप्तो विचारादथ वारिधिं बध्वा
लङ्कापुरीं रक्षोगणाकीर्णां
समाक्रमत् । अविचाराद्विधिरपि मूढो भूत्वाऽभिमानतः
शिरच्छेदं समगादिति संश्रुतमेव ते।
महादेवोऽविचारेण वरं दत्वाऽसुराय वै
भस्मीभावात्स्वस्य भीतः पलायनपरोऽभवत् । अविचाराद्धरिः
पूर्वं भृगुपत्नीं
निहत्य तु शापेन परं दुःखमवापात्यन्तदुःसहम् । एवमन्ये सुरा देवा
यातुधाना
नरा मृगाः अविचारवशादेव विपदं प्राप्नुवन्ति हि । महाभागास्ते हि धीरा
यान्कुत्रापि
च भार्गव विजहाति विचारो नो नमस्तेभ्यो निरन्तरम् ।
(Vichaara means the rational intellectual analysis of
everything.)
Understand that in all ways,
Vichaara (reason) alone is the first step that is at the root of it all, when
climbing the mansion
of Supreme
‘No-Vichaara’ (Avichaara) is
the extreme death; people are ruined because of Avichaara.
A person, who reasons, wins
by getting whatever he wishes for.
The Daityas and Raakshasas
perished completely because of Avichaara; the Devas who took resort to Vichaara
gained happiness in all ways. They take shelter in Vishnu because of Vichaara
and win over their enemies always. Vichaara is the seed of the happiness-tree
with the inbuilt power to sprout.
A man excels others only
through Vichaara. Because of Vichaara,
Brahmaa is in an excellent position; because of Vichaara Hari gets worshipped
by all.
Shiva is an all-knower
because of Vichaara and is the Ruler of all.
Rama the son of Dasharatha who
is the best of the wise men, went after a deer because of Avichaara and got
into great difficulty (of losing his wife); and through Vichaara made a bridge
across the ocean, conquered the city of Lankaa populated by the
Raakshasas.
You have heard as to how
Brahmaa also acted like a fool because of arrogance and got his (fifth) head
cut off. Mahaa Deva also through Avichaara gave a boon to an Asura; was afraid
of himself turning into ashes and ran away. Because of Avichaara, Hari killed
Bhrgu’s wife (as Parashurama) and was cursed to suffer untold agonies. In this
manner many other Suras, Devas, Raakshasas, humans, animals get into
difficulties only because of Avichaara.
Bhaargava! Those brave wise
ones alone are indeed extremely fortunate whom Vichaara never discards at any
time. Salutations to them ever and ever!
कर्तव्यमविचारेण प्राप्य मुह्यन्ति सर्वतः, विचार्य कृत्वा सर्वेभ्यो मुच्यतेऽपारसङ्कटैः ।
एवं लोकांश्चिरादेषोऽविचारः सङ्गतोऽभवत् ।
यस्याविचारो यावत्स्यात्कुतस्तावद्विमर्शनम् ।
ग्रीष्मभीष्मकरातप्ते मरौ क्व शिशिरं जलम् ।
Through Avichaara, people are
completely bound by action; and by doing Vichaara, get freed of all the great
difficulties. In this manner, this Avichaara is holding on to people from a
long time.
As long as one is not engaged
in Vichaara, where is reason for him?
How can cold water be there
in the desert burning in the fierce heat of summer?
एवं चिराविचाराग्निज्वालामालापरिवृते विचारशीतलस्पर्शः कथं स्यात्साधनं विना ।
साधनं त्वमेकमेवात्र परमं सर्वतोऽधिकं सर्वहृत्पद्मनिलयदेवतायाः परा कृपा ।
तां विना स्यात्कथं कस्य महाश्रेयः सुसाधनः ।
In this manner, when the
flames of Avichaara fire are enveloping all over from a long time, how can the
cool touch of Vichaara be there without any practice of purification?
There is only one practice
that is supreme and excels all other practices; it is the supreme grace of that
Goddess who stays in the heart-lotus of all. Without her, how can there be any
great welfare that leads towards the goal (of freedom from action)?
विचारार्कोऽविचारान्धमहाध्वान्तनिबर्हणः तत्र मूलं भवेद्भक्त्या देवतापरिराधनम् ।
राधिता परमा देवी सम्यक्तुष्टा सती तदा विचाररूपतां याति चित्ताकाशे रविर्यथा ।
तस्मान्निजात्मरूपां तां त्रिपुरां परमेश्वरीं सर्वान्तरनिकेतां श्री महेशीं चिन्मयीं शिवां
आराधयेदकापट्यात् सद्गुरुद्वारतः
क्रमात् । आराधनेऽपि मूलं स्याद्भक्तिः श्रद्धा च निर्मला
तत्रापि मूलं माहात्म्यश्रवणं परिकीर्तितम् । अतस्ते प्रथमं राम माहात्यं संप्रवर्तितम् ।
तेन श्रुतेनाधुना त्वं प्राप्तवानसि मङ्गलम् ।
The sun of Vichaara removes
the great darkness of those blinded by Avichaara; the sincere worship of the
goddess alone is the root cause of the rise of such Vichaara. Worshipped with
devotion, when the Goddess is well pleased, then she takes on the form of
Vichaara and rises like the sun in the mind-sky.
Therefore, one should
propitiate with a guileless heart, Tripuraa the great empress who is the inner
essence and who abides in all the hearts, who is the great ruler, who is of the
form of awareness, and who is auspicious, with the guidance of a guru, in the
prescribed manner. In such type of worship the basic virtue to be developed is
devotion and faith; for such a devotion to take root, the listening to her
greatness (Maahaatmya) is prescribed. That is why Rama, her greatness was
taught to you as the first step. Because you listened to her greatness, you
have attained the auspicious level of Vichaara).
विचारः श्रेयसो मूलं यस्मात्ते नहि भीरितः । विचारोदयपर्यन्तं
भयमस्ति महत्तरं
अविचारात्मदोषेण ग्रस्तस्य प्रतिवासरम् । यथा हि सन्निपपातेन ग्रस्त्यस्यौषधसेवनात् अपि
तावद्भवेद्भीतिर्यावद्धातोरशुद्धता ।
Vichaara is the root for the supreme
welfare; that is why you have no fear of Samsaara now.
Each and every day there is
great fear till the rise of Vichaara for a person who is caught by the fault of
Avichaara. For example, for a man who is afflicted by the imbalance of the
three body-elements (Dhaatu), even after taking the needed medicine, fear will
be there till the elements return to their clean state.
प्राप्ते विचारे परमे फलितं जीवितं नृणाम् । यावत्सुजन्म सुनृणां
विचारो न भवेत्परः
तावन्तो जन्मतरवो वन्ध्या विफलहेतुतः । स एव सफलो जन्मवृक्षो यत्र विमर्शनम्
।
When Vichaara rises, men’s
lives get fructified. Till a meritorious birth is attained for a man of purity,
the excellent Vichaara will not rise at all. Till then the birth trees are
barren only because of being fruitless. That life tree alone is fruitful where
there is the reasoning capacity.
कूपमण्डूकसदृशा ये नरा निर्विमर्शनाः । यथा कूपे समुत्पन्नो भेको नो वेद किञ्चन
शुभं वाप्यशुभं वापि कूपे एव विनश्यति । तथा जना अपि वृथोत्पन्ना ब्रह्माण्डकूपके ।
शुभं वाप्यशुभं वापि न विदुः स्वात्मनः क्वचित् ।
उत्पद्योत्पत्य नश्यन्ति न
जानन्ति स्वकं हितम् ।
Those who have no reasoning
capacity are like the frogs inside the deep well. Like the frog born inside the
well does not know the good or bad of anything and dies inside the well itself.
(It knows nothing outside of its dark well.)
So also, people who are born in the Brahmaanda-well are wastefully
produced. They also do not know what is good or bad for them. They get produced
again and again and perish. They do not know their own welfare.
सुखबुद्धिञ्च दुःखेषु सुखे दुःखविनिश्चयं प्राप्याविचारमाहात्म्यात्पच्यन्ते
सृतिपावके ।
दुःखेन क्लिष्यमानाश्च न कथञ्चित्त्यजन्ति तत् ।
यथा पादशताघातैस्ताडितोऽपि महाखरः रासभीमनुयात्येव तथा संसरणं जनः ।
त्वन्तु राम विचारात्मा पारं दुःखस्य सङ्गतः ।
Feeling joyous in painful
things, and ascertained of pain in the truly joyful things because of
Avichaara, they get cooked in the Samsaara-fire. Suffering various pains also,
they never renounce it; like the donkey follows the female donkey even after
getting kicked by its feet hundred times; so do the people go after the objects
of the world (even when they get pain at each and every step).
You Rama are a man of
Vichaara (and so are different from them). You have crossed the painful
Samsaara.
दत्तात्रेयप्रोक्तवचः
श्रुत्वाऽत्यन्तसुकौतुकी जामदग्न्यः पुनरपि पप्रच्छ विनयान्वितः ।
भगवन्गुरुनाथोक्तं
भवता यत्तथैव तत् अविचारात्परो नाशः संप्राप्तः सर्वथा जनैः
विचारेण भवेच्छ्रेयस्तन्निदानमपि
श्रुतम् माहात्म्यश्रुतिरित्येवं तत्र मे संशयो महान् ।
कथं वा तदपि प्राप्यं साधनं
तत्र किं भवेत् ।
स्वाभविकं तद्यदि स्यात्तत्सर्वैर्न
कुतः श्रुतम् ।
अहं वाद्यावधि कुतः प्रवृत्तिं नाप्तवानिह ।
दुःखं मत्तोऽधिकं प्राप्ता
विहताश्च पदे पदे न कुतः साधनं प्राप्ता एतन्मे कृपया वद ।
After hearing the words of
Dattaatreya, Jamadagni’s son felt very curious and again questioned humbly. “Bhagavan,
whatever you the great Guru have spoken, it is true indeed, that people always
get into great harm through Avichaara.
Through Vichaara only one can attain the greatest welfare; and it has
also been heard that the listening to the greatness of the Goddess brings about
such a state.
I have a doubt here. How can
that listening also become a part of Saadhana that is hard to achieve? Since it is available easily for all, why
does not everybody listen to it?
Till today, why did not I
also have the interest for listening to the text?
Why did not those who have
suffered more than me and who suffer at every step do not take resort to this
Saadhana. Explain this to me kindly.”
इत्यापृष्टः
प्राह भूयो हृष्टो दत्तो दयानिधिः ।
श्रुणु राम
प्रवक्ष्यामि निदानं श्रेयसः परं मूलं सर्वदुःखनिबर्हणम् ।
परमार्थफलप्राप्तौ बीजं
सत्सङ्ग उच्यते । त्वं चापि तेन हि सता संवर्तेन महात्मना
सङ्गतः सन्निमां प्राप्तो
दशा श्रेयःफलोदयाम् । सन्त एव हि संयाता दिशन्ति परमं सुखम् ।
विना सत्सङ्गतः केन प्राप्तः
श्रेयः परं कदा । लोकेऽपि यादृशं सङ्गं यो यः प्राप्नोति मानवः
तत्फलं स समाप्नोति
सर्वथा न हि संशयः ।
अत्र ते कीर्तयिष्यामि श्रुणु राम कथामिमाम् ॥
Questioned like this, the
compassionate Datta again spoke like this.
“Rama, listen, I will tell
you the foremost cause of it all which destroys all suffering.
For the attainment of the
Supreme state, the seed is said to be the company of realized Sage.
You had met the great
Samvarta and attained this state which leads to the fruit of the welfare
(Self-Knowledge). These noble men alone, when approached, guide towards the
Supreme bliss state.
Without the company of the
noble, who have ever attained any supreme welfare?
Even in the world, whatever
company one keeps, decides the quality of the fruit. There is no doubt about
this. Listen, I will narrate to you a
story which depicts this truth.
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