Re: guru kripA vilAsam (On the Greatness of the Guru)
14: pp.124-243
pages 128-130
• But then viewed in the context of the Vedanta shAstra which is parama-siddhAntam--supreme philosophy, it is seen as unnecessary. 'Will the shruti compel one who has no putra-kAmana--desire for a son, to perform the putrakAmeShTi yAgam?' asks BhagavadpADAL.
नाकामतः क्रिया काचित् द्श्यते कस्यचित् क्वचित् ।
यद्यद्धि कुरुते जन्तुः तत्तत्कामस्य चेष्टितम् ॥
nAkAmataH kriyA kAchit dRshyate kasyachit kvachit |
yadyaddhi kurute jantuH tattatkAmasya cheShTitam ||
--manu smRti 2.4
2.4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
• In no place in the world does a man do something without a desire. In the nyAya-prakAra--manner of the NyAya, that every act of a prANin--living creature, happens only due to the urge of desire, for one who has no desire, there could be no pravRtti--activity (for him) in karma--rites, and that in kAmya-karma--action done by selfish motives?
• Will a shruti compel us to perform putrakAmeShTi yAgam, whether we have the desire (for a son) or not! Therefore the tIrmAnam--(tam)conclusion is that the shruti-vAkyam नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti is only an-arthavAda-vAkyam]--praise that occurred to praise the putrakAmeShTi yAgam.
• Thus, when this Lekhaka exemplified the artha--meaning that is sthulam--literal, approving it, SannidhAnam taught us still more distinguished ideas.
लोके व्यवायामिषमद्यसेवा नित्यास्तु जन्तोर्नहि तत्र चोदना ।
व्यवस्थितिस्तत्र विवाहयज्ञसुराग्रहैरासु निवृत्तिरिष्टा ॥
loke vyavAyAmiSha-madya-sevA nityAstu jantornahi tatra chodanA |
vyavasthitistatra vivAha-yaj~ja-surA-grahairAsu nivRuttir-iShTA ||
--shrImad bhAgavatam 11.5.11
(In this world, seeking strI-bhogam--enjoyment of women, mAmsam--meat, madyam--liquor, as they arise naturally in the living creatures, there is no urge of the shAstram in this matter. The shAstra does-nirNayam--determines in such matters through vivAha-—by sacred marriage, yajna-—sacrificial offering, and surA-grahaiH-—acceptance of ritual cups of wine. The opinion of the shAstra is that apart from these occasions, these things should not be indulged in.)
SannidhAnam took this bhAgavata shloka as SannidhAnam--of similar qualities, for this subject.
• Only if a man is to suffer in the saMsAram--worldly life, he should get married, otherwise there is no compulsion. Similarly, only if he is to experience viShaya-sukham--sensual pleasures, he should get married, so it is not compulsory for others (who do not want it).
• Another man might take to gRuhasthAshramam--family life, with a wish to do-anuShThAnam--peform with strict observance, either such smArta karmas--rituals prescribed by SmRti, such as aupAsanam and vaishvadevam, or the shrauta karmas--rituals prescribed by Shruti, such as agnihotram.
No shruti-vAkyam has arisen to compel a virakta--dispassionate, who has no such abhilAShA--wish, to get married. It cannot be compelled too.
• All that the shruti prescribes is a way to do-nivRtti-of--renounce any kAmana--desire, a man may have; it does not advise anywhere, to have desires or do-vRtti-of--sustain/practice, them.
Would a mother save or encourage a child who is about to fall into fire or a dangerous pit? In the same way, vedamAtA--Veda, the Mother, only shows a good path to divert people going astray in many other ways, being urged by their desires, that's all.
• That is, a niyama--restraint, check, called vivAham--marriage, has been created to turn a man towards a good path, when he, urged by his desire towards viShaya-bhogam--sensual enjoyment, in order to satisfy it, goes in many durmArga--bad ways.
The shruti has no opinion that a man must get married. The opinion of the shruti stays pUrNam in lifting a man up from his desires that has arisen from the janmAntara vAsanas--impressions of past births, by (urging him towards) doing-nivRtti--renouncing, of them (gradually).
• If it is all discipline to do-nivRtti-of the desires, no fruits will be attained it. Won't many apAyas--dangers/deaths, happen when after a pravAham--flood, it is sought to be controlled in a single stroke? The viveka--discretion, would lie in regulating to a single course, the floods that have already occurred.
Last edited by saidevo; 04 September 2011 at 11:56 PM.
रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥
To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.
--viShNu purANam
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