#Atmasiddhishatra #Atmanandji #ShrimadRajchandraji Explanation & Discussion: Äryan tradition, a spiritual composition usually begins with presentation of four aspects: (1) Mänglik: prayer for blessings, (2) Sambandh: the context or the relation in which the composition is presented, (3) Abhidheya: the subject matter of the composition, and (4) Prayojan: the purpose of the composition. The first two are covered in this stanza. Mängalik consists in the form of paying homage to the graceful Guru and Sambandh in the form of Guru explaining to pupil. The remaining two aspects are left to the next stanza. Since the time immemorial the worldly soul has been going through the cycle of birth and death. Its intention is to gain happiness, but actually it ends up in suffering. In spite of trying hard to mitigate that suffering, the soul fails in doing so, because it does not make out the true cause of suffering. Delusion, the real cause of suffering, prevents it from understanding its true nature and deprives it of its inherent happiness. By virtue of the delusion the soul identifies itself with the body and treats the comforts and discomforts of the body as its own. This is the root cause of its misery, wandering from birth to birth and suffering from old age, disease, death, etc. This stanza thus specifies the root cause of suffering. That suffering cannot end, unless the soul realizes its true, blissful nature. That realization can come forth by securing guidance from a true Guru who has realized the soul. One, who has not realized it, cannot explain its true nature. Here explaining does not mean clarifying the terms, as it is done in the schools. That type of explanation, the worldly soul might have got on innumerable occasions during its infinite wandering. At times it might have also got the right explanation, but that has remained at the superficial level and did not reach the depth within. It is not possible to bring the suffering and misery to the end until one understands the true nature of soul and brings it to the experiential level, until he attains self-realization. Explaining by a self-realized Guru occurs from his soul and is therefore convincing. As such, the pupil is induced to put the same into practice. The genuine efforts in that direction can enable him to understand the true nature of soul. Shrimad has therefore said (Vachanämrut # 651) that „understanding means to know and experience the true nature of soul, as it is‟. Such understanding changes the entire outlook. When the orientation turns to its true nature, one can stay tuned to it. There is thus enormous importance of an enlightened Guru in spiritual pursuit. It is therefore appropriate that Shrimad starts the work with homage to the graceful Guru, who explained the true nature of the soul. This stanza can also be interpreted as covering all the six Fundamentals, which form the basis of Ätmasiddhi Shästra. The soul undergoing suffering points to its existence; endless suffering signifies that the soul is everlasting; undergoing of the suffering in absence of understanding indicates that the soul has been acquiring Karmas and has been bearing its consequences; true nature of soul indicates the state of liberation; and explaining of that nature points to the means of attaining the same. Vartamän Ä Kälamän, Mokshamärga Bahu Lop; Vichäravä Ätmärthine, Bhäkhyo Atra Agopya. Currently, the path of liberation has been mostly lost. It is described here for contemplation of truth-seekers without any reservation. (2)
Posted on: Mon, 26 Aug 2013 10:25:06 +0000
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