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Harih Om Tat Sat. Jai Guru. Jai Guru.
I would like to explain to you how we say something (and) we also do. In spite of our saying and doing, both do not really become true of our mind. There is also a gap between the mind, its position and what we think, speak and act. This gap can be detected only when you become sufficiently thoughtful, introspecting and self-examining.
In Srimad Bhagavatam, the main subject that is taken up is bhakti, bhakta. To rear bhakti, vairagya and jnana are necessary. When bhakti grows, the individual becomes more and more a bhakta. Once he has become a bhakta, he doesn't have to practice bhakti. Whatever he does will automatically be bhakti and devotion. I think in the field of bhakti, many examples are set by devotees. What the devotees will do and will not do, is impossible to say or predict. In many cases, what they say and what they do will become relevant and an ideal only later.
Can you ever imagine a child like Prahlada was so much devoted to Lord Vishnu that when the father attempted to dislodge him from his devotion and regard for Lord Hari, the small boy refused to budge an inch? Otherwise he was a very obedient boy, very considerate to the elders, particularly to the father. In spite of it, when it came to a question of devotion, his devotional nature and devotional weddedness did not allow him to yield to whatever the father said. On the other hand, the father's statements, persuasions, dissuasions and the like only went on enhancing Prahlada's devotional weddedness. He makes a statement in the form a praise to Lord Hari. This is a verse from Srimad Bhagavatam which has always occupied my imagination. I believe all Bhagavata exponents should keep this verse constantly before them.
This is from the instruction he was giving to his class mates. He was speaking about Lord Hari, how great, lofty, Supreme, wholesome, all-knowing, all-protecting, all-pervading Lord Hari is.
When such a Lord Hari is pleased, what is that “such a Lord”? Kim anatah ādye. Anante ādye tatra tuṣṭe. When the supreme Lord Hari who is infinite and who is primordial, when that supreme presence is pleased, kim alabhyam, kim alabhyam, kim alabhyam? When you become a devotee and you are constantly wedded to your lord, you try to please him, look for his pleasure and contentment and this thought overtakes you. And every time you have only one thought to please the Lord by virtue of your life, thought, words, actions, memories, everything. When that Supreme Lord is pleased, he says, kim alabhyam, what is there unattainable in one's life or in the world? Why? He is infinite and He is the only abode of consciousness, the Supreme Purusha. When such a source is pleased, the entire universe is a display of that supreme source. When the ocean is pleased, I think everything within the orbit of the ocean will be available to you. So, “What is there unattainable?”, he asks.
A person who is devoted to the Lord, is devotion sufficient or are there further disciplines, restraints, prohibitions and injunctions to be observed? He says, no, not necessary at all. Dharma Artha Kaama and Moksha are the fourfold Purusharthas. Normally it is said everyone has to strive to attain these one after the other. When a devotee completely is offered to the Lord and the lord is pleased with him, then the devotee doesn’t have to worry about anything like Dharma, Artha, Kaama or Moksha. How? Why? Srimad Bhagavata is a sastra. So it has to explain everything, not merely give a tall order. So he says,
Whatever you call as dharma, artha, kaama and moksha are nothing but varying proportions and conjunctions of sattva, rajas and tamas; three gunas. The three gunas are constituents of prakrti and the entire world is a product made by the three gunas. While the aggregate prakrti is gunamaya, the individuals that we are, are also in the individual level, the same gunas. What you call dharma is the outcome when sattva guna increases. Artha and kaama result from rajas and tamas. As long as the sattva, rajas and tamas are there in you, their proportion will bring about a difference as a result of which dharma, artha and kaama will automatically result or follow.
Guṇavyatikarādiha ye svasiddhāḥ. You cannot imagine an individual including a devotee in whom sattva, rajas and tamas are not functional. The moment you become a devotee, automatically the devotion will enhance the percentage of sattva every day, every hour, every minute. If you utter the name of Lord once, that once uttering enhances your sattva. If you meditate on Him, it increases your sattva. If you speak about Him, it increases, if you listen about Him, it increases. If you read about Him, it increases. If you reflect upon Him, that also increases sattva. So, for a devotee who is enraptured by devotion and whose mind consistently dwells on God in one way or the other, for him there is no special effort necessary to gain dharma. Dharma becomes a by-product because sattva guna goes on increasing. When sattva guna increases, purity comes, inner brilliance comes, inner joy, and these will automatically enhance the percentage of sattva guna and more purity and more refinement, more joy and more brilliance, again more purity, like that it will go on.
When sattva guna increases, dharma follows and when dharma is there, artha kamas also are irresistible. So there is no special effort necessary because dharm-artha-kamas are no other than the permutation combination and their result of sattva, rajas, tamo gunas.
Then what about moksha? He says kim aguṇena ca kāṅkṣitena. What is moksha? Moksha is redemption from the undue hold of the three gunas. When you are thinking of the Supreme Lord, that Lord is transcending all the gunas. So, by virtue of your addiction to that Lord who transcends the gunas, your contemplation on Him, your weddedness towards Him automatically, you are relieved from the guna hold.
sāraṁ juṣāṁ kim aguṇena ca kāṅkṣitena.
Aguṇena kāṅkṣitena kim. What is the necessity for a further moksha? Because this kind of a devotion to the Lord itself implies complete redemption from the world, from the guna effects. So, there is no necessity to think of a further moksha. That devotee by virtue of his devotion is already liberated.
See, this verse is so important that you will have to learn it, think about it at least for one month. Only then you will understand how profound is that verse and how that message is all-comprehensive.
I am wondering whether this verse appeals to you and following that you will learn it, then will you reflect upon it and finally understand how relevant and full fold it becomes in the life of a seeker.
Harih Om Tat Sat. Jai Guru. Jai Guru.