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lotuses are placed wherever the Lords put their feet, they are awe-struck and believe that those aspects constitute the main attributes of Lords. Thus they overlook the internal attributes, which constitute the true image of Lords.
Here the questions may arise, 'What is the purpose of underestimating the above mentioned antecedents of Lords? Their form, their voice, their aura, canopy over the heads, Ashok tree, showering of heavenly flowers, etc. are held in adoration even by the celestial beings. Why should such extraordinary aspects be considered of little significance or be treated as subservient to other attributes?'
Those antecedents are, of course, extraordinary. But they are insignificant as compared to the inner majesty of the Lords. When the people remain in awe with only the external aspects, they cannot conceive of Lords' inner state. They forget that the external aspects, however magnificent they may seem, do not present the lasting image of Lords. They are incidental to their inner achievements. They are by-products of the inner state. Inner majesty consists of the absolute purity of soul, which is blissful, immutable and everlasting. That is the real image of Lords. But the sectarians do not look at that. They are impressed by only the external accomplishments and consider the same as the true image of the omniscient Lords. The scriptures consider such concept as misplaced and misleading. It is analogous to describing a capital city as the king.
Pratyaksha Sadguruyogamän, Varte Drashti Vimukh; Asadgurune Dradh Kare, Nij Mänärthe Mukhya.
In the case of direct access to a true Guru he turns about his face and reaffirms his belief in the wrong guru mostly for the sake of his ego. (26)
Explanation & Discussion:
This stanza deals with the misplaced faith of a sectarian in wrong guru. He has cultivated firm faith in his guru and feels sure that the path of liberation lies in the way his guru says. As such, he is not receptive to any other way. If he comes across a true Guru, that Guru would obviously urge him to give up the wrong notions and prejudices that he might have formed.
The sectarian would be scared to hear it and would turn his face away, thinking that what the true Guru says is wrong and is not in the interest of his well being. He would then go to his traditional guru and display how much he respects and how staunchly he follows the traditional aspects. That also helps in preserving his ego, because his guru would feel pleased with his sense of devotion and would praise him for being a true follower. He would thus get esteem for his faith in the traditional approach.
Devädi Gati Bhangamän, Je Samaje Shrutjnän; Mäne Nij Mat Veshano, Ägrah Mukti Nidän.
He takes the classification of heavenly and other states of existence as constituting the scriptural knowledge, and believes that insisting on his views and on his sectarian attire will gain him liberation. (27)
Explanation & Discussion:
