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The life cycle thus continues as long as one harbors any desire. The soul has to continue wandering until it gives up all worldly desires and aspires only for liberation. Such exclusive aspiration for liberation is called Samveg.
Nirved: The worldly soul has always remained attached to sense objects and has been trying to get happiness by fancying pleasure therein. It has never realized that lifeless objects have no capability to provide happiness. Attachment to the worldly objects can be relinquished at ease, when one realizes that the worldly life is beset with misery. Thereby he loses interest in seeking the worldly comforts and sensual pleasures. In other words, one gets disaffected of the worldly life. Such disaffection is called Nirved.
Anukampa: During its wandering since the time immemorial the worldly man has thought of his own comforts and happiness, and for maintaining the same he has not hesitated even from hurting other living beings. When one turns introvert, he makes out that every being wants to live happily and does not like to be disturbed in its quest for happiness. Thereby one feels that he should not hurt other beings. Moreover, he also realizes that every living being has an identical soul, which is destined to attain liberation. As such, he learns to respect each and every being. If any of them is in trouble or afflicted, his heart would grieve for its sake. Such compassion is called Anukampa.
When an aspirant has developed these attributes, he is considered a truth seeker. He can therefore proceed in search of truth.
Dashä Na Evi Jyän Sudhi, Jiv Lahe Nahin Jog; Mokshamarga Päme Nahin, Mate Na Antar Rog.
So long as one does not reach that state, he does not get the path of liberation;
and his internal disease cannot be cured. (39)
Explanation & Discussion:
The factors mentioned in the last stanza are the requisites for all truth seekers. Their ultimate objective is to attain liberation. For that purpose one has to get worthy of gaining the liberation. Those, who deserve it and endeavor for the same are called Mumukshu (Liberation seekers). Shrimad has defined (Vachanamrut # 254) that term as being disgusted of all sorts of delusive attachment and endeavoring exclusively for liberation.'
So long as one does not hold the above mentioned requisites, he cannot get on the path of liberation; he does not make out the significance of getting liberated and hence does not strive for it. In other words, he does not deserve to tread on that path. It is therefore obvious that a liberation-seeker cannot afford to harbor any type of defilement. If he cannot entirely overcome the defiling instincts, he should at least calm them down. Similarly without having aspiration for liberation no one would strive for it. For that purpose one needs to have disaffection for the worldly wandering. Such liberation seeker must also have compassion for all the living beings.
In absence of those attributes one cannot develop the receptivity of mind. As such, he cannot derive the benefit from the teaching of a Guru. The Guru also knows that his teaching would not be effective unless the person has receptivity. He would not
