Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 27

"Those, who have destroyed all the defiling categories of Karma, whose non-defiling Karmas have been reduced, and those who are liberated, who are omniscient and omni percipient, are perfectly blissful. They eternally abide in infinite bliss in the state of liberation by being freed from Karma.
"Thus I go along the opinions of the enlightened beings. Of the above four categories, the first is to be averted, the second is acceptable at present and I advise to adopt the same. The third is highly acceptable. The fourth is the embodiment of truth, consciousness and bliss, and is universally acceptable.
"Those discerning people, who will think about this, will gain the truth and will reach a very high spiritual level. The characteristics of those with limited or no undertaking, and of the liberated ones mentioned above need to be mindfully contemplated. Reducing the undertaking to the extent possible, turning attention towards the common good, and resorting to benevolence, compassion, peace, forgiveness and purity lead to great happiness. It hardly needs to be said anything about the renounced state, while the liberated state is infinitely blissful."
The next is a poem on 'Invaluable Thought'. It points out the rarity of human life and gives a warning to see that it does not go in vain and that the objective of liberation is not forsaken in seeking the imaginary happiness. In the worldly life it is considered very fortunate to gain increase in wealth, status, family and relations, but the true purpose of human life is lost thereby. Urging to think over it, the poem advises to avail of the spiritual pleasures from any source. Then prompting to contemplate about soul, it says:
"Hun Kon Chhun? Kyänthi Thayo? Shun Swaroop Chhe Märun Kharun? Konä Sambandhe Valaganä Chhe? Räkhun Ke E Pariharun? Enä Vichar Vivekpoorvak Shäntabhäve Jo Karya, To Sarva Atmik Jnänanän Siddhänt-tattva Anubhavyän."
Who am I? Where did I come from? What is my true nature? What connections am I entangled in? Should I retain or give them up? If these questions are prudently and peacefully addressed to self, one can realize all the fundamentals of the spiritual science.
Then pointing out that self-realization can occur by keeping faith on the words of an enlightened one, it gives the following two lines, which are worth engraving in heart:
"Re! Ätma Täro! Ätma Täro! Shighra Ene Olakho, Sarvätmamän Samadrashti Dyo, A Vachanane Hradaye Lakho."
Oh man, know thy soul, know thy soul right now; have equanimity for all and keep these words engraved in your heart.
The next lesson is about controlling the sense organs. It is written in an essay form and it provides very useful instructions.
"The mind can hardly be brought under control all of a sudden, it can normally be done by practice. That practicing can be very well undertaken in the monastic life. If one wants to practice it in the lay life, the best way is to ignore the wrong desires of mind; 'don't do, as it wants. When it desires to have the sense-objects, don't comply.' In short, instead of being led by it, we should lead it, and that too on the path of liberation. All types of problems have to be faced in absence of control over the mind. Renouncing also remains as good as non-renouncing, that is observed only for averting embarrassing situation. As such, one should control the mind by practice and resort to the well-being of soul."
The lesson on Nine-fold Fence of Celibacy' presents celibacy as a tree and nine types of restrictions as nine fences to protect that tree. That is helpful in observing the restraint.