Mokshamala

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 15

Shubh Bhävvade Man Shuddha Karo, Navakär Mahäpadane Samaro Nahin Ehasamän Sumantra Aho, Bhajine Bhagavant Bhavant Laho. (4)
Purify the mind by resorting to wholesome mode and recite the highly esteemed Namokkärmantra. There is no other Mantra comparable to that, you can terminate the worldly life by worshipping the Lord.
Explanation: Purity is governed by one's attitudes and traits. The mind is thus the root cause of bondage. Our concern should therefore be to purify the mind. Since the mind is fickle, the attitudes go on changing from moment to moment. The way to overcome the same is to concentrate. That can be done by keeping it occupied with chanting of some Mantra. There are many Mantras in vogue, but none of them is comparable to Namokkärmantra. That Mantra is unique in the sense that its message is not restricted to any particular entity. It is addressed to the holders of specified attributes, to all those who have attained high spiritual level. Being irrespective of any sect it is termed as Mahämantra (Great Mantra).
Karasho Kshay Keval Rägakatha, Dharasho Shubha Tattva Swaroop Yathä;
Nrupchand Prapanch Anant Daho, Bhajine Bhagavant Bhavant Laho. (5)
As you keep the pure nature in mind, you will be able to eradicate the sense of attachment. Shrimad Rajchandra states that the indulgence in the objects of five senses prevailing since the infinity will thereby come to the end. You can therefore terminate the worldly life by worshipping the Lord.
Explanation: The sense of attachment or resentment arises on account of ignorance of true nature. That ignorance has been prevailing since the time immemorial. Worship of the Lord leads to manifestation of the true nature. The long-standing ignorance is reduced to the extent of such manifestation. With increase in devotion there arises the higher level of manifestation. When one reaches the level of supreme devotion, there remains no scope for any degree of ignorance; the sense of attachment is eradicated and indulgence in objects of senses comes to the end.
Lesson 16: True greatness
Some people conceive of greatness in wealth, some in big family, some in children, and some in high position. From a discerned viewpoint those concepts do not seem to be right. What the people think as the symbols of greatness are actually the signs of lowliness. With wealth one can get food and drinks, worldly respect, control over servants, affluence etc. but that does not constitute greatness. Wealth is acquired by resorting to many sinful activities, and one gets infatuated after gaining it; he loses discernment and stays senseless. By having a large family one is required to maintain and nourish them; that would involve sinful activities and affliction, we have to worry for feeding them. Having a son does not give the lasting fame; for him also we have to indulge in worries and sinful activities. What benefit does that lead to? High position leads to haughtiness and involves dependence on others; that can also lead to highhandedness, corruption, immorality and injustice. What sort of greatness lies therein? It merely leads to increase in sinful activities. By undertaking such activities the level of soul goes down; that is not greatness, it is lowliness.
The greatness of soul lies in truth, compassion, forgiving, benevolence and equanimity. Wealth etc. lead to acquisition of Karma. The wise men can, of course, use the wealth for donations, for setting up educational institutions and for removing miseries of others. They would resort to monogamy and treat other women as daughters. They utilize the family and other relations for furthering well being of the society. They would entrust the worldly activities to their sons and resort to spiritual path. While holding high positions they exercise discernment and work in the interest of the ruler as well as the people and try to spread morality.
One can thus achieve some greatness, but that is not certain. Death hangs over the head and what was planned could remain incomplete. Plans might go astray and discernment might be set aside by virtue of