Mokshamala

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 39

Hati Dintäi Tyäre Täki Pateläi Ane, Mali Pateläi Tyåre Täki Chhe Shethäine: Sämpadi Shethäi Tyäre Täki Mantritäi Ane, Avi Mantritäi Tyäre Täki Nrupatäine; Mali Nrupatäi Tyäre Täki Devatäi Ane, Dithi Devatäi Tyare Täki Shankaräine; Aho! Rajchandra Mäno Mäno Shankaräi Mali, Vadhe Trushanäi Toy Jäy Na Maräine.
When there was poverty, one was longing for being a cultivator; when he became a cultivator, he longed for becoming a businessman; when he became a businessman, he longed for becoming a State minister; when he became the minister, he longed for being a king; when he became a king, he longed for divinity; when he became a divine being, he longed for being the heavenly head. Shrimad says that even if he becomes the heavenly head, his longing will not come to the end, it will continue to grow.
(2)
Karochali Padi Dädhi Dacha Tano Dät Valyo, Käli Keshpati Vishe Shwetata Chhaväi Gai, Sunghavun, Sämbhalvun Ne Dekhyun Te Mändi Välyun, Tem Dänt Ävali Te Khari Ke Khaväi Gai; Vali Ked Vänki, Häd Gayan, Angrang Gayo, Uthaväni Ay Jatän Läkadi Leväi Gai, Are! Rajchandra, Em Yuväni Haräi Pan, Manathi Na Toy Ränd Mamatä Maräi Gai.
Wrinkles developed over the body and firmness of the chin and face disappeared; the black strips of hairs grew grey; the capacity to smell, hear and see was gone; the teeth got rot and were lost; the waist bent down, the stiffness was gone, the strength of the body was lost and it was reduced to a skeleton; and it was necessary to hold the stick on account of inability to move. Shrimad feels amazed that though youthfulness was thus lost, the mental attachment for the world could not be uprooted!
(3)
Karodonä Karajnä Shir Par Dankä Väge, Rogthi Rundhäi Gayun Sharir Sukäine, Purpati Pan Mäthe Pidväne Täki Rahyo, Pet Tani Veth Pan Shake Na Puräine, Pitru Ane Parani Te Machave Anek Dhandh, Putra Putri Bhäkhe Khäun Khaun Duhkhdäine, Are! Rajchandra, Toy Jiv Zävä Dävä Kare, Janjäl Chhandäy Nahin Taji Trushnäine.
It may happen that there may hang heaps of debt over the head; the disease-stricken physique may be reduced to a skeleton; the government may be out to collect taxes and levies: it may not be possible even to make both ends meet; the parents and wife may be clamoring for various facilities and children may be asking for enough to eat. Shrimad wonders that even when such conditions prevail, one may continue the contrivances and make right or wrong claims; he does not get over the troubles by giving up the desires.
Thai Kshin Nädi Avächak Jevo Rahyo Padi, Jivan Dipak Påmyo Keval Zankhäine, Chhelli Ise Padyo Bhäli Bhäie Tyän Em Bhäkhyun. Have Tädhi Mäti Thäy To To Thik Bhäine, Häthane Halävi Tyan To Khiji Buddhe Soochavyun E, Bolyä Vinä Bes Bäl Täri Chaturäine! Are! Rajchandra Dekho Dekho Ashäpäsh Kevo? Jatan Gai Nahin Doshe Mamatä Maräine!
The pulse of the old man went down, he lay as if he was in coma and his life-lamp seemed to be blowing out. Noticing him short of breathing his brother said that it would now be better if he departs. On hearing it the old man moved his hand in anger and suggested the brother to refrain from showing his smartness and better to stay silent. Shrimad feels amazed at that vain hope for survival and states that the attachment of the old man did not go away even while leaving forever.
Note: These four poems depict the insatiability of desire. There is no end to it and it continues to grow even if one becomes too old and unable to carry out any activity. The only way to control it is to develop contentment.