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is always in favour of the proper creation and therefore, he always advises marriage and giving births to sons, but Narada was detached from the enjoyments and he was against this opinion. As a result of this Brahma became enraged, and cursed him so that he might be reborn again as a Gandharva named Upabarhana and in the course of long life would procreate many children. Before leaving his body, Narada asked from his father the great favour that in any life he may not loose consciousness of his previous lives and may not be deprived of his Divine Bhakti. He said that a person who is a Jatismara may be born as swine and yet he may retain his divine consciousness.. As a result of this divine love, he attains to the highest Divine position after death, in Goloka.
: In this connection, a very important question presents itself for discussion as to the value of moral life in relation to the cultvation of Divine Love. The question arises-Is it possible for an immoral person to be a true and genuine Bhagavadbhakta. By an immoral person I mean a person who is not walking in the path of social morality and who is often found to be guilty of moral transgressions. In Dharmasastra in words of social morality, Acara or purity of conduct and purity of moral life are supposed to be foundation of not only moral but religious life also. The question arises, is it possible for a man who is working under youthful passion to become a true devotee of the Lord? Nārada's prayer seems to imply that even the irregularities of his sexual life might not stand in the way of his Divine Love but is it possible? Is there any sanction for this in the Sastras ? It seems to me that the teaching of the Bhagavadgita is very explicit in this point and makes the whole position clear. The Lord in the Gita clearly says that even if an immoral person worships Him with single minded devotion, he must be regarded as a saintly person; for he is having implicit faith in Him,
1. Bhagavadgītā IX-30.
A
अपिः चेत् सुदुराचारो, भजते माम् अनन्यभाक् । साधुरेव स मन्तव्य: सम्यग्व्यवस्थितो हि सः ॥
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