Wednesday, August 23, 2017
Sri Dasbodh (1.5) संत स्तवन
Sri Dasbodh (1.5) “Santa Stavan” (Praise unto Saints)
A society with predominantly worldly outlook considers men and women possessing scientific Knowledge as well as the art of propagating the same as ideal persons. And those who know and disseminate the invisible occult spiritual knowledge as heroes in spiritual parlance. Sri Samartha regards the latter as Saints that are role models for welfare of society at large. Indeed, the ‘realised’, enlightened one is a Saint for him. Such a one leads his life being fully aware of him as “Atma”. Expanse of his self-experience transcends the visible world including things and beings as well as time and space. Being enlightened, he has abandoned entire ego-sense and therefore he is absolutely selfless. Uprooting entire desires and passion makes him fully contented; his lifestyle makes him conducive unto the society, he is ever helpful and benevolent to people at large. There can be nothing more fortunate than meeting Saints and avail their close companionship. Indeed, one attains eligibility to ‘experience’ the very subtle, invisible and eternal Brahmam, which the Saints so liberally dole out and which seems to be their mission for the world. Acquiring very key to ‘realisation' is indeed Grace from the Saints !
Sri Samartha describes characteristics of such Saints-
1. I prostrate unto very basis of entire spirituality, the noble ones, the Saints. Indeed, Knowledge of the subtle Self (Atma-Swaroopa) is mysterious; however, it manifests in people due to very presence of Saints.
2. Attaining awareness of “Paramatma-Vastu” (Brahmam) is a difficult proposition; however, acquiring the unobtainable is truly profitable, which company of Saints very easily provide.
3. In fact, that ‘Atma-Vastu’ is quite apparent. However, it is invisible to everyone while looking through gross worldly vision and in spite of undertaking various vows and austerities one is unable to experience it.
4. Many good connoisseurs that can see through various aspects often fail to discern Atma-Vastu. In spite of possessing good vision they seem to get blind on that score. Moreover, even while trying to see the thing so very near, they just miss it.
5. It is not visible in the light of a lamp; it is not found through variety of sources of light. Even use of collirium in the eye does not make it seen.
6. Full moon possessing entire sixteen phases is unable to demonstrate Atma-Vastu. What is more, even the radiant Sun that is resplendent with every form of light source cannot demonstrate it.
7. Sunlight makes even the thin threadlike web of a spider seen. Very small particulate matter is seen in Sunlight.
8. What is more, even point of a split hair is visible in Sunlight. In spite of this fact, that light does not make Atma-Vastu visible. Nevertheless, ‘That’ is attainable to aspirants with Grace of Saints.
9. Form of the Self (Atma-Vastu) is such, where entire doubts and suspicions are put to rest, endeavours are futile and logic flimsy if resorted to.
10. Discriminative faculty is crippled if discretion is used to discover her, words do not occur and the fickle mind becomes useless.
11. Mythology mentions the Shesha possessing a thousand faces and each mouth can speak. His verbosity is naturally much more than others. However, form of the Divine is so infinite that while describing it he got exhausted and became mute.
12. The Jnyani (Knowledgeable) declare that entire knowledge in the world was brought to light by the Vedas. There is nothing Vedas do not contain. That all-knowing Veda too is unable to demonstrate Atma-Vastu being such and such.
13. The aspirant can experience Form of the Self (Swa-Swaroopa) in the company of Saints and he begins to understand its nature. There is no one in the world that can describe greatness of that virtuous company in words.
14. Maya possesses variety of grotesque skills as well as different types of forces . However, she doesn’t possess the faculty or power to introduce Atma-Vastu to individuals. Only Saints can show practical measures to attain infinite Divine Principle that transcends Maya.
15. The Saints are verily Divine (Atma-Swaroopa). The Divine Principle cannot be described; therefore words are useless on that front.
16. Even while the above is true, one can describe nature of the Saints. Saints are abode of Divine Bliss and very basis of entire happiness and contentment.
17. Saints possess perpetual repose and everlasting contentment. Devotion culminates into Sainthood.
18. Like a holy pilgrim place The Saint nurtures religion. Inner conscience of the Saint is an immaculate vase filled to brim with the Atma-Vastu. Moreover, his entire body is a sacred place to store and treasure virtue.
19. His body is akin to a temple where God in the form Samadhi (profound meditative state) is installed. Interiors of a Saint is verily storehouse of excellent elevating thoughts. His entire life is a place of repose for ‘Sayujya-Mukti’ (total mergence into the eternal absolute Brahmam).
20. Saints never compromise with Truth, come what may! Their entire life is verily a picture of successful sojourn. One should reckon that time to attain the Divine (Atma-Vastu) is almost ripe on meeting Saints.
21. Saints are very affluent; they are wealthy by virtue of Liberation Itself (being Enlightened). They have enriched innumerable poor people, giving them wealth like a king, the wealth as Moksha-Laxmi (Liberation) . It means they have converted the ignorant into Atma-Jnyani ones.
22. Saints are very powerful and they use that power magnanimously to help others. They are extremely charitable. How is it ever possible not attaining Atma-Jnyan from such Saints? Naturally it is only those who can instil Atma-Jnyan.
23. There were innumerable Kings and Sovereigns in the past; some are present now and may be those will be later. However, none of them can confer absolute deliverance (Sayjya-Mukti).
24. Saints dole out extraordinary charity which may not be found in entire three worlds; words fall short to extol their greatness.
25. That ‘Para-Brahma’ (Divinity) , which is distinct from visible world; the One Veda and Shruti can not recognise, easily manifests into conscience of aspirants with the grace of Saints.
26. This is indeed greatness of Saints. Entire similes to describe their greatness are inadequate. It is grace of the Saints that makes Principle Divinity to manifest.
“Hari Om Tat Sat”
A society with predominantly worldly outlook considers men and women possessing scientific Knowledge as well as the art of propagating the same as ideal persons. And those who know and disseminate the invisible occult spiritual knowledge as heroes in spiritual parlance. Sri Samartha regards the latter as Saints that are role models for welfare of society at large. Indeed, the ‘realised’, enlightened one is a Saint for him. Such a one leads his life being fully aware of him as “Atma”. Expanse of his self-experience transcends the visible world including things and beings as well as time and space. Being enlightened, he has abandoned entire ego-sense and therefore he is absolutely selfless. Uprooting entire desires and passion makes him fully contented; his lifestyle makes him conducive unto the society, he is ever helpful and benevolent to people at large. There can be nothing more fortunate than meeting Saints and avail their close companionship. Indeed, one attains eligibility to ‘experience’ the very subtle, invisible and eternal Brahmam, which the Saints so liberally dole out and which seems to be their mission for the world. Acquiring very key to ‘realisation' is indeed Grace from the Saints !
Sri Samartha describes characteristics of such Saints-
1. I prostrate unto very basis of entire spirituality, the noble ones, the Saints. Indeed, Knowledge of the subtle Self (Atma-Swaroopa) is mysterious; however, it manifests in people due to very presence of Saints.
2. Attaining awareness of “Paramatma-Vastu” (Brahmam) is a difficult proposition; however, acquiring the unobtainable is truly profitable, which company of Saints very easily provide.
3. In fact, that ‘Atma-Vastu’ is quite apparent. However, it is invisible to everyone while looking through gross worldly vision and in spite of undertaking various vows and austerities one is unable to experience it.
4. Many good connoisseurs that can see through various aspects often fail to discern Atma-Vastu. In spite of possessing good vision they seem to get blind on that score. Moreover, even while trying to see the thing so very near, they just miss it.
5. It is not visible in the light of a lamp; it is not found through variety of sources of light. Even use of collirium in the eye does not make it seen.
6. Full moon possessing entire sixteen phases is unable to demonstrate Atma-Vastu. What is more, even the radiant Sun that is resplendent with every form of light source cannot demonstrate it.
7. Sunlight makes even the thin threadlike web of a spider seen. Very small particulate matter is seen in Sunlight.
8. What is more, even point of a split hair is visible in Sunlight. In spite of this fact, that light does not make Atma-Vastu visible. Nevertheless, ‘That’ is attainable to aspirants with Grace of Saints.
9. Form of the Self (Atma-Vastu) is such, where entire doubts and suspicions are put to rest, endeavours are futile and logic flimsy if resorted to.
10. Discriminative faculty is crippled if discretion is used to discover her, words do not occur and the fickle mind becomes useless.
11. Mythology mentions the Shesha possessing a thousand faces and each mouth can speak. His verbosity is naturally much more than others. However, form of the Divine is so infinite that while describing it he got exhausted and became mute.
12. The Jnyani (Knowledgeable) declare that entire knowledge in the world was brought to light by the Vedas. There is nothing Vedas do not contain. That all-knowing Veda too is unable to demonstrate Atma-Vastu being such and such.
13. The aspirant can experience Form of the Self (Swa-Swaroopa) in the company of Saints and he begins to understand its nature. There is no one in the world that can describe greatness of that virtuous company in words.
14. Maya possesses variety of grotesque skills as well as different types of forces . However, she doesn’t possess the faculty or power to introduce Atma-Vastu to individuals. Only Saints can show practical measures to attain infinite Divine Principle that transcends Maya.
15. The Saints are verily Divine (Atma-Swaroopa). The Divine Principle cannot be described; therefore words are useless on that front.
16. Even while the above is true, one can describe nature of the Saints. Saints are abode of Divine Bliss and very basis of entire happiness and contentment.
17. Saints possess perpetual repose and everlasting contentment. Devotion culminates into Sainthood.
18. Like a holy pilgrim place The Saint nurtures religion. Inner conscience of the Saint is an immaculate vase filled to brim with the Atma-Vastu. Moreover, his entire body is a sacred place to store and treasure virtue.
19. His body is akin to a temple where God in the form Samadhi (profound meditative state) is installed. Interiors of a Saint is verily storehouse of excellent elevating thoughts. His entire life is a place of repose for ‘Sayujya-Mukti’ (total mergence into the eternal absolute Brahmam).
20. Saints never compromise with Truth, come what may! Their entire life is verily a picture of successful sojourn. One should reckon that time to attain the Divine (Atma-Vastu) is almost ripe on meeting Saints.
21. Saints are very affluent; they are wealthy by virtue of Liberation Itself (being Enlightened). They have enriched innumerable poor people, giving them wealth like a king, the wealth as Moksha-Laxmi (Liberation) . It means they have converted the ignorant into Atma-Jnyani ones.
22. Saints are very powerful and they use that power magnanimously to help others. They are extremely charitable. How is it ever possible not attaining Atma-Jnyan from such Saints? Naturally it is only those who can instil Atma-Jnyan.
23. There were innumerable Kings and Sovereigns in the past; some are present now and may be those will be later. However, none of them can confer absolute deliverance (Sayjya-Mukti).
24. Saints dole out extraordinary charity which may not be found in entire three worlds; words fall short to extol their greatness.
25. That ‘Para-Brahma’ (Divinity) , which is distinct from visible world; the One Veda and Shruti can not recognise, easily manifests into conscience of aspirants with the grace of Saints.
26. This is indeed greatness of Saints. Entire similes to describe their greatness are inadequate. It is grace of the Saints that makes Principle Divinity to manifest.
“Hari Om Tat Sat”
