Wednesday, September 06, 2017
Sri Dasbodh (1.9) परमार्थ स्तवन
Sri Dasbodh (1.9). “परमार्थ स्तवन” (Praise unto Spirituality)
Sri Samartha was a great spiritual person. Indeed spirituality was his very life. Being Enlightened himself, he could enlighten many others as well. He venerates and truly begins Dasbodh here onwards.
In fact, Saints use the word ‘Paramartha’ परमार्थ for Brahmam ब्रह्म्, Brahma-Jnyana ब्रह्मज्ञान and Brahma-Jnyan-Sadhana ब्रह्मज्ञान साधना. Moreover, the word ‘Paramartha’ consists of two parts, namely Param परम and Artha अर्थ.
(A) Param means greatest and Artha means the thing worth knowing. A being can thrive without food and water for a while; but he cannot live even momentarily without ‘experience’. His experience absorbs innumerable things worth knowing, which may not possess identical eligibility. Paramartha discovers the best among the lot. The ‘enlightened’ ones very candidly believe that ‘Brahmam’ or ‘Atma’ is the greatest ‘thing’ to be known.
(B) Another meaning of Paramartha can be explained thus – Param also means the ultimate and Artha as implied meaning or purport. A man ‘understands’ a thing, meaning he knows it’s meaning. Entire human knowledge is ‘meaningful’ अर्थरूप. It keeps revolving around ‘me’ and the world. Great poets, dramatists, authors and scientists are engrossed in understanding human life and the visible world. They understand it partially; only the enlightened ब्रह्मज्ञानी that experience his true form स्व-स्वरूप can understand fully. Therefore, knowledge (Jnyan) of Saints is Paramartha.
(C) Param also means incomparable, excellent and Artha means goal, aim. Cost or price of a thing depends upon its value or worth. Worldly things possess limited value and therefore limited price too. However, Brahma-Vastu (ब्रह्म्) possesses full value and so it is priceless ! Beings naturally like precious things and acquiring same becomes his very pursuit. Therefore, acquiring Brahma-Vastu is man’s greatest aim and the Sadhana required for the same is verily Paramartha !
(D) Param means final, matchless and Artha means basis, cause or origin. The world we experience is action-prone, an ocean of innumerable activities. While an action takes place the human mind is restless to discover its cause, reason or purpose. This desire to know breeds religion, philosophy and science. However, man does not keep quiet after knowing one, two or many reasons for actions, he just can not ! He becomes obsessed to discover reasons for entire activities in the world, in fact, reason or basis of entire cosmos!! Very basis of entire cosmos is known as Eeshwar the Lord. Paramartha means search of the Lord !
(E) Param means excellent, principal and Artha means riches, wealth or fruit. Man needs wealth to fulfil his needs; however needs are endless, therefore man strives to earn lot of wealth, as per economists. A king possesses loads of wealth and therefore common men regard him as happy. However, the transient wealth in this world cannot satisfy his lust and he too keeps asking for more ! On the contrary, Saints who earn permanent wealth of Brahmam are extremely contented and fully satisfied. They regard even kingdom as paltry.
Sri Samartha emphatically declares through his own experience, “ Paramarthi is verily King, whereas, non-paramarthi is a pauper !!” Therefore, Paramartha is enjoying blissful state of absolute contentment and affluence of selfless ness and detachment, thus leading one’s lifestyle proudly.
Every form of knowledge is powerful; therefore acquiring knowledge of the Divine and getting rid of entire worldly pains and sorrows verily means Paramartha !!!
Sri Samartha says,
1. I shall now describe virtues of Paramartha. Paramartha is indeed true goal for aspirants. In fact, it is the best of aims to be achieved in human life.
2. Truly speaking, Paramartha is extremely easy. Company of Saints makes it look so very accessible. However, it appears difficult because beings have missed the tricks to acquire it.
3. In addition, there are many tools but all those are like loans; that is, one gets results after some time and he must await. However, Paramartha being a cash transaction its fruit is instantaneous; one gets actual ‘Darshan’ of Brahma-Swaroopa; one experiences exactly, whatever Veda and Shastra describe about Atma-Swaroopa.
4. As it is, Paramartha pervades everything; but the ‘vision’ to look at it is lacking and so it is invisible like a minute atom. It is still invisible even if tried to see it in solitude, abandoning entire company.
5. Only the best of Yogis are aware of the secret pathway that leads to intrinsic Form of the Self (Swa-Swaroopa) situated in voids of the heart. Common folk usually do not possess the knowledge of this subtle and secret entity.
6. No thief can ever steal the very quintessence of entire knowledge, the eternal imperishable and infinite Paramartha by any means.
7. Paramartha is not scared of the King, Fire or Beasts. One should never ever mention of such fear either.
8. Parabrahma can not be removed from its place nor does it deviate away. It remains stay put even while lot of time rolls by or changes.
9. Thus, it is our own treasure that never changes; it does not increase or diminish with time.
10. Parabrahma never wears down, neither becomes invisible. However, unless Sadguru instills collirium representing Jnyana into the eye, it remains invisible if tried to see without it.
11. Paramartha is indeed mysterious; however it is available to the one who searches it. Great Jnyani in the past also had the same goal, that is, search of Paramartha. It is very mystique and therefore known as Paramartha. Those searching for it certainly understand its meaning. Others do not find it in spite of it being so near, even after many births.
12. This Paramartha is indeed unique. It does not possess even an iota of events such as births and deaths that are time bound. In addition, it decorates us with title of Sayujya-Mukti, which is verily with us alone.
13. Maya annihilates with Atmanatma-Vivek (discretion of Self versus non-Self), it just disappears. Rational thinking correctly differentiates between permanent and transient. One can clearly experience Form of Brahman within his very conscience.
14. Experience of the infinite Brahman pervading everything eternally drowns this visible world. It disappears in wilderness making cluttered expanse of entire five mega-elements valueless.
15. Worldly affairs appear futile. Expanse of Maya looks imaginary and power of discrimination demonstrates pure, unsullied Form of the Self within one’s conscience.
16. Once the state of Brahman pervading inside-out gets established within the conscience, entire doubts and suspicions disappear altogether. Entire visible world looks old, tattered, perforated. Stale and worth throwing off the mind.
17. Such is Paramartha. The one pursuing it truly fulfils his life. It is inherently great, the best, capable and powerful. Where is the need to repeatedly call it all-powerful ?
18. This Paramartha grants succour to likes of Brahmadev; they are contented. That makes the Jnyani becoming one with Parabrahma.
19. Paramartha grants solace to Siddha the Realised, Sadhus and great souls. Moreover, the benevolent common beings also receive same succour and contentment ultimately if they acquire company of Saints.
20. Paramartha fulfils human birth. Paramartha alone makes worldly matters traverse properly. Paramartha shows religious people the joyous path to nether worlds.
21. Paramartha grants refuge to ascetics and supports the aspirants. Paramartha alone shows as to how this ocean of mundane world can be crossed.
22. The one accomplishing Paramartha is indeed a King, whereas the one unable to do so should be regarded a pauper. There is nothing in this world that can compare Paramartha .
23. Merit earned through many lives can accomplish Paramartha and once it is accomplished, one can actually experience very Form of the Divine.
24. The one understanding Paramartha practices that too and his taking birth becomes meaningful. All others are sinners born only for destroying their ancestry !
25. The one toiling in worldly matters without acquiring the Divine is indeed a fool; he should just be avoided.
26. Therefore a noble person should indulge in Paramartha and make himself meaningful. He should fulfil his human birth by worshipping the Divine. Moreover, he should emancipate forefathers through devotion unto the Lord.
“Hari Om Tat Sat”
Sri Samartha was a great spiritual person. Indeed spirituality was his very life. Being Enlightened himself, he could enlighten many others as well. He venerates and truly begins Dasbodh here onwards.
In fact, Saints use the word ‘Paramartha’ परमार्थ for Brahmam ब्रह्म्, Brahma-Jnyana ब्रह्मज्ञान and Brahma-Jnyan-Sadhana ब्रह्मज्ञान साधना. Moreover, the word ‘Paramartha’ consists of two parts, namely Param परम and Artha अर्थ.
(A) Param means greatest and Artha means the thing worth knowing. A being can thrive without food and water for a while; but he cannot live even momentarily without ‘experience’. His experience absorbs innumerable things worth knowing, which may not possess identical eligibility. Paramartha discovers the best among the lot. The ‘enlightened’ ones very candidly believe that ‘Brahmam’ or ‘Atma’ is the greatest ‘thing’ to be known.
(B) Another meaning of Paramartha can be explained thus – Param also means the ultimate and Artha as implied meaning or purport. A man ‘understands’ a thing, meaning he knows it’s meaning. Entire human knowledge is ‘meaningful’ अर्थरूप. It keeps revolving around ‘me’ and the world. Great poets, dramatists, authors and scientists are engrossed in understanding human life and the visible world. They understand it partially; only the enlightened ब्रह्मज्ञानी that experience his true form स्व-स्वरूप can understand fully. Therefore, knowledge (Jnyan) of Saints is Paramartha.
(C) Param also means incomparable, excellent and Artha means goal, aim. Cost or price of a thing depends upon its value or worth. Worldly things possess limited value and therefore limited price too. However, Brahma-Vastu (ब्रह्म्) possesses full value and so it is priceless ! Beings naturally like precious things and acquiring same becomes his very pursuit. Therefore, acquiring Brahma-Vastu is man’s greatest aim and the Sadhana required for the same is verily Paramartha !
(D) Param means final, matchless and Artha means basis, cause or origin. The world we experience is action-prone, an ocean of innumerable activities. While an action takes place the human mind is restless to discover its cause, reason or purpose. This desire to know breeds religion, philosophy and science. However, man does not keep quiet after knowing one, two or many reasons for actions, he just can not ! He becomes obsessed to discover reasons for entire activities in the world, in fact, reason or basis of entire cosmos!! Very basis of entire cosmos is known as Eeshwar the Lord. Paramartha means search of the Lord !
(E) Param means excellent, principal and Artha means riches, wealth or fruit. Man needs wealth to fulfil his needs; however needs are endless, therefore man strives to earn lot of wealth, as per economists. A king possesses loads of wealth and therefore common men regard him as happy. However, the transient wealth in this world cannot satisfy his lust and he too keeps asking for more ! On the contrary, Saints who earn permanent wealth of Brahmam are extremely contented and fully satisfied. They regard even kingdom as paltry.
Sri Samartha emphatically declares through his own experience, “ Paramarthi is verily King, whereas, non-paramarthi is a pauper !!” Therefore, Paramartha is enjoying blissful state of absolute contentment and affluence of selfless ness and detachment, thus leading one’s lifestyle proudly.
Every form of knowledge is powerful; therefore acquiring knowledge of the Divine and getting rid of entire worldly pains and sorrows verily means Paramartha !!!
Sri Samartha says,
1. I shall now describe virtues of Paramartha. Paramartha is indeed true goal for aspirants. In fact, it is the best of aims to be achieved in human life.
2. Truly speaking, Paramartha is extremely easy. Company of Saints makes it look so very accessible. However, it appears difficult because beings have missed the tricks to acquire it.
3. In addition, there are many tools but all those are like loans; that is, one gets results after some time and he must await. However, Paramartha being a cash transaction its fruit is instantaneous; one gets actual ‘Darshan’ of Brahma-Swaroopa; one experiences exactly, whatever Veda and Shastra describe about Atma-Swaroopa.
4. As it is, Paramartha pervades everything; but the ‘vision’ to look at it is lacking and so it is invisible like a minute atom. It is still invisible even if tried to see it in solitude, abandoning entire company.
5. Only the best of Yogis are aware of the secret pathway that leads to intrinsic Form of the Self (Swa-Swaroopa) situated in voids of the heart. Common folk usually do not possess the knowledge of this subtle and secret entity.
6. No thief can ever steal the very quintessence of entire knowledge, the eternal imperishable and infinite Paramartha by any means.
7. Paramartha is not scared of the King, Fire or Beasts. One should never ever mention of such fear either.
8. Parabrahma can not be removed from its place nor does it deviate away. It remains stay put even while lot of time rolls by or changes.
9. Thus, it is our own treasure that never changes; it does not increase or diminish with time.
10. Parabrahma never wears down, neither becomes invisible. However, unless Sadguru instills collirium representing Jnyana into the eye, it remains invisible if tried to see without it.
11. Paramartha is indeed mysterious; however it is available to the one who searches it. Great Jnyani in the past also had the same goal, that is, search of Paramartha. It is very mystique and therefore known as Paramartha. Those searching for it certainly understand its meaning. Others do not find it in spite of it being so near, even after many births.
12. This Paramartha is indeed unique. It does not possess even an iota of events such as births and deaths that are time bound. In addition, it decorates us with title of Sayujya-Mukti, which is verily with us alone.
13. Maya annihilates with Atmanatma-Vivek (discretion of Self versus non-Self), it just disappears. Rational thinking correctly differentiates between permanent and transient. One can clearly experience Form of Brahman within his very conscience.
14. Experience of the infinite Brahman pervading everything eternally drowns this visible world. It disappears in wilderness making cluttered expanse of entire five mega-elements valueless.
15. Worldly affairs appear futile. Expanse of Maya looks imaginary and power of discrimination demonstrates pure, unsullied Form of the Self within one’s conscience.
16. Once the state of Brahman pervading inside-out gets established within the conscience, entire doubts and suspicions disappear altogether. Entire visible world looks old, tattered, perforated. Stale and worth throwing off the mind.
17. Such is Paramartha. The one pursuing it truly fulfils his life. It is inherently great, the best, capable and powerful. Where is the need to repeatedly call it all-powerful ?
18. This Paramartha grants succour to likes of Brahmadev; they are contented. That makes the Jnyani becoming one with Parabrahma.
19. Paramartha grants solace to Siddha the Realised, Sadhus and great souls. Moreover, the benevolent common beings also receive same succour and contentment ultimately if they acquire company of Saints.
20. Paramartha fulfils human birth. Paramartha alone makes worldly matters traverse properly. Paramartha shows religious people the joyous path to nether worlds.
21. Paramartha grants refuge to ascetics and supports the aspirants. Paramartha alone shows as to how this ocean of mundane world can be crossed.
22. The one accomplishing Paramartha is indeed a King, whereas the one unable to do so should be regarded a pauper. There is nothing in this world that can compare Paramartha .
23. Merit earned through many lives can accomplish Paramartha and once it is accomplished, one can actually experience very Form of the Divine.
24. The one understanding Paramartha practices that too and his taking birth becomes meaningful. All others are sinners born only for destroying their ancestry !
25. The one toiling in worldly matters without acquiring the Divine is indeed a fool; he should just be avoided.
26. Therefore a noble person should indulge in Paramartha and make himself meaningful. He should fulfil his human birth by worshipping the Divine. Moreover, he should emancipate forefathers through devotion unto the Lord.
“Hari Om Tat Sat”
