Sloka 3 and 4
Hari OM to all
SLOKA 3:
taapatrayaarkasaMtaptaH kashchidudvignamaanasaH .shamaadisaadhanairyuktaH sadguruM paripR^ichchhati .. 3..
Pada artha:
Taapa traya akra santaptaha: Scorched by the sun of the three miseries
Udvijgna maanasaha: anxious in heart
Yuktaha: endowed
Shamaadi saadhanav: with means leading to liberation, such as control of internal organs etc.
Kaschin: someone
Paripruchati: says
Satgurum: to a right teacher
Scorched by the sun of the three distresses, with spiritual struggle raging in his mind, endowed with self control and other virtues, which are the means of liberation, a seeker asks to a teacher, a knower of Brahman thus:
The works starts with a disciple asking the teacher the means of attaining liberation from all the troubles without much difficulty. The disciple here approaches the teacher with his problems. After going through all the struggles and the pains in the world, a person realizes that only eternal bliss is worthy of being sought out, and approaches a teacher with all conflicts in the mind thus.
Taapatraya means the three flames of misery namely the misery arising from the body and the mind, the misery arising from the perishable creatures and the misery arising from the external natural forces such as rain storm etc. which can be considered as the actions of the Gods. If there are no miseries then it implies that there is ever present happiness! It is only when there are troubles that a person seeks out happiness and the means of happiness.
Something is sought out only if it is not present. Hence when a person struggles in the world due to miseries arising from these three, he realizes that happiness from the world is also impermanent and tries to seek out eternal happiness. Such a person then becomes a seeker, a seeker of that eternal truth, a seeker of that eternal bliss which will be realized as the very nature of the Self.
Such a seeker after experiencing the miseries of the world, is approaching a sadguru here with all conflicts in the mind.
It is our common experience that only when there is neither strong conviction nor complete knowledge that all confusions and conflicts arise in mind. Till such conviction is achieved there will always be confusions and conflicts in the mind about the paths, scriptures, words and in general the world itself!! It is at such times that a Guru helps us. When the mind is in confusion one must always take resort to a Sadguru, be it in form of the Scriptures or the words of Mahatmas, as the disciple does in this work.
Acharya here also mentions that the disciple endowed with Samaadi sadaka sampatti approches a Guru. Only when a seeker has these virtues and spiritual disciplines, that one becomes eligible to receive the teachings about the reality. Or else it will be as useless as rain on a stone. The importance of the sadhana chatushtaya as we learnt in the Laghu vakya vritti Sloka 13 also is clearly seen here. Such a seeker realizes the Self-knowledge on approaching a SADGURU. Here we see that Acharya mentions ‘Sadguru’ and not just a guru, thus clearly telling us to take resort to a Sadguru who is always immersed in the reality of Self and not anyone who may as well distract the seeker to wrong goals.
With all the Shraddha and bhakti to that Sadguru who is but Brahman, let us proceed to the next sloka and see what the disciple asks the teacher.
SLOKA 4:
anaayaasena yenaasmaanmuchcyeyaM bhavabandhanaat.h .tanme saMkShipya bhagavankevalaM kR^ipayaa vada .. 4..
Pada artha:
Vada: Please explain
Me: to me
Samkshipya: briefly
Kevalam: krupaya: through mercy alone
Bahgavan: Holy Sir
Tat: that
Yena: by which
Muchyeyam: I may become liberated
Anayaasena: without any effort
Asmaat bhava bhandhanaat: from the bondage of birth and death.
Have unadulterated mercy on me, Holy Sir, and please explain to me briefly the means by which I may become liberated from the bondage of this transmigratory existence without any difficulty.
After approaching the Guru with the problems, the disciple asks to explain that means by which all the miseries of the world are overcome and all the bondages are liberated. It is only out of mercy that Jnanis though immersed in the infinite bliss, come down to the worldly plane to help out earnest seekers from the miseries of the world. The disciple asks the teacher to have such mercy and to explain the means by which with out much difficulty one is liberated from the bondages which alone are the cause of all the miseries. Let us see in the next sloka what the teacher explains to the disciple.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
SLOKA 3:
taapatrayaarkasaMtaptaH kashchidudvignamaanasaH .shamaadisaadhanairyuktaH sadguruM paripR^ichchhati .. 3..
Pada artha:
Taapa traya akra santaptaha: Scorched by the sun of the three miseries
Udvijgna maanasaha: anxious in heart
Yuktaha: endowed
Shamaadi saadhanav: with means leading to liberation, such as control of internal organs etc.
Kaschin: someone
Paripruchati: says
Satgurum: to a right teacher
Scorched by the sun of the three distresses, with spiritual struggle raging in his mind, endowed with self control and other virtues, which are the means of liberation, a seeker asks to a teacher, a knower of Brahman thus:
The works starts with a disciple asking the teacher the means of attaining liberation from all the troubles without much difficulty. The disciple here approaches the teacher with his problems. After going through all the struggles and the pains in the world, a person realizes that only eternal bliss is worthy of being sought out, and approaches a teacher with all conflicts in the mind thus.
Taapatraya means the three flames of misery namely the misery arising from the body and the mind, the misery arising from the perishable creatures and the misery arising from the external natural forces such as rain storm etc. which can be considered as the actions of the Gods. If there are no miseries then it implies that there is ever present happiness! It is only when there are troubles that a person seeks out happiness and the means of happiness.
Something is sought out only if it is not present. Hence when a person struggles in the world due to miseries arising from these three, he realizes that happiness from the world is also impermanent and tries to seek out eternal happiness. Such a person then becomes a seeker, a seeker of that eternal truth, a seeker of that eternal bliss which will be realized as the very nature of the Self.
Such a seeker after experiencing the miseries of the world, is approaching a sadguru here with all conflicts in the mind.
It is our common experience that only when there is neither strong conviction nor complete knowledge that all confusions and conflicts arise in mind. Till such conviction is achieved there will always be confusions and conflicts in the mind about the paths, scriptures, words and in general the world itself!! It is at such times that a Guru helps us. When the mind is in confusion one must always take resort to a Sadguru, be it in form of the Scriptures or the words of Mahatmas, as the disciple does in this work.
Acharya here also mentions that the disciple endowed with Samaadi sadaka sampatti approches a Guru. Only when a seeker has these virtues and spiritual disciplines, that one becomes eligible to receive the teachings about the reality. Or else it will be as useless as rain on a stone. The importance of the sadhana chatushtaya as we learnt in the Laghu vakya vritti Sloka 13 also is clearly seen here. Such a seeker realizes the Self-knowledge on approaching a SADGURU. Here we see that Acharya mentions ‘Sadguru’ and not just a guru, thus clearly telling us to take resort to a Sadguru who is always immersed in the reality of Self and not anyone who may as well distract the seeker to wrong goals.
With all the Shraddha and bhakti to that Sadguru who is but Brahman, let us proceed to the next sloka and see what the disciple asks the teacher.
SLOKA 4:
anaayaasena yenaasmaanmuchcyeyaM bhavabandhanaat.h .tanme saMkShipya bhagavankevalaM kR^ipayaa vada .. 4..
Pada artha:
Vada: Please explain
Me: to me
Samkshipya: briefly
Kevalam: krupaya: through mercy alone
Bahgavan: Holy Sir
Tat: that
Yena: by which
Muchyeyam: I may become liberated
Anayaasena: without any effort
Asmaat bhava bhandhanaat: from the bondage of birth and death.
Have unadulterated mercy on me, Holy Sir, and please explain to me briefly the means by which I may become liberated from the bondage of this transmigratory existence without any difficulty.
After approaching the Guru with the problems, the disciple asks to explain that means by which all the miseries of the world are overcome and all the bondages are liberated. It is only out of mercy that Jnanis though immersed in the infinite bliss, come down to the worldly plane to help out earnest seekers from the miseries of the world. The disciple asks the teacher to have such mercy and to explain the means by which with out much difficulty one is liberated from the bondages which alone are the cause of all the miseries. Let us see in the next sloka what the teacher explains to the disciple.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
posted by vedanta at 3:52 AM
1 Comments:
Comments on Sloka 3:
In the Pada artha,:
Paripruchati: says
Believe the right translation is “asks” and not “says”. The word used is “Pruchathi” from the verb “Pricha” meaning “ask”. Pariprichathi means “asking everything” as pari means “surrounding or complete”. Vedanta says that the shishya “questions” the Guru and these questions result in getting the proper answer – this is sravana. Then shishya reflects through logic & this is called manana. Then contemplation on the truth happens which is called Nidhidhyaasana. This leads to aparoksha jnaana of the Self & thereby jeevan mukthi or liberated state.
Satgurum: to a right teacher
SADGURU need not mean right teacher even though SADGURU is always a right Guru. We cannot really define or translate SADGURU to English. SADGURU as per Yoga Vasistha is one who through sight, touch and words passes on the power of the Self to the disciple & makes the disciple realize the Self.
After going through all the struggles and the pains in the world, a person realizes that only eternal bliss is worthy of being sought out, and approaches a teacher with all conflicts in the mind thus.
It is important to note here that “approaching the scripture” need not happen after going through all the struggles as Mallika’s bolded portion seems to point out. A person who is endowed with “right thinking” and intellect will very well come to the scriptures even without going through struggles and knowing that the objects in the world will give sorrow only. Yes, for some people that might be the process. R K Mutt saints often say that when a person enjoys the sensual pleasures & understands them to be temporary, he comes to the scriptures & is devoted to scriptures. I have heard personally Swami Gautamananda of R K Mutt Chennai saying thus in a lecture. But it is important to note that the saint also doesn’t say that it is necessary that a person should have struggled in life to come to scriptural knowledge. People who are not endowed with strong intellect & thinking faculty have to go through the problems in the world to understand that they are temporary & then will come to the scriptures. But those who have strong intellect as a result of contemplation or devotion to the Lord and chanting of Gayatri mantra etc. will within a few minutes understand through logic that the world and its pleasures are full of sorrow & thus will come to scriptures without struggling in the world. Hope this point is kept in mind by ardent seekers of the reality. The criteria for “coming to scriptures after/before struggling in the world” is “intellectual conviction and strength of intellect or keen intellect” (which if there, there is no need of suffering in the world preceding scriptural study).
Taapatraya means the three flames of misery namely the misery arising from the body and the mind, the misery arising from the perishable creatures and the misery arising from the external natural forces such as rain storm etc. which can be considered as the actions of the Gods. If there are no miseries then it implies that there is ever present happiness! It is only when there are troubles that a person seeks out happiness and the means of happiness.
The TAAPATRAYAS are termed in Sanskrit as “Adhyaatma dukha” (from oneself which includes bodily troubles of shad vikaaras of Janma, astitva etc. and mental troubles of Kaama, krodha etc.), “Adhibhautika dukha” (from other people in the world or from other creatures like lion, tiger, thieves etc.) and “Adhidaivata dukha” (arising out of natural calamities like tsunami, flood, thunder etc.).
To get rid of the three dukhaas, we say SANTHI SANTHI SANTHIH (SANTHIH meaning peace – three times for the three types of sorrows).
Something is sought out only if it is not present. Hence when a person struggles in the world due to miseries arising from these three, he realizes that happiness from the world is also impermanent and tries to seek out eternal happiness. Such a person then becomes a seeker, a seeker of that eternal truth, a seeker of that eternal bliss which will be realized as the very nature of the Self.
Such a seeker after experiencing the miseries of the world, is approaching a sadguru here with all conflicts in the mind.
As explained earlier, it need is not mandatory that only after experiencing the miseries of the world that a person seeks the SADGURU (this comment doesn’t assume that Mallika had meant it that way but just emphasizing on this point as the wording of Mallika can be taken in any way).
Acharya here also mentions that the disciple endowed with Samaadi sadaka sampatti approches a Guru.
We haven’t discussed the samaadi satka sampatti or the sadhana chatustayam in any of the mails – Mallika, can you please explain the same????
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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