Guest guest Posted February 20, 2000 Report Share Posted February 20, 2000 Chapter I Section II saa na kaamayamaana nirodharuupatvaat.h || 7 || saa - that (bhakti) na kaamayamaana - with no element desire nirodha ruupatvaat - is in the form of restraint or control bhakti is not tainted by desire as it is of the form of restraint. A bhakta has no element of desire and does not even long for liberation. He/She is content here with the love for bhagavatii. Bhakti accomplishes this renunciant attitude by a postive force. It leaves no room in the mind of bhakta for desires and fills it with the thought of bhagavatii, hence restraints the mind from getting into the infinite do/want loop of desires. That is why the tyaagam that results from bhakti is due its ability to restrain/control (nirodha) unwanted and meaningless desires. It is one thing to say "Do not do this, do not do that" and it is entirely different thing to say "Do this you will be better". If a person goes behind sensual pleasure seeking joy in them, and to stop him/her by saying, do not do this, it will lead you to destruction will not be very helpful. OTOH, one has to understand behind every craving of a person, lives the greatest urge to gain back one's nature, that is Ananda or bliss. If it is pointed out that doing this you will 100 millions times the pleasure which is everlasting and ever-new, then an alternative is given. This is a postive approach. Bhakti which is a flood of love towards God, leaves no room for other desires in mind. The porous mind is completely saturated with the nectar called God, it is not open to attack by other desires. bhakti completely and effortlessly takes control of the mind. Hence, lead to the renunciation of meaningless things. Once a worldly man happened to meet a saint in a forest. Overcome by the awe of renunciation, he remarked, "Swamiji, you are indeed great and posses enormous conrol over desires. For you have renounced all the pleasures of the world" The saint retorted, "No it is not so, in fact, you are greater than me. I have renounced petty things for the greatest joy of all, that is God, and you have renounced HER for useless things. You indeed possess a greater degree of renunciation" bhakti restores the kingdom of God to the mind, hence there is no craving for anything else. Whatever that is then necessary will be automatically added unto the devotee, as GOD is the one who takes care of yogakshemam. --- Please send your corrections and comments. Be warned that what I write may be full of mistakes. But it does give you an opportunity come forward and correct. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 25, 2000 Report Share Posted February 25, 2000 namaste, N.B.S. # 7: [tr. extr. from Shri Degliurkar's Marathi commentary]: This aphorism reiterates emphatically what was stated in the previous sutra [#6]. As stated in the Gita [4:12]: " kaa~NkshantaH karmaNaa.n siddhi.n yajanta iha devataaH ." "In this world those who wish for the fulfilment of their desires, worship gods and deities to obtain the fruits of their deeds [..because quick results are obtainable]." However, such desire has the effect of holding back true love, and dimming the 'light' of knowledge. When devotion is mixed with desire, the love for the Supreme assumes an inferior importance. The desire for the Supreme alone is termed love. In the story of Nrisimha and Prahlada, when N. pleased by P.'s devotion asks him for any boon, his reply is: "yaH sa aashiishha aashaaste na sa bhR^ityaH sa vai vaNik.h ." Bhagavata 7:10 "One who worships you and seeks some fulfilment orther than you is a trader, not a devotee." He further says: " yadiraasiisha me kaamaanvaraa.nstava varadarshhabha . kaamaanaa.n hR^idyasa.nrohaM bhavatastu vR^iNe varam.h .. " ibid. " O Lord, granter of boons! if you insist on bestowing a boon on me, then grant me that no desire springs up in my heart." In desires, there is neither restraint nor renunciation. In true devotion even the pride of enjoyment is destroyed; it is contrariwise for any other desire. What remains over is only the stream of love for the Supreme, and this is known by the term 'nirodha'. In Yogashastra[Gherandacharya]it is also termed 'samadhi' and 'unmani' state. The aim of 'nirodha' in Yogashastra is the control of modifications of the mind, achieved by practice and dispassion. However, in Bhaktishastra, this restriction of definition is not accepted. Therefore, the next aphorism by Maharshi Narada will explain further the nature of 'nirodha'. [NBS #7 concluded. >Ravi <msr > >shriimaataa > NBS - Verse 7 >Sun, 20 Feb 2000 19:29:28 -0600 > > >Chapter I Section II > >saa na kaamayamaana nirodharuupatvaat.h || 7 || > ____ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 25, 2000 Report Share Posted February 25, 2000 >saa na kaamayamaana nirodharuupatvaat.h || 7 || > >saa - that (bhakti) >na kaamayamaana - with no element desire >nirodha ruupatvaat - is in the form of restraint or control > >bhakti is not tainted by desire as it is of the form of >restraint. namaskAram. I am commenting on here not from my own understanding or experience, but from works of other great saints who have blessed us with their writings. Any errors in this are therefore due to my own (mis)understanding and not the source. I hope members will point out my errors. For this verse, the translation I have seen is: "Because it is of the nature of renunciation there is no element of desire in that Love Divine" - here "nirodha ruupatvaat" is translated as "of the form of renunciation" and not restraint. For restraint is again a form of fighting, and even a momentary lapse of reason can force us to lose the fight/restraint; on the other hand, there is no fear of falling, as this Love Divine is of the nature of renunciation. As Ravi quotes, in his anecdote about the King and the Saint in the forest, it is not that the Saint has restrained his senses, he has renounced them completely. >A bhakta has no element of desire and does not even long for >liberation. He/She is content here with the love for bhagavatii. >Bhakti accomplishes this renunciant attitude by a postive force. This Divine love is by its very nature very fulfilling, and leaves no room for wants. It is such that there is no element of desire, (kaamayamaana na). >It leaves no room in the mind of bhakta for desires and fills it >with the thought of bhagavatii, hence restraints the mind from >getting into the infinite do/want loop of desires. In fact, desire comes into the picture when there is room for a want. This Divine Love is its own fulfillment. Unlike the love of mortals, where there is always a want and hence desire and hence pain and suffering, the Divine Love for Her is itself fully satisfying. Also, desire may come into the picture only when there is imperfection - for every want, the root cause is some identification with imperfection - this imperfection may be of any form, such as impermanence, inherent falws etc. The want tries to fulfill, or atleast hide the imperfection. That is also not the case in Divine Love. It is so full and perfect, that every thing else is automatically renounced. SHE is so absolutely Perfect, that there is little wonder that She completely fills the minds of Her devotees. bhava shankara desikame sharaNam Vaidya. Quote Link to comment Share on other sites More sharing options...
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