"Vairagya is complete disinterest in all perishable objects" ("Shree Vasudeva-Mahatmya", 25.01)
The translation of the following Verses from "Shree Vasudeva-Mahatmya" (Chapter "Vairagya and Bhakti") is so incredibly flawless, that
I nearly lost my consciousness.
The translation of the following Verses from "Shree Vasudeva-Mahatmya" (Chapter "Vairagya and Bhakti") is so incredibly flawless, that
I nearly lost my consciousness.
The expression "all perishable objects" had been used in The Verse above. This great Verse causes non-attachment suddenly. This Verse is more than perfect for Dhyana - you can meditate on everything around you (relatives, people, world) as "perishable", strengthening your Vairagya.
So, if you want to check your Vairagya look at everything perishable around you and yourself personally. Actually everything around is destined to die and perish (relatives, children, cars, houses and etc.)
The Only Imperishable Thing we have - Shreemati MahaLakshmi-Devi, Shreeman Narayana and Bhakti (and our own jiva-swarupa).
"SHREE VASUDEVA-MAHATMYA",
EXCERPT FROM CHAPTER 25 ("VAIRAGYA AND BHAKTI")
Bhagavan Shree Narayana said:
25.01. 0 excellent sage, I shall now describe to you the characteristics of Vairagya. It is complete disinterest in all perishable objects.
25.02. Whatever forms there are, right from Maya-Purusha, all of them are destroyed by the destructive power (Kala-Shakti) of Bhagavan Shree Narayana, as they are subject to His control.
25.03. The unreality of created objects and the reality of souls have been determined by knowledgeable persons through direct perception, inference and scriptural authority.
25.04. Kala (Death) moves in the form of Nitya (daily), Naimittika (periodical), Prakritika (of Prakriti, Primordial Nature) and Atyantika (final or absolute) Pralayas.
The gradual and unnoticed process of decay:
25.05. These bodies of souls which are subject to change and in which the stages of childhood, youth and old age are seen in that order, always go on decaying.
25.06. The process of decay is not noticed as that of the flame of a lamp, or the growth and development of a fruit at every step on the tree, is not seen.
25.07. In its final stage, great grief is observed. In the stages of wakefulness and others (such as dream, sleep), there is frequent recurrence of grief.
25.08. Embodied beings suffer terrible misery and pain proceeding from bodily and mental causes and from elements (and other beings) and caused by divine, planetary and supernatural factors.
25.09. As a result of it, people lament like: "Alas! My son died; my wife is dying; a tiger ate up my father; my daughter-in-law was bitten by a snake.
25.10-14. Alas! all my belongings are burnt down in the great fire of my mansion. How can I maintain my family as God Indra did not shower rains?
My farm was rich with crops, but alas, it is blighted by the intensity of winter! My cows are taken away by robbers! Everything in my possession (property) is plundered!
I am severely punished by the king! I am severely beaten by my enemy! What should I do? Whom can I tell that my mother was adulterous?
Alas, the enemy abducted my wife today! I shall drink poison. Alas, my sister is carried away (forcibly) by Mlecchas!
Alas, my enemy, the penetrator of my weak points and secrets, has arrived! I am dying of the excruciating pain of fever. Alas, these are the messengers of Yama, the god of Death!"
Everywhere people are seen lamenting like this.
25.15. Every moment undergoing birth and death of their bodily states, in the course of time men suffer from pain originating from themselves (i.e. as a result of their own Karmas).
25.16. The pain of death at the end of the predestined period (of sufferings and life) is unparalleled. Even after death, extreme suffering and torture inflicted by the god of Death is undergone.
25.17. Getting birth again and again in the species of beings such as viviparous, germinating ones (plants etc.), sweat-born, egg-born, ac-cording to one's Karmas one dies with pain.
25.18. Thus far the Nitya Pralaya (daily destruction) has been described to you with minute observation. You should understand it.
Cited from Volume 07 (pages 317-318) of
English, FULL SET - ALL 20 VOLUMES,
Motilal Banasirdass, 1950-2003 -
