Desire is the source from which endless se-ries of other sources of sorrows flow into the human life. When a desire arises in the mind, only two things are possible. Either we fulfil the desire or we do not. In case we get our desires fulfilled, it is natural for the human mind to crave for more and thus he becomes restless due to greed. If, on the other hand, the desire is not fulfilled, anger rises and when anger increases, it brings about delusion of the mind and makes the victim see things in others, in himself and the situation he is in, which are not in fact there around him. In such a deluded one, Wisdom slips away and, naturally, therefore, his discriminative power cannot function, since he cannot judge the present situation with reference to any standard ideal that he had in the past. When the rational discriminative power fades away that man falls completely off the dignity of mall and becomes worse than a brute. Geeta charters thus, a steady psychological fall in a spiritual being, and this entire chain of self-destruction springs forth from desire. A devotee, or a meditator, when he approaches this Great Reality, existing in the subjective Core of his own personality, he transcends all the realms of his desires and passions and, therefore, this Great Inner Self is indicated here as the “Destroyer of all Desires”. He is the One who fulfils all desires in His devotees, and thus bring about a calm fullness of joy within.
Kaama-krit -One who fulfils all de-sires. The implications have been indicated in the analysis of the previous term. It can also mean as the Very Creator of the Lord of Love-Kaama Deva. Even though desires spring forth from the realm of the Causal Body, constituted of the Vaasanaas without the thrilling touch of the Self, even Vaa-sanaas cannot express all by themselves. In that sense of the term, the very agitations of desire, erupt from His Grace. Hence, He is called the Kaama-krit.
Kaantah -One who is of enchanting form. Infinite Beauty is the very nature of the Self, and the Upanishads define the Self as Saantam-Sivam-Sundaram.
The aestheticism in man craves for harmony and where we experience the greatest of harmony, there we detect the presence of beauty. In front of beauty, the entire person-ality of an intelligent man becomes calm and peaceful, hushed in silence, transported to ecstasy. These are moments when the meditator has transcended his Sheaths and is in union with the Pure Self. Natural-ly therefore, the Pure personality of an intel-ligent man becomes calm and peaceful. Self is indicated here as Kaantah-Divine Auspi-cious form of Absolute Beauty.. Kaamah -One who is the beloved. Not only He is the beloved of the devotees, but every activity of all living creatures is an attempt at courting and winning bliss and happiness. The Blissful Self is the goal of all creatures in life. Even insignifical1t uni-cellular organisms revolt against pain, and they too seek happiness. Man is no excep-tion. The Infinite Bliss which is experienced only on transcending the body, mind and intellect, is that which is constantly demanded by every organism that breathes in this universe. In the ignorance of this All Satisfying Goal, the world suffers. That Lord is the beloved of all devotees, and in fact, He is also the beloved of even those who deny Him and run after the sense- objects. The theist seeks Him through devotion or meditation. The atheist too seeks Him only in and through all his diligent pursuits of the sense-stimuli.
Kaamapradah –One who supplies the desired objects; One who fulfils all desires To the devotee, the Lord, is the giver of all desired objects, and to a man of meditation, the Lord is that state-of-mind where all de-sires are fulfilled- in the sense that no more can any desire linger in his heart after the Experience-Divine
Prabhuh -He is the Lord, the Master, the Owner, the proprietor. One who has all powers to do, not to do and to do otherwise is called the Great Lord.
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