Wednesday, March 08, 2006
Story 26 –Kapila Upadesha – 7
Srimad Bhagavatham - A Spiritual Insight - Story 26 – Kapila Upadesha – 7
Lord Kapila mentioned some of the qualities that are required to realize the ultimate reality of Lord. We will try to analyze Bhakthi or Devotion now.
Explanation
Bhakthi or devotion is one important spiritual discipline for a seeker. But this is one of the discipline which has been misunderstood by many people.
What is Bhakthi or Devotion?
Normally in the world, visiting temples very often or daily, repeating the name of God in front of others – all these are considered as part of devotion. And such people are praised as devotees of the Lord and highly religious people. Such are the entire wrong notions of the people in the world who can’t analyze or see through the external face which people wear showing off as if they are devotees of the Lord but who are nothing but mere opportunist who don’t even know what is God and how he is to be worshipped. It is indeed a very sad state that the people who are born in Sanatana Dharma themselves are unaware of the Bhakthi which is an important part of the Dharma.
The main cause for the wrong notion about devotion is lack of knowledge of the scriptures. Scripture learning and implementation are what determines whether a person is a real devotee or just a normal worldly person calling the name of God for material benefits.
Let us try to analyze what is devotion through the words of the Lord himself as well as great devotees of the Lord praised in the various Upanishads, Puranas and other literatures.
Firstly let us see what Sri Krishna calls devotion:
Mayi avesha mano ye maam nitya yuktaa upaasaathe
Sraddhayaa parayopetaah te me yukta tamaamathaah
This sloka is the answer of Sri Krishna in the 12th chapter titled Bhakthi Yoga to Arjuna question as to who is a real devotee and a devotee close to Sri Krishna.
Krishna says He who is endowed with the following three qualities is the real devotee who is dear to me:
Who has fixed his mind unto me
Who is ever-steadfast on me and always contemplates on me
Who considers me as the final or ultimate goal in life
Unless a person is endowed with these qualities, he is not a real devotee. Thus those who just visit temples & do all sort of prohibited actions afterwards are not real devotees – they are to be called as worldly fox in the guise of devotees. A real devotee is one who always thinks about the Lord. A real devotee has nothing to think other than the Lord – all his attention at all points of time is the Lord alone. A real devotee cannot even for a single moment live without the thought of the Lord. This is what Sri Krishna calls in the 9th chapter as “ananya bhajanam” or “devotion in which there is no other thought but the thought of Lord alone”. This doesn’t mean that a devotee will leave all worldly activities and sit in a forest just remembering the Lord and being like an insentient rock. But this means that a devotee will always think about the Lord – his mind will be focused on the Lord even though externally he might be doing various activities. This can be very well compared with a lover’s mind which thinks always about his love even though he might be doing all worldly activities.
It is not just enough to always think about the Lord, the devotee should not falter away from the thought of the Lord. Even though trying situations and tough conditions come, still he should think about the Lord. If during bad times, the devotee forgets the Lord or during good times, he praises himself – he is not a real devotee. A real devotee’s devotion is beyond any conditions and limitations – a real devotee thinks about the Lord beyond conditions, situations and environments. Even if the father or the mother or the Guru (false Gurus are to be found throughout the length and breadth of the country and the world these days) tells the devotee to forget the Lord and do worldly activities, the real devotee will keep them aside & go forward in his spiritual quest to realize the ultimate reality of Lord. This is what Sri Krishna calls as “steadfastness” meaning that ever-constant in the path towards the Lord.
A person cannot always think about the Lord unless he accepts the Lord as the final goal in life. Thus a real devotee has the Lord as the primary goal in life – all other things including duty towards parents, marriage, society, the poor etc. are all secondary for the devotee. A person cannot say over here that “swami Vivekananda has said to help the poor” – this statement is wrong because Swamiji also mentioned to constantly think about the Lord and see the poor as the Lord – if the Lord is not seen and social service is done, such social service will do no good to the devotee as well as to the society. We all very well know what happened to the so-called very great social service people in the world who were also avatars of the Lord – Jesus couldn’t do much during his time and after his time, we find the Christians fighting against themselves as well as against other religions in the world which the Son of God could not stop even today – Sri Krishna tried to help out the society but couldn’t even save his wives or his kin & kith who were all destroyed & at last Sri Krishna had to leave his mortal coil even which he couldn’t maintain. Stating over here that it was for a good cause is all foolishness and idiotic – if Sri Krishna was the Lord incarnate itself or Lord himself as the person claims, then he should be able to control the world or his body which is under his own control.
The above statements are not meant to show that Sri Krishna and Jesus are not upto the mark or criticizing them – but it is to show that no amount of social service can help an individual or the society. The best help that can be given to the society is realization of the ultimate reality of Lord which were present from birth itself in both Sri Krishna and Jesus – thus they were unaffected with the society or their doings. They saw the ultimate reality everywhere & hence were not much bothered when the people did not heed to their words or their service wasn’t taken properly.
Thus social service is not the aim of life but realization of the ultimate reality of Lord is the aim of life. This reality is realized through unconditional and total surrender towards the Lord or having complete and real devotion to the ultimate reality of Lord. Devotion will become real and true only when the Lord is considered the final goal of life – whatever is considered as the goal by an individual, that alone will receive much of the thought-waves in the mind – the individual will always be thinking about that goal alone & the way to achieve it. Thus a real devotee will always be thinking about the Lord alone as for the devotee, Lord is the final and ultimate goal in life.
Will a real devotee set aside father, mother or Guru in order to proceed towards the ultimate reality of Lord?
Yes, a real devotee will do so as for him the Lord is all and the Lord alone is primary for the devotee. This is very well illustrated in the Srimad Bhagavatham itself and other literatures. Prahlada was a person who defied his father for the sake of the ultimate reality of Lord. Mahabali was the person who defied his Guru’s sayings when the Guru said him to go back on his word of giving “three feet land” to Vaamana. Instead of obeying the guru, Mahabali defied the Guru and exclaimed that I am blessed indeed as the Lord himself has asked something from me. The reward for Mahabali was that the Lord himself was present as the servant and the Lord gave him the boon that whenever he would remember the Lord, the Lord would appear before him.
Thus, he is a real devotee for whom the Lord is the primary or ultimate goal in life – all other things are secondary to the Lord.
Lord Kapila mentioned some of the qualities that are required to realize the ultimate reality of Lord. We will try to analyze “Practice of spiritual disciplines” next
Explanation
Just to recap, we saw Devotion & dispassion - two of the very important qualities which are essential to realize the ultimate reality of Brahman or God.
Even though there is devotion and dispassion towards the worldly objects, there should be practice of spiritual disciplines on a regular basis. This is very essential because practice is what makes man perfect – this practice is valid in the case of a spiritual seeker too.
As Sri Krishna in the 6th Chapter instructs Arjuna to make the mind focused on the Self & says that whenever the mind gets diverted from the Self, lead it back to the Self – Arjuna asks a very important question; a question which is normally present in the minds of all seeker. Arjuna asks “O Krishna! I don’t find whatever you are speaking as possible because the mind is very fluctuating and tough to control”. To this very important question Krishna replies thus:
Asamshayam mahaabaho mano durnigraham chalam
Abhyaasena tu kaunteya vairaagyena cha grihyathe
O Arjuna! Beyond doubt, it is very tough indeed to control the always wandering mind. But it can be controlled by Practice and Dispassion.
Thus Gita itself mentions about spiritual practice. Any spiritual practice is meant to make the seeker established in the ultimate reality of God. Any action which when done with the thought of God is a spiritual practice. If a person drinks liquor thinking about God, that action is considered as a spiritual practice (J There is no need to pointing out fingers to this limited intellect titlted HARIRAM as this statement is made by the scriptures and even Gita clearly mentions it in two places, in the 4th and 9th chapter). Thus the real spiritual practice is being established in the ultimate reality of God, thinking about God – any action that helps in making a seeker remember the reality of God is a spiritual practice.
Patanjali in his Yoga Sutras clearly mentions this very beautifully
Tatra sthitau yatnah abhyaasah
Trying to be established in one’s own natural state of thoughtlessness is PRACTICE.
This practice is not something which can be done once a day or once in an hour, but it should be something which is performed regularly and continuously for a period of time. Reality is not something which can be achieved either by going to temples or by listening to discourses, or by reading postings or spiritual articles or by just engaging in spiritual discussions – reality can be realized only through trying to be established in the reality, trying to always remember the reality.
The reality of God or Self is something which requires maximum attention from the seeker because it is that which is beyond mind and words. So if a person has to go beyond the mind and words, lot of effort has to be put. Here what is really meant by going beyond mind and words is that a person should control the mind and words and try to find out their source which is the Self of the nature of Existence, Consciousness and Bliss absolute. A person cannot say that there are certain duties to be performed in the world which the scriptures themselves proclaim – such statements are against scriptures and against logic too. When Sri Krishna and the scriptures very clearly mention that there are no duties for an individual, all such statements are false statements. The only duty of any individual is to realize the ultimate reality of Self or God which is his own very nature itself. What we call as relations in the world are temporary – if a person claims to have duty towards his/her parents, then that would extend to duty towards the entire list of parents he/she has got in all the previous birthsJ. In such a case, duty would be impossible to perform. Also duty depends on worldly people for its existence – when worldly people themselves are temporary, how can duty be permanent? And since duty is not permanent, how can the scriptures which are faultless propound to abide by such temporary duties? It can never do so – the scriptures never propound to follow duties towards the world which itself is termed in Gita as “anityam asukham lokam” as temporary, sorrowful world. Thus a seeker should give maximum attention to the reality instead of giving attention to so-called duties towards the temporary and illusory objects in the world. Unless the reality is given prime importance, the reality will not be realized by the individual. Unless the reality is realized, the seeker will be constantly deluded in the ocean of samsaara which is full of sorrows and sufferings.
When the basic goal of each human being is eternal happiness which can be achieved only through realization of the ultimate reality of God, a seeker should always keep the reality above all other things in the world. We thus clearly find in the puranas about Mahabali who kept the reality above his own Guru, Prahlaada who kept the reality above his father – and Meera who kept the reality above her husband as well as the great Raghavendra renouncing his wife and son for the ultimate reality of God.
Is it necessary to keep the reality above all duties? If it is so, why?
It is very essential to be focused on the reality because as mentioned earlier, the reality requires maximum attention as it is enquiring into the Subject, the Subject which is beyond words and thoughts. This can be achieved only when the individual is completely focuses on the reality rather than other distractions in the form of worldly relations.
When a seeker is giving the reality the maximum importance, all his actions will be towards realization of the reality. Even while is traveling, he will be thinking about the reality. Even when he is doing work in his office, he will be thinking about the reality. Even when he is sleeping, he will be dreaming about the reality – each and every moment of his life will be spent on remembering the reality & constant contemplation of the reality. There is no other path to the ultimate reality of God than constant remembrance of the reality beyond all limitations of body, mind, duties etc.
The real spiritual practice is remembrance of the ultimate reality of God. All the other practices like japa, dhyaana, going to temples etc. are only secondary practices which are meant to lead a seeker to the primary practice of constant remembrance of the reality of God. It’s really good to do all secondary practices but that should not be the end – a seeker should go beyond the secondary practices and move towards the primary practice of constant remembrance of the reality of God. Else, he will be always seeing the Lord as different from himself – wherever there is difference, there is bound to be sorrow. Thus such a seeker will not be able to realize the eternal bliss which is inherent in him.
Sri Krishna clearly mentions this in the 9th Chapter where he says
Yad karoshi yad ashnaasi yad juhosi dadaasi yad
Yad tapasyasi kaunteya tad kurusva mad arpanam
Whatever action you do, whatever you eat, whatever oblations you do, whatever daana you do, whatever austerity you do – offer all that unto Me, O Arjuna.
What is the use of such offering?
Shubha ashubha phalairevam mokshyase karma bandhanaihi
Sanyaasa yoga yuktaatma vimukto maam upaishyasi
Thus you will get rid of all good and bad fruits – and freed from the bondage of action – thus you will be always steadfast in me as all actions will be renounced & thereby you will attain Me (realize me as your own very nature of Consciousness).
This is the real practice which any seeker has to undergo – all other secondary practices should lead a seeker to the state wherein he constantly remembers the Lord irrespective of the action he is performing, irrespective of the environment, irrespective of all limitations or conditions.
This constant remembrance of the Lord can happen only when the seeker keeps the Lord as the primary and ultimate goal of life & is thus detached to all duties and objects in the world. When thus he constantly remembers the ultimate reality of Lord, he realizes his own very nature of Lord & thereby rejoices in the eternal bliss which is his very nature. Thus he requires no more action, no more activity – there is nothing that he requires as he has attained that attaining which nothing else is desired.
Lord Kapila mentioned some of the qualities that are required to realize the ultimate reality of Lord. We will try to analyze Bhakthi or Devotion now.
Explanation
Bhakthi or devotion is one important spiritual discipline for a seeker. But this is one of the discipline which has been misunderstood by many people.
What is Bhakthi or Devotion?
Normally in the world, visiting temples very often or daily, repeating the name of God in front of others – all these are considered as part of devotion. And such people are praised as devotees of the Lord and highly religious people. Such are the entire wrong notions of the people in the world who can’t analyze or see through the external face which people wear showing off as if they are devotees of the Lord but who are nothing but mere opportunist who don’t even know what is God and how he is to be worshipped. It is indeed a very sad state that the people who are born in Sanatana Dharma themselves are unaware of the Bhakthi which is an important part of the Dharma.
The main cause for the wrong notion about devotion is lack of knowledge of the scriptures. Scripture learning and implementation are what determines whether a person is a real devotee or just a normal worldly person calling the name of God for material benefits.
Let us try to analyze what is devotion through the words of the Lord himself as well as great devotees of the Lord praised in the various Upanishads, Puranas and other literatures.
Firstly let us see what Sri Krishna calls devotion:
Mayi avesha mano ye maam nitya yuktaa upaasaathe
Sraddhayaa parayopetaah te me yukta tamaamathaah
This sloka is the answer of Sri Krishna in the 12th chapter titled Bhakthi Yoga to Arjuna question as to who is a real devotee and a devotee close to Sri Krishna.
Krishna says He who is endowed with the following three qualities is the real devotee who is dear to me:
Who has fixed his mind unto me
Who is ever-steadfast on me and always contemplates on me
Who considers me as the final or ultimate goal in life
Unless a person is endowed with these qualities, he is not a real devotee. Thus those who just visit temples & do all sort of prohibited actions afterwards are not real devotees – they are to be called as worldly fox in the guise of devotees. A real devotee is one who always thinks about the Lord. A real devotee has nothing to think other than the Lord – all his attention at all points of time is the Lord alone. A real devotee cannot even for a single moment live without the thought of the Lord. This is what Sri Krishna calls in the 9th chapter as “ananya bhajanam” or “devotion in which there is no other thought but the thought of Lord alone”. This doesn’t mean that a devotee will leave all worldly activities and sit in a forest just remembering the Lord and being like an insentient rock. But this means that a devotee will always think about the Lord – his mind will be focused on the Lord even though externally he might be doing various activities. This can be very well compared with a lover’s mind which thinks always about his love even though he might be doing all worldly activities.
It is not just enough to always think about the Lord, the devotee should not falter away from the thought of the Lord. Even though trying situations and tough conditions come, still he should think about the Lord. If during bad times, the devotee forgets the Lord or during good times, he praises himself – he is not a real devotee. A real devotee’s devotion is beyond any conditions and limitations – a real devotee thinks about the Lord beyond conditions, situations and environments. Even if the father or the mother or the Guru (false Gurus are to be found throughout the length and breadth of the country and the world these days) tells the devotee to forget the Lord and do worldly activities, the real devotee will keep them aside & go forward in his spiritual quest to realize the ultimate reality of Lord. This is what Sri Krishna calls as “steadfastness” meaning that ever-constant in the path towards the Lord.
A person cannot always think about the Lord unless he accepts the Lord as the final goal in life. Thus a real devotee has the Lord as the primary goal in life – all other things including duty towards parents, marriage, society, the poor etc. are all secondary for the devotee. A person cannot say over here that “swami Vivekananda has said to help the poor” – this statement is wrong because Swamiji also mentioned to constantly think about the Lord and see the poor as the Lord – if the Lord is not seen and social service is done, such social service will do no good to the devotee as well as to the society. We all very well know what happened to the so-called very great social service people in the world who were also avatars of the Lord – Jesus couldn’t do much during his time and after his time, we find the Christians fighting against themselves as well as against other religions in the world which the Son of God could not stop even today – Sri Krishna tried to help out the society but couldn’t even save his wives or his kin & kith who were all destroyed & at last Sri Krishna had to leave his mortal coil even which he couldn’t maintain. Stating over here that it was for a good cause is all foolishness and idiotic – if Sri Krishna was the Lord incarnate itself or Lord himself as the person claims, then he should be able to control the world or his body which is under his own control.
The above statements are not meant to show that Sri Krishna and Jesus are not upto the mark or criticizing them – but it is to show that no amount of social service can help an individual or the society. The best help that can be given to the society is realization of the ultimate reality of Lord which were present from birth itself in both Sri Krishna and Jesus – thus they were unaffected with the society or their doings. They saw the ultimate reality everywhere & hence were not much bothered when the people did not heed to their words or their service wasn’t taken properly.
Thus social service is not the aim of life but realization of the ultimate reality of Lord is the aim of life. This reality is realized through unconditional and total surrender towards the Lord or having complete and real devotion to the ultimate reality of Lord. Devotion will become real and true only when the Lord is considered the final goal of life – whatever is considered as the goal by an individual, that alone will receive much of the thought-waves in the mind – the individual will always be thinking about that goal alone & the way to achieve it. Thus a real devotee will always be thinking about the Lord alone as for the devotee, Lord is the final and ultimate goal in life.
Will a real devotee set aside father, mother or Guru in order to proceed towards the ultimate reality of Lord?
Yes, a real devotee will do so as for him the Lord is all and the Lord alone is primary for the devotee. This is very well illustrated in the Srimad Bhagavatham itself and other literatures. Prahlada was a person who defied his father for the sake of the ultimate reality of Lord. Mahabali was the person who defied his Guru’s sayings when the Guru said him to go back on his word of giving “three feet land” to Vaamana. Instead of obeying the guru, Mahabali defied the Guru and exclaimed that I am blessed indeed as the Lord himself has asked something from me. The reward for Mahabali was that the Lord himself was present as the servant and the Lord gave him the boon that whenever he would remember the Lord, the Lord would appear before him.
Thus, he is a real devotee for whom the Lord is the primary or ultimate goal in life – all other things are secondary to the Lord.
Lord Kapila mentioned some of the qualities that are required to realize the ultimate reality of Lord. We will try to analyze “Practice of spiritual disciplines” next
Explanation
Just to recap, we saw Devotion & dispassion - two of the very important qualities which are essential to realize the ultimate reality of Brahman or God.
Even though there is devotion and dispassion towards the worldly objects, there should be practice of spiritual disciplines on a regular basis. This is very essential because practice is what makes man perfect – this practice is valid in the case of a spiritual seeker too.
As Sri Krishna in the 6th Chapter instructs Arjuna to make the mind focused on the Self & says that whenever the mind gets diverted from the Self, lead it back to the Self – Arjuna asks a very important question; a question which is normally present in the minds of all seeker. Arjuna asks “O Krishna! I don’t find whatever you are speaking as possible because the mind is very fluctuating and tough to control”. To this very important question Krishna replies thus:
Asamshayam mahaabaho mano durnigraham chalam
Abhyaasena tu kaunteya vairaagyena cha grihyathe
O Arjuna! Beyond doubt, it is very tough indeed to control the always wandering mind. But it can be controlled by Practice and Dispassion.
Thus Gita itself mentions about spiritual practice. Any spiritual practice is meant to make the seeker established in the ultimate reality of God. Any action which when done with the thought of God is a spiritual practice. If a person drinks liquor thinking about God, that action is considered as a spiritual practice (J There is no need to pointing out fingers to this limited intellect titlted HARIRAM as this statement is made by the scriptures and even Gita clearly mentions it in two places, in the 4th and 9th chapter). Thus the real spiritual practice is being established in the ultimate reality of God, thinking about God – any action that helps in making a seeker remember the reality of God is a spiritual practice.
Patanjali in his Yoga Sutras clearly mentions this very beautifully
Tatra sthitau yatnah abhyaasah
Trying to be established in one’s own natural state of thoughtlessness is PRACTICE.
This practice is not something which can be done once a day or once in an hour, but it should be something which is performed regularly and continuously for a period of time. Reality is not something which can be achieved either by going to temples or by listening to discourses, or by reading postings or spiritual articles or by just engaging in spiritual discussions – reality can be realized only through trying to be established in the reality, trying to always remember the reality.
The reality of God or Self is something which requires maximum attention from the seeker because it is that which is beyond mind and words. So if a person has to go beyond the mind and words, lot of effort has to be put. Here what is really meant by going beyond mind and words is that a person should control the mind and words and try to find out their source which is the Self of the nature of Existence, Consciousness and Bliss absolute. A person cannot say that there are certain duties to be performed in the world which the scriptures themselves proclaim – such statements are against scriptures and against logic too. When Sri Krishna and the scriptures very clearly mention that there are no duties for an individual, all such statements are false statements. The only duty of any individual is to realize the ultimate reality of Self or God which is his own very nature itself. What we call as relations in the world are temporary – if a person claims to have duty towards his/her parents, then that would extend to duty towards the entire list of parents he/she has got in all the previous birthsJ. In such a case, duty would be impossible to perform. Also duty depends on worldly people for its existence – when worldly people themselves are temporary, how can duty be permanent? And since duty is not permanent, how can the scriptures which are faultless propound to abide by such temporary duties? It can never do so – the scriptures never propound to follow duties towards the world which itself is termed in Gita as “anityam asukham lokam” as temporary, sorrowful world. Thus a seeker should give maximum attention to the reality instead of giving attention to so-called duties towards the temporary and illusory objects in the world. Unless the reality is given prime importance, the reality will not be realized by the individual. Unless the reality is realized, the seeker will be constantly deluded in the ocean of samsaara which is full of sorrows and sufferings.
When the basic goal of each human being is eternal happiness which can be achieved only through realization of the ultimate reality of God, a seeker should always keep the reality above all other things in the world. We thus clearly find in the puranas about Mahabali who kept the reality above his own Guru, Prahlaada who kept the reality above his father – and Meera who kept the reality above her husband as well as the great Raghavendra renouncing his wife and son for the ultimate reality of God.
Is it necessary to keep the reality above all duties? If it is so, why?
It is very essential to be focused on the reality because as mentioned earlier, the reality requires maximum attention as it is enquiring into the Subject, the Subject which is beyond words and thoughts. This can be achieved only when the individual is completely focuses on the reality rather than other distractions in the form of worldly relations.
When a seeker is giving the reality the maximum importance, all his actions will be towards realization of the reality. Even while is traveling, he will be thinking about the reality. Even when he is doing work in his office, he will be thinking about the reality. Even when he is sleeping, he will be dreaming about the reality – each and every moment of his life will be spent on remembering the reality & constant contemplation of the reality. There is no other path to the ultimate reality of God than constant remembrance of the reality beyond all limitations of body, mind, duties etc.
The real spiritual practice is remembrance of the ultimate reality of God. All the other practices like japa, dhyaana, going to temples etc. are only secondary practices which are meant to lead a seeker to the primary practice of constant remembrance of the reality of God. It’s really good to do all secondary practices but that should not be the end – a seeker should go beyond the secondary practices and move towards the primary practice of constant remembrance of the reality of God. Else, he will be always seeing the Lord as different from himself – wherever there is difference, there is bound to be sorrow. Thus such a seeker will not be able to realize the eternal bliss which is inherent in him.
Sri Krishna clearly mentions this in the 9th Chapter where he says
Yad karoshi yad ashnaasi yad juhosi dadaasi yad
Yad tapasyasi kaunteya tad kurusva mad arpanam
Whatever action you do, whatever you eat, whatever oblations you do, whatever daana you do, whatever austerity you do – offer all that unto Me, O Arjuna.
What is the use of such offering?
Shubha ashubha phalairevam mokshyase karma bandhanaihi
Sanyaasa yoga yuktaatma vimukto maam upaishyasi
Thus you will get rid of all good and bad fruits – and freed from the bondage of action – thus you will be always steadfast in me as all actions will be renounced & thereby you will attain Me (realize me as your own very nature of Consciousness).
This is the real practice which any seeker has to undergo – all other secondary practices should lead a seeker to the state wherein he constantly remembers the Lord irrespective of the action he is performing, irrespective of the environment, irrespective of all limitations or conditions.
This constant remembrance of the Lord can happen only when the seeker keeps the Lord as the primary and ultimate goal of life & is thus detached to all duties and objects in the world. When thus he constantly remembers the ultimate reality of Lord, he realizes his own very nature of Lord & thereby rejoices in the eternal bliss which is his very nature. Thus he requires no more action, no more activity – there is nothing that he requires as he has attained that attaining which nothing else is desired.
# posted by vedanta : 8:54 AM
