Acharya Mahaprajna
2.27 araiṃ āuṭṭe se mehāvῑ.
The intelligent refrains from ennui.
Bhāṣyaṃ Sūtra 27
Delight and ennui are relative terms. The aspirant, who even accepting the marvellous act of renunciation, does not find delight in it is not intelligent. Therefore, the sutra admonishes that one who can overcome the ennui for the marvellous renunciation is indeed intelligent. [1]
2.28 khaṇaṃsi mukke.2.29 aṇāṇāe puṭṭhā vi ege ṇiyaṭṭaṃti.
(28,29) Within moment is he liberated (as a result of refraining from ennui). Some others not following the commandment return to householder's life. Bhāṣyaṃ Sūtras 28,29The result of overcoming the ennui is that the aspirant who finds delight in the marvellous renunciation is freed from all desires and bonds within a moment like King Bharata.
Commandment means the self-nature or the knowledge of the self, or the injunction of the adorable ones. The opposite of it is lack of self-nature.[2]People taking delight in it fall back, that is, become householders when they behave want only and are overcome by desires and the like.
2.30 maṃdā moheṇa pāuḍā.2.31 "apariggahā bhavissāmo" samuṭṭhāe, laddhe kāmehigāhaṃti. (30,31) The dullards are overwhelmed by delusion. Some people having received initiation with the resolve to renounce all possessions, indulge in sensual objects when confronted with them. Bhāṣyaṃ Sūtras 30,31
There are two reasons for reversion to householder's life: intellectual dullness and the veil of delusion. The dull and the person stupefied by delusion revert from the life of discipline, even after treading the marvellous path. Owing to the dullness of intellect, the downfall from spirituality is not comprehended.
This is responsible for a redoubled passion - attachment. Even in delusion, when the power of thought predominates, suppression of the delusion becomes easy.
The wake up for practising the marvellous discipline starts with the resolution: I shall divest myself of the possessions. But those who do not fulfil the vow of non-possession fall victim to the sway of sensual objects. They do not strive for crossing to the other shore. The sutra stresses the co¬existence of possessiveness and the sensual desire.2.32 aṇāṇāe muṇiṇo paḍilehaṃti. The monks not following the commandment look for the sensual objects.
Bhāṣyaṃ Sūtra 32 The monks who are outside the commandment do not delight in the self nor do they follow the injuction of the adorable. They divert their mind to sensual enjoyment.
2.33 ettha mohe puṇo-puṇo saṇṇā. Such people are bogged down in delusion again and again. Bhāṣyaṃ Sūtra 33
The delusion of sensual attachment is produced in those whose mind is addicted to sensual enjoyment, constantly recollecting the past pleasurable experiences. Infatuated by delusion they are engrossed and immersed in it.[3]
2.34 ṇo havvāe no pārāe. They are neither on this shore nor on the other. Bhāṣyaṃ Sūtra 34According to the Cūrṇi, 'this shore means householder's life and the other shore the life of self-restraint'.
Such people, deeply immersed in the mud of delusion, are neither householders nor monks. Like the elephant bogged down in mud, they cannot cross back to this shore not forward to the other.
2.35 vimukkā hu te jaṇā. je jaṇā pāragāmiṇo. Liberated indeed are those who have crossed to the other shore. Bhāṣyaṃ Sūtra 35Those who are disenchanted with sensual enjoyments are vigilant in all respects. They succeed in crossing to the other shore.
In accordance with the principle, 'what is being done is indeed done', those who are in the process of disenchantment are designated as disenchanted. The other shore means the discipline. Accordingly those who are practising the discipline are designated as those who have crossed over to the opposite shore.
Feeling of happiness in practising self-discipline and detachment from sensual pleasures result in development of the self and bliss. The feeling of being sick in asceticism and hankering after sensuality result in degradation of the Self as well as loss of bliss. Hence, a sādhaka is advised to avert his mind from such feeling of sickness.
