2023-05-31 04:00:43 by ambuda-bot
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INTRODUCTION
maxim that one who is wise, is satisfied with truth. Hence it is
said: "What benefit is gained by dhyana in the Kritayuga, by
sacrifice in the Treta and by worship in the Dvāpara, the same
benefit is obtained in the Kali by praise." (Vishnu Purana,
VI. ii. 18) Also: "In the first quarter (of Kaliyuga), men will
indulge in abuse of Hari's name. And at the end of the yuga,
none will there be to take up Hari's name. If, even at that time,
there may survive some who disdain this ocean of sin and
remember with some difficulty the name of Vishnu, indeed,
they are the blessed, and their souls realise their immortality."
(Vishnu Dharma). This is but logical. A virtuous king regards
with parental affection a person who, in spite of difficulties,
conducts himself in a fair manner, as if he (the subject)
has rendered him great help. Hence, in the case of the worship
of God or of ancestors, or expiatory ceremonies, though they
are, according to time, place and circumstance, different in
form, the result in any case is the same (i. e., the removal of
sin). Such is the practice of the eminent. Again, the
remembrance of one's poverty or inability is regarded as
equivalent to the performance, in emergencies, of the śrāddha
(the annual ceremony in honour of one's deceased parents)
which has to be carried out elaborately, with the expenditure
of all that one has. It has also been said: "When it is
impossible to perform the necessary rites, mere utterance of
the appropriate mantras will do."
In conclusion, it is the conviction of Bhishma that sankir-
tana and similar disciplines are the best form of worship of
the Lord for the following and other reasons: (1) The wor
ship is of the dearest Person and hence performed with
ease and no effort. (2) It can be done conveniently with
little or no expense or exertion. (3) It is attractive,
because it is inspired by the consciousness that it is being
offered to please one's own master, not far away. (4) Though
the service is comparatively slight, it secures to the worshipper
the great fruit of moksha which is attainable only after great
difficulty and exertion. (5) There is no sin incurred, even if
the performance is not strictly regular or in the proper manner.
(6) Those who are qualified to do this worship are innumera -
ble, and hence it is suitable to all men. (7) There is no fixed
rule rejecting the worship on account of time, place, etc., and
hence it is not dependent on any condition. (8) Owing to the
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maxim that one who is wise, is satisfied with truth. Hence it is
said: "What benefit is gained by dhyana in the Kritayuga, by
sacrifice in the Treta and by worship in the Dvāpara, the same
benefit is obtained in the Kali by praise." (Vishnu Purana,
VI. ii. 18) Also: "In the first quarter (of Kaliyuga), men will
indulge in abuse of Hari's name. And at the end of the yuga,
none will there be to take up Hari's name. If, even at that time,
there may survive some who disdain this ocean of sin and
remember with some difficulty the name of Vishnu, indeed,
they are the blessed, and their souls realise their immortality."
(Vishnu Dharma). This is but logical. A virtuous king regards
with parental affection a person who, in spite of difficulties,
conducts himself in a fair manner, as if he (the subject)
has rendered him great help. Hence, in the case of the worship
of God or of ancestors, or expiatory ceremonies, though they
are, according to time, place and circumstance, different in
form, the result in any case is the same (i. e., the removal of
sin). Such is the practice of the eminent. Again, the
remembrance of one's poverty or inability is regarded as
equivalent to the performance, in emergencies, of the śrāddha
(the annual ceremony in honour of one's deceased parents)
which has to be carried out elaborately, with the expenditure
of all that one has. It has also been said: "When it is
impossible to perform the necessary rites, mere utterance of
the appropriate mantras will do."
In conclusion, it is the conviction of Bhishma that sankir-
tana and similar disciplines are the best form of worship of
the Lord for the following and other reasons: (1) The wor
ship is of the dearest Person and hence performed with
ease and no effort. (2) It can be done conveniently with
little or no expense or exertion. (3) It is attractive,
because it is inspired by the consciousness that it is being
offered to please one's own master, not far away. (4) Though
the service is comparatively slight, it secures to the worshipper
the great fruit of moksha which is attainable only after great
difficulty and exertion. (5) There is no sin incurred, even if
the performance is not strictly regular or in the proper manner.
(6) Those who are qualified to do this worship are innumera -
ble, and hence it is suitable to all men. (7) There is no fixed
rule rejecting the worship on account of time, place, etc., and
hence it is not dependent on any condition. (8) Owing to the
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