कथं तरेयं भवसिन्धुमेतं
का वा गतिर्मे कतमोऽस्त्युपायः ।
जाने न किञ्ज्चित्कृपयाव मां प्रभो
संसारदुःखक्षतिमातनुष्व ॥ ४0 ॥
kathaṃ tareyaṃ bhavasindhumetaṃ
kā vā gatirme katamo'styupāyaḥ |
jāne na kiñjcitkṛpayāva māṃ prabho
saṃsāraduḥkhakṣatimātanuṣva || 40 ||
How to cross this ocean of relative existence? What is to be my ultimate destination? Which of the many means should I adopt? I know nothing of these. O Lord! Please save me and describe in all detail how to end the misery of this life in the finite.
The disciple continues addressing the teacher. etam bhavasindhum kathaṁ tareyam.
Saṁsara is often compared to ocean; because our problems are as vast as samsara; I am not able to see the shore at all. Human problems are as vast as samsara and it is also as mysterious as the ocean.
Many problems we are not even able to diagnose or understand. Everywhere, not only the problems are many, vast, it is also incomprehensible. Like the ocean is full of waves, similarly the problems also come in waves. Physical problem, emotional problem, family problem, company problem , financial problem, they also come in waves and also the direction is not known; unpredictability is also there.
I am looking at one direction, and the wave are hitting me from behind; and there are sharks and there are so many other things.
Here the student asks katham tareyam. How can I cross this ocean of samsara?
This is the type of question the student should ask when he approaches the Master after having served him long enough and perfectly tuned up to him. These questions in themselves speak volumes of clear thinking and logical conclusions which the student has reached of his own accord. He has lived intelligently his life of varied experiences and has evaluated it correctly. He is neither despaired because of the insurmountable difficulties experienced by him nor is he ready to make any compromise with Truth.
He has analysed his experiences in life and has come to the conclusion that finite objects cannot give him anything but finite satisfaction. He has looked within himself and has estimated correctly his own demands in life as nothing short of infinite perfection, which alone can yield to him infinite happiness.
He wants to know from the Master how he can come to experience the Infinite and thereby gain a complete transcendence of the finite. Hence he asks, 'How can I cross this ocean of relative existence?'
ka va me gatir; what is the lot in my life; what will happen to me?
Unless one, somehow or the other, fulfills this self-evolution and reaches the portals of the Infinite and experiences the Real, one wonders as to what would be his 'ultimate destination'. The question, therefore, does not necessarily mean that he is ignorant of what the destination would be.
In fact, it is a dreadful premonition of the consequences of getting entangled in the finite world of desires, excitements and endless responsibilities of satisfying each nerve tickling, unless he experiences the Transcendental.
Though he has come to an independent conclusion about the life he is living and though he knows the goal, yet he feels unsure as to what exactly is the method by which he can end his delusions and reach the goal. The student has already read a lot of the science of life as expounded in the literature on religion and he finds therein, different methods of self perfection prescribed.
katamō:'styupāyaḥ asti; Is there a way out at all? upāyaḥ means a means to solve; a solution. Upāyaḥ means a solution. A way out. A sādhanam. And do not tell me to solve my problems myself. I have already tried.
He wants to know from the Guru, what exactly should be the path for him. Through a process of trial and error one can, for oneself, find the right path but it is more convenient, and indeed, a sacred blessing if one can have a true Teacher to show the correct path of self-development. Therefore, the student asks, 'Which of the means should I adopt?'
Suppose everything is going fine for him; suppose everything is going fine for him, do you think, he will be ever happy, because when he sees everywhere else problem is there, he sees himself as an exception, then there is more fear
kinchit na jāne. I am utterly helpless. The student accepts his ignorance, which is a very very important qualification. To accept that I do not know is a great step in the learning process.
The expression, 'I know nothing', is not the student's dull-witted confession of ignorance but it is an expression of modesty, and devotion and reverence for the Teacher.
Ahaṁ kinchit na jāne and therefore kripaya mam bhava; kindly may you protect me. bhava means protect. kindly you protect me, never reject me.
Samsara dukha ksatim atanusva; dukha refers to problems at emotional, physical and intellectual plane; atanusva; bring out.
Thus, the verse ends with the line “Please save me and describe in all detail how to end the misery of this life in the finite.”
This kind of surrender, this kind of total submission by a disciple to his preceptor, this kind of an unconditional faith and trust in one's preceptor- these are rare/ indeed very rare in present day world.
In those times of yore, the disciple would have taken tremendous efforts and sacrifice to set out in search of his Guru and having found a realized master as his guru, he would surrender his mind, his heart, his very existence at the feet of his Guru. In today's world, the preceptor is in search of disciple, a sadhaka easily gets a Guru and therefore, the importance / significance of Guru Tattwam is lost somewhere in the journey.
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