Association with Divinity gives value to the object

  Association with Divinity gives value to the object

     The object acquires value on account of the position it occupies.

Rat -  we trap with a mouse trap and send out. When it is associtated with Vinayaka as its vahana, we worship and offer pranams.

Snake - We try to beat it with a stick or engage a snake-charmer to catch it and take away from our sight. When the snake adorns the neck of Lord Shiva as Kaantthaabharana, we offer salutations to it. Serpent if leaves the position it becomes food for Garuda. But the snake enjoys the reverence and respect when it is occupying the supreme position. 

        It is only when we are in the divine presence and under the divine care, we are respected and revered. We can afford to feel proud of our association with divinity. When we come out of it we become petty individuals. 

        Even a small object that comes  into contact with God acquires great value. Even a stone lying on the roadside exposed to the sun and rain, when chiselled into an idol by a sculptor and installed in a temple, is worshipped as a deity.

Sama chitta and Sangha Chittha

      Offer all your karmas to God and do the karmas constantly contemplating on God. For all this, sense control is essential. When you make an effort to gradually bring your senses under control, you will not have any difficulty. Then you will become a sthithaparajna ( one who is established firmly in constant integrated awareness). 

 You can Develop samachittha ( an equanimous mind). 

You are at present troubled by sangha chittha ( a mind engrossed in the external world). The sangha (external world) is constantly changing. It is impermanent. It is not real. Therefore, realise your innate atmatathwa that is real and permanent.

The sole mirror for God's reflection - A pure heart.

     The nature of the Bhuthakasa is illusory created by the objective world. 

Bhutakasa - existing like a drop of water in Chitthakasa. It is existing as a micriscopic entitiy in chitthakasa. Bhutakasa is inert,

     In this inert bhutakasa, divinity is permeating as the inner consciousness. In order to recognise this inner consciousness, the bhutakasa can be taken as a basis to some extent. 

    In the sareera there is sareeri (indweller). 

The chitthakasa and bhutakasa is like a mirror. The bimba (object) is like a chidakasa.

    The consciousness of the chidakasa flows into the chitthakasa and bhuthakasa.  You cannot decorate the image, which is nothing but a reflection. 

Why ego

     Bhutakasa - has Sun and Moon, innumerable planets and galaxies. There are innumerable living beings. All this objective world is but a drop in this bhutakasa.

      In this vast objective expanse of the Universe, the earth is hidden somewhere in a corner.

In this country there is a small country.

In that small country there is a small region.

In that small region there is a small district. 

In that small district, there is a small village. 

In that small village there is a small house.

In that small house yours is a small body living. 

     Is it not a matter of ridicule for your small body to get puffed up with pride and ego, against the backdrop of a vast expanse of this universe?

     We must be able visualise the integral form of the three, namely, bhuthakasa, chiththakasa and chidakasa in the objective world. 

The waking state is is bhutakasa.

The dream state is chiththakasa.

The deep sleep and thuriya ( the fourth state of atmic conciousness is the chidakasa. 

     But there is a subtle difference here. The sushupthi (deep sleep)  is not exactly equal to thuriya sate, 

Sushupthi is a deep sleep state which is neither fully waking state nor fully dream state, Ananda we derive out of this state is not perceptible. We will be able to describe it, only after we come to the waking state.

Thuriya is called the superconscious state. It is only in this state of divine consciousness, we can experience the bliss then and there.

What is samadhi?

     To develop an equanimous mind (sama chittha) even during the waking state, even while he is conscious, is samadhi. 

     To treat happiness and sorrow, pleasure and pain, profit and loss, friends and foes with the equanimity and to attain where neither one is elated nor depressed over such opposites - that state is samadhi.

Sama Chiththa is the characteristic of a Sthithaprajna

     In order to earn divine grace, one must undertake number of karmas. That is why, while describing the characteristics of a sthithaprajna (one who is established in constant integrated awareness) Krishna exhorted Arjuna, " Oh! Arjuna! There is no use merely depending upon the body, mind and intellect. See good; do good; be good; then only, you will be able to realise unity, that is Divinity. Realise the unity in diversity. It is only when you are able to cultivate these qualities, you will become dear to Me. The chief characteristic of a sthithaprajna is to develop an unwavering and steady mind under all circumstances. Cultivate at all times and all places sama chiththa (equanimous mind)."

Savikalpa and Nirvikalpa

Savikalpa -  a state where there are sankalpa (resolution)                            and Vikalpa (negation - uncertainty, change)

Nirvikalpa - a state which transcends sankalpa and vikalpa. It                     is beyond two. Changeless and motionless.That                       does not undergo vikalpa (change) is nirvikalpa.To                     attain  that state is the characteristic of a                                   Sthithaprajna. 

The way Arjuna became a sthtithaprajna

    Arjuna obeyed the commands of Krishna, followed his teachings and completely surrendered unto Him in the end saying "Karishye vachanam thava" (I will do according to your dictates). He told Krishna " Swami! I will do whatever you say. That alone is the path laid down for me". This type of surrender is the chief characteristic of a sthithaprajna. For such a person, there are no feeling of "I" and "Mine". There is neither pride nor ego in him.

    Among the sadgunas mentioned in the Bhakti yoga, santhushti (contentment) is the most important. Without this, there cannot be peace and happiness to an individual. I often say this " who is the greatest man in this world? He who is fully satisfied is the greatest man". We must cultivate this quality.

    Whoever keeps the eternal atma thatwa in view, will only enjoy lasting peace and happiness. Such an atma soudha (mansion of atma) is the most beautiful mansion. There is no greater or more beautiful mansion in this world.

    We cannot experience the essence of Bhagavad Gita, simply by memrorising and chanting the 700 slokas contained in it. 

     You must cultivate the good qualities of a true Bhakta as enunciated in the Bhakti Yoga. 

     You must make an effort to understand the atma thathwa.

First and foremost, you must try to control your desires in a gradual manner. 

You must make an effort to win God's love and His acceptance. It is not enough if you love God. You must also strive to see that God's love flows on to you. 

     There is no use of crying "Oh God! you are mine." You must be able to hear from His divine voice, His acceptance and assurance that you really belong to Him. That is what we have to strive for. For this purpose, you must cultivate good qualities.

                     

      

SENSE CONTROL

                                                        SENSE CONTROL

         The root cause for all our sorrows is the weakness of our senses. We must keep them strong and engage them in sacred karmas. We must ever be on our gaurd to see that they do not stray into perverted ways. Bhagavad Gita has emphasised sense control and not sense extinction. It has never advised karma thyaga (renunciation of actions). It has advised only karmaphala thyaga (renunciation of the fruit of our action).This subtle distinction must be understood properly. We have to engage ourselves in doing karmas. Sri Krishna himself has emphasised as under.

Na mey paartha asti karthavyam thrishu lokeshu kinchana

Naanavaaptham avaapthvyam vartha evacha karmani.

 " I have no karhavyam (duty) to perform. I have nothing to achieve. Still, I am doing karmas. Then why don't you also do karmas? 

   We have to make use of the indriyas, but in "maathrah"  i.e., within a measure or a limit. Sri Krishna advised to make use of our senses without allowing them to stray into perverted ways. This is the most important message of the Gita.

   Bhagavad Gita has described the atma thathwa as follows:

    Atma thathwa which is self effulgent is placed in deha (body) which has nine holes. This deha is covered with  mamathwa which is nothing but ignorance. This is Maya, another form of divinity. 

    When maya of mamathwa is removed, you will find nine jyothis. 

    When dehathma bhava is broken, you will find only one single  jyothi i.e., one Atma jyothi (atma thathwa). Only one atma jyothi comes out of nine holes of your body. 

eyes   - reflection

ears    - reaction

mouth - resound

    Thus what you experience through your senses is only the reflection, reaction and resound of that Atma jyothi.

    As long as body is there the jyothis appear different.

    Break the dehabhimana (body attachment) you will be able to witness atma thathwa.

    The atma thathwa is permeating every living being. This is called Samathwa ( the principle of spiritual equqlity) This is called as yoga (union with God). Samathwa yoga Uchhyathe.

    What is the goal of this human birth? Human life is not meant for man becoming pasu (an animal). Instead, man should transform himself into Pasupathi (master of the animals i.e., Lord Shiva). Manava (man) is born to attain Madhavathwa (divinity); but, not for degenerating himself into a danava (demon). Everyone must realise this truth that human birth is given to us to attain this noble goal.Jesus Christ also spoke about this. He said, " Man lives not by bread alone. There is something higher and nobler in him."

Kama is the captain of all bad qualities.

     In the first instance, the captain called kama makes a hole in the wall of the house and enters into it. Immediately after him, the other enemies of krodha (anger), lobha (greed) and dwesha (hatred) also enter. As soon as these enemies enter, man loses his wisdom and power of discrimination and surrenders himself to the enemies. Consequently, he breaks his promise and changes his firm resolve. The root cause for all these calamities is kama (desire).

     This rampart of the body is built with flesh, blood and bones. As long as the dehi ( the indweller) resides in this deha (body), it will spread fragrance of different kinds. Once the dehi leaves it putrifies emitting foul smell. " It is a leather bag of nine holes, not the resplendent diamond studded vessel". Such a body if engaged in sacred and divine pursuits, it transforms itself into a temple where the divine atma resides as the indweller. 

    Deha is given for realising the dehi ( the indweller divine atma). This is the reason why you are granted more intellengence than the birds, beasts and animals.

     The kama (desire) which fritters away his inner faculties must be removed first. It does not mean that you should not have desires. Without desires, man cannot live. But, those desires must be with good intentions and properly channelled to help others lead an ideal life. This is the real human nature.

Work must be transformed into worship

    Whatever activity he undertakes, whether small or big, if it is done with a feeling of dedication and to please God, his life will be sanctified. Every act of man must be transformed into a divine act. Work must be transformed into worship. Whatever activity is undertaken, it must be analysed first whether it befits him or not, as a human being.

     The unity in diversity

      There is a downpour outside.Water is seeping through the tiles fixed to the roof of your house. Similarly water is seeping through the asbestos sheets and the roof slabs of your neighbouring houses.Water drops are falling from the branches of the trees. We think the water is leaking from the tiles, asbstos sheets roof slabs and tree branches.Strictly speaking, it is rain water from the clouds. The same rain water seeps through the tiles. sheets, roof slabs and tree branches. This princple of unity in diversity must be recognised. (Atma thathwa) When you realise this unity, the diversity is removed. When diversity goes. kama (desire) disappears. When desire disappears, there is no chance for krodha (anger) to persist. When kama and krodha are destroyed, atma janana will be revealed to you as your own individual self.  By sadhana and enquiry, we must realise the principle of unity of the divinity in us.

     Whatever actions we perform, if they are performed as offerings to God, their value will be increased by that assoiciation with God. Those karmas will acquire sanctity.

     

GOD IS SADGURU AND JAGADGURU

                 GOD IS SADGURU AND JAGADGURU

                     Moha is the reason for sorrow

     Every body (deha) is impermanent. Death is certain for the body. Inspite of knowing that death is certain for every being, if he cries for the dead person, it is because of this person developed moha for the body of that person, who died. Thus, the reason for this sorrow is only moha ( delusion) and not prema (love).

     It is said Beauty is Bliss and Bliss is Beauty. Neither can exist without the other. Only Atma has both bliss and beauty. Since it has both it is permanent ; eternal. This atma has no vikara (change). As it has no akara (form) , it has no vikara. Eternal bliss emerges from one's own "hridaya" , every individual enjoys the same bliss in this universe, which is nothing but reflection of the inner bliss. This hridaya ananda is the resplendent, self-effulgent and all pervading light. 

      People may say, Swami is advocating sense control and brain control; will it not be a living death for us after controlling our senses. Our swami says for them as follows:

     I once again emphasizing the fact that I am not advising you to remove the senses; let them remain as they are. Make use of them when required. But, apply brakes in times of danger; i.e., when evil thoughts prompt you to act in evil ways through the sense organs. In such situations, apply brakes and control your senses. On the other hand, if the brakes themselves are removed, there will be greater danger to your vehicle. " A bullock that is not tied to the yoke, a horse without a bridle, a car without brake and a human being without sense control are most dangerous," it is said.

wick - sense control  is needed - jeewan jyothi  (the light of life) will shine

for this earthern plate- vairagya is necessary to hold it.

you must have oil - devotion (Bhakti)

     After all these things are available, there must be someone to light the lamp. Only then will the lamp glow. The one that lights the lamp is God. 

     Arjuna had bhakti and vairagya. Along with that, Krishna advised him to develop sense control. The lamp is now ready in Arjuna, with the earthern plate, wick and oil in position. Now Krishna lighted the lamp.(knowledge)

    There is knowledge. There is also an intention to learn. Can the knowledge be aquired? No. There must a teacher to teach that knowledge. He is the Guru. He is the Jagadguru. He is verily God. If you want to recognise the atma sathya (atmic truth) that pervades and guides the whole universe and if you want to perform all your karmas (actions) in the right spirit, you must have a sadguru (great spiritual teacher). He is the guru of gurus, the jagadguru. He is verily God.

     If ajnana (ignorance) is removed by jnana (knowledge or wisdom), then all our sorrows will also be removed. said the Lord. 

     In accordance with declaration " Mamaivaamso Jeevaloke Jeevabhoothah Sanathanah" (all living beings are a part of mine and they are as eternal as I am) (Bhagavad Gita 15th chapter 7th sloka) . There is no doubt at all in saying that humanness is divinity. Man x infinity = God. Since he is human he tends to forget Infinity and experiences only human nature, keeping his individual goal in mind. If he is to experience Infinity, he has to contemplate on the divinity in humanity.

     Mind alone is responsible for bondage or liberation. This truth has been conformed by the sruthi (vedas) and smrithi (sastras or scriptures). when the mind stops functioning ( free from thoughts), all the indriyas automatically stop functioning and come to a standstill. All the indrias in our body are under the control of the mind. However the mind has two forms, impure and pure. When the mind comes under the control of the senses, it becomes impure mind. When it comes under the control of the intellect, it becomes pure mind.

     The mind is full of sankalpas (resolutions) and vikalpas (negations). That which contemplates is called mind. There is no specific form for the mind. If you turn it towards maanavathwa (humanness), the impurities of the senses can be avoided to a certain extent. You must make an effort to gradually keep the mind away from these impurities.This sadhana is called dhyana (meditation). This is also called yoga.

     The body requires proper rest, similarly the mind requires peace. How does the mind acquire peace? It is only when sankalpa and vikalpa are controlled. A mind which always runs after sense objects can be diverted to pure thoughts by a practice of sense control. This is called Abhyasayoga (the yoga of practice). 

     In daily life, for a person travelling in the ocean of samsara, self control and knowledge about the Atma, i.e., the power of discrimination as to what is permanent and what is impermanent, are very necessary. Without this human life will be meaningless. Man has to achieve two things- freedom outside and inner freedom. Control of senses is necessary for leading a happy life in the outside world. Similarly, for achieving inner peace mental freedom is essential. 

     For every human being, whether he is asthika or nasthika, sense control is very essential. When the senses are agitated and crave for sensual pleasures, several weaknesses will arise in man. When the human body thus becomes weak, he will not be able to undertake any activity. His condition will be miserable.

     Truly speaking, man cannot achieve even a small task without the support of Divine Power. Take for instance, Arjuna's case. He was able to perform many heroic deeds and  fight the battle of Mahabharatha and vanquished the enemies. But, after Lord Krishna left for his heaven abode, Arjuna could not fight with the forest tribals and rescue gopikas while bringing gopikas to Hastinapura. What is the reason? All the while, Arjuna was under the impression that it was all the strength of his own mighty shoulders that won him many battles.  Arjuna was able to win many battles by the power granted to him by the God. ( deivabala).

    Man is able to perform all his activities only because of the support and sustenanace provided by God residing as the indweller, as atma swarupa in him.

    Either you have to turn your vision towards God or you must use your intellect and develop knowledge. If none of these methods is employed, then ignorance remains as it is. That is why Sri Krishna advised Arjuna to develop his Jnana. If dehabimana is to go, first the raga and dwesha (attachment and hatred) have to go. If ajnana has to be destroyed, jnana has to be developed. That is why it is said jnana (knowledge) alone can confer liberation.We must be able to recognise the divinity i.e., atma thathwa, by process of enquiry. 

     Every individual must devote three fourth of his time to enquiry and one fourth to sadhana. When these two are combined, human life will become meaningful. Do not engage your body in useless pursuits. Engage yourself in purposeful karmas. Only then will your life be sanctified.

Uttaradhimath Swami's discourse

                        Narada's birth (uttaradi math Swami's discourse)

Narada narrated this 

     In my previous birth I was born to a dasi. My mother and myself were doing service to the Yathis. During Chathurmasa vrata I heard the discourses and upadesas of the Yathis sitting in a corner outside. Then myself and my mother cleaned the leaf in which the Yathis and others took their food. I developed bhakti by hearing the upadesas. The bhakti increased two folds and three folds.On the final day of the Chatur Masa vrata Yathi called me and keeping his hand on  my head instructed me to keep the upadesas in mind and do sadhana to realise the sakshatkara the God. For that my mother was a hindrace. My mother died by the snake bite. I thought that it was the sankalpa of the God to help me to do sadhana for the realisation by doing dhyana.So I was not worried.  I thought that by these upadesas vairagya  was developed.  After roaming from one place to another and forests I sat down under Aswatha tree and did dhyana. I had the dahrshan of sakshatkara which lasted for a short time. I felt very sorry. Paramatma told me that I gave you this darshan to make me to understand what is ananda I enjoy by my darshan of the sakshatkara. The Almighty has advised me to do sadhana further. You will get my darshan and and big position. You will have the memory of the smarana of the previous birth. Then I  took birth from the lap of Bramhan as Narada. I became virakthi sigamani. Paramahamsa sanyasi. I am able to narrate the various avathara of the Almighty. This Bhagya I got because of the seva done by me for the sathpurushas.

         So the seva has to he done for the sathpurushas.

       Anna Suddha

     We must eat food prepared by the people who are having good and pure thoughts. We should not eat food prepared by persons having evil thoughts.

     Bhishma preached dharma while he was lying on the  bed of arrows awaiting for his death. At that time Draupadi asked him why he was keeping quiet when her vasthra was removed in the open court in front of all. Bhishma replied that it was due to the blood running in him by partaking the food prepared and served from the palace of Duryodhana who had evil thoughts and demonic feelings and hatred.

   Then Draupadi questioned the reason for the preaching  dharma now. 

   Bhishma replied " the blood which was in my body has oozed out by the arrows of your husband Arjuna which pierced my body. When I was thirsty, Arjuna gave me water by piercing the land with his arrow which was Ganga water and purified me. These are the reasons for my state."

      So we have to partake food prepared by people with good thoughts and intentions and also offering the food to the almighty chanting Krishnarpanam. Even, when we drink water we should offer to God chanting Krishnarpanam. 

    Whatever we partake food or water must taken as prasadam.

      Poothani the demon came to feed poisonous milk to Lord Krishna.

      Who is this Poothani? Poothani  was the demon Thataki who was killed by Lord Rama. She took birth as Poothani in her next birth and wanted to take revenge by feeding poisonous milk, as Krishna was a child. 

     Once Oorvasi Angel in heaven in the palace of Indra, mated with one Gandhrva Danduri in front of Kubera without his consent. Kubera cursed for her bad behviour in front of him without any respect, to take birth as a demon who will have ugly appearance  loosing her  beauty as  she was proud of her beauty and did not behave properly in front of the person like Kubera. 

    Poothani came to Gokulam as a very charming and beautiful lady. Many gopikas gave their children to her for feeding milk. But all the children died. When she came to feed Lord Krishna she was killed. Here both Oorvasi and Poothani were in the same body. Oorvasi a devotee of Vishnu wanted to feed milk but Poothani wanted to add poison. So Krishna sent Oorvasi to her abode in heaven and sent Poothani to Naraka.

   We have to learn that we should not be proud of our appearance or any other qualities and also behave properly with respect in front of elders. The Lord gives his blessings and excuse if we have good thoughts.

The Characteristics of a Sthithaprajna

                                                      The Characteristics of a Sthithaprajna

    Sri Krishna exhorted Arjuna to firmly establish in atma sthithi (the nature of Atma) and perform all his actions. The actions will be fruitful if he has swaswarupa smriti (awareness of one's own self). Then the actions will not blind the person. To perform such actions control of senses is very essential. Whoever has such control, is sthithaprajna. (one who is firmly established in constant integrated awareness).

     The main characteristic of sthithaprajna is to maintain equanimity, 

i.e. to take heat and cold, happiness and sorrow, honour and dishonour and profit and loss with the same sense with equanimity and constantly engross himself in the awareness of one's own Self. As long as the man is bound by the dehathma bhava he cannot attain such a state of sthithaprajna.

     There is only one thing in this universe, which is beyond the panchabhuthas, that is Divinity. Therefore aspire for divinity, keep it as your goal and perform the duties ordained on you. Actions (karmas) coupled with jnana are the best. Jnana (wisdom) means realising the unity of divinity. Actions meant to realise the atma thathwa are supreme. You perform actions. But, consider them as actions to please God and carry on your activities. Thus explained Lord Krishna to Arjuna.

     There are no objects, individuals or things in this world, which are true and eternal. There is nothing in this outer world which is not in you. That which is all-pervading, which you are not aware of at the moment, is Sathyam, Sivam and Sundaram. Therefore, make an effort to realise that Sathyam(truth), Attain that Divinity, Sundaram (beauty). Do your duty. Thus, Lord Krishna taught so many things to Arjuna including the characteristics of  sthithaprajna and instilled a sense of confidence in him to get ready for the balltle.

     Sri Krishna further exhorted Arjuna " keep your aim firmly fixed on Me," obey my command and perform your duty.

     One who lives in the awareness of the atmathathwa and ignores worldly pleasures is called sthithaprajna.

     A sthithaprajna means a sarvasanga parithyagi (a total renunciant). You perform all actions. Engage yourself in worldly activities. But, fix your aim on the atmathathwa.

     Lord Krishna played the grand game as a chariator to remove the dehatma bhava of Arjuna and firmly install him in paramathma thathwa.

Lord Krishna exhorted Arjuna thus. The world is impermanent and gives you unhappiness only.  Therefore, seek refuge in the true and eternal Divinity. God is the only one who does not undergo change. He is the eternal and self-effulgent flame. Seek refuge in that flame. That is the paramjyothi.(supreme light).  That is the jivana jyothi (the light of life). That is the akhanda jyothi (the eternal light). That is the adwaitha jyothi    ( the light of non-dualism). Seek refuge in that jyothi. Thus the Lord Krishna taught in ever so many ways and dispelled the darkness of ignorance prevailing in his heart.

     Jnana jyothi

          If you want to light the  lamp, you must have an earthern conclave plate, a wick and oil. These three are essential. Similarly if you want to light the lamp of wisdom, the earthern plate of vairagya is most essential. Here devotion is the oil and sense control is the wick. It is only when these three come together, is possible for the atma jyothi (the light of atma the self) or jnana jyothi (the light of wisdom), or the param jyothi (the supreme divine effulgence) or the prana jyothi (the light of the life)  to glow.

     An ajnani thinks that he is enjoying the sensory objects with his senses and feels very happy; but actually, that happiness is not from the external world. It is happiness within. It is a reflection of the inner happiness.

control the senses

                                                         Control the senses

             We must be careful from the beginning not to give scope for bad thoughts to enter the mind even in small matters. A man who has become a slave to the indriyas can never recover himself. He will never be able to have happiness. First of all we must find a way out by which the senses can be controlled. When you control the senses and bring them under the care of the mind and when the mind itself is subjected to the discrimination of the intellect, you will be able to decide what is right and what is wrong, correctly.

             A person who takes the intellect as the basis, transforms himself into purushothma (the best among men). What is buddhi (intellect)? That which has the power to discriminate between permanent and impermanent. If you depend on such an intellect, it will lead you in the right path, till your last moment.

            Sri Krishna devoted a lot of time in this sankhya yoga, to the concept of sense control. Once it is achieved, the other yogas like karma or bhakti become easy. Till such time you achieve sense control, you must continue to depend upon jnana yoga. 

           Perishable objects give us only perishable happiness. Therefore, Lord Krishna exhorted Arjuna to strive for attaining true and permanent atma thathwa.This is atma jnana. Without obtaining this, there is no use of acquiring any other jnana. 

           Sri Krishna emphasised the fact "Adhyathma Vidya Vidyanam", meaning atma vidya alone is true vidya.

           Considering the body as the chariot, senses as the horses, mind as the bridle and the Intellect as the charioteer, the jiva (being) must continue his journey, sitting in this chriot. 

           You must firmly hold these horses called senses, with the bridle called the mind. There is no basis at all for the mind's wanderings. Therefore, while depending upon such a mind, one must be careful enough to hold it firmly by using the discrimination of intellect.

(Intellect should control the mind with discrimination what is right - then mind will control the senses.)

           If you really want to attain divinity, you must be free from the pancha dosha (five faults). 

1. Vaag dosha       - speaking bad words.

2. Drishti dosha     - seeing bad things

3. Kriya dosha       - doing bad deeds

4. sravana dosha  - hearing bad words

5. Mano dosha      - thinking bad thoughts.

         If you are able to remove these pancha doshas from your personality, you will become Paramathma verily.

Man should keep his tongue under control. This is the first and foremost sadhana. The reason being, the tongue has two powers , talk as well as feel the taste. Therefore, it must be always be engaged in divine activities.

         You must ensure that you do not use bad words against anybody or cause harm to anybody. Engage yourself in speaking good words, in contemplation on God and the singing the glory of God. Thereby, sanctify your time.

        Undertake sadhana to keep your senses under control, gradually. 

        For this type of sadhana abhyasa (practice)    and vairagya ( detachment) are necessary. 

       If you cultivate a sense of detachment from the objects  by developing a feeling the all that you see are impermanent objects, you can control your senses. This is abhyasa yoga. 

      We are Aryas not Anaryas. We must tread the right path. 

      We must develop purity. We must have illumination. 

In order to travel the path of righteousness, we must have illumination. And that illumination is Jnanana (wisdom). Those who have that jnana are divine beings. The rest are demons.

     Whoever controls his senses, will have the capacity to undertake any task. There is nothing which he cannot achieve. 

    " One who becomes a servant to the unsatiable desires also becomes a servant to the whole world. To the one who conquers desire, the whole world will fall at his feet."

      You should never become a servant to the senses. Instead, the senses should become servant to you. 

Thus Sri Krishna exhorted Arjuna about the sense control and desire. He instructed to acquire the jnana by which one can distinguish between atma and anatma.

       

Happiness comes out of Jnana only

                           Happiness comes out of Jnana only

    Arjuna was afflicted with "karpanya" dosha (the malady of ignorance). It was only because of ajnana (ignorance) that Arjuna was suffering from moha (delusion) and dukha (sorrow).

     In sankhya yoga, an effort is made mainly to create a sense of detachment (virakti) and teach the divine atma thathwa. Lord Krishna has established the fact that this body is like a worn out dress.

Then some people may have a doubt. After living for 80, 90 or 100 years, nobody will have a grouse for leaving the body like an old cloth. But, when people die very young either in the childhood or youth, does it not amount to leaving the new cloth. 

    When a twenty year old body dies, how can it be presumed as old. True. In our view, this is new. 

eg. You purchased a new cloth , kept in almirah and forgot it totally. After five to six years, while rearranging the clothes you find the cloth and gave for stitching. You wear the shirt and bend to sit down.  The new shirt  got is torn. The reason is, the cloth belonged to an old stock. Similarly one takes up body and spends a few years in that body. Then it looks new. But the individual's life is very old. It has been passing through several previous births.  

     The young man or a child in his previous birth did so many sadhanas and died. Therefore, even before living upto the ripe old age he has exhausted his karmas. We are taking into consideration the life span and strength of the body in this birth, to decide the point whether it is old or new. But, God takes into consideration the life span, situations, standards and the results attained by a person during the past lives.

     For a person entangled in moha, nothing else is acceptable. This is the greatest power of maya (illusion). If you want to remove this maya, you have to develop atmic power called jnana. That is why Sri Krishna started to teach Arjuna, the atmavidya in the first instance.You must identify yourself with that great knowledge and truth you have read about and listened to by putting them into practice. 

The five sorrows

     Arjuna grieved because his heart was filled with Ajnana. There are five types of klesa (sorrows). Pancha klesas.

1. avidya klesa (sorrow caused by ignorance).

2. abhinava klesa (sorrow caused by complacent attitude)

     (A complacent person is very pleased with themselves or feels that they do not need to do anything about a situation, eventhough the situation may be uncertain or dangerous.) Pleased especially with oneself or one's merits, advantages, situation etc., often without awareness of some potential danger or defect ; self satisfied.)             ( satisfied without discrimination).

3. Asthitha or vishaya klesa (sorrow caused by sensual or materialistic joys)

4. Raga klesa ( sorrow caused by infatuation) . Infatuation is a feeling  foolish or obsessively strong love for , admiration for, or interest in someone or something . strong and unreasoning attachment. (arivatra mogam)

5.Dwesha klesa ( sorrow arising out of developing hatred towards others. 

     These klesas have to be removed in toto. Ajnana and moha have to be completely removed. That is why Sri Krishna taught Sankhya yoga.

Arya and Anarya

     There are two kinds of people in this world, Aryas and Anaryas.

An arya is one, who follows the right, sacred and noble path. He seeks the company of great men and practices their teachings. He experiences great spiritual truths and enjoys the inner happiness of the spirit.

     In contrast to this, an anarya is one who has an impure heart and unsacred thoughts. He lives an unrighthous life, for he is under the spell of ignorance. He is like a demon when compared to an arya, who is like God. 

    Sri Krishna exhorted Arjuna, to live upto the name arya and encouraged and tried to instill self-confidence in Arjuna, by ever so many ways.

Indriyas are the Mathras    

Krishna continued His exhortion further and said "Oh Arjuna! the root cause for this ajnana (ignorance) is your moha (delusion). Again the basis for this delusion (moha) is ajnana (ignorance). Therefore if you want to control dukha (sorrow), moha (delusion), and ajnana (ignorance), you control your senses first. 

     The indriyas are like the horses that will take you to your destination. It is only  when you keep these horses under control, the chariot and charioteer will be able to reach their destination safely. Sri Krishna has given a new name "mathra" to the senses. What does mathra mean? That which measures is a "mathra".Therefore,indriyas, (senses) mean mathras.

     The tongue measures and decides tastes declaring this is sweet, this is sour, this is bitter, etc., The eye sees an object and decides its form. The ear hears a song and decides that it is melodious or otherwise. Similarly indriyas measures a particular aspect and decides.

     The word "matra" has another meaning, limit which means that each of these indriyas has its own limits. How do you decide the limits of these indriyas, For example, the nose is given to you to smell the fragrance. But, supposing you feed snuff into it, then it is a misuse of the nose. It amounts to misuse of the God-given indriyas. 

Tounge - is given to provide happiness to others by our sweet words.

Speaking bad words- misuse. crossing the limit.

To partaking of pure healthy and sacred sathwic food. 

eating meat, drinking alchohol, smoking cigars -misuse. crossing the limit.

Bhagavd Gita Part II

                 Undaunted courage wins

 "Kshudram Hridaya Daurbalyam" Sri Krishna commanded Arjuna to get rid of his "manasika daurbalyam" (weak mindedness or timidity) which was reprehensible and stand firmly in the battle field to fight with his enemies, the Kauravas.

     Fundamental reason for weakmindedness is dehathma bhava (body consciousness). In turn, the influence of ajnana (ignorance) is the reason for this dehathma Bhava which makes the man weak-minded. Thus, the body is the cause for all the sorrows.That is why, Lord has constantly reminded Arjuna " Naayamaathma Balaheenena Labhyah" ( this atmic knowledge is not available for the weak-mined).The weak-minded is haunted by delusion (moha).If there is no delusion, there is no sorrow. 

    The feeling of I and mine is a delusion. Arjuna was overtaken by feeling of mamathwa ( "I and "Mine) and deluded by this on account of delusion. Due to this delusion Arjuna exhibited timidity and pleaded for the withdrawal from the battlefield. Having thus diagnosed the disease of Arjuna, Lord Krishna, the Divine Doctor started His treatment.

Krishna's treatment for Arjuna's disease.

      Lord Krishna heard all the utterence of Arjuna born out of his ignorance and despondency. Then Krishna said "You are afflicted with the disease of "karpanya" (loss of discrimination power). I will give you correct medicine for this disease. Having diagnosed the disease and the reasons therefor i.e. moha (delusion) and soka (sorrow), Sri Krishna started His treatment with the medicine of Sankhya Yoga (the path of knowledge). 

     A person drowning must be first pullled out of the water and then given some treatment. If this procedure  is not followed, the person will be drowned to death. Arjuna's condition at the moment is that he is drowned in sorrow and delusion (soka and moha). Therefore, he should be treated for this condition first. Accordingly, Krishna gave him a strong injection of courage and confidence to pull him out of his weakness, Thus, He started explaining the concept of atma and anatma. 

      Krishna said " I will teach you about what you are and what I am. If you want to become like Me, then follow Me". Then Arjuna surrendered and said "karishye vachanam thava"          ( Swami, I will act according to your dictates).  Sri Krishna in the first instance, instilled a sense of courage and confidence in Arjuna and prompted him to go ahead in his task with enthusiasm.

    What is the meaning of the first sloka of the Bhagavad Gita.

The kurukhetra had transformed itself  into Dharmakshetra because sacrificial rites like yagna and yaga were performed here. It acquired the name of kurukshetra because the sons of kuru played here in their childhood. This dharmakshetra is filled with selfless, sacred, divine, ever-fresh and noble feelings. 

Dharmakshetra and Kurukshetra are one and the same. 

Kurukshetra had tranformed itself into Dharmakshtra .

A body that is unaffected by the gunas and is always in a state of bliss, is called dharmakshetra. 

    When envy, jealousy, pride, ego, desire, anger and delusion grow up with the body , it becomes a kurukshetra. Therefore, the human body itself is both a dharmakshetra and kurukhetra.  Both good and bad are in our hridayakshetra. The war between Pandavas and kauravas lasted only for 18 days. But, the war between good and bad continues throughout our life. There is no end to it. That is why, Dritharashtra said in the sloka "dharmakshetre and kurukshetre".

     The sankhya yoga taught by Sri Krishna to Arjuna was an effort to remove the soka and moha from Arjuna's heart and fill it with the nectar of jnana.

     You should never develop mean quality of                    weak-mindedness. When you are able to cast this weakness away, then only daiva bala (divine strength) will accure to you.

Sadhana with courage and alacrity.

     At the outset, we should never give scope for any fear or weakness. We must hold the weapon of courage. If we are not mentally strong, everybody will try to frighten us. We must cultivate courage and fortitude to stand up to such challenges. We should always face the situation courageously. Swami Vivekananda also said " Be fearless". We can achieve in our life only with courage and fortitude. Mere courage is not enough. You must have alacrity. You should not have thoughtless courage. You should have discriminatory courage. You must develop a sense of discrimination as to how to conduct yourself in different situations. 

     Wherever you are you must make efforts to achieve things with a sense of courage and alacrity.

    

Love is the most important quality to be cultivated

  Love is the most important quality to be cultivated  

     Bhaktiyoga has described several qualities that a devotee should possess. It is impossible to expect a devotee to have all these qualities. It is enough if he puts into practice even one quality. You must have firm and unflinching faith in God. Nothing more is required. The most important quality to be cultivated by a devotee is love. Love is God and God is Love. Live in Love. If you live in Love, God will take care of everything.

     There are four types of devotees. 

    "Bhakimaan Mey Priyo Narah". ( If you cultivate devotion, you are dear to me), said the Lord. There are four types of devotees- artha, artharthi, jijnasu and jnani.

Arthas - pray to God when sorrows and difficulties confront them.They pray to God to grant relief when they are in difficulties.

Artharthi : These devotees want health and wealth. They want peace and happiness. They pray for money, power and position. But in reality,  character is good conduct, knowledge is power and good conduct is wealth. 

Jijnasu : The one who has inquisitiveness to know God. A jijnasu goes to meet elders, gurus and holy men and by their darshan, sparshan and sambhashan and by listening to their discoures and study of scriptures, he tires to obtain answers to his questions. All this effort, however, is jnatum (obtaining knowledge) only. He must also go into the drashtum stage i.e., developing an insight into Divinity. The next stage is praveshtum, to reach God. That is jnana, wisdom stage.

     Jnana: "Adwaitha Darsanam Jnanam." Realising the non-dual Paramathma tathwa is jnanam. 

     If you take material knowledge as the basis for your spiritual quest, you must be prepared to experience the reaction, reflection and resound of the material. Supposing I strike at this desk with my hand. With what intesity I struck at it, it comes back with the same intensity. I felt pain in my hand. But, this pain is the result of a reaction for my action of striking the desk with my hand. That is why the whole material knowledge (padarthajnana) is full of reaction, reflection and resound.

In pararthajnana (knowledge about non-material world), there is no reaction, reflection and resound. This is the true knowledge. It is described as "Ekam Eva Adwitheeyam Brahma" (there is only one truth, Brahma, no second one). The knowledge about this Supreme (one without a second) Truth, is called Jnanam (wisdom). You will totally lose your identity in that supreme truth (wisdom). You will lose all external consciousness. You will merge in that all pervading truth. That is saswathananda (Eternal Bliss). One that teaches this wisdom is Divinity. 

     The whole universe is a big Kalpa Vriksha. Whatever you wish for, it will be fulfilled. If you entertain good thoughts, you will get good results. Be good, do good, see good. That is the way to God. 

Manava is made up of three letters. ma, na, va.

"Ma" means ajnana (ignorance). " na" means without this.            "va" means one who conducts himself. Therefore, one who conducts himself without ignorance is "Manava" (human being). You must first come out of this ignorance. "Death is sweeter than the blindness of ignorance" it is said.

    If wisdom is to dawn on you, you must have the grace of God. Then only darkness of ignorance will be expelled. Therefore, we must strive for grace of God and make our life meaningful. In this effort, we must set up an example to others. It is said "satatham Daiva Chintanam" (always remain in the contemplation of God). 

Sarvadaa Sarvakaaleshu Sarvathra Harichintanam. (always at all time and at all places keep yourself engaged in the contemplation of Hari).There is no parallel to kaliyuga; by contemplation on God. one can easily attain Divinity). There is, therefore, no greater sadhana in this kaliyuga than Namasmarana.

                                        *****************

Kshetra and kshetrajna Vibhaga

                 Kshetra and kshetrajna Vibhaga

     What is Kshetra? Who is Kshetrajna? What is the difference between the two? Let us analyse.

     The word "kshetra" contains two letters in sanskrit.

 " Kshetrajna" contains three letters. The "jna" is extra to the word "ksetrajna":  "Kshetra" is without the letter "jna". "Kshetrajna" is with the letter "jna".That is to say, deha (body) is without jnana (without the knowledge or awareness). Kshetrajna is with knowledge or awareness. 

Kshetra is the upadi (the field activity) of kshetrajna.We say this is my body. Eventhough you are not the body you say it is my body. Similarly, eventhough the kshetrajna (the knower of the field) is not the kshetra (field or the body), he thinks he is the body.  

     One has to recognise the dehi (the indweller in the body) only when the deha (the body) is alive. If there is no deha (the body), there is no possibility of searching for the dehi (indweller).We are able to perform all our actions and sadhanas only through the body. 

Our body consists of Five karmedriyas ( senses of action),          Five jnanendriyas (senses of perception)                                Five pranas (vital airs or life principles)                                    Panchakosas ( five sheaths) and one Jeevi ( individual self).

Together, they make up for 21 thathwas (principles). Also included in this are manas (mind), buddhi (intellect),          ahamkara (the individual ego) and                                  chiththa (inner consciousness). 

Thus, all these add up to 25 thathwas (principles), with which our body is made up of. That is why it is said that maya (the illusory body) consists of 25 marmas (secrets).

"Born in Maya, grown in Maya                                                Yet the dull-witted do not realise Maya                                    All our lives are Maya, our relationships Maya              Samsara is Maya, death is Maya                                          Why fall in Maya for this Maya life."     

     All that we see around us is Maya (illusory). You exist in one moment and disappear in another. Everything changes in tune with the wheel of Time. Days, months, years and even yugas are changing. Time is an eternal flow. An object that itself is being swept away cannot protect another. Who can protect whom? God is the protector of all, can only protect all living beings, He is the real embankment for the flow of time. This is the secret of life. He who realises this secret is the true vyakthi (individual).

     Therefore do not believe the jagath; do not forget God; eperience the divinity in humanity. Do not belive the jagath.  Do not fear death. Do no leave God under any circumstances; hold on to Him always. These are the three most important principles.

(This body is an instrument given to realise the indweller the eternal self God. We are not able to realise only because of Maya. When we follow the above 3 principles we can realise our goal of life)

God is the embankmentfor the flow of time

 " Thasmaath Sarveshu Kaaleshu

Mamanusmara Yudhyacha

Mayyarpitha Manobuddhir Maame Vaishyasi

Na Samsayah"

     Lord Krishna exhorted Arjuna: " Oh! Arjuna! you constantly contemplate on Me. Offer your mind and intellect to me. Carry on with the war, which is your swadhrma (your duty). You are sure to reach me. There is no doubt about this." Of all the things in this world, time is most precious one. Each one can analyse for himself how he is spending such a valuable time. 

     Time swallows everything in this world and, ultimately, time itself is swallowed by God. To obtain the grace of God, Man has to constantly engage himself in karthavya karmas (duties ordained on him) and sanctify his body. We cannot retrieve the time that is already lost. You  can regain your health that is lost, but not the time. Therefore you must make efforts for the proper utilisation of such a precious time.

     Unable to realise what will happen in the next moment, what difficulties and dangers they may have to encounter, they are wasting their precious time in vain pursuits. If you want to  make proper utilisation of time, you must realise your duty as a human being and undertake sacred activities, not wasting even a second. You may spend lakhs and crores of rupees, but you will not get back even a second that has already become part of history. Youth is the most important and excemplary stage of our life. Youth must recognise this truth and make efforts for proper utilisation of their time. Today, nobody cares to know what will happen in future. The time we spend can be sanctified by performing all our actions (karmas) as an offering to God.

Firm faith and firm determination

     Lord Krishna advised Arjuna to dedicate his mind (manas) and intellect (bhuddhi) to Him and carry on his activities in full swing. When you thus offer all your karmas to God, you will not encounter any difficulties. Therefore, what is needed is man must develop dridha viswasa (firm faith) in God and carry on his activities with dridha nischaya (firm determination)  as an offering to God.

     You must have the courage and confidence to say "Oh! Lord ! It is said that you are pervading the whole universe as the minutest of the minute and the mightiest of the mighty. But, you are residing in my little heart in a half-space. With such firm determination, faith and self-confidence, you can easily attain divinity.

    Bhagiratha brought the Ganges water to the earth with firm determination. Buddha also did great thapas and attained Nirvana.

Bhuddha sent a reply to his father who wanted him to come back to his Kingdom as follows:

     Oue birth is full of sorrow: old age is sorrow; wife and children are sorrow; last journey is still more sorrowful. All these sorrows come again and again. Therefore, be careful, be careful. thus goes the saying. Having known all these things, having seen people suffering right in front of our eyes and having heard about what is going on in this world, what is the point in falling a prey to this ignorance? Buddha sent this reply to his father. 

     We must also recognise this Truth. That should be our endeavour.

     

LIFE IS A LONG JOURNEY

                                                              LIFE IS A LONG JOURNEY

     You must formly believe the fact that life is a long journey. This fact must borne in mind. Those who forget this indulge themselves in worldly pleasures and thus do not get ready to face the difficulties and losses in this long journey. They do not take enough safety measures for facing any  eventualities in the journey of life.

     God has indicated the date of return on this box called "Deha" (human body). No body is keeping that date in mind. Man is not recognising the truth that he will not be able to know when this body would merge in Eternity. If you want to have  true peace and happiness, you must make efforts to earn the grace of God in the youth stage itself.

     Your hridayakshetra (the fild of your heart) is a sacred field since it belongs to God -"Kshetrajnam chaapi Maam Viddhi" declared Gitacharya. He is the Kshetra (field) and khsetrajna (the knower of the field).Having realised the truth that these two are the property of God, you will plough the land with the golden plough of good qualities and make it fertile with manures and fertilisers. Whoever has recognised the value of this kshetra (human body) and plough (good qualities) can never misuse them. 

Always fix your aim on God 

     Make your life meaningful by engaging yourself in activities that help others (paropakara); by travelling the road to Divinity; by reflecting divinity in your nature and ultimately by merging in divinity.

    Man today is exposed to so much of unhappiness and unrest; because he has thrown to winds maana (honour) and abhimana (self respect). He does not have the power to discriminate between atma and anatma. He lost his intellectual power as well. 

     The youth must be prepared to propagate the nature and qualities of sareerika, vachika and manasika thapas by their firm determination and their own practice. It is not possible to dvelop sathwic quality unless you remove the rajasic and thamasic qualities from your mind.

    What is Dharma? Contemplation on God is the true Dharma (righteous conduct). You may look after your wife and children; you may continue your employment; you may perform duties ordained on you. But your aim must be always be fixed on God. That is the goal of your life.

    You must always speak truth - this is the maxim. Sometimes, a necessity can arise for desisting from speaking the truth. In such circumstances, you don't speak untruth. Adopt a method by which you need neither speak the truth nor the untruth. Just because it is the truth you should not speak an unpalatable truth. Just because it is palatable, you should not speak an untruth. In such a confusing situation, you can adopt a tactics by which you need neither speak the truth nor untruth. But you should never speak untruth for fear of creating a dangerous situation by speaking the truth. Sometimes, you have to conduct yourself very carefully and with alertness. You must also bear in mind the necessity of not hurting others by your words. You must always speak that truth which neither hurts others nor you

Truth is a path to help us reach our Eternal Abode. This fact always be kept in mind. We should never indulge in dogmatic augmentation. meaning (arguing for a long time  arrogantly  that what one said is correct without listening to others).

Triputi

    A tongue that is not tainted by untruth, the mind that is not polluted by impure thoughts and body that is not tainted by violence  these three put together is called Triputi. This is the Trimurthi thathwa. When you santify these three, you will have Sakshathkara of God (God realisation).   

    You must have control over your speech. Never say all sorts of things against anybody whom do not like in the name of truth and put him in difficulties.  

    Implement another advice " Adweshta Sarvabhoothanam" ( do not hate anybody).

    When you cultivate love, there is no scope for hatred or jealousy.

    The thoughts of a person who has cultivated love will be pure and sweet. That is why I told you that the anger of a person with Sathwic qualities will be momentary. It just comes and goes. Such a person is considered to be Uttama (most ideal or noble) according to Gita. 

Anger of a person treading the middle path madhyama will remain for two "ghadiyas" (one hour).

An Adhama ( a person at the lowest level) anger persists for one day.

An Adhamadhama (lowest of the lowly) anger will remain throughout the life. 

Gita has explained this concept from another angle.

Uttama's anger is like writing on the water. As you write, it gets erases. It will go away then and there.

Madhyama's anger is like a writing on the sand. As you begin to write, it is swept away by the wind. 

Adhama's anger is like a writing engraved on a granite stone. It remains for a long time. 

Adhamadhama's anger is like a writing on an iron bar. Unless you melt the iron it won't go. For melting the iron, you put in the fire, meaning it requires samskara (refinement). It is only when he undergoes intense refinement (gaadha samskara), his anger will subside. 

The Bhagavad  Gita has given several such beautiful examples taken from our daily life. We cannot put into practice all those examples. However, we have to take certain examples which are applicable to us in our daily life and try to put them into practice and lead a happy life.

     

Contemplation on God is the true Dharma

                                                 Contemplation on God is the true Dharma

                            "Sarveshu kaaleshu Maamanusmara"

The Geetha has declared that those who constantly contemplate on God are most dear to Him.

     Nowadays it is only old people enter into the spiritual field. 

   They enter into the spiritual field as they get bored of the worldly pleasures. People run after wealth, wife and children thinking that there is peace and happiness in them. when they are disappointed from these and receive a blow somewhere sometime  they coolly return to the spiritual field. However they are better than those who do not think of God at any point of their life. Atleast, these people do it in the old age.

     There is no specific time or age for contemplation on God. That is why Gitacharya has given us the most important lead when He said "Sarveshu Kaaleshu". 

    Gita has identified certain qualities of a true devotee.

All these qualities however are included in two most important ones, namely, abhyasa and vairagya. (Practice and non-attachment).

Abhyasa is the product of three kinds of thapas, namely, sareerika, vachika and manasika. 

Vairagya means to identify the impurity and discard it; to perform the duties ordained on one and remain simply as witness, without entertaining a desire for the fruit of one's actions. 

     If man can observe these two sadhanas, there is no necessity for any other sadhana.

Sadhana must begin at an early age.

     The qualities (Abhyasa and Vairagya) can be developed only in the childhood and youth stages. It is possible to undertake these sadhanas only when the senses are powerful, when there is strength in the body and when you enjoy good health, sharp intellect and memory in plenty. In the old age, all kinds of weakness set in, the senses lose their power, memory and health fail and people lose their interest in life and no encouragement from any quarter is possible. In such a situation, it is very difficult to undertake any sadhana. 

     If people undertake these sadhanas and contemplate on God right from their childhood, they are sure to get its fruit in their old age. Contrary to this, if they waste their entire childhood and youth without undertaking any sadhanas or contemplating on God, enjoy mean and trivial carnal pleasures and ultimately scramble for God in the old age, God will not be available so easily for such people.

    The youth today are unable to distinguish between friends and foes even though they have the capacity to do so.

     When you are not able to contemplate on God while all your physical, mental and spiritual faculties are in perfect condition, how can you do it after all these energies dwindle?

   

   "Unable to move, vision blurred, face full of wrinkles,

   Hair turned grey, even children heckle you as an old wreck,

   You respond with angry grimace, Oh! Dancing Doll!

   Look at the fun of this leathery puppet.

 Thus you are  depressed and suffer with great mental and physical agony.You have turned blind; Your legs do not move; and hands refuse to function. How can you undertake any service.

     When the servants of Yama put the noose around your neck

And drag you saying 'come! come!

When the relatives hasten to shift your body outside, saying there is no  use keeping inside'

When your wife and children wail over your last moments 

will it be possible for you to chant God's Name ?

     Therefore, you have to lay a firm foundation for your spiritual life and security in the old age, even while you are young.

     Time and tide wait for nobody. You must make efforts to properly utilise your time and within your constraints. The enemy death and the army of diseases are invading the Kingdom of body. In such a situation, human beings are dying like dogs and fixes, none to care for them. Therefore, you have to earn the Grace of God even while in youthful stage.With such grace, you can  defeat the enemies and difficulties surrounding you.

     

Vairagya and Thapas

                                                                    Vairagya and Thapas

     Mind is called "aavarana" (veil or cover) for Atma. When the senses running after the objects  are controlled by vairagya they will not be able to exercise any influence on the mind. Then, atma will reveal its true nature. Therefore Gita teaches that Vairagya is most essential for atma samskara (self-purification) and atma sakshathkara (self-realisation).Just as the fire subsides on its own when the firewood is removed from the hearth, similarly, when we control our desires, the senses become subdued of their own.

     For all the sorrows and bondages of man, the root cause is attachment and the egoistic feeling of mine.  you can enjoy all the objects at all. Leave the feeling of I and mine. Leave your mamathwa for the result of your actions. Recognise the defect or impurity in the object. When once you do it, the object itself will vanish from your vision. 

Thyaga and Abhimana (Sacrifice and Attachment)

    Thyaga - Sacrifice - Tharakam ( one who protects and helps to cross the ocean of samsara).

    Abhimana - attachment- mamakaram ( death and destruction). 

Jeevathma thathwa (individual self) is always merged in Brahma thathwa or Paranathwa thathwa (supreme self).

    We should not develop abhimana (attachment) and mamakara (the feeling of mine) even in swapna (dream) and sushupti (deep sleep) states.

    Everything is uncertain. In the eternal flow of time, man undergoes several such changes. The Gita has exhorted us to recognise such follies and gradually develop Vairagya.

    The second requirement is abhyasa ( Practice). Another name given to this is thapas. 

    True thapas is emaciating the rajasic and thamasic qualities and removing the defects, deficiencies and impurities of the senses. This is said to be the correct interpretation of the word thapas.

Thapas are 3 types.

1. Sareerika : Relating to the body.

Engaging the body in good and sacred activities.

Respecting and worshiping the great souls, sages and various deities and remaining grateful to them.

Reading sacred scriptures and epics like Bhagavad Gita, Ramayana etc.,

Doing charitable activities such as Vidhya Dhana, Anna Dhana, Bhoo Dhana, Vaidhya Dhana, Go Dhana, Suvarna Dhana etc.,

Desisting from doing evil deeds.

Keeping away from the rajasic and thamasic influences.

2.Vachika Thapas

     Speaking pure, sacred and pleasing words full of truth. Truth should not cause displeasure to others. 

     Our sacred tongue must be utilised to give happiness and joy to others. Tongue must be constantly engaged in singing the glory of God. It should teach others the right path to be trodden.

     Speak always truth. Sathya and Ahimsa must become a part of your nature.

     If you do not speak truth for any reason, better keep silent. You need not speak untruth.

3.Manasika Thapas      

     Manasika thapas enjoins on us to cultivate good thoughts always. If pure and sacred thoughts are entertained in our mind, our face will be beaming with happiness and smiles. The influence of the mind is reflected on the face. For this purpose, it is necessary to control our tongue. 

    Just as we have bath everyday to keep the body clean, similarly, we must constantly contemplate on divinity to remove bad thoughts in the mind. Good thoughts, good intensions and good feelings help maintain Manasika suddhi.

    By sathwic quality one has to control rajas and by rajas the thamas. Thus, to attain the unity of these three is thapas. Ultimately, the sathwic quality has also be removed. 

    Sathwa guna is necessary till we attain divinity. Once we attain divinity none of these gunas is necessary. When we offer these trigunas to God, all our actions will become Bhaghawath Preethyartham. (performed for the pleasure of God).

    Gita has laid special emphasis on the necessity of abhyasa and vairagya to control the mind.

Abhyasa:    Abhyasa means sacred practices in the Sareerika, Vachika and Manasika fields.

    All these three karanas (instruments) must be engaged in divine activities. We must develop relationship with things which are eternal and true. We must develop a pure mind. These are proper instruments to real thapas.

   We should develop such qualities and make our life purposeful and earn the grace of God.

 

Manda Vairagya and Theevra Vairagya

                                      Manda Vairagya and Theevra Vairagya

Vairagya is of two types - Manda Vairagya (mild or light detachment) and Theevra Vairagya ( intense detachment). 

     Supposing somebody wants to do good work he will go on postponing and waste time.

     Supposing they wish to do bad deeds, they deside to do then and there thinking that tomorrow will be too late.

     Postponing good the good thing and deciding to undertake bad things, is called Manda Vairagya 

    Theevra Vairagya : once decided that a particular act is good, sacred and permanent, he will put into action straightaway. He will not sleep till it is accomplished. 

     Thapas and Trigunas;

     Vairagya does not mean leaving everything of this world, retiring  to the forests and doing severe thapas (penance).

    Thapas means one's intense yearning for Divinity. It is a state of mind, where one cannot bear his seperation from God at any time and at any place. In such thapas there will not be the Trigunas. All the three gunas Sathwa, rajas and thamas lose their distinct identity and merge into one. That is why thapa-phala is the bliss enjoyed by the unity of trigunas. 

    We get air when the three blades of the fan rotate in unison. Similarly, Bliss comes out of the unison of the three gunas. 

Heart                      ; Room

Three blades of fan : Three gunas.

Intellect                   : Switch

Atmic Power           : current

Sadhana                  ; effort to put on the switch. 

The air that gives us comfort: Bliss

Thus our life can be converted into a thapas.

When man turns his visionon perishable world, it becomes thamas.

When the same vision is turned towards the eternal Atma, it becomes thapas (penance). 

     'Mana Eva Manushyaanam Karanam Bandha Mokshayoh" (It is only mind that becomes the cause for our liberation or bondage). Therefore, vairagya is said to be the effort to concentrate our mind on the Eternal Divinity, without turning it towards the perishable and impermanent world. We must cultivate intense vairagya. We should not postpone this sadhana saying "next time", "next time".

     We must always be ready and fully prepared for our last journey, with intense vairagya. Time does not wait for anybody. Human beings follow time, but, time will not follow them. Time is always pravahika (flowing). Even while enjoying this objective world, we must always discharge our assigned duty in life, with intense vairagya and devoid of attachment; thus teaches the Bhagavad Gita.