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.