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.