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.

     

    

Conquer Desire With Detachment

                                                     Conquer Desire With  Detachment

Second one is kama (desire). Desire has to be won by detachment.(vairagya). Vairagya does not mean going to the forest, leaving wife and children to fend for themselves. It is not giving up property and other belongings and taking to sanyasa (renunciation). When we recognise the defect in an object,we naturally discard that object.

 One should discard those objects and actions which are found to contain bad and evil qualities. This is vairagya. 

Roga (disease) and Bhoga (enjoyment)

   All the food items that we eat must be taken as a medicine to cure the disease of our hunger. All that we enjoy in this world must be taken as a medicine to cure the disease of our desires. 

   We feel we are leading a very happy and prosperous life in this world. We consider this as an enjoyment for us. But, these are not  really objects that provide enjoyment for us. The consequenses of this so called "enjoyment" will be bitter in our later life.

   So we have to control our desires with our good actions with discrimination whether the actions contain  good qualities  or evil and bad qualities, whether the actions please the God. We must discard the actions which contain evil and bad qualities.

    Charity is greater than wealth.

     When the disease of kama and krodha affects us, we crumble one day suddenly, inspite of our rolling wealth. In spiritual field  charity is considered to be greater in value  than money. 

     When the money is accumulated without utilising it for charitable purposes, the thief will have his eye on it. He will be waiting for an opportunity to steal the money. The government will also try to raid his house and take away the money. Even if these two heirs forget, suddenly a fire can erupt and destroy everything. Therefore, the Gita has established the fact that charity is greater than wealth. 

     The second declaration  ' Ritham' (truth) is greater than 'vakku' (speech). When a person speaks truth and his behaviour is based on truth, his value increases. you must earn good reputation. Then only will it bring glory to your human nature. You must do good, see good and be good. That is your fundamental duty. You must never get a bad name. It is enough, if you live for a short period earning a good name and fame like a  "Hamsa" swan. The Gita considers such a person a "Paramahamsa". ( an ascetic of the highest order).

     Now about the "Deha" (body). Sathkarmas (good actions) are more important than the body. A body that does not engage in doing good to others is useless like a "Jeegachchava" (living corpse). 

    This body is given for doing selfless actions. In order to keep selfishness at bay, one must engage himself in self-less and sacred karmas that help others. 

    Get rid of kama and krodha with constant practice. 

That is why in Bhagavad Gita it is said:

"Sreyohi Jnanamabhyasaath Jnanaath
   Dhyanam Visishyathe

Dhyanaath Karmaphalathyagath Thyagath

Santhir Anantharam.

    If you want to have santhi (peace) you must travel from abhyaasa (practice) to jnana (wisdom) and from jnana (wisdom) to dhyana (meditation). From dhyana you have to go to the stage of karmapala thyaga ( renouncing the fruit of your actions). When you are able to thus renounce or sacrifice (thyaga), you will ultimately attain 

amrutathwa (immortality). Bhagavad Gita is teaching the truth that in thyaga (sacrifice) alone lies your welfare. 

    The twin qualities kama and krodha are embedded deep in our heart as we have allowed them to flourish in several of our previous births. These cannot be rooted out by mere words. 

    Kama tastes very sweet and pleasing in the beginning. But, gradually it develops sourness. If you want to keep it at a distance at this stage, it is not possible. Therefore, kama has to be kept away from the beginning itself with vairagya (detachment). 

    Sometimes, both kama and krodha together  try to attack a man. 

Therefore they must be put under control right from the beginning. 

  

     If we do not develop that controlling power, we cannot win God's Grace.

     The sense control is essential. Mental impulses or agitations should not be let out freely to roam out. By unlimited expression of these mental impulses or agitations, one becomes mentally deranged. we must ourselves set a reasonable limit and spend our life happily. This is called discipline. Discipline helps man to progress. Without limit, man becomes an animal.

     You should make efforts to control and conquer the formidable internal enemies of kama and krodha in your life. Then only you can easily conquer external enemies. Bhagavad Gita has established the fact that kama and kodha are the main enemies to moksha (liberation).

The Method of controlling Kama and krodha

                               The  Method of controlling Kama and  krodha

Krodha comes out of Kama. Kama is born out of Sankalpas (thoughts and resolutions). Therefore, Gita says that sankalpas are the rootcause for Kama and Krodha. The Gitaharya has given a new name "analam" (fire) for kama and krodha. 

     The fire-power destroys human nature and supress Divine nature, making it demonic. kama can never be satisfied. 

     Analam has another meaning "not sufficient", No satisfaction. 

     There are limits for the power or heat of the fire. However there is no limit or rule or goal for the fire of kama and krodha. However much you enjoy, you still feel like enjoying more. How to control them? How to conquer them? Ofcourse, there are methods for this.

Conquer the fire of Anger, with Love.

 

Gitacharya advises us to conquer anger with love, and desire with detachment. The sadhaka must install love in his heart. In accordance with Lord's promise ( wherever my glory is sung, I shall firmly install myself). When God is installed in our heart, there is no place for others in our heart. Keeping this statement in view, the sadhakas must give place in their heart to only one Divine Power, One Divine Nature, One Divine Feeling and One Divine Love. When you want to conquer anger with love, you must give foremost place to love in your heart, forever. Love can forgive any blemishes and mistakes. It has such a great quality. 

"Love lives by giving and forgiving

self lives by getting and forgetting.

Where there is  love, there is no selfishness. You can achieve anything with Love. Therefore, if you want to conquer anger, you must develop Love. If you are able to  realise, that the same Lord permeates the whole universe, there is no scope for hating anybody or showing anger to others. Therefore, first and foremost, we must cultivate Love.

Love associated with our thought becomes truth.

Love put into action becomes righteousness.

When love is understood, it becomes peace.

when love is associated with our feelings, it becomes non-violence.

     Love is the undercurrent in all these four. This is the true Divine Force. This is God's power. That is why it is said,  "Love is God; Live in Love." It is only by love that  anger can be subdued easily.

   Therefore, first and foremost, you must develop love to keep the anger under control.