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.

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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.