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.

  

Dasoham - Sivoham

                                      Dasoham - Sivoham

     " Asankalpa Jayeth Kamam Krodham Kaman Vivarjanam"

     Only a man who is devoid of Sankalpa (thoughts) can conquer kama (desires) and krodha (anger) - this is the meaning of this sloka.

Sankalpa is like a sharpedged sword. It tries to destroy the bad qualities and bad thoughts and bad feelings when noticed. 

    On the negative side because of the influence of sankalpas, Kama and krodha will develop in a person. Then he will lose appetite on account of vaatha (wind), pitha (bile secretion) and sleshma (phlegm).

    The mind is a bundle of sankalpas. Such a mind constantly pervades the Bhoothakasa, the objective world. The objective world is sustained by money, property and wealth.

    Gita considers Charactor as the only property: good conduct as money and atma jnana as the true wealth. Man's fame comes only by character. Hence Gita exhorted us to begin our quest for atma jnana with the help of good character and good conduct. 

First and foremost, one who is desirous of attaining Divinity, must control his desires and anger.

    When Duryodhana and Arjuna went to seek the help of Krishna, Duryodhana sought his physical power like the army and weapons.

Arjuna however, fell at the feet of Krishna and requested in all humility, for Lord Krishna Himself. Then lifting Arjuna and patting him on his back Krishna said:

Get up, Oh Dhanunjaya! Destiny is invinsible,

Truth will triumph. Justice will succeed: 

Selfishness will perish. This is Yugadharma.

Look! The father of a hundred children

will not be left with even one child

To perform his last rites, when destiny is otherwise.

     Lord Krishna explained thus to Arjuna, even at that time. The essence of this teaching is, one who relies upon his physical strength and power will not be able to Divine blessings, Divine Grace and Divine Knowledge. That is why, sadhaka who aspires for God's Grace must, at the outset, try to control worldly and sensual desires.

   However, the sadhaka who wishes to attain an Atmic state (Brahaman stage) has to start his spiritual journey with a feeling of "Dasoham" Dwaitha stage ( I am the servant (devotee) of God) ( he is different from God). Then he must rise to soham stage which is Visishtadwitha,  Here he comes face to face with God and prays "Oh God,I am your devotee' .When the sadhaka does sadhana in this "soham" state with total and unflinching devotion, he reaches Adwaita State. ( I am Brahman verily).

     Adwaitha is embedded in Visishtadwita. When you say 'I am Brahman', there are two entities I and Brahman.

     When you say 'I am your Dasa' , The Lord and Dasa are different. 

 

     When you say "I am Brahman" it becomes reflection of the inner being. When the individual is one, eventhough the object and image are different there is a coordination or link between the two. This is Visishtadwaitha.

    When the object itself is omnipresent, there is no place for image or reflection. when Divinity is pervading the whole Universe, where is the place for a reflection. 

     That is why, the omnipresent Divinity is called

 " Poorna Adwaitha" ( Total non-dualism).   

     First and foremost, one who is desirous of attaining Divinity,  must control his desires and anger.

Anger And The Method To Control It.

     As soon as a person gets a sankalpa (thought of desire), he must analyse whether it is good or bad sankalpa. If it is a bad one the sadhaka must nip it in the bud-stage itself. Whatever karma he performs, can be transformed into service to God. Then there is scope for developing sacred desires. It will help to control anger.

    How to control anger?

     Analyse the reason for your anger. You question yourself whether your anger is justified or not. If it is not justified, think the great pain you have caused to another by your anger. When you  thus make an analysis about your anger and its consequences, you will be able to control your anger to some extent. But, such a detailed analysis may not be possible for an ordinary man. 

     Therefore, immediately after you get angry don't put your tongue into action.

      When you control your anger by conscious effort, your body will get strength. Along with the body, the mind will also pickup strength.

      The Kathopanishad declared, "Naayamathma Balaheenena Labhyah" ( a weak person will not be able to attain atmic state).

      To achieve the atmic state, one has to control raaga (attachment) and dwesha (hatred) in the first instance. This is most essential not only for a sadhaka, but for every person.These two are responsible for all the agitations, chaos, evils, revolutions and lack of peace in 

the world today.

     Astika, Nastika And Yastika

     In God's view there is nothing like an astika (theist or one who believes in the existence of God).

 

or Nastika ( atheist) . 

You may entertain such a distinction, but God does not. Even Gitacharya declares that whoever has controlled his raaga (attachment) and dwesha (hatred) is most dear to Him. The secret

underlying the three concepts " astika"  "Nastika"and

 "Astika-Nastika " is the nature of their qualities only. Beyond these three, there is another type of person, namely, "Yastika".

\

Astika  :  is one who has self-confidence.

Nastika ; is one who does not have self-confidence.

Yastika-Nastika : is one who becomes an astika in times of difficulties and remains as Nastika at other times. 

Yastika  :  is like Prahlada, who has an inborn trait of devotion to God and who leads a pure and sacred life throughout. He could have a vision of God. Because has been experiencing the indwelling Divinity at all times and in all circumstances, he could enjoy Divine Bliss. 

     Our sadhanas will bear fruit only when we control Kama and Krodha.

     

      

   

         

Devotee is dearest to God

                                                                         Devotee is  dearest to God 

             

     "Thesham Sathatha  Yukthanaam Bhajathaam

                  Preethipoorvakam

     Dadaami Buddhiyogam Tham Eva

                  Maamupayaanthi the"

" Whosoever worships Me constantly with love and affection, to such a person I will grant Buddhi Yoga" - declares the Lord. Not only this. He has also promised " I will take him unto Me". Buddhi Yoga means the discrimination between Atma and Anathma. This is possible only for the pure devotees. The Bhagavad Gita has established the fact that that the eternal Knowledge leading to Mukthi can be acquired only by means of pure and unsullied devotion. It has declared that it is only through "Dasohamthathwa"

(total surrender by becoming God's servant), one can attain" Soham

Thathwa" (' I am that' state completely identifying oneself with Divinity) . It has unequivocally stated "Bhaktimaan Mey Priyo Narah" 

(a devotee par excellence is most dear to Me).

Bhakti and Para Bhakti

Bhakti is worshipping God with the materials available in the objective world like flowers, incense sticks, camphor etc.,

     Cultivate good character, good behaviour and good qualities in the Brindavan of your heart by your conscious effort and worship God with such flowers . This process is called Parabhakti.

Bhakti (devotion) and Jnana (knowledge)

Without meditation, Knowledge is not possible. Without knowledge, meditation is not possible.

The inner meaning of Dhyanam is contemplation on Divinity.

Also contemplation on God is Bhakti (Devotion).

Bhakti is like a flower. Without going through the process of Bhakti, the fruit of Akhanda Jnana (infinite Knowledge) cannot be obtained.

Bhakti is the basis for Akhanda Jnana.

At the flower (Bhakti) stage a sadhaka must begin with a feeling of dasoham ( I am the servant, meaning servant of God).Starting from dasoham  state, he should finally reach the Brahmoham ( I am Brahman) or soham (I am that) state.

     When one starts his sadhana with a dasoham feeling, his ego will vanish. As long as there is 'Ahamkara' (ego), 'Atma jnana' (knowledge of self) is not possible. 

     Arjuna threw down his Gandiva (bow) of ego and surrendered himself before Lord Krishna saying "Karishye   vachanam Thava"

( I will act according to your dictates). Then Lord Krishna constantly provided him courage and encouragement. As long as there is ego, visualisation of the Divine form at the Atmic level is not possible.

     Dehabhranthi ( the delusion of identification with the body) must be given up. One should cultivate Ekathma Bhavana (a feeling of universal oneness with God) by constantly remaining as a Yogi.

Only such people can experience this great truth.

     Thus, a devotee shedding his ego, attains Atmic Bliss and remains in that state without interruption. For this, three paths , namely Dwaita, Visishtadwaita and Adwaita have been prescribed.

Dwaita, Visishtadwaita and Adwaita 

     Dwaita             : To think " I m a devotee of God."

     Visishitsdwaita ; To think " I am your devotee"

      Adwaita           : To think " I and You are one".

But it is only when we start in Dwaita, we can reach the Adwaita stage. wtithout sakara  and saguna (form and attributes) worship

nirakara and nirguna (formless and attributeless) is not possible. Therefore, we must begin our journey to God, as a Dasa (servant).

     It is only when you recognise the Divinity in Man and firmly

establish yourself in the belief that it is none other than God Himself, that the Jivathathatwa in you will gradually vanish. The Gita says "sreyohi Jnanam Abhyasaath." It means that you will attain Jnanam (wisdom) only by abhyasa (practice). 

    There are two kinds of knowledge.

Bhoutika Jnana (Secular Knowledge). This is knowledge.

To observe and enquire into the material objects is ordinary knowledge.

Adhyathmika Jnanam : Wisdom. To recognise and understand the basic  principle underlying the object as an indweller is spiritual knowledge.

       

    Without the background of spiritual knowledge, it is impossible to acquire secular knowledge. All good actions are performed only by means of acquiring spiritual knowledge. 

     The body is most essential for performing any righthteous and sacred deeds to help others. 

     Our desires have to be burnt through the body and feelings. The desires have to be brought under our control gradually, step-by-step. By  controlling our senses and  desires, certain changes take place in our attitude, resulting in "Karmaphala Thyaaga" (renouncing the fruit of our actions). 

    Gita said  " Maa Phaleshu " (never aspire for the fruit). it never said "Naa Phaleshu"(no fruit). There is a fruit for every action of ours. But what is important is, never perform any Karma anticipating a fruit (result). Perform all actions as your sacred duty.

     As long as we are in the process of recognising the secret of  the result of action, performance of our duties is essential.  For karmaphala thyaga or karma itself, for developing Jnana or Dhyana-

in fact for everything Prema (love) is important.

     

     Sathya, Dharma, Santhi and Prema are indicators of good conduct and character. 

    To achieve  Sathya, Dharma and Santhi cultivation of love is very much necessary. 

      Prema, when results in action, becomes Dharma.

      Prema when associated with understanding becomes Santhi.

      Love is the birthplace for all other human values.

      Therefore, Gitacharya exhorted us to cultivate Love to reach Him.

      when you install the Lord in your heart, it is not necessary to make separate Sadhanas to renounce the fruit of your actions (Karmaphalathyaga). 

      Lord Krishna said "When you become my devotee, chant My name contemplate on Me, Meditate on Me and engage yourself in My thoughts at all times and all places, then I will take care of everything for you." For undertaking such a dedicated effort, you must have a firm resolve and unflinching and total faith.Without this, it is not possible to achieve Divine Bliss.

      Let your thoughts be pure and profound flowing from a pure heart. Go near Him with Paripoorna Prema (Full and unciditional Love). God has asserrted that He is " Bhjathaam Priyo" meaning He will be dearest one who worships and serves him. 

     All our actions and thoughts must be turned towards inward path. 

We must believe that Love is the mst important factor in Bhaktiyoga.

     You must always cultivate good and truthful thoughts. 

      Love is everything: God is Love and Love is God. Therefore.cultivate Love and expand your little self into infinity and try to merge in that Supreme Self. This is the essence of the teachings of Bhaktiyoga. 

     

     

Sense Control - Main Entrance To Yoga (2) The word and its effect

Sense Control  - Main Entrance To Yoga  (2)   The word and its effect                 

     The second  power that the tongue wields is the word that is spoken by it. 

    Even a tree felled with the edge of a sharp weapon will sprout again. But, a mind broken by harsh words can not be put together again. 

    " Even an iron bar can be welded together

by the blacksmith once, twice or thice.

     If the mind is broken  by harsh words

can anything put it together again?"

     It is the word that is responsible for breaking a heart or putting it together again. Therefore, we must ensure that the words we speak do not hurt anybody. If your leg slips, there is no harm; but if your tongue slips, it is real hell. The injury sustained on account of the slip of the leg is visible and can be cured by a Doctor. But, the injury sustained by the mind due to harsh and hurting words is not visible. No Doctor in earth can repair this injury. Therefore, we should never use words that hurt others. Sometime or the other, these harsh words rebound on us, like a Brahmaastra. Hence, always speak soft and sweet words, lovingly.

     The tongue always keeps up its honourable position. It has enormous patience. There are 32 sharp teeth around the tongue. They are capable of cutting the tongue in a fraction of a second. Inspite of its precarious position,the tongue keeps itself safe and does not involve in any danger.  That is why it teaches us, " O Son! you may be in the midst of several evil and dangerous people, but don't expose yourself to their machinations. Conduct yourself tactfully

and in a dignified manner." If we are in the midst of evil people, we also become evil-doers. We are losing our good qualities, good thoughts and good behaviour in a trice. In order to expose ourselves to such a situation, Gita taught us to control our tongue.

Too much talk is harmful to our intellect.: 

     By excessive talk our Atmic and Divine Power will be wasted. 

The memorising power will be redused. Vital energy will be wasted.

By excessive talk hunger will increase. So eats more food. The more food he takes, the more numerous thoughts he has.As a result, he will not be able to control his senses. 

    Excess intake of food - thamasic food and demonic thoughts will not promote human values.

    Hence man should develop divinity in himself by observing silence, but never waste his energy by excessive talk.

 

    Cultivate human qualities like sacrifice, morality, sincerity, mercy, compassion, love, non-violence, etc. 

    You become animalistic as you cultivate inhuman qualities like, anger, envy, jealousy, etc., Man today is afflicted with three evil qualities namely, ego, selfishness and jealousy. To keep these qualities under control, one has to control the food and speech. The main entrance to the mansion of yoga is the tongue. Therefore, the Bhakti Yoga teaches that, employing the tongue to undertake sacred activities by proper food and speech is the greatest sadhana.

    The tongue should be sanctified by Namasmarara.

     In this Kaliyuga, the purity of the tongue will be enhanced by doing Namasmarana. To sanctify the tongue, one has to continuously perform Harinama Sankeertan. ( Singing the name and glory of Hari). It is said " Harernama Harernma Harernamaiva Kevalam, Kalu Nasthyeva Nasthyeva Nastheyeva Gathi Ranyatha". It means, there is no greater path or sadhana than Namasmarana. Therefore, the Gita exhorts to sanctify your life by singing God's glory than wasting it in unnecssary and useless talk.

Sense Control - Main Entrance To Yoga

                       Sense Control  - Main Entrance To Yoga

   Control of the Tongue is the main entrance to yoga, says the Gita.

It has ruled that it is impossible to enter into Yoga and attain Divinity, without controlling one's own tongue which is a very important sense organ.

    Among the sense organs only tongue has two kinds of powers, power of speech and power of taste. That is why Gitacharya says

"Whoever keeps his tongue under control, such a sadhaka's heart will be pure, unwavering and selfless and he will surely attain Divinity."

    Excessive intake of food is very dangerous to health. You should take limited quantity of food.

     In the first instance, you must control your tongue . Then all the other senses will automatically come under control. There is nothing more valuable in this world than the word. Therefore, keeping our words and tongue under control is the most important sadhana.

    If you want to develop good qualities in you, you will have to sacrifice bad qualities. If you take food simply to satisfy your palate, you will be subjected to raga (attachment or desire), and dwesha (hatred). These disturbances and mental depressions reduce full-man into one-fourth man.He drowns himself in deep sorrow. He feels, life is not worth living.He is elated when praised and get depressed when scorned. Thus he develops inequanimity .

    You must assess whether the food you take is sathwic, rajasic or thamasic. You must also see whether it is hitha (promoting health) and mitha (limited in quantity) to you. When you thus enquire and take hitha and mitha food with full knowledge, you will not be disturbed by any external forces. 

    When you sacrifice inequality, you get equality.

    When you sacrifice bad thoughts you will get good thoughts.

    When you sacrifice bad intentions you will get good intentions.

     Keeping the tongue under control, if you make it satisfied with limited quantity of food and limited talk, you will get happiness easily. This is called "Mouna".

     The three types of purification

      We should not take any food, without subjecting it to three types of Suddhi (purification).

1. Paathra Suddhi : Proper cleaning of the vessels.

2, Padaartha Suddhi : Cleaning of the food material used.

   Enquire Whether  The food that is obtained through illegal means 

  ( ill-gotten money or by the sweat of one's brow, by stealing, by penalising others etc.,)

or through whole hearted contribution.

The food obtained by illegal means will not only cause ill-health, will also develop bad qualities.

The food obtained through whole hearted contribution will give good health and good qualities.

3. Paaka Sudhi :  Purity of the person cooking.

To ensure Paaka suddhi, it must be enquired whether the food is prepared with good intention and pure heart.

Among the above three suddhis, we can only ensure paathra suddhi.

Padaartha suddhi and paaka suddhi are not in our hands. 

That is why, before pataking of the food, it must be offered to

God with a prayer

"Brahmarpanam Brahma Havihir Brahmagnow 

Brahanahutham

Brahmaiva thena Ganthvyam Brahma Karma 

Samdhinaa"

     When we do this, all the above three suddhis will accure to the food. It is only for this purpose the Bhagavad Gita exhorted us to offer such a prayer before taking of our food. Before this prayer it is only food, but after doing this prayer it becomes Prasada (a gift from God.)

     Our prayer will remove all the three types of  impurities, namely 

Paathradosha, Padaarthadosha and paakadosha.

     It is for this reason the Gita exhorted us to take Sathwic food in limited quantity by controlling our tongue.