Friday, November 27, 2009

Nature Is The Guru


Shree Maa gives us the message that we can learn from everybody.

When Maa was a little four-year old child, She was cleaning a room and upon finishing, she threw the broom to a corner. Then She heard the voice of Sri Ramakrishna say, "Hega, you threw that broom? See how beautifully you cleaned the room with that very broom and now you threw it? You must respect your tools as well as your actions. Cleanliness is next to Godliness?" The four-year-old Little Mother bowed down to the broom. From then on She would bow down to it everyday. Maa said that Thakur Ramakrishna told Her, "If you respect each and every one of your actions, you will get me."

Respect is an important part of learning. To illustrate this, Maa is sharing these stories with us. These stories teach us how to learn and how to become divine. We can learn every moment from every thing because Mother Nature is teaching us all the time. Please listen and enjoy the stories!

Now, Mother will tell us the story of Avadhut Dattatreya. Dattatreya was born divine and considered every moment as an opportunity to learn. He learned from everybody and everything. He considered all of Nature to be his Guru. How did He learn this way and what did He learn? Read on!


First Story

One day Avadhut was crossing a big field. He saw a huge wedding procession walking across the field with much fanfare accompanied by many musical instruments. There were pipes and drums and lots of singing. The marriage party was accompanying the groom. At the same time in that field, Avadhut saw a hunter. The hunter was looking with one-pointed mind at his prey. His eyes were completely focused on the target and he was oblivious to the marriage party and the sounds of their merry making. Avadhut went to the hunter and bowed down to him. He said, "You are my Guru. When I meditate on God, my goal will be to have the same focus as you have just demonstrated."


Second Story

One time Avadhut was walking by a river when he saw a fisherman. He went near the fisherman and asked politely, "Oh Brother, what path should I take to go to the cityĆ¢€? The fisherman was looking inside the water and did not pay any attention to the question. The sounds did not even enter in to his ears. At that moment, the fish was just touching the bait. When the fish was caught, the fisherman called Avadhut, "Hey, what were you saying to me?"

Avadhut came back to him and bowed down. He said, "You are my Guru. When I meditate on my Ishta Deva (beloved form of God), until the meditation is not complete, until I reach the goal, my mind will not wander. Please give me blessings to be like you in this way."


Third Story

One day a hawk caught a fish and was flying with the fish in his mouth. Behind came hundreds and hundreds of crows. They all flew behind him and chased the hawk wherever he flew. They wanted the fish and went wherever the hawk went. They were disturbing the hawk greatly.

The hawk got mad. He threw the fish. At that time, another hawk was flying and caught that fish. The crows left the first hawk and started flying behind the other hawk.

The first hawk was so relieved and relaxed! Without a care, he sat on the branch of a tree and watched the plight of the other hawk.

The Avadhut bowed down to the hawk and said, "If you can leave all desires and attachments, then alone you can get peace. When I sit to meditate I want to leave all my desires and attachments, just as you have shown. " He prayed to the hawk and said, "You are my Guru. Thank you for your teaching."


Fourth Story

There was a little pond in which a crane was walking with concentration and moving slowly to catch a fish. Behind the crane was a hunter who was focusing on the crane with the intent of killing it. The crane had no idea as to who was behind. The crane was completely focused on catching the fish.

The Avadhut bowed down to the crane and told him, "You are my Guru. When I will do meditation, I will never look behind, I will always be focused on the present and not on the past or the future. Please give me this blessing. Thank you for your teaching."

From these Avadhut stories we see a beautiful example of how we can learn from all of Nature -- every moment, every aspect of creation can be our Guru and we can learn. Avadhut gave respect with each action. From this we learn that if we, too, are respectful in each and every one of our actions, the entire Universe will become our family, and we can learn and share with all of creation.

Ganapati Sachinand Swamigal



As one of the rare living Avataras...His Holiness Parama Pujya Sri Ganapati Sachchidananda Swamiji is the Pontiff of Avadhoota Datta Peetham at Sri Ganapati Sachchidananda Ashrama in Mysore, India. Sri Swamiji is renowned for His Healing and Meditation music and He is considered a divine guide who cultivates the ancient Vedic traditions. He was born fully realised in command of the eight Mahasiddhis and is a Guru in the
Dattatreya Avadhoota lineage.

Sri Swamiji honours all religions and teaches that it's possible to reach God by many paths. "It is of primary importance to attune with God through prayer, worship and the chanting of God's holy names". "Then God Himself will give you good guidance" says Sri Swamiji.

The path of Dattatreya embraces all spiritual paths and is the source of all other traditions. He who treads the path of Truth, regardless of what religion he belongs to, is treading the path of Dattatreya. As an incarnation of God, Datta came down to spread the universality of true religion. Anyone can be his follower, regardless of cast, creed, status, be they student, householder, recluse or renunciate. No matter what sect or religion the true seeker follows, eventually he comes under the guidance of Lord Dattatreya, the Eternal Spiritual Guide of all mankind.

Datta's presence is not limited to any one country or sphere, as He is the Guru of all Gurus, the all-seeing, all-powerful, ever-present link between God and Man. However, special places of worship (Datta Peethas) have grown up around sacred areas, where His presence is most strongly felt by the sincere seeker of Datta. These places include Suchindram, Senthamangalam, Mount Girnar, Nagalapuram in Andhra, Prayag, Datta Guha in the Himalayas, Gulbarga -Ganagapura, Narasimhavadi in Maharastra, Quthambara near Poona, Avadumbara, Somapuram, Chandradronagiri and Datta Peetha at Sri Ganapathi Sachchidananda Ashrama, Mysore.

One notable aspect of these Datta Peethas is their indefinable but inseparable relationship with worship of God as Mother, the Supreme Energy -Shakti. (Hence, Sri Swamiji's fierce aspect as Mother Chamunda.) Parasurama (eighth incarnation of Lord Vishnu), approached Lord Dattatreya and was initiated into the intricacies of how to worship the Mother (Shreevidya Upaasana), before undertaking intense penance to obtain the grace of the Divine Mother.

The Saandilya Upanishad declares very clearly that Lord Dattatreya is the Supreme Reality and is the cause of everything that is created. It states, "The Supreme Brahman performed penance which was of the nature of knowledge (jnyana), and desiring to become many, assumed the form of Dattatreya. From that form came out the three letters A, U, M; the three mystical names Bhuh, Bhuvah and Svah; the three-lined Gayatri; the three Vedas Rig, Yajur and Sama; the three Gods Brahma, Vishnu and Maheswara; the three castes Brahmana, Kshatriya and Vysya; and the three fires Gaarhapatya, Ashavaneeya and Dakshina."

"The lord is endowed with all wealth. He is all pervading and resides in the hearts of all beings. He is the great Maayavi, sporting with His own Maaya. He is Brahma. His Vishnu, He is Rudra. He is Indra and He is also all the gods of heaven and all other beings. He is East, He is West, He is North, He is South, He is below and He is above. He is everything. This is the glory of the form of Dattatreya."

Lord Dattatreya came as the Supreme Philosopher (Avadhoota) so that the true meaning and purpose of Sacrifice (Tyaaga) may be revealed to mankind. Atri, His father, symbolizes penance (tapas) as described in the scriptures, and Anasooya represents freedom from jealousy. When penance and non-jealous nature unite in a single person, the highest truth emerges as Lord Dattatreya. As ultimate self-sacrifice, the Supreme God gave Himself as Datta to Atri and Anasooya. Hence, "Datta" means not only "that which is given", but also as the ideal of "giving" without desire for reward, i.e. selfless giving. The whole life of Dattatreya shows us that this "giving" selflessly is the true renunciation/sacrifice. The significance of this sacrifice is stated in the Dattatreya Upanishad where the Lord says, "Not by action, not by progeny, nor even by self, but by renunciation (tyaaga) alone is immortality attained. "Real renunciation is the giving up of "I" and mine, not the mere abandoning of duties. Living a selfless life require giving up one's ego. That is what Lord Dattatreya describes as true sacrifice.

As a Yoga-Avatar, Lord Dattatreya teaches us to perform all our duties skillfully and diligently. Yoga does not require outside aids, nor does it demand great physical effort. All we have to do is change our outlook and transform our attitude to life. This "change" consist of giving up the idea or feeling of "doership", "enjoyership" and the resultant anxiety (and attachment ) for the fruits of our actions. By performing all our duties with this changed outlook, our mind will be freed from agitation and attain the restful state called "equanimity", or the state where there is no "mind". This is the state of Bliss that every soul ultimately aspires to. This is the state of Datta - the ultimate Gift of God.

The Hanuman temple at Chennai Vijayanagar is the ashram of the swamiji where we pray and tie the coconut for geting the blessings of the Anjneya in geting our desires fullfilled.

Please visit the following You Tube site to listen about the Dattatreya Ashram @ Mysore

http://www.youtube.com/watch?v=r7cPjdbJnds

http://www.youtube.com/watch?v=lrD9DJSt0RE&feature=related




Saturday, November 21, 2009

Myths Of India & West


Devdutt Pattanaik
takes an eye-opening look at the myths of India and of the West -- and shows how these two fundamentally different sets of beliefs about God, death and heaven help us consistently misunderstand one another.

Visit the following site and listen to the lovely Talk of Devdutt Pattanaik.

Tuesday, November 17, 2009

Significance Of Number 108



What is the significance of

Number 108

In Hindu Philosophy!!


As per Indian mythology,

Indian culture has a

Very special significance of
Number 108.

What is this number represent,

And why is it so important?

1)
In one minute, we breathe in approximately 15 times,

In 1 hour 900 times,
And in 12 hours 10800 times,

And in a day 10800 * 2 times.

A day consists
Of 24 hours, and if we set aside half the day

For our day to day routines,
Then one can spend 12 hours

For recitation of ones idol.

Therefore, the
Maximum number of times

That one can recite

"mantra", or perform "Jap" are 10800.

If one wants to obtain 100% benefit of its jap,

Then performing
Jap 108 times will give you the benefit of 100%.

That's why in a "Mala",
There are 108 beads.

It is written in Vedas,

That 1 Jap corresponds to
1 mala (which has 108 beads),

Therefore performing jap of 108 malas will
Result in 100% benefit.

2) Astronomically, there are 27 constellations

In our galaxy, and each one them
Has 4 directions, and 27 * 4 = 108,

In other words the number 108 covers
The whole galaxy.

3) According to Indian scriptures,

Letter 9 corresponds to

Lord Brahma

(the creator of universe).

Mathematically,

The interesting property of 9 is
9x1 = 9
9 x 2 = 18 (8+1 = 9)
9 * 3 = 27 (7+2 = 9)
......................
9 * 12 = 108 (1+0+8 = 9)

Harshad number: 108 is a Harshad number,

Which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means "great joy")

Desires: There are said to be 108 earthly desires in mortals.

Lies: There are said to be 108 lies that humans tell.

Delusions: There are said to be 108

Human delusions or forms of ignorance.

Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra.

One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization.

Sanskrit alphabet: There are 54 letters in

The Sanskrit alphabet.

Each has masculine and feminine,

Shiva and shakti. 54 times 2 is 108.

Pranayama: If one is able to be so calm

In meditation as to have only 108 breaths

In a day, enlightenment will come.

Sunday, November 15, 2009

Hindu Temple Kampuchia (Cambodia)


Angkorwat- Introduction

Angkorwat is a wonder on earth showing the caliber of supremacy of Hindu knowledge in terms of architectural science combining together with cosmology ,astrology ,numerology and historical events of Indian religion. If there is any place in world to see-its angkorwat.

Everyone must see this at least for once in life.

An extremely spectacular and stunning showcase of ancient knowledge challenging the latest technology today to solve its mysteries.

Located in Northwestern Cambodia, Angkor, the Capital of the Ancient Khmer Empire was possibly founded around the Ninth Century AD by King Jayavarman II. However, the city reached its peak glory in the 12th Century under Kings Suryavarman II and Jayavarman VII. The most beautiful and most famous monument in the city, Angkor Wat, lies about one kilometer south of the Royal town of Angkor Thom which was founded by Jayavarman VII.

The Temple of Angkor Wat was dedicated to the Hindu God Vishnu by King Suryavarman II, who reigned between AD 1131 and 1150. The Temple was constructed over a period of 30 years, and illustrates some of the most beautiful examples of Khmer and Hindu art. Covering an area of about 81 hectares, the complex consists of five towers, which are presently shown on the Cambodian national flag. These towers are believed to represent the five peaks of Mount Meru, the Home of Gods and Center of the Hindu Universe. Angkor Wat features the longest continuous bas-relief in the world, which runs along the outer gallery walls, narrating stories from Hindu Mythology.

With the decline of the Ancient Khmer Empire, Angkor Wat was turned into a Buddhist Templeand was continuously maintained, which helped its preservation. In 1992, the UNESCO World Heritage Committee declared the monument, and the whole city of Angkor, a World Heritage Site.

See the enlarged image of the temple by clicking on the picture above.

Thursday, November 12, 2009

Bhajans & Devotional Songs


Pnduranga Vittala & Temple above

Bhajan is a Hindu devotional song often known as Kirtan. It is of ancient origin and sung with utmost devotion to God. Bha in the word Bhajan means that which is bhaavyam (sacred or holy), that Atma Tatwa (Principle of Atma) which is divyam (self-effulgent). The letters Ja in the word bhajan connotes japa (chanting of the Lord's name). Bhajan literally means chanting the sacred name of Lord with utmost devotion. This act of singing with devotion makes one feel closer to true self (atma or jeeva) or to God (Brahma or Ishwara). In other words, Rasanam Lakshanam Bhajanam, acts which are performed for the purpose of pleasing God also known as Bhajans.

Such devotional form of singing is heavenly to human ears and truly divine. Bhajans have been deep rooted in Indian tradition than anything else. They are simple soulful songs expressing undying love for God, a complete submission to Him through singing. This is one of the constituents of Bhakti for Haridasa to acquire the highest level in devotion (The other being Faith). These songs can be for a single God/Goddess, or any number of divinities, sometimes featuring several names and aspects of the chosen deity (esp in case of Ashtottarams and Sahasranamas). The music based on ragas and talas of Indian Classical Music played on Veena, Sarangi Venu (Flute), Mridanga (Tabla) or any traditional Indian instrument. The Sikh Scripture, however, contains 31 ragas and 17 talas which form the basis for Bhajan (Kirtan) music compositions. Bhajans can be seen in as old as Sama Veda, third Veda in Hindu scriptures. They have a very easy flow and their colloquial renderings differentiate them from the Shlokas (which for most people are much difficult to utter). They usually are sung in group by devotees, with one or more lead singers. The theme for a Bhajan is based on lives of Gods, their preachings, preachings of saints, glories of Gods and descriptions. Tunes are often fixed and words and phrases are repeated through out the bhajan. Bhajans have come a long way from when they were introduced first in Sama Veda.

Types of Bhajans:

Bhajans are typically classified into the following.

There is no basic criteria for definign these types, but just the way they have been either formed or sung or who sang them. 1) Suprabhata Bhajans:

Bhajans that are sung in the praise of Lord early morning to wakeup the Lord. Suprabhatam for Sri Ramakrishna,Sri Panduranga at pandharpur,Sri Kashi Visshwanath etc. are some good examples for Suprabhata Bhajan.

2) Avarohana Bhajans:

Bhajans that are song in a descending order of the swaras (notes) in the early morning come under this category. Bhajagovindam sung in praise of Lord Venkateshwara is one good example for such Bhajans. 3) Aarohana Bhajans:

Bhajans sung in ascending order of swaras (or notes) mostly during the evening or close to night are placed under this category. Shej Arathi sung for Shirdi Saibaba is a good example for Aarohana Bhajan.

4) Haridas Kitran:

A well-known bhajan form is Haridas Kirtan where the bhajans are story-lined and revolve around the Gods and Godesses.

5) Sampradaya Bhajans:

Also known as Dakshina Bharatha Sampradaya Bhajana is famous mainly in South India. Its a collection of Keertanas and Namavalis in a specific order which was evolved mainly by Sri Marudhanallur Sadguru Swamigal, Sri Pudukottai Gopala Krishna Bhagavathar, the trinity gurus for Sampradaya Bhajans. Sringeri Bhajans: A form of bhajan popularly known as Jyothirbhan is another form of Bhajan which has been uplifted from past 50 years by Sr. R. V. Krishnabhat in Bangalore. These bhajans have a flavor of classical raga and touch of tala perfection. They also have a mix of modern bhajans, kirtans and traditional bhajans.

6) Shyama Sangeet/Kali Kirtan:

Shyama Sangeet is a genre of Bengali devotional songs dedicated to the Mother Shyama or Kali. It is also known as Shaktagiti. Shyama Sangeet appeals to the common man because it is a musical representation of the relationship of eternal and sublime love and care between the mother and her child. It is free of the common rituals of worship and also the esoteric practice of the Tantra.In modern times both Rabindranath Tagore and Kazi Nazrul Islam have composed poems of Shyama Sangeet genre. The term 'Shyama' refers to the skin color of Kali (usually depicted in black or deep blue.) Literally, it means dusky (or wheatish). Shyamasangeet can be divided into two streams: devotional or metaphysical and Umasangit, Agamani or Vijaya songs. The first category of songs is inspired by devotion and spiritual thoughts. The second category which is based on themes of daily family matters or social events, is known as Padavali, Umasangit, Agamani or Vijaya songs. Shyama Sangeet conceptualizes Goddess Kali as a loving human mother and the singer is longing for The Mother’s love. The songs have become popular not only for it’s devotional side, but also for it’s human appeal. The theme and occasion of ĀgāmanÄ« and Vijayā songs are as follows. Umā or GaurÄ«, daughter of Himālaya and Menakā, was married to Śiva, the Lord of Kailāsa. The Goddess Durga comes to see her parents from her in laws every year. The goddess is portrayed here as an ordinary girl living far away from her mother and feels joyous to come back home after a long stay at her in laws’ place. These songs too are highly popular because of their human appeal and as they are easily identifiable with any married girl living far away from their parents.

Monday, November 9, 2009

Kojagari Pooja


KOJAGARI PUJA
Goddess Lakshmi is worshipped today, the Sharat poornima day, the full moon day of autumn. Mother Lakshmi visits the houses of those who are awake late in the night and blesses them. She comes asking,"Ko Jagrati - who is awake?"and that is why the puja is known as "Kojagari puja".
This puja is widely performed in Bengal and in all branch centres of Ramakrishna Math. In the life of Chandramani devi, mother of Sri Ramakrishna we have an incident relating to this puja. That happened before the birth of Sri Sri Thakur. Once, Ramkumar, the eldest son of Chandramani, went to perform this Kojagari puja in a neighbouring village Bhursuo as a priest in a house. It was very late night and as he didn't return, Chandramani came out of the house and was waiting for his return. Then a small girl with many ornaments came from the direction of the village. Chandramani asked her,' Did you see my son, he has gone to that village for doing today's puja? The child replied," Yes mother, I am coming from that very house where your son has done the puja and he is also coming." Then Chandramani invited the girl to her house," In this dead of night, where are you going alone with these precious ornaments? Stay in my house night and leave in the morning?" The girl replied," No, no, this time I will not be able to stay. I have to go different places. I shall come next time." Saying so she went towards the house of Lahas. Chandramani seeing from the distance that the girl was not going in the regular path, chased her to guide her the right path but the girl soon disappeared. Then Chandramani realised it was "Mother Lakshmi Herself who had come in the form of young girl." Returning home she narrated the incident to her husband Kshudiram and later her son Ramkumar and they also had confirmed it was Mother Lakshmi Herself.
"The Gospel of Sri Ramakrishna is filled with His oft repeated teaching that one should should be free from greed and lust. He Himself practised the sadhana of taking earth in one hand and a coin on the other and threw them both in the Ganga water so as to mentally imbibe the idea that both the things are of the same. When his chosen disciple tested Him by placing a coin beneath his bed, He sprang up as if stung by a scorpion.
Then why this worship of Goddess of wealth?
Goddess Lakshmi is the mother of all wealth. Scriptures allow men to have 4 types of wealth, viz. the wealth of dharma, the wealth of sensory pleasures, the wealth of pleasures of flesh and the spiritual wealth. But unfortunately, we identify Goddess Mother with 2nd and 3rd wealth (artha and kama) only and pray Her for those 2 types of wealth. Sometimes men resort to unrighteous means to have those 2 types of wealth though the scriptures permit only through dharmic means.
But many do not know that Goddess Lakshmi is also the Mother of the wealth of spiritual knowledge. In fact the vehicle of Mother Lakshmi denotes the same. Owl is the carrier vehicle of Mother. Owl is seen as an ugly bird, known as partially blind and considered as inauspicious. But why the Mother who is beauty personified selected that bird as Her vehicle?
Is it to indicate that man if he chooses only those two types of wealth, it will drain away all his physical and mental energies and he will look ugly, fit for nothing either of this world or the other?
Is it to teach the man that those pleasures that are enjoyed in darkness will lead man to darkness only and he will be blind to the light of knowledge?
Is it to warn him that if he is confining himself only to those dark room pleasures then inauspicious future moments are awaiting him?
We shall have to think for a while as to the answers.
In case if we choose to pray Mother to bestow Her spiritual wealth, then how to view the owl? In such cases, does Mother wishes to say that Her vehicle Owl is the symbolic message of Gita sloka no.69 of 2nd chapter, wherein Lord Krishna says the quality of a man of steady wisdom. The sloka says that for a man of steady wisdom, that which is darkness of night for men of ignorance, for a man of steady wisdom it will be daylight and that hectic day time wherein men exert for wealth for senses will be night for a man of knowledge?
Choice is ours to pray the Mother either for the secular wealth or for the spiritual.

Geetha Dhyana Sloka




Gita Dhyana Slokas
It is common practice for one to recite the Dhyana Slokas of Gita before reading the chapters or reciting a chapter. The significance of the Dhyana Slokas is that one offers one's respects to the Gods and other divine powers who made possible the work. The Dhyana Slokas extol the virtues of the divine.

(The translation of the Dhyana Slokas is by Swami Tapasyananda of Ramakrishna Mutt.)

http://www.youtube.com/watch?v=nxgwhFfJWyU

You can listen to the chanting of Gita Dhyana sloka on the above wesite of you tube

Sunday, November 8, 2009

Geetha & Values



Geetha and Values

Swami Paramarthananda

On this auspicious occasion of the eighth anniversary of Geetha Study Centre, I will say few words on the Geetha. If you happened to study Geetha, you will find that Geetha discusses many topics dealing with spirituality, like the topics of Karma Yoga, Bhakthi, Jnanam, Values, Pranayama, Japa, moderation in food etc.

As so many things are discussed in Geetha, one can get a doubt: What is the centre theme of Geetha? Here alone, we get the help from commentators like Sankaracharya. Sankaracharya, after thoroughly analysing the Geetha, establishes that Geetha is a'Moksha Shastra'. Geetha is a Shastram which is dealing primarily with the topic of Moksha or freedom. There may be other topics like Japa, Pranayama or social harmony. But none of them is the central theme. The central theme is Moksha or freedom.

Naturally, the question comes 'Freedom from what'? That has been clearly given in the first chapter of the Geetha. We find Arjuna facing a particular problem, which we call 'Samsara'. The problem of 'Samsara' discussed in the I chapter is the problem of every human being. Moksha means freedom from this universal problem of 'Samsara'. What is the problem of Samsara? To put in brief, we can say the problem is Raga, Shoka and Moha. Raga means dependence, attachment. Shoka means grief, sorrow. Moha means conflict, confusion by Raga, we mean depending on external things or people or situations to be happy. As long as I depend upon people to be happy, my happiness is always in danger. Any time, that person may go away from me or die causing sorrow. Similarly, if I depend upon objects, as long as the objects are there with me, I am fine. The moment the objects go away, I am upset. Similar is the dependence upon situation, neighbourhood, surroundings etc. This tendency is called Raga. We find that Arjuna has dependence on Bhishma, Drona etc. We have our dependence upon various people around. And therefore everybody is suffering from the problem of Raga. Raga will necessarily causeshoka, sorrow. We find that situations are not under our control. The thing we depend upon deserts us. It may be money, it may be job, it may be people. If anything is not available, I become depressed. The problem of shoka is also universal.

Then comes the problem of Moha - conflict of what to do and what not to do, what is right and what is wrong, what is Dharmaand what is Adharma. These three problems, we find in the first chapter of the Geetha. It is the problem of every human being at all times. This we call as 'Samsara'. The entire Geetha Shastram is meant to remove this fundamental problem and this 'Samsara Nivrithi', removal of the dependence, is the purpose of Geetha and that is called 'moksha'. That means I must be happy irrespective of the presence or absence of people. The presence or absence of things, conducive situation or non-conducive situation. If I can be so, I am called independent, muktha purusha. This is the topic of Geetha. So, the first point I would like to emphasize is that Geetha is a Moksha Shastra.

Then, what is the method that Krishna is prescribing to get rid of'Samsara', i.e., to attain moksha or independence? Here, there are lot of controversies, some people say Bhakthi, some say Jnanam, some say Yoga. Krishna says in the beginning itself.

'Asocyaananvasocastvam pragnavaadaamsca bhaashase |

gatasunagataasumsca naanusocanti panditaah ||'

"A wise person does not grieve in life". This is a beautiful statement of Lord Krishna worth remembering in life. From this, it is very clear that if we want to avoid grief, we should become wise. So, becoming wise is the only method of removing grief. To put it in another language, wisdom is the only way of getting rid of grief. Through knowledge alone, one gets moksha or freedom. From this, we can derive another information. If knowledge is the means of freedom from grief, what should be the cause of grief? Ignorance, geetha says ignorance causes grief, wisdom removes grief and the whole Geetha teaching is meant to remove this ignorance through wisdom.

Krishna talks about many other disciplines like moderation in diet, speaking the truth, Japa
Parayanam, Yoga etc. But Krishna does not present any one of them as the means of liberation but as a preparation for Jnanam. Thus, Puja, Japa Parayanam, Yoga, social service and other disciplines are meant for preparation for knowledge. Generally we call them 'Yoga Shastram' and all of them make a person ready for knowledge. Then, second and final step is Jnanam which giveMoksha. Brahma Vidya is the means of liberation and Yoga Shastrais the means of preparation.

Krishna talked about many preparatory disciplines. But one thing Krishna emphasizes is the refinement of mind. In the thirteenth chapter, the Lord talks about a series of virtues like humility, forbearance, steadiness, sense - control, absence of egoism, etc. Even though these virtues are preparation for knowledge, Krishna calls these virtues themselves as Jnanam, because if these virtues are there, knowledge or wisdom is not far off. On the other hand, if these virtues are absent, any amount of efforts including the study of spiritual literature will not give any benefit at all. The Lord emphasizes these virtues again in the fourteenth chapter asSatwa Guna and in the sixteenth chapter as Daivee Sampath. What is the role of virtues in Jnanam? It is like preparing the ground before sowing the seed. Guru is sowing the seed of wisdom. Our mind is like the ground. The seed is not defective. The seed can bear the fruit. But our problem is the land is barren, not cultivated, not tilled, pesticide etc. have not been used. Kama- pest, Krodha - pest, Lobha - pest etc. are there. In such a land, sowing the seeds does not give any benefit at all. Therefore, a person has to take care of his mental preparation by cultivating virtues, which Krishna calls as Jnanam or Satwaguna Daivee Sampath. What are all the virtues? Countless virtues are mentioned all over the Geetha, which makes the Geetha unique. I shall discuss two virtues which Krishna emphasizes often. They areNishkamatvam (freedom from desire) and Nishkrodhatvam(freedom from anger). One who knows to handle the two problems of Kama and Krodha alone will be able to benefit from the study of this scriptures. How to get over Kama? Krishna gives the solution in the third chapter. Kama means desire, Raga. Attachment or desire towards material things of life, is called Kama.

Krishna says that a person can get over this problem only if he knows its source. If you know that, you can easily get rid of that. The Lord points out that there are three sources or centres which are responsible for the origination of Kama. They are sense organs, mind and intellect. How do the sense organs contribute toKama? The sense organs are like the doors through which all the objects enter our mind. So, when I open my senses varieties of attractive forms enter my mind. Similarly varieties of attractive sounds, smells, etc. enter. And the moment they enter, I am attracted, carried away by them. Therefore, the sense organs create Kama by putting things inside the mind. The second source that Krishna mentions is the mind. Even when an attractive thing enters the mind, it does not become a powerful desire at once, it is only a seed of desire. Even though the sense organs put the seed of desire, it is not that much harmful. But the mind will not allow that feeble desire to remain there. The mind goes on repeating that "It is nice, it is nice." This mental repetition of thought also contributes to kama. The third source that contributes to Kama is the intellect. The intellect's job is false-judgement. The intellect has got a false notion, a misconception that the external things can give permanent happiness, permanent peace, permanent security. This expectation of permanent happiness, peace and security is born out of a false judgement on the part of intellect. That is why, until we possess a thing, it is attractive. After we possess, we find its value goes down. It was only a fake peace, a fake happiness that it was able to create. Without understanding the fakeness or falsity of the charm, the intellect thinks that it is real. This is the false judgement of the intellect. Because of these three, Kama develops, Krishna says.

How to conquer Kama? Krishna says that we have to take care of these three sources. How to take care of? The sense organs must be alert. We should not allow anything and everything to enter. This is called sense control. Even if some disturbing things enter the mind through the senses, still I can save myself. How? Here the second part has to be taken care of. The mind which repeats it again and again, has to be stopped in the beginning itself. This is control of the mind. Not repeating it again and again is mind-control. The third one is Bhuddhi (intellect) which has made a false judgement. The intellect has to understand very clearly that if a particular thing can give permanent happiness, all the people who possess that thing should be permanently happy. But that is not so. The idea is that a house can give shelter, but not fulfilment. Thus by proper enquiry, we should clearly understand that fullness, peace, security, happiness, etc., cannot come from those things. Therefore, I should not depend on them for peace, security, happiness. This is Viveka. Therefore, control at the level of intellect is right judgement. Thus, three disciplines are required for removing Kama. They are sense-control, mind-control and right judgement.

Regarding anger, Krishna does not say much. Krishna feels thatKama is taken care of, Krodha also is taken care of. Desire converted alone is anger. If there is an obstruction for the fulfilment of a desire, the very same desire is converted into anger. And the anger is directly proportional to the desire. Therefore, if desire is taken care of anger is taken of. Hence, Krishna does not separately deal with anger. Still, by using our common sense, we can find out some methods for getting out of anger-problem. The first step in conquering anger is clearly knowing that anger is not a good thing at all. To understand that anger is not good, we can take the example of a powerful drug. There are some powerful medicines which the doctors will use only in emergency cases and the moment you take the medicine, you get relief. Naturally, you will feel like asking the doctor to give it again and again. Then the doctor will say, "no doubt the medicine is effective but it has got some problems". What are they? No. 1: When you take the powerful drug, even though you are getting relief, the side effects are serious. Sometimes, it is worse than the disease itself. No. 2: Once you take the powerful drug and the pain goes away, your tendency will be to use it again and again. This is human weakness. No. 3: If you take the drug again and again, its effect will become lesser and lesser like sleeping pills.

Anger is also like a powerful drug. How do we say so? No. 1: Anger may work, but the side effects on the person getting anger and the person on the other side, are very harmful. The damage done is more than the benefit achieved. So, the first problem with anger is its serious side effect. No.2: Once you find that anger works, you tend to get angry repeatedly. It becomes a weakness or addiction. No.3: just as a drug loses its efficiency on you with repeated usage, anger also loses its efficiency after repeated usage. You keep shouting. Others will say that you are generally like that and will ignore you.

Hence, anger has to be handled very carefully by observing the following principles:

  1. Avoid repeated use of anger however much efficacious it may appear to be.
  2. Patiently try all other peaceful methods including warning, before using anger as a last resort. In fact, you will find anger is not required in most cases.
  3. Under any circumstance, anger as a reaction is evil. When you use anger as an action, you will be able to stop it or postpone it at will.

Thus, by leading an alert life, it is possible to deal with Kama andKrodha. Without handling: them, Jnanam will not take place. Even if it takes place, it will not be fruitful.

May the Lord bless us all to attain mental refinement and knowledge so that we will find fulfilment in this life itself. OM TATSAT

Talk Delivered on Sunday, June 21, 2009