If I had not gone to the Temple for nourishment

If you're spiritually alive, you're going to love this!
If you're spiritually dead, you won't want to read it.
If you're spiritually curious, there is still hope!
Why Go To The Temple ?

A 'devotee' goer wrote a letter to the editor of a newspaper and complained that it made no sense to go to the Temple .
'I've gone for 30 years now, he wrote, and in that time I have heard something like 3,000 mantras.
But for the life of me, I can't remember a single one of them. So, I think I'm wasting my time and the Gurus are wasting theirs by giving services at all.
This started a real controversy in the 'Letters to the Editor' column, much to the delight of the editor. It went on for weeks until someone wrote this clincher: I've been married for 30 years now. In that time my wife has cooked some 32,000 meals. But, for the life of me, I cannot recall the entire menu for a single one of those meals. But I do know this... They all nourished me and gave me the strength I needed to do my work. If my wife had not given me these meals, I would be physically dead today. Likewise, if I had not gone to the Temple for nourishment, I would be spiritually dead today!
When you are DOWN to nothing.... God is UP to something! Faith sees the invisible, believes the incredible and receives the impossible!
Thank God for our physical AND our spiritual nourishment!
All right, now that you're done reading, send it on!!! I think everyone should read this!! 'When Satan is knocking at your door, simply say, 'God , could you get that for me?!!'

Do Your Duty, without Attachment and Desire for Fruit

Gist: One should not abandon one's duty, but should internally abandon attachment to it and also it's fruit which lead to bondage. The consequences of doing so are significant and it will lead to chaos in the world.

Do Your Duty, without Attachment and Desire for Fruit

"Niyatasya tu sanyaasah karmano nopapadyate
Mohaattasya parityaagastaamasah parikeertitah. " (Gita 18:7)

"Verily, it is improper to renounce any duty that is prescribed. Its abandonment (tyaaga) through delusion (ignorance), is declared to be taamasika (of the mode of ignorance).

Lord Krishna by explaining the threefold relinquishment wanted to warn Arjuna and other human beings, that one should not abandon one's duty, but should abandon attachment to it and also it's fruit. This type of renunciation is called sattvika (mode of purity), which leads one to freedom from worldly bondage. Internal abandonment of attachment and desire is real renunciation, which frees a man from bondage.

A man is more responsible to discharge his prescribed duty than to perform actions sanctioned by the scriptures. (All actions sanctioned by the scriptures may not be possible for a man, because there is mention of several fasts on all dates and days. If he observes all these fasts, when will he have a meal?)

On the other hand, acts like guarding by a security man is called his "niyata karma", which is his special responsibility. There is greater sin in giving up your dutiful responsibilities (niyata karma). If he abandons this duty, it is improper and will lead to chaos. Therefore, whether he is paid more or less for his dutiest, whether it provides him more comfort or less, a person must never abandon his duty. In these days there is disorder in the society because people don't discharge their duty. If a person does not discharge his assigned duty, the consequences are significant. If the duty is abandoned out of delusion, it is "tamasa" abandonment and the person sinks downwards to lower births and lower regions - "adho gacchanti taamasaah." (Gita 14:18).

If duty is discharged by renouncing the fruit and attachment to it, it is sattvika (mode of purity) renunciation. A sattvika person discharges his duty carefully without expecting any reward. He also abandons his affinity with actions and their fruit. Real renunciation is in abandoning attachment and desire which lead to bondage (Gita 13:21).

Paths available for attainment of "Mukti " or "Salvation" .

The main implements or "sadhanas" to attain the fourth putrusharttha, i.e., Mukti or salvation are Bhakti (devotion), Jnana (Spiritual knowledge) and Vairagya (Renunciation. )

"Bhakti" is immense love to God, which matures into devotion which is the direct connecting link between the devotee and the Lord. The path of Bhakti is termed as "Bhakti-yoga" , that of Jnana, "Jnana-yoga" .

The Vedas, scriptures, mythology and tradition say that Jnana, Supreme knowledge about the true nature of God, is the only way to gain salvation. The Puranams, especially, Bhagavatam, and Narayaneeyam, the epitome of Bhagavatam glorify the Bhakti-yoga and tell us that Bhakti is the easiest path to attain the Lord, as Jnana-yoga is fraught with difficult study of the scriptures, and takes a much longer time to attain the objective, Mukti, as the Lord Himself has said in the Gita, "Bahoonam janmanam anthe Jnanavan Mam prapadyate". (At the end of many Janmas, the man of knowledge attains Me."

Karma-yoga, the path of action, i.e., performing one's duty without expecting fruits of action is not a direct path to attain the Lord, but following the path of Karma bestows purity of mind and renders the aspirant, equipped with competence necessary to follow the path of Bhakti or Knowledge according to the desire of the aspirant. This competence is known as "Sadhana-chatushtay a-sampathih" or the successful attainment of the four-fold sadhanas or accomplishments, given below.

This is known as the "four-fold sadhanas" or "Sadhana-chatushtay am". The four-fold sadhanas or preliminary qualifications, the means to the attainment of knowledge are: 1.Vairagyam (dispassion or detachment), 2.Viveka (discrimination) , 3. shat-sampatthis (the six treasures described below) and 4. Mumukshuthwam (yearning for liberation.) . The six treasures under item 3 above are Sama (abandonment of desires), Dama (restraint of the external functions of the organs), Upaarati (turning away from all sense-objects) , Titiksha (patient endurance of sorrow and pain), Sraddha (faith in the words of Vedas and teachers), and Samadhana (Concentration of the mind on the only object "SAT" (Brahman). This attainment is a must, whichever path is ultimately followed. Each one of these factors will come for discussion at the appropriate contexts when the Bhagavata Dharmas are elaborated.

However, devotion is a superior form (altered state) of this Supreme Knowledge. One who follows the path of devotion does not confront any unforeseen problems as in the case of the path of knowledge and the devotee gets a smooth passage towards his goal. The superiority of the path of devotion over other paths has been highlighted throughout Bhagavatam On account of the greatness of Bhakti, the mind gets freed of all fears. The fear complex arising out of Samsara, (birth-death cycles), is totally eradicated along with what we call "vasanas", the residual impressions of past actions left in the mind. The Lord declares in the Gita, " Mam upethya tu Kountheya, Punar-janma na vidyate." Bg 8/16 (One who has attained Me, O son of Kunti, is never reborn.) Further, in the path of devotion, there will be no deficiencies due to physical disability or effects of wrong perception as detailed in the Karma-kanda of the Vedas. As stated in the Phala-sruti or narration of fruits of prayer) of Vishnu Sahasranama like, "Na Vasudeva-bhaktanam asubham vidyate quachit" (Nothing untoward ever befalls devotees of Lord Vaasudeva; even fears about rebirth, death, old age, sickness do not arise) ---– this is how we reassure ourselves while chanting the thousand names of the Lord. Failure in following a prescribed procedure can lead to mistakes in the path of knowledge. This also is absent in the path of devotion. One who worships the Lord according to the procedures advised by Him to Arjuna and Uddhava, and the different methods of prayer spread all over the world through sages like Suka and Narada; adopting these methods of worship at the Lord's feet in whatever humble way possible, offering Him a leaf, a flower, a fruit, or even water, a man will never ever slip and fall down, even if he runs around with his eyes closed in the path of delusion. Even if he has given up all rituals to be performed as prescribed by the Vedas or the Smritis, he will not encounter any obstacles or falter. The Lord advises the same. "Sarva-dharman parityajya Mam ekam saranam vraja, Aham twam sarva-papebhyo mokshayishyami ma suchah." Bg. 18/66. (Giving up all Dharmas (duties), seek refuge in Me and Me alone, I shall liberate you from all your sins, grieve not!). "Nehabhikrama- nasosthi pratyavayo na vidyate; Swalpam apyasya dharmasya, thrayate mahato bhayat." Bg.2/40. (In this path of devotion combined with selfless action, no effort is lost because of incompleteness and no adverse effect is produced due to failures. Even a little observance of this discipline saves one from the terrible fear of birth and death.)

The advice regarding the path of devotion, Bhakti-yoga given to Uddhava is contained in Chapters 19 and 20 of Book X1 of Bhagavatam. A few slokas from Bhag. XI-19/20-23 are reproduced below, if not all :

"Sraddhamruta- kathayam Me saswan-mad-anukeert hanam

Parinishta cha poojayam sthutibhih stavanam mama; (20)

Adarah paricharyayam sarvangeih abhivandanam

Mad-bhakta-poojabhy adhika sarvabhuteshu manmatih (21)

Mad-arttheshu angacheshta cha vachasa Mad-guneranam

Mayi arpanam cha manasah sarva-kama-vivarjan am (22)

Mad-artthe arttha-parithyago bhogasya cha sukhasya cha

Ishtam dattam hutam japtam madarttham yat vratam tapah.":(23)

(Keenness to hear my nectar-like stories, repeated exposition of My stories when they have been (duly) heard, intense devotion to My worship, and glorifying Me with songs of praise, enthusiasm in doing service to Me (in the form of sweeping My temple, and so on), saluting Me with all the eight limbs, offering much more devoted worship to My devotees and looking upon all living beings as Myself, directing (all) the movements of one's body to pursuits intended to propitiate Me (for eg., plucking basil leaves and flowers etc., for My worship, to utter My praises alone with one's speech, resigning the mind to Me, and giving up all (one's) desires; spurning for My sake, (in order to be able to carry on My adoration uninterruptedly) wealth as well as the means of enjoyment (luxuries) and self-gratification, (all of which generally interfere with devotion) and undertaking sacrificial performances, practising charity, offering oblations into the sacred fire, muttering prayers, observing fasts and other sacred vows and (other) austerities (in the form of undergoing hardships sanctioned by the Sastras) done for My sake, all these are the stepping-stones to devotion.)

"Patram, pushpam, phalam, thoyam yo me bhakthya prayacchati; Tadaham bhaktyupahrutam asnami prayatatmanah. "Bhag-X-81/ 4 & Bg. 9/26.(Whoever offers to me with love, a leaf, a flower, a fruit or even water, I accept and heartily enjoy that offering of love, by that man, of purified intellect.)

This sloka appearing in Bhagavatam as well as Bhagavad Gita were told by the Lord to Sudama and Arjuna respectively. )

Sa-ashtanga namaskaram means, Namaskaram with eight limbs touching the floor, namely, the head (1), chest (1), hands (2), knees (2) and feet (2)

Om Tat sat.