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.

Call Out to God with a True and Simple Heart

Gist: Do not keep changing your spiritual practices. Clarify any doubts. Remain immersed in only God, without any break. Chant whatever name you like. Simply call out to Him with a true, straightforward heart. Depend on only Him and do not worry. Does a child ever worry? Everything is God's and become free of worries. Freedom is not considering anything as ours. Everything! only He knows therefore call out to Him.

Call Out to God with a True and Simple Heart

Whatever spiritual practices (sadhana) you follow, simply stick to that. Do not keep changing these. Whoever you believe in, whatever you do regularly, keeping doing that. Do not stop it. Do not give up your spiritual practices (sadhana). With a true heart, become engaged in God. All will be fine, just keep continuing to do your spiritual sadhana, day and night and at intervals call out to Him " Oh My very own God, let me never forget you". "He Naath! He Mere Naath! Mein bhooloo nahin" If there is any doubt, you can ask me. However much you can do, and that you are able to do, just keep doing, remaining engaged in only God.

This is a wonderful opportunity for us. With a true, simple, straight-forward heart, simply call out to Him. " Oh Lord ! Let me never forget you." "He Naath Mein Bhooloo Nahin". If you like reciting God's Name, then do that. At intervals, in between, simply call out to Him. Whatever be your relationship with God, keep that bhava (expression, feeling) firm. Whatever it be, remain firm in that bhava and keep doing your devotional worship (upaasana), and all will be alright. "He Naath, He Mere Naath"... My Lord, in this world, no one is mine, and I am no one elses. Only You are mine and I am only Yours. Just like Mirabai said - "Mere toh Giridhar Gopal, dusero naa koyi". Remain immersed and continue without any break, and everything will be alright. He Naath Mein Bhooloo Nahin"

Rejoice, dance, chant, sing in His company and continue to call on Him. If you like name of Ram, then chant "Ram Ram" Whatever name of God that you like, with a true and simple heart chant His name and say to Him "You are my very own." Day and Night continue this. There is no other "real" work. We all have just one work. Simply call out to Him. God will provide for everything (Gita 9:22). Hey Prabhu, Hey Prabhu, Hey Prabhu... Call Him and do not worry. I am Yours and You are Mine.

With His grace, you will get good satsang (association with Truth), simply depend on only Him - "Ek Aasaro, Ek Bal, Ek aas vishwaas.... " Do not leave Him, just go after Him, remain engaged in Him. You don't need to go to many places, to read many books. There is great strength in calling out to Him. "He Naath, He Mere Naath, Mein Bhoolon Nahin". "Oh Lord! My very Own, Let me Not Forget You." You must have complete faith in this calling and you will get good (holy men's) company, divine messages and more. But the main point is "I am God's". There is no need to ask anyone else. Just call out to Him. With a true and simple heart, call on Him. You may appear crazy to the world, but do not worry. Let your heart be true and pure in this calling.

Do not worry about any thing at all. He is there for us. You can die without food, but you can also die by eating food, so what is the worry? Have dependence on only Him and there will be nothing lacking in your life. He will take care of everything. Don't listen to anything else, just get engaged in God. However a child may be, the mother will love him, and the child too loves his mother whether she is ugly or not well dressed. It is the same with God, however we are, he loves us because we are his very own. This is absolutely true. It is God's grace, many have wondered how did I ever reach here? It must be God's grace. Therefore call out to Him. Our very own God, You are Mine, Mine, Mine. God listens to everyone's calling. "Sab ki sune pukaar". He knows even your most intimate thoughts. He knows everything. Therefore simply call out to Him. There will be joy and bliss in every calling. "Chinta din dayaalu ki, mauso sadaa anand". Does a child ever worry? We are your children, there is nothing to worry. This world is God's. Everything is God's. It is because we consider something as ours that we became stuck, bonded. Freedom is not considering anything as ours. God takes on many forms. Only He knows "Baddhu Tu Jaane che." "Everything! only You know." I do not know anything. I only know that You are mine and I am Yours. Therefore call out to God with a true and simple heart.

Desire the Root of all Evil - Gita 2:62

Gist: Dwelling on a thing, leads to attachment, which leads to desire, which further leads to anger and then delusion, confusion, loss of reason and finally complete ruins. Whatever makes you angry, deep within you will find that there is a desire, an attachment, associated with it.

Desire the Root of all Evil - Gita 2:62

When a spiritual aspirant devotes himself heart and soul to God, his senses are controlled and his relish (taste) for sense enjoyments disappears. But what about those who do not devote themselves to God ? The answer is provided, in the next two verses.

dhyayato visayanpumsah sangastesupajayate
sangatsanjayate kamah kamatkrodho' bhijayate (Gita 2:62)
krodhadbhavati sammohah sammohatsmrtivibhra mah
smrtibhramsad buddhinaso buddhinasatpranasya ti (Gita 2:63)

Contemplating constantly on the objects of senses, a man develops attachment for them; from attachment springs desire and from desire (unfulfilled) originates anger. From anger arises delusion, from delusion; confusion of memory; from which grows loss of reason; and with loss of reason, (discrimination) , he goes to complete ruin. (Gita 2:62-63)

Comments:

Dhyayato visayanpurivsah sarigastesupajayate ' — When a man does not devote himself to God i.e. he does not meditate on God, he instead broods on objects of senses, because on one side there is God and another side there is the World. When he leaves the dependency on God, then is becomes dependent on the World and begins to contemplate and brood over worldly things. This is because besides the World there is nothing else for him to contemplate on. Thus, by in due time by brooding over worldly objects, he develops desire, attachment and fondness for them. Due to this fondness, he begins to contemplate and think about these sense-objects over and over again. Whether he actually (physically) partakes in the enjoyment or not, usually the pleasure resulting from enjoyment (even mentally), further enhances his passion and desire for it.

'Sangatsamjayate kamah'— By developing desire and passion for sense enjoyments, one has a desire to acquire and enjoy those sense-objects.

'Kamatkrodho' bhijayate' '— Gratification of desire leads to greed and desire for more, and the one who creates an obstacle in the possibility of it's gratification, becomes a victim of anger. Desire, lust are such that when an obstical arises, inevitably anger will arise. The pride that one has of their good qualities, resulting from caste, stage of life, virtues, abilities etc., in this pride too, there is desire for respect and honor. If someone becomes an obstacles in the gratification of these desires, then too one becomes angry. .

Desire is a passionate (rajasika) trait; delusion is born of ignorance or mode of darkness (tamasik). And anger lies somewhere in between the two.

If at anytime you are angry about something, it means that at it's root deep seated within you inevitably have an attachment for that thing. For example, if you get angry with a person who does unjust and unrighteous things, that means you are attached to moral and ethical conduct. If you are angry with a man who defames you, it means that you are attached to fame and respect. If you are enraged with a person who censures you, it proves you are attached to praise. If you are angry with a person that finds faults in you, that means you are attached to the pride you have of your flawlessness etc.