Such a compassionate and merciful God, will he not take care of us?

If we want spiritual progress then we must have faith that God has come to our aid,  He is helping us, and will definitely continue to do so.   At present also He is supporting us and in the future too wherever there is a need, there He will most certainly and without doubt come to our aid.  This is because naturally He is eternally compassionate.  Just as He protects His devotees,  in the very same manner he protects and nourishes all other beings as well.  Those men who live their lives not in accordance to God,  them too He gives food, water, air etc.  Those evil men who live completely opposite to the Lord's principles, who entirely oppose the scriptures,  they criticize God, them too God provides the necessities for living.   God provides the necessities for living even to snakes, lions, and all insects and little creatures as well.   Such a compassionate and merciful God,  will he not take care of us?   

Ayamuttamoyamadhamo jaatyaa roopena sampadaa vayasaa |

Shlaadhyoshlaadhyo veth na vetti bhagavaannugrahaavasare ||

Antahsvabhaavoktaa tatontraatma mahaamedh |

Khadirashvaampak iva vaa pravarsham kim vichaarayati  ||  (Prabodhsudhaakar 252/253)

"While gracing someone God does not think whether the person is superior or inferior in terms of a particular race, form, wealthy, age? Whether he is praise- worthy or contemptible? This indweller within, in His vastness (like a huge cloud) understands our inner sentiments.  Does a cloud while pouring the rains, think whether this is an acacia catechu plant or a sweet fragrant flowering plant (champa)?"

Therefore we must have faith in God that whatever may be our needs, God will provide.   Now through Gita, Ramayan and other scriptures, through satsang (spiritual associations) whatever points we are getting, those too we are receiving only due to His grace. 

In essence that foremost grace is of the Lord only,  but it appears to be coming from various other mediums,  just as it appears that we are getting water from a tap.  But on deeper thinking, the water comes into the tap from a pipe,  and it comes from a tank into the pipe, and it comes from a river or a well into the tank,  and from the rains the  rivers get their water,  and the water in the ocean is born of fire (evaporation), and fire comes from air, and air is born of space and space is the energy, the power that manifests from God.  The point is that the essence of everything is God.  By which this entire creation has manifested.   

Whatever we are receiving, it is all coming from God alone.  He is not seeing towards our capabilities before giving,  rather without any cause or motive in a disinterested spirit with His grace He is giving us.  Just as mother while providing for her child does not see towards his capabilities,  strength, intellect, knowledge,  qualities, etc,  rather being a mother she takes care of him.  Similarly God is the mother and father of everyone.  It is not that He will grace us due to some cause.  He naturally is out of sentiments of good-heartedness and friendship,  graces us and provides for us.  Every person should have faith in such a God's grace.   The more that one has trust in God,  that much His grace will be fructified, it will be experienced,  by which you will attain peace,  you will be free of worries and free of fear. 

    

From "Bhagwaan aur Unki Bhakti" in Hindi by Swami Ramsukhdasji

The Lord sees the intentions and motivations of a person

Many people say that  -  "When you repeat the Divine Name of the Lord then is your mind  remaining engaged or not? They say - if the mind is not engaged then you have no gains in this.  The people who say such things are naïve.    They are making a mistake.  They do not really know;  because they have never quite recited the Name of the Lord and seen for themselves.   Has such a thing ever been possible that first the mind should be engaged and then we will do "japa"  (divine name repetition)?   Or will it ever be possible?   Is there such likelihood?  It is not possible that first the mind will be engaged and then we will do "Ram Ram" i.e. repeat the divine name of the Lord.   The mind will become engaged while repeating the Lord's name,  by His grace. "Hari se laagaa raho bhai,  teri bigadi baat ban jaayi Ramjise laagaa raho bhai."  Therefore one must take refuge of the Divine Name.  Initially start with "Ram Ram"  with the mouth and tongue, and do not be concerned about the mind.   "Do not be concerned"  - this does not means that don't engage the mind.  It means that whether our mind gets engaged or not,  do not be fearful that our Japa is not taking place.   It is not so!  Japa is definitely happening,  simply keep continuing.   We have heard - 

 

"Mala to karamein phire,  jeebh phire mukh maahim | 

Manavaan to chahun disi phire,  yeh to sumiran naahin ||

 

Where is it written that worship and devotion of the Lord will not happen?   It is written "sumiran naahi".  If the mind continues to dwell in worldly matters, then how can "sumiran" prayer of the Lord be taking ?   Yes!   Prayer and remembrance of the Lord takes place through the mind,  but where does it say that "this is not japa"?    Japa has taken place.   If repetition of the Lord's name is taking place merely by the tongue and mouth, then "japa"  has taken place. 

 

A saint was saying that establish a relationship with Paramatma in whatever and whichever way.  Whether it be through knowledge or through the mind-intellect. Then what to speak of that!!!  And if not, then simply by the mouth and tongue – simply by calling out the Lord's name "Ram"  establish a relationship, then all will be alright.   "anicchayaa hi sansprushtho dahatyeva hi paavakah"  -  If you touch the fire even without the mind realizing, then too it will inevitably burn, similarly,  any which way, you must take the name of the Lord- 

Bhai kubhaaya anakh aalasahun | 

Naam japat mangal disi dasahun ||  (Manas,  Bala.   28/1) 

 

One must not take the wrong meaning of this that we can take the name of the Lord with even bad sentiments and we do not even need to engage the mind in the Lord.  Make the effort to absorb the mind in the Lord,  remain careful and alert,  connect the mind with the Lord,  think of the Lord,  but if it does not happen, then do not fear at all.   What I am trying to say is that do not think that if the mind was unable to engage in the Lord then our Japa has been useless and a waste.  If the mind does not engage right now,  do not be concerned;  because when your intent and direction is to engage the mind, then surely it will be engaged. 

One thing is that we do not engage the mind and another is that the mind does not get engaged.    There is a big difference between these two states.   In outwardly appearance it seems to be the same, because in both these states the mind is not engaged.   While the situation is the same; but though being the same, there is a big difference.  He who does not even try to engage the mind,  his intent and aim is also not to engage the mind.   He has no thoughts of engaging the mind.   The other person wants to engage the mind in the Lord,  but the mind does not do so.  The Lord sees to the inner feelings of everyone's heart –

 

Rahati na prabhu chit chuk kiye ki

Karata surati saya baar hiyeki ||  (Manas,  Bala.  29/5) 

 

Lord sees what is in his heart, that he wants to engage the mind but the mind is not engaging.   Then O'  King!  there will be great merit to this.  There will be much affect and influence on the Lord.  The Lord sees the intentions and motivations of a person.  We must make an effort to engage the mind, but if it does not happen then do not be afraid, and continue to take the Divine Name of the Lord.  

Ram !  Ram !! Ram  !!! 

From "Manas mein Naam Vandana" in Hindi by Swami Ramsukhdasji

What are the senses and how are these originated?

 When a child is born, the first sense that comes out from within is weeping "Maaaa", the next sense is sucking, the next sense is watching its own hands and feet. Next is listening to others speaking, then to learn how to express by sound. Next comes the tendency of identifying its own people and surrounding environment and then the tendency of getting up. Gradually the space occupied by it gets enlarged.
In the process its intectual gets developed and it identifies itself as one of the surrounding environment. From here its ego originates.
In the actual sense, we are simple agglomeration of machinaries ( so to say our senses) like the steering, the clutch, the gear, the accelerator, the fuel tank and injecting devices. It has been very correctly said by the poet : "You do your work, peple think I am doing.. You are the driver and I am the carriage..you are the room and I am the occupant". Really speaking what we are, is nothing but the space awarded to us by virtue of our previous achievements "praravdha".
Hence, in short it comes to the conclusion that, He is the "Driver" the result of actions are depending on the quality of the machinaries occupying the space which is being driven by Him.

The work that can be accomplished by God's grace, can never be accomplished by our wisdom and strength

The work that can be accomplished by God's grace, can never be accomplished by our wisdom and strength. However, until you do not put your complete effort, till then the geniune prayer that takes place within, will not happen. This is because on applying your full strength and effort, when one experiences a feeling of being helpless and without any strength or power, then reliance on one's own strength, capabilities, power, abilities, effort will break off, and once this happens, geniune prayer will take place.

Buddhirvikunthataa Naath Samaaptaa mama yuktayah |

When our intellect feels overwhelmed, when our abilites, our effort fails, at such time, geniune prayer takes place, or else a subtle element of pride of our strength that remains makes one pray superficially. Such false prayer will not do. When people say that we have prayed but nothing whatsoever has happened (no effect whatsoever), then in fact, geniune prayer has not taken place ! Prayer is not something that is done, it happens from within, in other words, it happens by the Self axiomatically and automatically. If the praying is from within, then immediately the work will happen.

When there is reliance of some sort on our own strength, abilities, position, knowledge, wisdom, caste, stage in life, particular group / organization, then neither geniune prayer will take place, nor geniune surrendering to God will happen. Because as long as there is reliance on one's strength, abilities, etc., a subtle egoism persists. As long as there is egoism, geniune prayer or geniune surrendering to God will not happen. And without geniune prayer and surrendering, the work will not happen.

When one experiences a total feeling of helplessness (i.e. feeling of being without any strength or abilities), then geniune prayer and geniune refuge in the Lord will take place - "Sune ri mein ne nirbal ke bal Ram." The meaning of helplessness (without any strength whatsoever) does not mean that our body has turned weak, there is no strength in it, we become ill. Rather it mean that we are feeling a sense of hopelessness with our own strength, there remains not the slightest bit of dependency, reliance or pride of our own strength. There is feeling of complete hopelessness with regards to power of the intellect, the mind, our wealth, our body, our education etc., and there is intense and single-pointed hope in attaining only God, then the prayer will work.

From "Praarthnaa Aur Sharanagati" in Hindi pg 53-55 by Swami Ramsukhdasji

The work that can be accomplished by God's grace, can never be accomplished by our wisdom and strength

The work that can be accomplished by God's grace, can never be accomplished by our wisdom and strength. However, until you do not put your complete effort, till then the geniune prayer that takes place within, will not happen. This is because on applying your full strength and effort, when one experiences a feeling of being helpless and without any strength or power, then reliance on one's own strength, capabilities, power, abilities, effort will break off, and once this happens, geniune prayer will take place.

Buddhirvikunthataa Naath Samaaptaa mama yuktayah |

When our intellect feels overwhelmed, when our abilites, our effort fails, at such time, geniune prayer takes place, or else a subtle element of pride of our strength that remains makes one pray superficially. Such false prayer will not do. When people say that we have prayed but nothing whatsoever has happened (no effect whatsoever), then in fact, geniune prayer has not taken place ! Prayer is not something that is done, it happens from within, in other words, it happens by the Self axiomatically and automatically. If the praying is from within, then immediately the work will happen.

When there is reliance of some sort on our own strength, abilities, position, knowledge, wisdom, caste, stage in life, particular group / organization, then neither geniune prayer will take place, nor geniune surrendering to God will happen. Because as long as there is reliance on one's strength, abilities, etc., a subtle egoism persists. As long as there is egoism, geniune prayer or geniune surrendering to God will not happen. And without geniune prayer and surrendering, the work will not happen.

When one experiences a total feeling of helplessness (i.e. feeling of being without any strength or abilities), then geniune prayer and geniune refuge in the Lord will take place - "Sune ri mein ne nirbal ke bal Ram." The meaning of helplessness (without any strength whatsoever) does not mean that our body has turned weak, there is no strength in it, we become ill. Rather it mean that we are feeling a sense of hopelessness with our own strength, there remains not the slightest bit of dependency, reliance or pride of our own strength. There is feeling of complete hopelessness with regards to power of the intellect, the mind, our wealth, our body, our education etc., and there is intense and single-pointed hope in attaining only God, then the prayer will work.

From "Praarthnaa Aur Sharanagati" in Hindi pg 53-55 by Swami Ramsukhdasji

Every human being is mixture of 3 goonas Sat, Rajas and Tamas

Gita 3-37

Every human being is mixture of 3 goonas Sat, Rajas and Tamas.

Threse 3 words of Sankhya Darshan need great understanding.

I send my translation of last verses of Ch 3

Karma are always preceded by some desires

Desires arising from Sat goona base are noble and must be done.

Nameste From HKG (Hiralal Gandhi)

============ ========= ===

What is the definition of a sin?

"No body wishes to commit sins knowingly. Yet people commit many sins (make mistakes in life) as if they are dragged by an invisible force. Oh Krishna please tell me why such things happen?" (36).

All religions advise not to commit sins, or ask for forgiveness for the sins. In the ending verses (37 to 43), Lord explains the root cause of all sins. Once you know how sins occur, you will remain alert and avoid them. This is the beauty of The Gita, compared to scriptures of other religions which give doctrines, commandments and taboos.

"When desires and angers, mixed with selfish motives (Rajas) grip the mind then sins are committed. These inner tendencies (instincts, desires) are the greatest enemies of any individual. They burn you, destroy you. Recognize them and conquer them by self-discipline" . (37).

"The sex of an embryo is not visible under cover of placenta, fire is under the cover of smoke, and a clear image is not visible in a dirty mirror. In same way desires produce a veil over knowledge. Like an ever burning wild fire, all ego centric desires are the greatest enemies of all men of knowledge". (38 & 39).

“Desires reside in sense organs, mind, and intellect, and cover them like a veil. Therefore control all sense organs at first, and slain great enemy -desire, which destroys scientific talents and knowledge”. (40, & 41)

"The organs of knowledge (senses) and organs of actions are good, but mind is higher than the organs. Intellect is higher than mind. But the highest of all is 'THAT' (spirit, soul, the divine self)". (42).In many verses divine spirit or Brahaman (ATMA) is referred to as nameless ‘THAT or THIS’. (See Kathopanishad V-III-10.)

" Oh man of mighty-arms, desire (Kama) is most difficult of all the enemies to conquer. Recognize it by use of own intellect and the supreme soul within you. Conquer and slain inner enemy- DESIRES. (wants, wish, expectation, hopes, passions etc.). (43).

Loneliness in old age and looking back at life

Loneliness in old age and looking back at life, at conduct of others makes the old age a burden. In old age : One MUST equip himself to like 'himself' ! By that time the world has already shown its true colours to you. You have known- Nothing is mine. Problem is -one co-relates this knowledge with reference to 'others' conduct' ! One learns this knowledge by disgust, sorrow, and disliking and starts pointing fingers at others. That does not let you "accept" ..."Nothing is mine. I have no relationship with any body." You take this knowledge with a pinch of salt. When you do so , you can't 'accept' it. You have merely 'learnt' it.

If we just think: There is no relationship of mine with any body, because this world is made like that only, then you shall not find culprits of your choice. You shall see the world as a whole and shall not draw distinction between 'my relatives... wife/son' and 'others' ! In fact both are 'others' only vis-a-vis your 'self' . You shall observe/ discriminate the entire world including your own body as one side, and your 'self' as other side. You shall become EQUANIMOUS. Once you do that your vision shall become clearer, negativity shall vanish and 'acceptance' shall become easier.
The discrimination (Viveka) will awaken and you shall proceed towards PEACE very fast. You shall gallop !

Once you start thinking : Why to single out wife or children to be selfish/non- caring and 'not mine'? ..even this body is not mine...in fact 'Nothing is mine'...the pain and sorrow shall instantly vanish. Because then you will be able to appreciate that " you are not alone" ... All have same problem. You shall then be able to renounce easily "mineness" with all and that "all" would include body, wife, children too !!! There will be no pain then of disconnection. There will be no counting then of what you did to others (wife/children) and what others did to you. There will be no distinction between the 'others'. My wife / My sons...Others. There will be no 'haunting memories' coming back to you and shattering your peace. You shall realise - IT IS LIKE THAT ONLY !!!
Your wife and children shall not then appear to you as 'exceptions' and that will take out the 'thorn' from your tender heart. That removes the sorrow from roots.

Doosaro Na Koi - Nothing else is mine- means ALL including body EXCEPT Girdhar Gopal. Once you understand it this way: Where is fault of wife or sons ? All are 'others'...all are 'doosaras' ..all are not yours ...Mere to Girdhar Gopal .... Mine is ONLY God !!!

Favorable and unfavorable situations are not in our hands.

God had given human beings freedom. All other living beings, they do not have that much independence and freedom. Human beings have complete freedom, and if this freedom is put to proper use, it can lead to salvation. Therefore this birth is called "karma yoni." The main difference is that in human birth, one is responsible to do one's work (karma). It is not "bhog yoni" i.e. It is not a birth that is only for bearing the fruits of past actions. In human birth, one has rights to do new actions. And through doing actions (one's duty), one can either become independent or bound.
What is the reason that his birth-death cycle started in the first place? Why did sorrow come about? The reason this sorrow came about is from improper utilization of our freedom. But the minute we stop misutilizing our freedom, then we can attain salvation. We have the opportunity to stop this cycle. Opportunities like this, may not arise again for a long time. We are fortunate, as this opportunity is here right now.
The greatness of this human birth is not the body. This body is only a factory for manufacturing urine and feces. Human birth is the highest of all births (in Manasa, Uttarkand). It is the rarest form of birth, as only in this birth one is eligible and has rights to realize God (Self). We are at a big junction (just like a major train junction, where you can pick any direction to travel). You have the opportunity to go many places from this birth. Given this opportunity, one has to become extremely alert. This birth is " durlabh" rare, because of its eligibility and rights. We can be rid of all sorrows once and for all in this birth. Now, pay attention to it's greatness -
The greatness of this birth is in the vivek (discrimination) between, real-unreal, perishable-imperish able, temporary and permanent etc. However, this "vivek" must be properly utilized. No thing is good or bad, it is the utilization that makes it good or bad. Whatever situation comes our way, that situation is not good or bad, it is how it is put to use. If properly put to use, (i.e. knowing what is to be done and not to be done), one can become joyful forever. In this human birth, one has the freedom and independence to attain salvation.
Favorable and unfavorable situations are not in our hands. Often in unfavorable situations, there is greater progress. One becomes more alert, more cautious. But these unfavorable situations are good when they are put to proper use. Proper use is when one can remain happy at all times from within, and under any circumstance. Finally and most importantly, when we turn towards God, it is proper use of our discrimination and when we move towards sense enjoyments and pleasures, it is mis-utilization of our discrimination.

Swamy Vivekananda and *Vigraha-Aradhana* ...( True Stories)

Once Swamy Agamananda asked Acharya Sri Narayana Gurudev," What is your opinion about Swamy Vivekananda ? " .

" If this single person Vivekananda was not born in Bharath , today in this country we would not be having a Vedic Culture ( Vaidika Samskara) even for name sake " , Gurudev replied .

That was a period when the British Government using their power and organized religious propagation , was achieving massive conversion of Hindus to Christianity .

Bhagavan Sri Krishna says in Bhagavad Gita , "Whenever there is a decline in Vedic Dharma, there will be an Avatara ( incarnation) to rescue the Dharma" . When the British empire joined hands with Christian Missionaries to root out `Sanatana Dharma' ( Hinduism) , Vivekananda manifested as a Rishi to rescue the Vedic religion .

Swamy Vivekananda traveled all over India to educate both the Rulers and People about Vedic Sanatana Dharma .

Swamy Vivekananda and King of Alwar

Once Vivekananda arrived at the palace of King of Alwar who was an ardent follower of English culture . The King said to him , " I think Hinduism's so called "Vigraha-aradhana" is a baseless supersition . Making an idol from wood or stone , and then kneeling in front of it and praying ! I can't agree with this nonsense " .

There was a picture of King , hanging on the wall . As requested by Swamiji , the King's minister fetched that picture .

Swamiji asked the Minister , " Whose Picture is this ? "

"This is our Maharaja's picture" , replied the Minister.

" If so, I ask you to spit on it " ,

The Minister and others near him were astonished to hear this audacious demand from Swamy Vivekanandan to spit on Maharaja's picture ; and that too right in front of the King !!! .

Vivekanada ordered again to the Minister , "Do as you were told . Anyone can spit on this Picture ".

The Minister and other citizens stood there, trembling with fear . Finally, somehow the minister gathered a little courage and said , " This is our beloved Maharaja's Picture . I will not spit on it . Not only that , even asking me to spit, is a punishable offence".

Swamiji answered with a smile , " This Picture is nothing but a mere piece of paper . It has nothing to do with the King who is standing right here in front of you . This Picture does not move or speak like him . Still , you think that spitting on this Picture is insulting the King ! "

Turning towards the King, Swamy Vivekananda spoke :

" In one level , this Picture is not You . But in another level , it reminds about You . It helps to invoke Your memory in the viewer's mind. So , the same respect they have for You , is given to this Picture as well . This is the reason preventing them from spitting on it . This is also the logic behind * Vigraha-Aradhana* .

None has ever heard about any single Hindu standing in front of the Vigraha and say, " Oh Stone/Wood ! I worship you". Every Hindu is worshipping the same God. It is not possible to limit the *Parabrahman* within the individual mind to worship . Even to think about any particular idea, we need to have a specific means such as it's name or shape. Only with that , we could think about the idea .

Therefore, Bhaktas superimpose their chosen worshippable attributes of *Parabrahman* on a Vigraha . Worshippers of *Nirguna Brahman* , pray by visualizing God within their mind . Those who worship *Saguna Brahman* , see the God outside on the Vigraha . In reality, both these groups are Vigraha-worshippers . The Vigraha enables helps a person to understand God " .

Swamy Vivekananda and Sardar Hari Singh

Because of closely associating with the western educated British people, many qualified Hindus of that time opposed Vigraha-Aradhana . Jaipur King's commander in chief Sardar Harisingh was such a person . Although he had faith in Vedanta , he opposed Vigraha-Aradhana , with tooth and nail .

Even after a prolonged dialogue with Swamy Vivekananda , Hari Singh refused to agree with Vigraha-Aradhana . In the evening , both of them proceeded for a walk . There they saw a Bhajan party carrying a Krishna-Deity , coming from the opposite direction . Suddenly , Swamiji asked Hari Singh to touch him look at the Krishna-Vigraha. Hari singh obeyed it and was stunned by the sight . Profusely shedding tears of joy, he said " What I failed understand even after a marathon debate with you , I realized from a mere touch of you . On that Vigraha , I saw the real Bhagavan Sri Krishna !!!!" .

From then on , Sardar Hari Singh became an ardent practitioner of Vigraha-Aradhana .

Om Namo Bhagavate Vasudevaya !!!!

Why we go to Temples ?

A conversation between Guru and disciple.

Disciple : Why should we go to the temple to worship or pray ? Since Bhagavan is every where, why can't we do it at home or where ever we are?

Guru: Air is distributed everywhere. But when you use a fan, more air will circulate in a small area. That is why we use hand held fans and electric fans. Fire is with in a log of wood. But only when they are subjected to friction, fire emerges from that. Likewise, when so many powerful *Manthraas* are chanted and so many rituals are performed, the divine presence becomes more significant and the positive energy and vibration from the chanting, rituals and dhoopa, deepa gandham becomes many fold in a temple. Also it is a place to meet other like minded devotees and will lead to more Satsang .

This is explained in this sloka in Thanthra samucchayam :

Sarvathragosi bhagavan kila yadyapithwa-

maavaahayaami hi yathha vyajanena vaayum

goodho yathaiva dahano mathhanaad upaithi-

hyavaahithopihithat hhaatvamupaisich aaryaamÂ

It must be remembered that , Bhagavan Sri Krishna , Sri Rama , Arjuna, Parashurama , Adi Shankara and many other Rishis have installed Temples equipped with specific Manthraas and Rituals . These temples are abodes of Bhagavan whose live presence is a reality being daily experienced by numerous Bhaktas .

This is the last one of the nine types of Bhaktha Prahlada described to his father Hiranyakashipu and this is the final stage of bhakthi. When the surrender to Bhagavan is complete, Prahlada says, devotee becomes a jeevan muktha and when the "prarabdha karmaas" (karmaas accumulated from the previous janmaas) get exhausted, the body just falls and Jeevathma merges with Bhagavan.

Aathmanivedanam or self surrender happens in two stages: one is the initial stage without the intense feeling (Bhava-hina aathmanivedanam) and one with intense feeling of separation from Bhagavan which is called Bhava-yuktha Aathmanivedanam. The second type is described in Gita by Bhagavaan :

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

"Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service, derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My name, form, qualities and pastimes.

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

Here, Krishna is saying : "Those whose minds and lives are devoted to Me and who always meditate on Me, always speak about Me and derive satisfaction in Me alone. Their minds feel relaxation and comfort only by thinking about Me, and they are constantly desirous of perpetual union with Me. I bestow upon such bhaktas buddhi-yoga, transcendental intelligence and knowledge by which they can attain Me." (Prabhupada' s translation)

Lord is Both Just and Merciful

yum yum vaapi smaranbhaavam tyajatyante kalevaram

tam tamevaiti kaunteya sadaa tadbhaavbhaavitah (Gita 8/6)

O Kaunteya (Arjuna), whatever object or being a man thinks of at the time of his death or departure from the body, that alone does he attain, being ever absorbed in its thought. (in other words he takes birth in those wombs) (Gita 8/6)

A being is reborn in the body he thinks of at the time of death. As is his nature, he thinks accordingly at the time of death. As a man tending to a pet dog thinks of it at the time of death, he is born as a dog. As the programme broadcast from a particular radio station is received at a particular wave-­length and then spreads in the form of sound, the thought of a dog with which he has been connected is caught by him somehow. The soul with subtle and causal bodies enters the body of the dog via water, air (breath) or food etc. Thereafter, it enters the body of a female dog and takes birth as a puppy at the appropriate time.

This can be explained with the help of an illustration. A person goes to a photographer and requests him to take his photograph. The photographer advises him to keep a smiling face without any movement. But when the photographer asks him to be ready, a fly sits on his nose and so he moves his facial muscles to get rid of that fly. The result is that in the photograph he appears with a distorted face. In the same way, a man is reborn according to his thoughts at the time of death.

As far as the time to take a photograph is concerned, we know it before hand, but we do not know the time of death. So, by purifying our nature and thoughts, we should be ever alert and think of Him at all times (Gita 8/5, 7).

In this directive of the Lord is seen His justice, as well as mercy. Generally, justice and mercy (compassion) seem incompatible, because if there is justice, there cannot be compassion (mercy), while having mercy, justice cannot be done. The reason is that in doing proper justice there is no leeway, but in mercy, concessions are made. As such, this rule is applicable to ordinary unkind human beings, not to the Lord, as He is the most gracious One, and is a disinterested friend of all beings, (Gita 5/29). So, all His ordinances and rules are full of justice and mercy.

Whatever being a man thinks of at the time of death, he acquires the same form on rebirth. If he dies thinking of a dog, he is reborn as a dog. This is God's justice. But He has given freedom of choice to man, to think either of a dog or of a man, or of God, and this is His mercy. A man can attain God, simply by thinking of Him, as he can obtain the body of a dog, by thinking of it. If a man starts thinking of God's justice and compassion, he will be attracted towards God alone.

KRSNA IS Master and WE ARE Servant

We are encouraged to search for Krsna, yet we should never forget that on our own we can never find Him. It is He that must come to us. The path of bhakti is a descending process. It is super-subjective – it always has been and always will be. In the words of the German philosopher Hegel, “He is for Himself and by Himself”.

aham sarvasya prabhavo
mattah sarvam pravartate

"I am the cause of everything. Everything comes from Me. Mattah sarvam pravartate – and everything is coming out of Me. Even search about Me also comes from Me, worship of Me is coming from Me, I am worshiping Myself and I am showing it to you all." (Gita 10.8)

nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanuh svam

"The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form." (Katha Up. 1.2.23)

In the words of Srila Sridhara Maharaja:

"This one path we recommend. By His grace we can know Him - no other alternative. Yam evaisa vrnute tena labhyas. Whoever is graced by His selection to know Him, he can only know, otherwise it is impossible. All rights reserved! The only path, the srota path – grace, krpa – that is the way."

But how do we qualify to attain that krpa? If we seek after His service, then He may come to us. We learn this from the example of Maharaja Prataparudra, who desired the darsana of Mahaprabhu but was refused even when Sarvabhauma Bhattacarya requested the Lord. Yet when Sri Caitanya Mahaprabhu witnessed the king's affection for Ramananda Raya and saw his humble service attitude at the Ratha-yatra festival, He at once granted him His association and service.
.

== THE KEY ==

trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniyah sada harih

"One can chant the Holy Name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. ln such a state of mind one can chant the Holy Name of the Lord constantly." (Siksastaka 3)

Srila Sridhara Maharaja says:

"Our attitude in the search for Sri Krsna should be that we are most unfit. This is the qualification for the finite to approach the Infinite. To think ourselves qualified is a disqualification in our search after the infinite. We may take the Name of the Lord, the divine sound, but the process is such that we must be mindful to that. Otherwise, our search will be in vain; our attempt will be lost. What will be the attitude? Trnad api sunicena – we must think of ourselves as the meanest of the mean, the humblest of the humble. Sincere. Our forbearance must have no limit."

"We should be conscious that hindrances and obstacles are almost sure to attack us, but we must deal with them with humility and forbearance. Slow and steady wins the race. Our march towards the infinite is a long journey, not to be finished within a few hours, a few days or a few years."

In most instances, we see that generally a jiva takes many lifetimes to reach perfection. Though at first this may sound harsh and unpleasant, it is consoling to notice that the grace of the all-merciful Lord never ceases and the spiritual assets of the progressing jiva are never lost under any circumstances. Those that are spiritually advanced can feel that He is there. He is our best friend and He is in the background of everything.

tyaktva sva-dharmam caranambujam harer
bhajann apakvo ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah

"One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a non-devotee, though fully engaged in occupational duties, does not gain anything." (Bhag. 1.5.17)

Sometimes the mercy of the Supreme Lord may take an apparently unpleasant form, as in the story of the great devotee Citraketu, who had to take birth as a demon. However, his previous knowledge and application of that transcendental knowledge was not lost. Though Citraketu was so powerful that he was quite competent to curse mother Parvati in retaliation, he did not do so. Instead, he very humbly accepted her curse and bowed his head before Lord Siva and his wife. This is appreciated as the standard behavior of a Vaisnava.

"Our guardians have told us that this attitude of humility must be maintained at all times, in all that we do – taking the Name, cooking for the Lord's pleasure, cleaning the temple, hearing or speaking of Him. It is like adding salt to a preparation – it will give us the proper result since only then are our devotional activities ‘palatable’ to Him. He may then be pleased and thus we may achieve the goal of our life – going back to Godhead."

"Yam evaisa vrnute – only one way, appointment must come from that quarter. The visa can only be granted by that domain. The passport officers are helpless, they cannot give any visa. It must come from the other world. Yam evaisa vrnute tena labhyas – yes, you may come in, you are desirable. That sort of visa is compulsory, before entering that land." (Srila Sridhara Maharaja)
.

== THE VISA ==

Faith, surcharged with an attitude of eagerness to please Him, is the only means through which we can attempt to approach Him, and then – and only then, He may manifest Himself.

“Sraddha, sadhu-sanga, serving tendency—that is the visa.” As we have heard, Srila Sridhara Maharaja is the one who gives the visa. We may ask: Who is the appointed consul? There may be a number of them – just as one country has a number of representatives posted in various countries. But, at least for us, it is quite clear – it is our guru. Our only concern should be, “How can I please him?” For if I please him, then even though I may be disqualified in so many ways, I still have a chance for that krpa – just as Amogha was told by Sri Caitanya Mahaprabhu:

"You are the object of My affection because you are the son-in-law of Sarvabhauma Bhattacarya. Everyone in Sarvabhauma Bhattacarya's house is very dear to Me, including his maids and servants and even his dog. And what to speak of his relatives?" (Cc. Madhya 15.283-284)
.

== WHO SERVES WHOM? ==

"Externally disciples seem to be the servant, but internally we consider guru is the servant of so many disciples. He tries to make them fit for the service of Krsna, just as when you go to the temple to worship with certain things, so many things are cleaned in such a way that it may be acceptable by Krsna. So guru is also serving, he is helping so many persons so they may be fit to serve Krsna. He is rendering service to so many." (Srila Sridhara Maharaja)

On the other side, there are some gurus who take service from their disciples while thinking of themselves as guru, as Srila Puri Maharaja said, “If you think that you are a guru – you are a gauru, a cow.”

Taking the position of a guru inspired by false ego, for cheap adoration, or to exploit others by taking donations, or for any other ulterior motive (subtle or gross) other than to guide souls in their search for Krsna is very wrong!

guravo bahavah santi
sisya vittapaharakah
durlabhah sad-guru devi
sisya santapa-harakah

"O goddess, there are many gurus who are expert at taking away the money of their disciples, but a real guru who is expert at taking away the miseries of his disciples, is very rare." (Padma Purana)

Such an attitude of exploitation can never satisfy Krsna, nor can it benefit the jiva who is supposed to be a recipient of the highest truth. Such a jiva is then bereft of his eternal prospect. The charlatan who poses as a guru will never be given entrance into that highest realm, for the eternal associates of Sri Krsna will bar his entrance there. It is a conscious world and nothing can pass unnoticed by them. Those agents are on high alert so that no unqualified person can disturb the pastimes of the Lord.

It is very unfortunate that this kind of posturing can be seen in Vaisnava society today.

Accepting the position of an acarya is not a light matter and should be taken up only by the instruction of a higher agent directly or via inspiration. If an individual has truly been inspired by a divine agent or has been inspired by maya to live in a fools paradise—this will be shown in his words and deeds. As the saying goes, “The proof of the pudding is in the eating.”

== THE BEST SERVANT ==

Though he is our guardian and master, simultaneously Sri Guru is the best servant.

na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi

"One who is explaining this secret of Bhagavad-gita to My devotees, that person he is priya-krttamah – he is most dear to Me. Gita is my most favorite thing, and he who distributes the inner meaning of Gita is the most favorite to Me. He who continues the line of Gita to the public, he is My best devotee." (Gita 18.69)

While serving his guardians and serving us by presenting us with many invaluable instructions and insights through his spoken and written word, our Divine Master has received recognition from the higher agents, as well as from a number of nirupadhi Vaisnavas—those free from malice.

The spoken word, sound—this is the method by which a genuine Vaisnava and acarya is recognized. In the same way, those that are not properly situated in guru-tattva are revealed by the medium of sound and are then checked by those genuine agents.

Furthermore, due to his good-hearted nature and infinite kindness, Srila Guru Maharaja always thinks of our ultimate good, although he has been used and abused a number of times. In spite of all these personal ‘injuries,’ our Gurudeva does not stop giving and trusting.

As a result of his selfless sacrifice, Sri Guru creates a unique association of sincere, loving and caring individuals who are genuinely advanced in spiritual life. We consider ourselves truly fortunate for having the privilege of association and service of such Vaisnavas.

Shortcut to escape from Past Sins and Succeed in life

It is true that whatever good or bad a person experiences in this life is, the result of his past *karma* ( activity) .

*karma* is a complex word . Every selfish *Karma* has a side effect . For example when a lady does cooking , it is for feeding her family . However, while operating it's flame, she is unknowingly causing the death of several creatures . It results in a negative reaction .

It is due to this reason that , Bhagavan Sri Krishna advises in His Bhagavat Gita to perform all *Karma* selflessly as an offering to Him .

The first vow one should take is * SaranAgathi* . (Seeking total and unconditional refuge at the lotus feet of Sri Krishna) . One should perform every *Karma* selflessly , without desiring it's fruits ( dedicating it to Bhagavan) . If so, the negative reactions of *Karma* does not affect him . Bhagavan shall return the fruits of those Karma to His bhakta with a blessing . Such a Bhakta will succeed in life . And he automatically escapes from all sins of his past *Karma* .

Daily bath is required to remove dirt from the body . Similarly , daily Nama-Japa is required to remove the dirt from heart . Sri Krishna's names are immensely powerful . When a bhakta chants Krishna-nama with faith , it automatically invokes Bhagavan whose presence automatically burns off all sins and dirt .

In the case of such a devout Bhakta , Bhagavan Himself will reveal through a medium of His choice if any *prayachit*( atonement) needs to be done for major past sins . Jyothisha is the means to know about past sins . However, accuracy of Jyothisha depends heavily on the seeker's Bhakti and resulting grace from Ishta-deva . There is no point in approaching a Jyothishi without any Bhakti and getting exploited by him .

Please chant this all purifying *Shodakshari Mantra* :

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Questions and Answers in Spiritual Life !!!

What is the secret of success ?

This is the way to advance in spiritual science. One must accept the words of a Guru, to clear the path for spiritual advancement. This is the secret of success. However, one's guide must be a Guru who is actually an unalloyed devotee strictly following the instructions of the previous Acharya without deviation. Whatever the Guru says must be accepted by the disciple. Only then is success certain. This is Vedic system. (Caitanya Carithaamritha, Madhya Leela, 10.17)

How does a pure devotee see tribulations in life ?
A pure devotee of the Lord accepts tribulations as favors from the Lord. Since the Lord is absolute, there is no mundane difference between the two. (Between tribulations and favours). ….(Srimad Bhagavatam, 1.9.17)


What is the glory of devotional service ?

God is great, but devotional service is greater than God because it attracts Him. People who are not in devotional service can never understand what great value there is in rendering service to the Lord. ( Swami Prabhupda Page No.32 in the book Bhakti).

How rare is the devotional service ?

In the preliminary phase of spiritual life there are different kinds of austerities, penances, and similar processes for attaining self-realization. However, even if an executor of these processes is without any material desire, he still cannot achieve devotional service. And aspiring by oneself alone to achieve devotional service is also not very hopeful, because Krishna does not agree to award devotional service to merely anyone. Krishna can easily offer a person material happiness or even liberation, but He does not agree very easily to award a person engagement in His devotional service. Devotional service can in fact be attained only through the mercy of a pure devotee. ( Swami Prabhupda Page No.26 in the book Bhakti).

How can we enter into devotional service ?

Devotional service is dependent on the mercy of Krishna and His devotees. Unless we surrender to the lotus feet of a pure devotee, it is not possible to come to the platform of pure devotional service. By his own efforts a bee cannot taste the honey within a bottle. The bottle must be opened by a superior. If the bee simply licks the outside of the bottle, thinking "Now I am tasting honey," then he is in illusion. Similarly, no one can enter into devotional service unless the door is opened by a devotee. . ( Swami Prabhupda Page No.27 in the book Bhakti).

Why should we glorify the devotees before Krishna ?

Radha-Krishna. Radha¢s name is first. Why ? Nobody can be better devotee than Radharani. As soon as Radha¢s name is there, Krishna is more pleased. That is the way. If we glorify the devotees, the character of the devotees, before the Lord, He is more pleased than to glorify Himself, He directly. ( Swami Prabhupda in his satsang on 24^th March, 1969).

Can our fate be changed ?

Fate can be changed by Krishna Consciousness. Krishna says, " I shall give you protection from all the resultant action of your sinful life." That is fate changed. When you surrender to Krishna , He takes charge of squaring up all your sinful activities and their reaction. Surrender to Krishna ; then your fate is changed. ( Swami Prabhupda in his satsang on 28^th November, 1975).

What is the attitude of a pure devotee ?

A pure devotee always thinks himself as not-devotee. If one thinks he is big devotee, that is not good -- thinking that he is first degree. We should not be puffed up. A devotee avoids it -- remaining always in the second degree. Krishna has given everyone something extraordinary, and to serve Krishna with one¢s extraordinary talent means successful life. . ( Swami Prabhupda in his letter to Sukadeva, 17^th March, 1973.)

How a Vaishnava should be ?

When a touchstone touches iron, it turns the iron to gold. Parvata Muni called Narada Muni a touchstone because by his touch the hunter, who was the lowest among men, became an elevated and perfect Vaisnava. Srila Bhaktivinoda Thakura said that the position of a Vaisnava can be tested by seeing how good a touchstone he is, that is, by seeing how many Vaisnavas he has made during his life. A Vaisnava should be a touchstone so that he can convert others to Vaisnavism by his preaching, even though people may be fallen like the hunter. (Chaitanya Charithaamrutha, Madhya Leela, 24.277).

Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
And make your life sublime !!!

Sincere and Intense Bhakti

In Bhagavatham, Prahlada explains about nine types of Bhakthi and this verse mentions all of them.

ShravaNam, keertthanam Vishno:

smaranam paadasevanam

archanam, vandanam, daasyam

sakhyam aathmanivedanam

Hearing His stories, chanting His names, remembering Him constantly , serving His lotus feet, worshipping him through rituals like pooja, yajna etc , praying to him or prostration or offering respectful obeisances , carrying out his orders as a servant, seeing Him as a friend, and completely surrendering to Him.

These nine types can be divided in to two categories

1. One type in which devotee sees Bhagavan in front of him (prathyksham) and this type includes:

a. Padasevanam (serve at the lotus feet- Mahalakshmi) ,
b. Vandanam (pay respectful obeisances-Akroora)
c. Sakhyam (friend- Arjuna)
d. Dasyam (serve HIm with the attitude of a servant-Hanuman)

2, Second type is imagining His beautiful form in the mind of the devotee and this includes:

e. Sravanam (hearing -Parikshit)
f. Keerthanam ( chanting divine names and glories- Suka Maharshi)
g. Smaranam (remembering- Prahlada)
h. Archanam (Worship through rituals- Prithhu chakravartthy)

The last type Aaathmanivedanam or surrendering completely ( Mahabali) can be done either with eyes seeing Bhgavaan or with Bhagavaan shining in one's mind. So Aathmanivedanam belongs to both categories.

We can choose any one of the nine forms of worship and attain Bhagavath Paadam like Parikshith, Suka Maharshi, Bhaktha Prahlada, Devi Mahalakshmi, King Prithhu, Akroora, Hanumanji, Arjuna or Mahabali.

One thing common in all of their devotion is the sincerity and intensity. May god bless us to have intense and sincere Bhakthi. Bhagavan's assurance in Mepatthoor's words : Intense Bhakthi gives everything you desire (and moksham) -"akhilasaadhani mayi bahkthi athyulkkata" .

Questions and Answers on Mahabharata war

Was Sanjaya fighting in the battle of Kurukshetra, or was he with Dhritarashtra in Hastinapura narrating the events?
Sanjaya fought in the battle, and was one of the few to return from the battlefield. He was the last person that Sahadeva was going to kill, but Arjuna stopped him and said, "No. He is our friend. Let him go and report to the old, blind man, Dhritarashtra. " So Sanjaya left the field of battle. On the way he met Duryodhana before reaching Hastinapura.

But there is also another description in the Mahabharata, where Sanjaya is sitting in Hastinapura and speaking to Dhritarashtra while the battle is going on. How is it possible that Sanjaya is fighting on the battlefield of Kurukshetra, and simultaneously speaking to Dhritarashtra in Hastinapura. It was by the mercy of Vyasa that he was able to expand himself into two forms and act in both places simultaneously. In those times it was not such an impossible task, especially for those who were direct disciples of Vyasadeva. The Gita uses the words vyasa-prasadat. By the mercy of Vyasa it was possible.


What was the role of non-vedic kings in the Mahabharata war?

In the Mahabharat there is mention of kings who were outside the levels of "civilization" who took part in the Great War. They would belong to the 10th, 11th, and 12th varnas. Vedic civilization is based on four varnas (divisions of society), but there are people who do not fit within these four. They can not measure up to this high standard. The scriptures list a total of twelve designations, the four vedic varnas, and eight additional non-vedic varnas. In the battle of Kurukshetra, Duryodhana took all of the lower fighters onto his side. It is stated that none of them fought on the side of the Pandavas.

Their warfare was throwing rocks and other very primitive actions. Among all of the great maha-rathas, the astra fighters, these others were completely primitive. For example, they would go into the elephant division of an army and make the elephants sick. They were humans, but in comparison to the maha-rathas they were like insects. Duryodhana sent many such people to disturb Bhima’s movements. Bhima was such a high-class physical fighter that when he saw these groups of people walking with rocks, trying to hit him, he would become very much agitated. It would make him do things which were completely inordinate. Because he was physically too powerful, he would get upset and throw everything everywhere. Just to disorganize him Dhuryodhana was using them.

They would go and bite the elephant’s legs, and because their teeth were poisonous, the elephant would faint. This was their fighting. They wouldn't go in front of the elephants like Bhima and hold them by the trunk to throw them. They would walk under the elephants, and do all kinds of annoying things like putting needles in the elephant's tail. In contrast to the great heros fighting in the war, like Drona and Kripa, who used their powerful astras, these others were exactly like insects.

When Parashurama went around the world killing the kshatriyas, what does it mean and who did he kill?

Parashurama was killing ruling kshatriyas, which means rulers of all the fifty-four countries that made up Bharata-khanda and the Aryan empire. There is an Upa-purana which deals only with Parashurama lila. There it is mentioned the names of whom he killed, and they are all within these fifty-four countries.

Parashurama would kill only the kings, nobody lesser than the kings. But the kings had their armies with them, so ultimately everyone was killed. Afterwards there was no kshatriya left to whom the planet could be given, so Parashurama had to give it to the brahmanas.

When you take these fifty-four countries, it means you have the entire world. In the rest of the world there were only subservient kings who ruled under any one of these fifty-four.

Especially the distant kings, like after Kaikeya (Afghanistan) up-to the middle of Europe; those kings ruled the rest of the continents. If there was a king ruling in Kashyapa's tank, which is today the Caspian Sea, then he was also ruling out to the Northern and Western side of Europe. And those people who were ruling under the Sun flag in Japan, which at that time used to be a part of the "other land", they were ruling the previous America, which was in the Pacific ocean.

If you take the fifty-four countries, those kings, then you have all the six continents. The other lands were colonies and subservient kings of these Aryan kings. In those other lands the varnashrama was either two-thirds or one-thirds practiced. Accordingly, those rulers were like chiefs. They were not like kings. They collected tax, they paid tax and then they enjoyed their ruling. For example, the present Borneo, which used to be Parana Dvipa, or the present Fiji which which used to be the Ramanika Dvipa. They were kings who were not in the Sun or Moon dynasties. They were kings who were working under the rule of the fifty-four kings.

When we say world we must also understand that we are not talking about the world map which is presently in existence. In the ancient times the geographical regions were completely different. We are not talking about the present world. England was not an island; it was a part of Europe. We are speaking of an ancient time, long ago. The geographical regions were very different. They did not have to travel three months by ship to go to America from Europe. That was not the way. The way was by land through the eastern side.

Why is varnashrama or Vedic dharma manifested only in India and not in the rest of the world?

To understand this answer we must study the philosophy of the history of the world, especially in reference to political geography - the various lands and countries. At the time of Yudhishthira Maharaja the whole planet, all the six continents, were ruled under one flag. This rule lasted until Yudhishthira Maharaja. Before that it was even more perfect, and the Bharata-khanda or India was from the Caspian sea up to Cambodia; and in the north, if you want to see in regards to the present countries, you can say from Lithuania to seven thousand miles south of Cape Comorin (in South India). That is what is meant by Bharata-khanda; that is fifty-four countries, the "India"; and then there are other countries apart from India.

India was made up of these fifty-four countries, and there were also other countries existing at that time. In those other countries the varnasrama was not perfectly practiced. In India (Bharata-khanda) this varnasrama (Vaidhika-dharma) was perfectly in practice.

After the Mahabharata war, and after the "dark age" in between there was a lot of mixing up - people leaving from here and coming back from there. So we find that remnants are there only in India. You can practically say that even in India now it is not there. So, if in India it is not there, then you can understand why in other places it is not there. India is the heart of varnashrama, but the heart itself is in a bypass surgery stage. So, naturally the rest of the body must be mute.

It’s only a question of the changes of time. For example, today, due to the spreading of Krishna consciousness, varnasharama is being more perfectly practiced in the western countries than in India itself. So this is all due to the changes of time. If you look back in history, you can see that it was the other way before.

It is not that the varnashrama belongs to one country. Civilization starts with varnashrama. Sometimes civilization in one part of the world may be high, and sometimes in another part it may be high. In which ever it is high or low, the closest remnants will be seen in the heart. This is why it looks like varnashrama, or caste, or anything is Indian; but that’s not so.

Anywhere in the world there is natural divisions - intellectual class, administrative class, business class and working class. That’s what varnashrama means in its essence. However you see it, it is only when people are civilized that it is functional; but if they are not civilized it is not functional.

Civilized means with a spiritual goal for life. This is the indication of civilization. But when that goal is not spiritual, when it becomes materialistic, then naturally the divisions of varnashrama end up as castes, tribes, clans and the like. It again changes wherever the spiritual goal is pinpointed in a human civilization. There the varnashrama becomes the first sign of civilization, the division of society. But this is only if the spiritual goal is put as the target.

When discussing varnasrama we must understand the two classifications, namely daiva (spiritual) varnashrama and arthika (material) or asuri varnashrama.

Daiva varnashrama is the perfect ideal which we are talking about. Even in ancient India, it was not that it was always daiva varnashrama being practiced. That is always fluctuating. And sometimes it is even found that the demons follow daiva varnashram more perfectly. For example, at the time of Mahabali, the asuras were following daiva varnashrama more perfectly than the devas. This is why they were successful. So there are many details we must take into account.

The idea that varnashrama belongs to a particular geographic area is not correct. It is something to do with the culture of a civilized society. They may not be having the same name, but still, it is varnashrama. If the society is distinctly divided into the intellectual class, administrative class, business class and working class, even though they may not be using the Sanskrit words, it is still varnashrama. It may not be consisting of the rituals and other things, such as purificatory processes (samskaras) etc., but still it is the same

And what are the shackles of this prison life?

yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthe bhyas
tasya prajna pratisthita
[Bg. 9.58]

And what are the shackles of this prison life? The shackles of prison life... Just like in ordinary prison, prisoner.... Of course, I do not know what is the case here of prison life, but I have seen. Sometimes in New Delhi I was invited to give some good lessons to the prisoners. So I have seen so many prisoners. They were shackled with iron chains, iron chains. So we are also chained up here, and what is that chain? That is our sense enjoyment. Yes. We are chained in this material world by sense enjoyment. That's all. So if we want to cut our prison life, then the first symptom will be to minimize this sense enjoyment or to regulate the sense enjoyment. Here the Lord says that yada samharate cayam kurmo 'nganiva sarvasah. The example is given just like the tortoise. The tortoise can close up, wind up his senses as he likes. That means he becomes the master of the senses. He does not like to be the servant of the senses. So this, I mean to say, verse, we have already discussed. So indriyanindriyarthe bhyas tasya prajna pratisthita. One who is practiced to control his senses... Senses are not to be stopped. They are to be used at proper time, but not at the dictation of the senses. When one comes to that standard of life, that he is not dictated by the senses but he uses senses when it is properly required... Senses are not to be stopped. That is not prescribed. That is not prescribed. Somebody says that sense control means to use, to stop the action of the senses. No. Senses, action of the senses, cannot be stopped. Simply it has to be purified. The action of the senses has to be purified. That is the whole process. Because as spiritual living entity, we have got our spiritual senses. Those senses are now covered by this matter. We are not senseless. Just like your coat. Your coat is cut according to your hands. Because the coat, you will see, the coat has also got a hand. And why coat has got a hand? Because the user of the coat, he has got a hand. The coat is cut according to the hand of the user of the body. Similarly, this material body has been described in the Bhagavad-gita as dress. So unless I have got body, wherefrom the dress comes? Dress has no meaning unless I have got body.

So senses are there, and those senses are required to be used; otherwise there is no meaning of senses. But that is spiritual. So senses have to be engaged in the spiritual activities. That is spiritual life, spiritual life. The example, as I have already explained to you many times, just like Arjuna. He wanted to control his senses to refrain from fighting. When you fight, you require to engage your senses. He said that "I will not fight." That means he is controlling his senses from fighting. But after hearing Bhagavad-gita, he says, "Yes, I'll fight." Just see. Before hearing Bhagavad-gita, the position of Arjuna, that "I," "I will not fight," and after hearing Bhagavad-gita, the position of "I," "Yes, I will fight." Two contradictory. Before hearing Bhagavad-gita, the position of "I" was negative, and people may estimate this nonviolence attitude of Arjuna very nicely. But after Bhagavad-gita, after hearing Bhagavad-gita, he said, "Yes." Karisye vacanam tava: [Bg. 18.73] "Yes, I shall fight." Now, do you mean to tell that he degraded? First of all he was nonviolent. He was not willing to fight. Now he has degraded after hearing Bhagavad-gita? Is it..., is the conclusion? No. He has improved. He has improved. Why he has improved? Because he has understood how to use the senses. That's all. In the beginning he did not know how to use the senses. Therefore he decided, "I shall not fight. I shall not fight." That is his material calculation.

So our material calculation is all nonsense.. Our material calculation of our activities, they are all nonsense. They are all causes of our bondage. And when the same senses, they are engaged in the service of the Supreme, that is our freedom. Kamah krsna-karmarpane. Here the same thing is indirectly explained. Yada samharate cayam kurmo 'nganiva. One should know "When I shall properly use the senses." That is the sign of a person who is situated in pure consciousness. He knows properly, "How to use my senses." That is the difference by the instruction of Bhagavad-gita, we'll find, that in the beginning Arjuna did not know how to use his senses, and after hearing Bhagavad-gita, he learned it. He became a learned man, how to use his senses. And when he did not know how to use his senses, he said, "I shall not fight." And when he learned how to use senses, he said, "Yes, I'll fight." Now, what is the difference between "yes" and "no"? That means when our senses are engaged in the service of the supreme consciousness, then we are in pure consciousness situation. And when our senses are used to our whims, to our whims. Just like in the previous sloka it has been explained, prajahati yada kaman sarvan partha mano-gatan. We manufacture plans by our mental concoction. That should be given up. Yada prajahati kaman sarvan. All kinds of mental concoction, mental speculation, should be given up. That is the science. That is the beginning of our spiritual life, that "I shall not use my mind for my activities. I shall wait for the direction from the higher authority, supreme consciousness. Then I shall act."

Just like a soldier, he is simply awaiting the order of the commander. Then his activities are approved, "Oh, he is doing nicely. Yes." By the approval of the commander, he is killing as many persons, and by this killing art, he is being rewarded, "Oh, you are a good soldier." But that killing, if he does for his personal interest, even he kills one man, he is hanged -- by the same state. By the same state for which he is engaged in fighting, if he kills enemies, he is rewarded. He is awarded gold medal, recognition. And that very person, out of the war field, when he comes home, if he kills one man, then he is hanged. If he says that "The same killing I was doing in the war field, and same killing I have done. There I was killing hundreds and thousands of men. I was awarded gold medal. And here I have killed only one person. I am being hanged? What is this?" No. You have killed according to your own whims, and that is from the superior order. That is the difference. Similarly, if we do, if we act according to our mental speculation or mental whims, then we are bound up by the reaction. And if we practice ourself to be active under the direction of the Supreme, then we are free. This is the art. This is the whole art of spiritual life.

So we have to practice. We have to practice it in our everything. Because for so long we are in this material body, we have got so many material demands. We cannot stop the activities of the body. That is not possible. By force, if I stop all the activities of my body, that is not possible. That is not possible. The bodily activities will go on, but the bodily activities will be so performed that I'll not be bound up by the reaction. And that is called devotional service. That is called