The Real Nature of Man

Every object in this world has peculiar characteristics of its own. They distinguish it from others and give it an individuality. These characteristics which give it its individuality are called its nature. So if one knows the nature of an object, one knows the object fully. Such knowledge of an object is called true knowledge. To have true knowledge of an object, therefore, one must know its nature. This nature manifests as attraction and repulsion. It likes to acquire something and repulse certain other things. With some it is, so to say, eternally bound in love, and with some others it bears eternal hatred. All objects are divided into two classes, viz inanimate objects and animate objects. Even among inanimate objects, we find these forces of attraction and repulsion. As for example, darkness is compatible with darkness and not with light. Thus objects of similar nature combine and not those of contrary natures. Watery things do not get mixed with oily substances, because their natures differ. Watery substances get mixed with watery substances, and oily substances with oily ones. Even in the vegetable kingdom, one finds these forces of attraction and repulsion.

It will not be too much to say that the animal world also is guided by these two forces of attraction and repulsion, of love and hatred. Cows and other herbivorous animals take green grass, creepers and leaves but carnivorous animals, like the tiger, are not fond of them. Every animal is guided by these likes and dislikes, we have to fix their nature by this likes and dislikes.

Though we see two forces, love and hatred, yet in reality they are but the two aspects of a single force, love. It is because we like light, we hate darkness, the reverse of it. So, as hatred is also due to love, we have to say that hatred is nothing but another aspect of love. Love attracts, hatred repels; love is something positive while hatred is something negative; in other words, love is reality while hatred is unreal. So the nature of everything is love. What one wants is his nature, and what one hates is contrary to his nature. Fish want to live in water, so it is their nature. Again, life out of water they hate, so it contrary to their nature.

Likewise, if we examine human nature, we find that it is also made up of love and hatred. Love for happiness and hatred for misery, who does not possess? Similarly everyone is seen to love life and fear death. Again, an intelligent man ever thirsts after knowledge.  He hates ignorance even as the sun hates darkness. His nature is to love knowledge and hate ignorance. From these likes of his, we easily find that his nature is happiness and not misery; life is his nature and not death; and again, knowledge is his nature and not ignorance. Enjoyment is bliss, life is existence  and  knowledge is consciousness. So the Rishis(saint) arrived at the conclusion that man's true nature is Existence-Knowledge-Bliss Absolute.

If man is Existence-Knowledge-Bliss Absolute, it follows that which undergoes change or destruction is not man. The embodied individual undergoes birth and death, and so is not real man. So also who he works and thinks, he who is the agent and the knower is not the real man, because he does not exists in deep sleep; for that which is existence itself can never be destroyed or become non-existent. So the seers say that the real man is bound the five koshas (physical sheaths). The man who is circumscribed by the five sheaths is only and apparent man. The real man, because he is not limited by the five sheaths, is infinity, all-prevading, greater than the greatest. This is the conclusion of the Aryan Rishis.

Though man, in his real nature, is Existence, Knowledge, and Bliss, yet all men think of themselves as having name and form, as Mr. or Mrs. So-and-so, possessing attributes, subject to death, and they are satisfied with this view about them. They do not look as being eternal, without parts, and full of bliss, Like pots and other objects, they too are destructible, subject to their environment, tossed to and fro by happiness and misery, ever craving - in short, objects of pity. All their energy is spent up in eating, drinking, and sleeping and they are always subject to fear. If anyone among them wants to lead a different life, he has to give it up at once, seeing the attitude of his wife, children, relations, and friends.  So this world has been going on unbroken from time without beginning with these people wholly addicted to eating and drinking. Only now and then at great intervals, a few individuals raise their heads high above the billows of the world and call out at the top of their voice:  "To live like brutes is not the aim of human life. Realize your true Self and save yourselves from the ocean of misery". Hearing this, some rouse themselves from their sleep; and seeing the benign face of such enlightened souls and hearing their teaching which are easy of understanding, they get new life and strength in them. They too raise themselves above this world of misery and, from the words of these great souls, realize that the only object which can give them freedom from bondage is shinning before them; that in search of it they have been suffering in this unreal world so long; and that, that object exists beyond this world of the senses which is full of fear and misery: thus knowing the truth, they too become blessed. Now and then the people of this miserable world get beyond it through the help of some enlightened soul or other. Such great souls also come now and then for the salvation of these miserable creatures. It is because such great souls, whose hearts feel for the misery of others, come now and then to this world, that there is and end to the suffering of these miserable creatures. Otherwise this world would have been a regular hell, and the darkness of ignorance would never have been dispelled.

Swami Ramkrishnananda A monk from Ramakrishna monastic

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Not Above The Mentor

Oh the devotees and the sons of Nectar who are present here yearning after drinking the pollen of the lotus like Divine Foot of the Lord.

In all our scriptural Text books, human life is termed as a rere life. All through out various universal changes of time and age, we have been coming and going back from this world. Thus passing through the cycle of birth and death for long 84 lakhs of times is different forms like beasts, birds and other creatures, we have finally got this human form. For example, suppose a piece of wood has been floating on river water without any stop. As soon as it will touch the bank of the river, its journey will come to an end. It is no more needed to float. Similarly the jeevas are floating in the eternal ocean of time - has it no end? The Scriptures say, "Yes, it has an end." But how? "Yada hi Mahaporosha Prasanga." It means that whenever the devotees will get the noble blessings of their mentor, they would become free from the cycle of birth and death for eternal period of time, In simple languages, the jeevas will not then be required to come back to this world after death. Getting shelter at the lotus foot of the Guru, they will then enjoy a majestic status in the abode of the Absolute like the daughter of the blind beggar described in a story that runs like this.

Once a king went out to a forest for hunting a deer. At that time a blind beggar came to him along with his daughter for begging. Being charmed by the beauty of the beggar's daughter, the king soon married that girl. Now her status was raised to that of a queen. But actually she was the daughter of a beggar. How did she gain the status of a queen? Was it because of her beauty? No, not that, there had been many other beautiful girls to marry the king. So beauty had no role in this matter. This was practically a whim of the king. The king had developed a liking for the girl and as such he married her. After the marriage, by virtue of the wedding of the beggar's daughter with the king, she could get the status of a queen. For so many years she had been begging with her father and no body knows how many years more she would have been required to beg had she not come to the notice of the king. Here the position of the jeeva is as same as that of the beggar's daughter. For unaccountable period of time the jeevas (individual souls) have been subjected to the cycle of birth and death. It is after 84 lakhs of birth in different forms. it has got the present human form. In this flow of birth and death, the jeevas have had been floating for eternal period of time. Should it be required to float eternally? The scriptures say, "No. As soon as it gets shelter under the Guru, it gets the shore of the ocean of time, it is no more required to float. It has now been endowed with the status of the queen of the story in reference, "Yada hi Mahaporosha Porosha Prasnga."

In Srimad Vagabata Vgaban Sri Krishna has thus told Uddhavji,

"Nridehamadyang sulavang sudurlovang
Plabang Sukalpang Guru karn-adharam
Moyanukulleyna nacasvateritang
Puman Vabaddhving no taret sha Atmaha. "

It means that the person who fails to cross this ocean like material world by this boat of flesh and blood i,e., human body with the Guru as the helmsman and accompanied by favourable and blissful wind from the Parosha who is at the root of all causes and results who is scarcely found but yet easily available because of his own power of Divinity and who is very dexterous in effecting the desired interest, is an Atmaha (Self Killer).

However, it is for our need to cross the ocean of life that we require the acceptance of a Guru in this regard. We should always remember that God Himself has come to us in the form of Sri Guru to rescue us (the jeevas) from the frets and worries of this material world. For this He has been standing by the side of the afficted Jeevas on the same base. In this regard Sir Vagaban told Uddharvadasji,

"Acharjyang Mang Vijaniyannaba manneyta kahichit
No Martyabudhyasuet sarva DevamayaGuru."
(srimad vagabat).

Here sri Vagaban is telling "Know me as the Acharaya. I am Achariya. I am Guru. Never neglect the Acharya who is none but sri Guru himself. Taking him as an ordinary man of the world, never bear any grudge(ashuya) against him since he remains the representative of the Lord every where.

Sri Guru and vagaban are one and undivided. All our scriptures are also communicating the same idea in this regard, "jeaver nistar lagi Nanda suta Hari vubane prakash han Guru rup dhari".

It means that for the deliverance of the individual souls Nanda's son Hari gets himself manifested in the world as Guru." What a beautiful expression.

"Guruke Kariya Krishna,
Karaha Vajan,
Tabaje Paibe Vrajer nandan
Guru Krishnarupa han Sashtrer pramane
Guru rupe Krishna Kripa Karen Vakta gane."

Here the poet is advising us to adore and worship the Guru in the form of Krishna for getting access to vraja Nandan (Krishna). In the scriptures it has been proved that Guru is none but Krishna Himself, Krishna (the lord) Blesses the devotees in the form of Sri Guru.

In our pralyers also we sing the following hymn.
"Guru Brahma Guru Bishnu
Guru sakshat parang Brahma
Toshmoi Sri Gurube Bamah".

Here the poet wants to say in brief that Guru is the focus of the Holy Trio, Viz, Brahman, Bishnu and Maheshvara and hence we sholuld pay our obeisance to Sri guru.

The 54th Acharaya of Nimabarka sampradaya Sri Swami Ramadas Kathia Maharaj has also said, "Jai jai Sri Guru,Prema Kalpataru, Advut Jahaka Prakash."

By this couplet he wants us to acclaim doubly the triumph of Sri guru to the Vaktas he is but the wish Yielding tree. His revelation before us in this world is a matter of great wonder.

We (the jeevas) are Practically wrapped in the gloom of ignorance and as such hypothicated to this material world. Our position has been depicted by the great souls in this way;

"Du Kar Judiya Kamer Makar,
Krodhke dhareche buke;
Kover pichame chhutichha sadai Mohate matichha Sukhe."

The essence of the poem is that with folded palms we are running after material passions like the makar (Capricorn), we are nourishing anger in our heart and allowing olurselves to be dragged by greed; we have lost our identity in the sea of transitory happiness. We the jeevas being blinded by ill illusion and obssession do not know-

"Je deha Apon jnane
Jatna karo ratri dine,
Basanbhusan kato besh.
paramatma Vagaban
Jabe haben anatrdhuan
Vashma KeetKrimi abosesh "

The poet here likes to spell a word of caution to us by stating that considering this human body as our own, we take care of it round the clock and dress it with so many attires and ornaments. But as soon as the paramatma (super soul) Vagaban disappears from it, it becomes the residence of a charred maggat.

In the context of the discussions held above, we can now conclude that in human life neither the possession of material wealths like money and honour ctc., nor the show of power and public support etc are any matter of credit to us. These are not capable to resist the flow of life and death. On the otherhand, worshipping of a preceptor is the only worthy object of honour for us ( the jeevas) in this world. It is only the grace of Sri Guru That can make the jeevas able to cross this ocean like world and get their salvation (moksha) from the cycle of birth and death; hence they may achieve eternal and rapturous delight through the help and blessing of Sri Guru. Let your life be worth of it by having access to the "Sad Guru". With this prayer for you all to Sri Vagaban. I do stop my speech here. 

Swami Rash Behari Das Kathia Babaji
Saint and Abbot of Nimbarka Monastry
Collected from a speech delivered in Dharmasava

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Spiritual Conversion

The Young prince Siddharta was sitting alone under a tree in his palace-garden absorbed in his thoughts. It was midnight and whole world lay hushed in darkness and silence. He had just then left the banquet hall having got disgusted with the noise and mirth of dancing girls. An intense dissatisfaction, a deep void, was growing withing him. All of a sudden, there arose strange voices. As he listened, he heard some celestial beings singing in chorus:
We moan for the rest, alas! but rest can never find;
We know not whence we come, nor where we float away.
Time and again we read this round of smiles and tears;
In vain we pine to know whither ou pathway leads,
And why play this empty play..........................
Rise, dreamer, from your dream, and slumber not again!
Siddhartha rose from his seat, had a last look at his sleeping wife and child, and set out on his historic journey that ultimately made him Buddha, the Enlightened One.
Buddha was not alone in taking to the spiritual path. The Katha Upanisad says: 'Arise! Awake! And realize the Truth following the great teachers'. Indeed, from time immemorial God has been speaking to man through the great scriptures to take up the cross and follow Him. And, in obedience to this call thousands of people in the East and in the West have given up their all and taken to this journey into the super conscious realms. For ordinary people this world and its pleasures are of great importance, but there are people who hunger and thirst after the Eternal and the Infinite. Think of Swami Vivekananda's struggles and relentless search for the Truth. He was extraordinary pure, strong, handsome, intelligent and talented, could have risen to any height in worldly life if he had only cared to. The poverty and helplessness of his family was another compelling force to drag him into the worldly life. But, in spite of all these temptations, he chose the path of renunciation and service.

One day or other, in the life of every man must come a time when he too feels the call of the spiritual ideal. When such a call comes he cannot but listen to it. Nothing in the world can give him satisfaction. He can never find peace until he follows the dictates of the higher call. This inner awareness and compelling urge to follow the higher ideal marks the beginning of spiritual life. The spiritual ideal then fascinates him and haunts him all through life. This change from following worldly ideals to following spiritual ideal is called 'conversion'. Spiritual life begins with that. In the case of some people this conversion is sudden; in the case of some others, it is a gradual development.
The number of people who undergo such genuine conversion is rather small at any time in any country. Whether you like it or not, true spiritual life is only for a chosen few. There can never be any mass spirituality, however beautiful this idea seem to you. The Bhagavad-Gita says that out of thousands of people only a few take to spiritual life, and out of the latter, fewer still really attain the highest super conscious realization. But let us all think we are these chosen few, and strive to make ourselves fit for the fulfillment of the highest spiritual ideal.

Swami Yatiswarananda A monk from Ramakrishna monastery
Collected from a compiled book

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Identity of The Devotee and His Relation With God

On the devotees and erudites assembled here to quench their thirst for the fragrant pollen of the Lotus feet of Lord Sri Krishna

In the Vagabata it has been written, "Vakti priya Madhavah", It means that Sri Vagaban may be pleased much by Vakti (piety), He is not pleased with any material object. The person who has devotion for all religious matters, is a real devotee. A real devotee has nothing of his own, everything of his own is made over to Him. Practically, a devotee who has committed himself to God's care is a beloved of God almighty, God himself has said this in the Gita 'A devotee is unattached with anything, he is free from vanity, he feels equally happy when others are happy; he is equally sad when others are sad he is forbearing, ever contended; self possessed, self controlled and cocksure and he has surrendered his mind and intelligence to me. Such type of devotee is very dear to me'. A devotee of Lord Krishma has never any fall in life. "No vaktah Pranashyati" many a sage and devotee, having their birth in this holy land of India, have written various books on religion and spiritualism. They have also composed various pleasure songs on the amorous sports of the Lord and thereby it is through these remedies they have given the world the where-abouts of the Nector. On the other hand, some sages, through difficult methods of prayer and worship in the deep forests, have brought to light different theories about God and his amorous pastimes.

Our sage Ramdas Kathiababa (54th Acaraya of Nimbarka Sampridaya) was one of such monks, When he had died, the image of the Divine Couple made of stone that had been being worshiped by the vaktas(devotee) in the old temple, was seen to be shedding tears. The image of Radharani in particular, shed tears profusely and continuously for days together. Out Swami Santadas Katiababaji, who had been formerly a lawyer in Calcutta High court and later on became a great saint of India, himself was an eye witness of the incident. He, himself saw that water had been trickling down the eyes of Radharani. Actually, she had been then weeping whenever death occurs to any member of our family, viz husband, wife, son, daughter or any other relative we weep and shed tears; it is quite natural. But for the death of a sage or great main continuous shedding of tears from the stone eyes of an image, is a rare and miraculous affair, such incidents never occur regularly and hence it is said, "God is of the devotee". Actually, at times some great souls take their birth in the world who are predestined to proclaim to the world the glory of Radha Krishna who exist every where, even in stone also. however, after thirteen days of the demise of Ramdasji, His Vandara (religious rituals after death) was done. It was strange that on and form the very date the tricking of water from Radharani's eye was also stopped. It means that for thirteen days water continuously fell from Her eyes. As a result, Radharani became blind. An artisan was then summoned from Jaipur for changing the damaged eyes of Radhrani by new ones. This incident did not happen two or three centuries ago, it occurred only about 100 years ago Like Ramdasji there are some other great souls who can change the laws of the Lord, if they so wish. A devotee who has completely surrendered himself to the supreme Soul and thereby has made him very dear to God, can make and impossible task possible. He can make a childless have a child and can make even a stone image perform the amorous games of the Lord based on his three primeval qualities of Sattva, Raja and Tama.

In the connection we ought to bear it in mind that form whatever source we have learnt or what ever things we have in this world, be it form any source, are all the gifts of the Lord. We are farther required to remember that we have come to this world all alone; we will go back form it all alone-so in the middle stage why should there be any tumult? Neither we have come here with anything. We will have to leave everything here it-self, at the time of our return from this world. A little bit of intelligent thinking is enough to reveal the truth that at the time of our birth here, we were not accompanied by anything-everything here we have got from Him, So what is the wisdom in keeping His things with us? Actually real wisdom lies in keeping His things with Him only. Through such surrender we can make ourselves free from all desires and passions etc. Being freed from all passions, we can then get Heavenly grace and eternal peace. The highest and ultimate satisfaction of human life lies in getting touch with the feet of the Lord. We have come here to get access to the feet of the Lord. Various devotees have repeatedly written all their religious and spiritual experiences in this regard in their books for us in simple languages. For example in books like Santadas Upadeshamrita, Tamkrishna Upadeshamrita, or the advice of any other sage, or the Veda - Vedanantas and scriptural Text books of other schools of thought, the same ideal has been told to us repeatedly in various ways. I therefore, like to emphasize that the only utility of this rare human life lies in our devotion to God. I take my seat inside a temple and go on ringing the bell. I offer costly and full plates of food to the deity - this does not means worshiping -- worshiping means service to jeeva. Vivekananda used to say, "he worships the Isvara(God) who loves the jeeevas". He (God) live inside each and every soul. All the Jeevas in the world are but His own manifestations; service to the members of one's family, viz parents, wife, children, neighbours including the blind, the lame, the beggars and other helpless creatures and extension of welfare service to all is also a kind of service to God. Remembering His existence in all, if any one can go on serving all equally or can maintain equal relation with all and continue his devotion to God, it comes to be known as "Seva - Puja" (Service and worship). It is always said, "He prayeth best who loveth best" but we must remember that the world we live in is a place of hard reality. Here various undesirable impediments may try to engulf us, for example - some of us may wish to lead an honest life and like to do honest works; but the environment around us has so deteriorated that under stress of circumstances we seldom find any outlet for executing our noble wishes. In the world today, this picture is same every where. This social decadence will continue because it has now become a social custom. Anyway, these are to be met and solved by exercising one's own intellect and wisdom. On the whole it stands that in all situations, we must be able to visualize Vagaban Sri Hari in all places at all time. Irrespective their identity as wife - children, parents or whoever he may be, whether they are my favoured persons or enemies, it does not matter - I am only to think that God is existing in all of them. In our material life we should give up the evil habits like greed, envy, quarrels, enmity, passion, malice and dislike for religions matters etc. In Chapter XII of the Gita, Vagaban Sri Krishna has advised Arjuna to shun all these vicious works because these are the products of animality - these are not human works. He, therefore, has said, "Odveshta Sarva - bhutanang" He is one, He is without a second. He gets Himself manifested in different forms and holds different sports and pastimes in this world. Wife, children parents, brothers and sisters, whoever they may be, they are the projection of the endless forms of the Lord. Reflection on the universality of love and other erotic expressions and feeling of the existence of God in all are the essence of our "Universal Love" and through this we can get the real love, Known as "Para Vakti" in our mind.


It is worth remembrance that Vakti is of two kinds, one is Sadhan Vakti and the other is Para Vakti. The super expression or the highest pitch of vakti is knows as Para vakti. The ultimate aim of Para Vakti is projected in the lives of the Vraja Gopies and the sages and monks of India. Our first Sadhan Vakti starts with our endevaours for rendering service to Him through the mediums of Photo or Vigrahas. This is called "Sadhan Vakti". As soon as this Vakti reaches its transcendental point, it is termed as Para - Vakti. Whenever this Vakti is dawned in the devotee's mind, the vices like anger against any one, enmity, hatred, shame, fear etc. remain no more traceable in him. At this stage there remains no distinction between right and wrong or between holy and unholy things. The Sadhak then lives in a supernal state of mind. He then has no longing for anything material, no more he entertains any desire, wish, greed and infatuation. He then becomes free from all material passions and losses attraction for all material objects for enjoyment or possession; the Sadhak is then lost in meditation based on Para Vakti for One indivisible God. Various facts about these worship and prayers are explained in details in the Srimad Vagbad Gita. These books on the code of conduct along with the messages and advice of the great souls should be read regularly by all of us. This will enable us to visualize our self identity in our mirror like soul. This will also bring to focus all our works either good or bad, clearly before us.

In a certain village a poor man once requested the zaminder(land-lord) of the village (who was then going to the market) to buy him a mirror from the market. He added that as he had been a poor man, he was unable to go the market. Hearing his difficulties, the zaminder agreed to bring him a mirror at the time of his return. But in the shop he happened to buy a copy of the Srimad Vagbadgita. Going home back, he gave the book to the poor man saying, "Take your mirror." The poor man looked at the Gita and said, "I didn't ask you to bring the Srimad Vagbadgita Gita. I requested you for a mirror." the Zamindar replied," You don't follow. This Gita is our life mirror. In our life whatever joy or sorrow, whatever worries and smarting pains or weal and woe etc we are likely to face, you can see them all through this mirror i.e. Gita".


As a matter of fact we are Hindus and we belong to sanatana Dharma. The blood of the sages and monks are flowing through our veins. We have been born in this sacred land India. So, it is not worthy of us to get this precious life of ours compounded with passion and material desires. We should resist ourselves from doing anything that may make us mentally perturbed. Instead of making our sense organs multidimensional, we should move according to scriptural directions and tread the paths shown to us by the sages and monks. If we move in obedience to their advice, we will surely get our real welfare and auspiciousness. There is no room to have any doubt about it. In that case you may of course ask the question that if you keep yourself engaged in meditation and service to God all the time, how would you then manage your service and business etc? You need not worry, there is provision the get time for running our service and business etc. and our dedication to God for leading an honest life based on spiritualism. If we do have firmness in our religious practices and if we are sincere in our faith and duty, we will see that God has arranged every thing ready for as at right time. He has always been keeping close touch with us. So by performing honest works all the time and by constant practice of right thoughts, if we sincerely pray to Him for his kind blessing, all our problems will of course be solved. Actually, in spite of our knowledge, conscience and intelligence etc. we fail to keep unstained faith on God, we cannot believe Him completely. Failing to have complete reliance on Him, we very often forget Him. Whenever we happen to forget him, immediately we fall into greater worldly troubles, sorrows and sufferings and many sundry confusions. The sages have, therefore advised us not to lose faith on God. Keeping patience and sincere faith on Him, if we try again and again, we will find all our problems solved very soon. The sages have visualized this aspect of faith on God through meditation and demonstrated it through their conducts. So the usefulness of faith on God is a fact; it can never be false. Let us all, therefore, be guided by the directions of the saints and monks. Soon we will realize how these directions and guidance are bringing blessings and welfare to us. We should not indulge any doubt about it. Keep faith and reliance on God and see how He protects you every moment. Mind that religion protects the religionist, Well, I have already made a long speech about my topic hence allow me to stop here today. Extending my blessing and affection to all present in this religious meeting. I stop my theistic narration.

"Sarve Vabanty Sukhino

Sarve Santu Niramaya

Sarve Vadrani Pashyantu

Ma kashehid dukshavan bhavet."

Let you all be happy, be free from all diseases. Always visualize the excellent objects - never become unhappy. Communicating this supreme blessing of the great souls and my own good wishes to you all I do stop my religious talks here for today.


OM SHANTI OM SHANTI OM SHANTI

 

Swami Rash Behari Das Kathia Babaji Saint and Abbot of Nimbarka Monastery
Collected from a speech delivered in Dharmasava

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Karma-Yoga

Shri Krishna teaches in the Gita, Karma Yoga for the desirous.What kind of Karma is it? We want to know how those who are desirous can perform work without attachment. Of course their actions are prompted by desires, but that does not by itself make their actions tainted. If those actions are prohibited by the scriptures, if they are sinful, then alone they are blameworthy. Those whose minds are attached to enjoyment, cannot but perform actions prompted by desires, for the satisfaction of those desires. If they are asked to perform work without any motive, they cannot understand that teaching at all. That is why the scriptures has prescribed for them actions with desires. The Gita does not teach merely work without attachment, but also work for the fulfillment of desires. "Prajapati having in the beginning created mankind together with Yajna, said, 'By this shall ye miltiply; this shall be the milk cow of your desire'"(Gita 3. 10). Scriptures hold out different ideals to different people according to their capacity. Each selects, according to his own fitness, one from out of these teachings,adhers to it with Shraddha, attain prosperity. That is why the Lord says, "Devoted each to his own duty, man attains the highest perfection"(Gita 18. 45). One has to perform the duty for which one is fit and thus increase Sattva in him - that is the teachings of the scriptures. He who has strong desires must be given some scope for enjoyment. You cannot by mere instruction forcibly turn his mind away from enjoyment. But then there should be enjoyment with discrimination, for there can never be satisfaction of desires by enjoyment. It goes on ever increasing like fire into which ghee is poured. That is why enjoyment should be regulated by discrimination. Then only will there be any chance one's realising the situation as the case with the King Yayati. Work without attachment should be the aim, by goal, but it cannot be realised by mere talk. In fact, there can be nothing like work without attachment, for without illumination one cannot be truly free from attachment. Work without attachment before realisation is work done for realising the Lord. Work done for realizing the God is "no work".

The desire for devotion is no desire, i.e. no cause of bondage. Thus if work is done for His sake, it is said to be done without attachment. Otherwise, strictly speaking, the Jnanis(enlightened ones) alone can perform work without attachment. For due to knowledge all their desires are burnt down. Except the Jnanis none else has the power to do work without attachment. But then work done with the desire of attaining knowledge, can still be called work without attachment. It is difficult to understand the true nature of work. That is why the Lord says, "The nature of work is impenetrable" (Gita 4. 17); "Even sages are bewildered as to what are action and inaction" (Ibid.4. 16).

Shri Ramakrishna also says, "Mother, take this your action and inaction, and give me pure devotion. Take this your sin and virtue and give me pure devotion". Such an easy path for realizing God, suitable to every one, no one has taught till now. Just as a cow takes all kinds of food when it is mixed up with a little oilcake, so also the Lord accepts all worship when it is tinged with devotion. " Somehow or other if we can but offer everything to Him, if we can but think that He is our dearest, our beloved, if we can but do everything, think every thought, for His sake, then we are blessed." Like Shri Ramakrishna, the lord Shri Krishna, the preacher of the Gita, also again and again reiterates in his teachings : "Whatever thoudoest , whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me. Thus shalt thou be freed from the bondages of actions, bearing good and evil results. With the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me" (Gita 9. 27-28). That we are not able to put into practice such an easy teaching as this undoubtedly a matter of great regret. He whose mind is attached to sense-objects, will, by performing actions prescribed by the scriptures and by the performance of his duty, gradually have his mind purified and finally attain desirelessness. That is why even the performance of action with desires is called Karma-Yoga. That is also the reason why the injunctions of the scriptures are held in such high esteem. "He who, setting aside the ordinances of the Shastras, acts under the impulse of desires, attains neither perfection, nor happiness, nor the goal Supreme." These are the words of the Lord. If we can only offer everything to Him, then we need not be any more anxious nor have fear nor ransack the scriptures so much.

No doubt this is not easily attained; yet we need not lose heart, for the Lord says, "Gradually, gaining perfection through many births, he reaches then the highest goal" (Gita 6. 45). If it be not attained in this life, it will be attained in the next life; but we should see that the ideal is not lost sight of. We must go on practicing, and we are sure to reach the goal one day. We have to become His completely. We have to surrender ourselves to Him, completely giving up all our ego and pride, without in the least depending on ourselves or anybody else. This is the essence of the teachings of the Gita. He is very kind; and if we can only depend on Him, He gets everything done for us. He has so promised in the Gita, "My devotee never comes to any grief" (Gita 9. 31); "The doer of good never comes to any grief" (Ibid. 6. 40). This is another fundamental teaching of the Gita.

Man is only an instrument, the Lord alone is the agent. Blessed is he whom the Lord makes His instrument and gets His things done by him. Every one has to do work in this world. No one can escape from it. But if anyone works for the fulfillment of his selfish end, his work instead of working out his liberation, brings him down. The intelligent, doing work for Him, escape from the binding effect of work. "He is the doer and not I" --this realization breaks all bondages. This in fact is the truth. The idea, "I am the doer", is only an illusion; for it is difficult to find out this "I". If we investigate into this "I", we shall find that the real "I" merges in Him. The ego-consciousness with respect to the body, mind and intellect is a delusion due to mere ignorance. They do not subsist to the last. None of these stands the test of discriminative investigation. Finally everything vanishes, and That alone is left from which everything proceeds, in which everything subsists, and to which everything returns at the end. That is Brahman- the Sachchidananda (Existence-Knowledge-Bliss), the witness of this ego-consciousness, the creator, protector, and destroyer, and at the same time the infinite, unattached, and indifferent. Resting in Him this world-machine is driven by His power. The sportive Lord looks at His own play and enjoys. To whomsoever He reveals this, he alone understands. The rest even seeing do not understands-- thinking themselves separate from Him, they get deluded. This is His Maya. This Maya vanishes if one works for the Lord surrendering oneself to Him.

Swami Turiyananda A monk from Ramakrishna monastic.
Collected from a compiled book

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Necessity of Religion

Religion is no doubt an essential part of our life though many may not agree or deny but it is. To become honest or keep honesty in our working life, religion will surely play an vital role. Modern days are very competitive which makes people tensional and in order to prosper in daily life, people may want a rapid progress in a night but we all know changes in a night is really unbelievable and impossible.
If we practice religion in least way that will have a profound affect in our life. Religion is based on philosophy and that philosophy teaches us how to restrain ourselves from a restless life. It tells us why it is important to keep patience in all situation, as fretting will never bring peace and coolness in mind.
If we remain cool and peace in all situation, we will be able to provide more concentration in each and every work and that is the one of the strong point in Hinduism that 'Concentration'- it is the concentration which help us to focus on something and anything 

Joshadhir Datta Chowdhury Retired person

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Life without religion is beastly

Oh savants and bee like devotees who have assembled here yearning after the honey of the lotus feet of the Lord.

In all our books of maxims, human life has been termed as very scarce on the ground that it is after 84 lakhs of births as different creatures, we have got our present birth in human form. In the Purana it is said,
"Sthabarang Binsa tera-laksbang
Jalajang navalakshang
kurmashcha navalakshangcha
Dasha Lakshang cha Pakshinang
Tringsha Lakshang Pashunangcha
Chaturlakshang cha Vararah
Tato manushyatang Prapaya Tatoh
Karmani Sadhayet."
The meaning of the Sloka is that after taking 20 lakhs of births as terrestrial creature, 9 lakhs as tortoise etc, 10 lakhs as birds, 10 lakhs as animal and 4 lakhas as apes, we have taken our birth in this world in human form. It is only through this human body that we can lift ourselves up from animality to divinty. This is the main satisfaction and utility of human life. It is in this back-ground that in his book "Sri Ramcharit Manash" The Great Saint poet Tulsidasji has also said that human life is a rare blessing of the Lord on man and as such it should be spent on that study of "sad Granthan" (Religions and scriptural Text books like Vedas, Upanishad Gita and Brahma Sutra etc.) which are not easily available even to Gods in Heaven.

Actually it is a pity that even after getting this scarce blessing from the Lord, the jeevas (individual souls) are remaining crazy only after various material pleasures. But the tragedy of this rat race for earning money, perusing an epicurean way of life with wife children and others of the family and seeing cinema theater with them and increasing name and fame etc associated with power and money, neither the owner of the family nor his wife, children and relatives are getting any real satisfaction in their mind, Want have hundred out lets; end of a particular want means the birth of more wants. People with such mentality are always required to run after new and newer happiness. It is due to this constant demand for new and newer fancy fairs that such people, surcharged with worldly yearning and longing etc, have been enslaving themselves to the cycle of birth and death. This however, goes to prove that the type of happiness that most of the people covet is fully materialistic and as such these are quite temporal and never eternal. In such a puzzling situation the automatic question that hunts us is that if it is so, what is permanent or real happiness? In the pursuit of that eternal happiness, the ancient sage of India have advised us that if we are to get real happiness we are to know our soul. "Atmanam Biddhi". Having perceived it directly, they have proclaimed before the world that "Atman" (soul) is the substratum of real happiness and hence they clarioned. "Srinvantu Visheve Amritashya Putra."

In order to acquire this metaphysical wisdom, performing of religious activities with the help of our body is very much necessary. We can attain Moksha only after getting metaphysical wisdom through prayer and worship. This is the real religion by performing which the jeevas can get rid of the hands of birth and death and thus obtain celestial life. In fact, human life without religion is no better than an animal's life. In our ethics it is, therefore, stated that whenever we lack in religion, we make us equal to animals (Dharmena Heena, Pashuv Samana). In the ethics it is further stated,

Punargramah Punarbritang Punah Putrra Punargriham.
Punah Subhashuvang Karman Sarirang
Punah Punah
Tad Takshitang no Vogarthe Dharma Jnanarthameba hi.
Jnanena Sulabha Moksha tasmad Dharmang Samacharet

The inner meaning of the sloka is that in human life one may repeatedly get possession of inhabited places, property, wife and children, home and both good and evil works etc. but a body of flesh and blood, congenial to prayer and worship can not be obtained again and again. We, therefore, should take care of our body and maintain it properly only for performing our religious activities and not for indulging in epicurean pleasures. Actually, religious activities are done for acquiring spiritual knowledge and it is this knowledge that makes 'Moksha' (Salvation) easily obtainable to us.

In this context it may be said that our human body has got a special necessity for observing all the codes of conduct, Such a person, having been sheltered at the feet of Sri Guru and by obeying his instructions in regard to prayer and worship etc, can live in this material world with eternal happiness as like as a free bird soaring high in the sky. Finally he gets his salvation and leads a celestial life.

Oh sarvahpi Sukhinah Santu
"Sarve Santu nirmaya
Sarve Vadrani Pashyantu
Ma Kaschid -- Dukshvag Vavet"

the sloka wishes you all to be eternally happy. Let you get that happiness which is not transitory and as such be blessed with perennial peace; become immune to bodily diseases like diabetes, stomach pain and headaches etc. Actually these are no disease; these things come and go from our body in natural way. So these are sufferings and curable by using medicine. Actually real diseases are the diseases of lust, anger, greed and infatuations etc. These are curable only through medicines like memorizing and chanting of the name of Lord Krishna. So let you all be free from illness always have your eyes fixed on good things, never feel distressed.

OM SHANTI OM SHANTI

 

Swami Rash Behari Das Kathia Babaji Saint and Abbot of Nimbarka Monastery
Collected from a speech delivered in Dharmasava

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