It has been laid down by sastras that what was obtained by meditation in Krita Yuga, by sacrifice in Treta Yuga and worship in Dwapara Yuga can be acquired in Kali Yuga by the mere recitation of the names of Lord Kesava. Meditation requires control of senses and concentration of mind; sacrifice and worship need help from others and wealth as well. But recitation of the names of the Lord does not need any external help, except the individual’s will to practise it with sincerity and determination.
Bhishma echoes the same idea when he clarifies the doubts raised by Yudhishtira regarding the ultimate goal for all jivatmas and the means to attain the same, pointed out Mukkur Sri Srinivasan in a discourse. Yudhishtira’s questions run thus: Which is the supreme Deity? What is the highest goal? Which is the deity to be worshipped? Which deity is to be praised by all so that human beings are blessed with all the best in life and hereafter? Which dharma is considered the greatest of all dharmas? What is the means to get released from samsara? Bhishma then describes the greatness of the Vishnu Sahasranama which is a panacea for the troubles of samsara. The highest dharma is to realise the Lord who is the only means and the ultimate goal as far as salvation of the jivatma is concerned. He alone is to be worshipped. Praising and meditating on His names with intense devotion is an unfailing means for the fulfilment of all desires and for avoiding obstacles that may arise in the path to God realisation. In the Gita, the Lord speaks of bhakti in glowing terms and commends its practice as it can confer on one the direct experience of God. All other dharmas are automatically included in the practice of ‘bhakti for bhakti’s sake’ which translates into selfless devotion to the Lord.
The whole of prakriti or nature is constituted of the three gunas, satva, rajas and tamas, and the Lord is the creator and controller of these. But He is not under their sway. Among them, Satva is superior to rajas and rajas better than tamas. People, the wealthy, the strong, the intelligent, are all bound by the gunas that are nothing but mental states, temperaments or thoughts. So, everyone is a necessary combination of the three gunas.
But human beings are blessed having been given a choice to improve and try to convert from tamas to rajas and then to satva, pointed out Srimati Sunanda in a discourse. The nature of satva is shown to be expressed as calmness, purity, tranquillity, harmony and a sense of equilibrium. When satva prevails, one is calm and serene and has noble thoughts. Rajas is seen as activity in desire, power and energy and so when rajas is dominant, one is hopeful, ambitious and so on. Tamas is seen as inertia and is expressed as dullness, laziness, weakness, etc. When under tamas, one tends to lack incentive. Moreover, the three gunas and their manifestations in the universe keep the people engrossed in the world to such an extent that they do not recognise the Paramatma, who is their cause, even as the sun is not perceived by people when it is hidden behind the clouds.
One should train oneself to identify the inherent predominant tendency in oneself that governs the nature of one’s thoughts. By practice of bhakti, vairagya, nishkama karma and so on, it is possible to shed the effects of tamas and rajas and maintain satva. But one has to learn to rise above satva too, says Krishna. Only then is he a Gunatita and is eligible to be established in atma jnana. As long as one is ruled by the gunas, one cannot hope for salvation.
Bhishma echoes the same idea when he clarifies the doubts raised by Yudhishtira regarding the ultimate goal for all jivatmas and the means to attain the same, pointed out Mukkur Sri Srinivasan in a discourse. Yudhishtira’s questions run thus: Which is the supreme Deity? What is the highest goal? Which is the deity to be worshipped? Which deity is to be praised by all so that human beings are blessed with all the best in life and hereafter? Which dharma is considered the greatest of all dharmas? What is the means to get released from samsara? Bhishma then describes the greatness of the Vishnu Sahasranama which is a panacea for the troubles of samsara. The highest dharma is to realise the Lord who is the only means and the ultimate goal as far as salvation of the jivatma is concerned. He alone is to be worshipped. Praising and meditating on His names with intense devotion is an unfailing means for the fulfilment of all desires and for avoiding obstacles that may arise in the path to God realisation. In the Gita, the Lord speaks of bhakti in glowing terms and commends its practice as it can confer on one the direct experience of God. All other dharmas are automatically included in the practice of ‘bhakti for bhakti’s sake’ which translates into selfless devotion to the Lord.
The whole of prakriti or nature is constituted of the three gunas, satva, rajas and tamas, and the Lord is the creator and controller of these. But He is not under their sway. Among them, Satva is superior to rajas and rajas better than tamas. People, the wealthy, the strong, the intelligent, are all bound by the gunas that are nothing but mental states, temperaments or thoughts. So, everyone is a necessary combination of the three gunas.
But human beings are blessed having been given a choice to improve and try to convert from tamas to rajas and then to satva, pointed out Srimati Sunanda in a discourse. The nature of satva is shown to be expressed as calmness, purity, tranquillity, harmony and a sense of equilibrium. When satva prevails, one is calm and serene and has noble thoughts. Rajas is seen as activity in desire, power and energy and so when rajas is dominant, one is hopeful, ambitious and so on. Tamas is seen as inertia and is expressed as dullness, laziness, weakness, etc. When under tamas, one tends to lack incentive. Moreover, the three gunas and their manifestations in the universe keep the people engrossed in the world to such an extent that they do not recognise the Paramatma, who is their cause, even as the sun is not perceived by people when it is hidden behind the clouds.
One should train oneself to identify the inherent predominant tendency in oneself that governs the nature of one’s thoughts. By practice of bhakti, vairagya, nishkama karma and so on, it is possible to shed the effects of tamas and rajas and maintain satva. But one has to learn to rise above satva too, says Krishna. Only then is he a Gunatita and is eligible to be established in atma jnana. As long as one is ruled by the gunas, one cannot hope for salvation.
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