Sun

 https://www.facebook.com/206783812798277/posts/2379422165534420/?sfnsn=wiwspmo

Conflict

 https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga83/yuddharoman83.htm

Tayar

 Stotras of Devi Lakshmi:

• Kanakadhara Stotram (Adi Shankara)
- कनकधारा स्तोत्रम्
• Lakshmi Suprabhatam
- लक्ष्मी सुप्रभातम् - मातः प्रसन्नवदनाम्बुजनिर्जिताग्रे
• Mahalakshmi Ashtakam (Padma Purana)
- महालक्ष्मि अष्टकम्
• Sri Suktam (Rig Veda appendices)
- श्रीसुक्तम्


Incarnations of Devi Lakshmi: (Incarnations)

• As Lakshmi, who appeared during Samudra Manthana (Churning of the Milky Ocean)
• As Bhargavi, the adopted daughter of sage Bhargava (Thiru Aadanur Divya Desam)
• As Bhoomi Devi, the adopted daughter of sage Markandeya (Thiruvinnagar Divya Desam - Oppiliappan Koil)
• As Vanjulavalli, the adopted daughter of sage Medhavi (Thirunaraiyur Divya Desam - Nachiyar Koil)
• As Vasumathi, the daughter of king Dharmasena (Thiruvallur Divya Desam)
• As Vedavalli, the adopted daughter of seven sages (Thiruvallikkeni Divya Desam)
• As Akhilavalli, the combined form of the 360 daughters of sage Kalva (Thiruvidanthai Divya Desam)


Pilgrimages Devi Lakshmi: (Pilgrimages)

• Divya Desams: 108 sacred shrines of Sri Vishnu and Devi Lakshmi praised by the Alvars.
• Thiru Aadanur Divya Desam (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Bhargavi, the adopted daughter of sage Bhargava.
• Thiruvinnagar Divya Desam (Oppiliappan Koil) (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Bhoomi Devi or Bhoomi Nachiyar, the adopted daughter of sage Markandeya.
• Thirunaraiyur Divya Desam (Nachiyar Koil) (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Vanjulavalli, the adopted daughter of sage Medhavi.
• Thirukalvanur Divya Desam (Kanchipuram district, Tamil Nadu): Devi Lakshmi came to the Gayatri Mandapam of the Kanchi Kamakshi Temple.
• Thiruninravur Divya Desam (Chennai district, Tamil Nadu): Devi Lakshmi came here and stayed for sometime.
• Thiruvallur Divya Desam (Thiruvallur district, Tamil Nadu): Devi Lakshmi incarnated as Vasumathi, the daughter of king Dharmasena.
• Thiruvallikkeni Divya Desam (Chennai district, Tamil Nadu): Devi Lakshmi incarnated as Vedavalli, the adopted daughter of seven sages.
• Thiruvidanthai Divya Desam (Kanchipuram district, Tamil Nadu): Devi Lakshmi incarnated as 360 daughters of sage Kalva (and finally merged into one form of Akhilavalli).


Festivals Devi Lakshmi: (Festivals)

1. Shishira Ritu: Pausha Masa (Dec - Jan)
2. Shishira Ritu: Magha Masa (Jan - Feb)
3. Vasanta Ritu: Phalguna Masa (Feb - Mar)
4. Vasanta Ritu: Chaitra Masa (Mar - Apr)
5. Grishma Ritu: Vaishakha Masa (Apr - May)
6. Grishma Ritu: Jyaishtha Masa (May - Jun)
7. Varsha Ritu: Ashadha Masa (Jun - Jul)
8. Varsha Ritu: Shravana Masa (Jul - Aug) → last Friday before Poornima: Varalakshmi Vrata
9. Sharad Ritu: Bhadrapada Masa (Aug-Sep)
10. Sharad Ritu: Ashwina Masa (Sep - Oct) → Shukla Paksha first nine days: Sharadiya Navaratri - Poornima: Kojagari Lakshmi Puja
11. Hemanta Ritu: Karthika Masa (Oct - Nov) → Amavasya: Deepavali - Lakshmi Puja
12. Hemanta Ritu: Agrahayana Masa (Nov - Dec)

Kathasu

https://fb.watch/ac7fblVA4I/

Please watch the above video. 

 ŚB 1.2.8

धर्म: स्वनुष्ठित: पुंसां विष्वक्सेनकथासु य: ।

नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥ ८ ॥

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

Synonyms

dharmaḥ — occupation; svanuṣṭhitaḥ — executed in terms of one’s own position; puṁsām — of humankind; viṣvaksena — the Personality of Godhead (plenary portion); kathāsu — in the message of; yaḥ — what is; na — not; utpādayet — does produce; yadi — if; ratim — attraction; śramaḥ — useless labor; eva — only; hi — certainly; kevalam — entirely.

Translation

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

There are different occupational activities in terms of man’s different conceptions of life. To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses. Therefore his occupational activities are limited to concentrated and extended selfishness. Concentrated selfishness centers around the personal body — this is generally seen amongst the lower animals. Extended selfishness is manifested in human society and centers around the family, society, community, nation and world with a view to gross bodily comfort. Above these gross materialists are the mental speculators who hover aloft in the mental spheres, and their occupational duties involve making poetry and philosophy or propagating some ism with the same aim of selfishness limited to the body and the mind. But above the body and mind is the dormant spirit soul whose absence from the body makes the whole range of bodily and mental selfishness completely null and void. But less intelligent people have no information of the needs of the spirit soul.

Because foolish people have no information of the soul and how it is beyond the purview of the body and mind, they are not satisfied in the performance of their occupational duties. The question of the satisfaction of the self is raised herein. The self is beyond the gross body and subtle mind. He is the potent active principle of the body and mind. Without knowing the need of the dormant soul, one cannot be happy simply with emolument of the body and mind. The body and the mind are but superfluous outer coverings of the spirit soul. The spirit soul’s needs must be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy the bird. One must actually know the needs of the bird himself.

The need of the spirit soul is that he wants to get out of the limited sphere of material bondage and fulfill his desire for complete freedom. He wants to get out of the covered walls of the greater universe. He wants to see the free light and the spirit. That complete freedom is achieved when he meets the complete spirit, the Personality of Godhead. There is a dormant affection for God within everyone; spiritual existence is manifested through the gross body and mind in the form of perverted affection for gross and subtle matter. Therefore we have to engage ourselves in occupational engagements that will evoke our divine consciousness. This is possible only by hearing and chanting the divine activities of the Supreme Lord, and any occupational activity which does not help one to achieve attachment for hearing and chanting the transcendental message of Godhead is said herein to be simply a waste of time. This is because other occupational duties (whatever ism they may belong to) cannot give liberation to the soul. Even the activities of the salvationists are considered to be useless because of their failure to pick up the fountainhead of all liberties. The gross materialist can practically see that his material gain is limited only to time and space, either in this world or in the other. Even if he goes up to the Svargaloka, he will find no permanent abode for his hankering soul. The hankering soul must be satisfied by the perfect scientific process of perfect devotional service.

61 _ 62

 All in a nutshell conveyed. Meaning of Vangmay 

īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati

bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, he directs the wanderings of the souls, who are seated on a machine made of the material energy.

Emphasizing the dependence of the soul upon God, Shree Krishna says, “Arjun, whether you choose to obey me or not, your position will always remain under my dominion. The body in which you reside is a machine made from my material energy. Based upon your past karmas, I have given you the kind of body you deserved. I too am seated in it, and am noting all your thoughts, words, and deeds. So, I will also judge whatever you do in the present, to decide your future. Do not think you are independent of me in any condition. Hence Arjun, it is in your self-interest to surrender to me.”

tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam

Surrender exclusively unto him with your whole being, O Bharat. By his grace, you will attain perfect peace and the eternal abode.

Being dependent upon God, the soul must also depend upon his grace to get out of its present predicament and attain the ultimate goal. Self-effort will never suffice for this. But if God bestows his grace, he will grant his divine knowledge and divine bliss upon the soul, and release it from the bondage of the material energy. Shree Krishna emphasizes that by his grace, one will attain eternal beatitude and the imperishable abode. However, to receive that grace, the soul must qualify itself by surrendering to God. Even a worldly father will not hand over all his precious possessions to his child until the child becomes responsible enough to utilize them properly. Similarly, the grace of God is not a whimsical act; he has perfectly rational rules on the basis of which he bestows it.

If God does not follow rules while bestowing grace, people’s faith in him will break. Let us say, for example, that there is a father who has two sons. He instructs both of them to work hard in the paddy field as it is the cultivation season. One son toils and sweats it out in the blazing son all day long. In the night when he returns, the father says, “Well done my son. You are obedient, hard-working, and loyal. Here is your reward. Take $500 and do what you like with it.” The second son does nothing—he lies in bed all day long, sleeping, drinking, smoking, and abusing his father. At night, suppose the father says, “Never mind, after all you are also my son. Here is $500; go and enjoy yourself with it.” The result of this will be that the first son’s motivation to work hard will be smothered. He will say, “If this is my father’s reward system, then why should I work? I will also do nothing, for I will receive the $500 in any case.” Likewise, if God grants his grace without our becoming qualified for it, all those who became saints in the past will complain, “What is this? We strived for many lifetimes to purify ourselves and then we became recipients of God’s grace, but this person received it without making himself eligible. Then our effort for self-improvement was meaningless.” God says, “I do not behave in this irrational manner. I have an eternal condition on the basis of which I bestow my grace. And I have declared this in all the scriptures.” The Śhwetāśhvatar Upaniṣhad states:

mām ekam eva śharaṇam ātmānaṁ sarva-dehinām

yāhi sarvātma-bhāvena mayā syā hy akuto-bhayaḥ (11.12.15)[v31]

“O Uddhav! Giving up all forms of mundane social and religious conventions, simply surrender unto me, the Supreme Soul of all souls. Only then can you cross over this material ocean and become fearless.”

Shree Krishna also stated it in verse 7.14 of the Bhagavad Gita: “My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto me cross over it easily

The Ramayan also says:

sanamukha hoi jīva mohi jabahīṅ, janma koṭi agha nāsahiṅ tabahīṅ [v32]

“The moment the soul surrenders to God, its account of sinful deeds in endless past lifetimes is destroyed by his grace.”

In the above verse of the Bhagavad Gita, Shree Krishna has reiterated the principle of the necessity for surrendering to God to receive his grace. The details of what it means to surrender are explained in the Hari Bhakti Vilas, Bhakti Rasamrita Sindhu, the Vayu Puran, and the Ahirbudhni Samhita in the following manner:

ānukūlyasya saṅkalpaḥ pratikūlyasya varjanam

rakṣhiṣhyatīti viśhvāso goptṛitve varaṇaṁ tathā

ātmanikṣhepa kārpaṇye ṣhaḍvidhā śharaṇāgatiḥ

(Hari Bhakti Vilas 11.676)[v33]

The above verse explains the six aspects of surrender to God:

1. To desire only in accordance with the desire of God. By nature, we are his servants, and the duty of a servant is to fulfill the desire of the master. So as surrendered devotees of God, we must make our will conform to the divine will of God. A dry leaf is surrendered to the wind. It does not complain whether the wind lifts it up, takes it forward or backward, or drops it to the ground. Similarly, we too must learn to be happy in the happiness of God.

2. Not to desire against the desire of God. Whatever we get in life is a result of our past and present karmas. However, the fruits of the karmas do not come by themselves. God notes them and gives the results at the appropriate time. Since God himself dispenses the results, we must learn to serenely accept them. Usually, when people get wealth, fame, pleasure, and luxuries in the world, they forget to thank God. However, if they get suffering, they blame God for it, “Why did God do this to me?” The second aspect of surrender means to not complain about whatever God gives us.

3. To have firm faith that God is protecting us. God is the eternal father. He is taking care of all the living beings in creation. There are trillions of ants on the planet earth, and all of them need to eat regularly. Do you ever find that a few thousand ants in your garden have died of starvation? God ensures that they are all provided for. On the other hand, elephants eat mounds of food every day. God provides for them too. Even a worldly father cares and provides for his children. Why then should we doubt whether our eternal father, God, will take care of us or not? To have firm faith in his protection is the third aspect of surrender.

. To maintain an attitude of gratitude toward God. We have received so many priceless gifts from the Lord. The earth that we walk upon, the sunlight with which we see, the air that we breathe, and the water that we drink, are all given to us by God. In fact, it is because of him that we exist; he has brought us to life and imparted consciousness in our soul. We are not paying him any tax in return, but we must at least feel deeply indebted for all that he has given to us. This is the sentiment of gratitude.

The reverse of this is the sentiment of ungratefulness. For example, a father does so much for his child. The child is told to be grateful to his father for this. But the child responds, “Why should I be grateful? His father took care of him and he is taking care of me.” This is ingratitude toward the worldly father. To be grateful toward God, our eternal Father, for all that he has given to us, is the fourth aspect of surrender.

5. To see everything we possess as belonging to God. God created this entire world; it existed even before we were born, and will continue to exist even after we die. Hence, the true owner of everything is God alone. When we think something belongs to us, we forget the proprietorship of God. Let us say that someone comes into your house when you are not at home. He wears your clothes, takes things out of your refrigerator, eats them, and sleeps on your bed. On returning, you ask indignantly, “What have you been doing in my house?” He says, “I have not damaged anything. I have merely used everything properly. Why are you getting annoyed?” You will reply, “You may not have destroyed anything, but it all belongs to me. If you use it without my permission, you are a thief.” Similarly, this world and everything in it belongs to God. To remember this and give up our sense of proprietorship is the fifth aspect of surrender.

6. To give up the pride of having surrendered. If we become proud of the good deeds that we have done, the pride dirties our heart and undoes the good we have done. That is why it is important to keep an attitude of humbleness: “If I was able to do something nice, it was only because God inspired my intellect in the right direction. Left to myself, I would never have been able to do it.” To keep such an attitude of humility is the sixth aspect of surrender.

If we can perfect these six points of surrender in ourselves, we will fulfill God’s condition and he will bestow his Grace upon us.

pencil philosophy.

 A young girl was watching her grandmother writing in a book. She asked her what she was writing.

Her grandmother stopped writing and said to her granddaughter, 

*_"I am writing a story, but more important than the words is the pencil I’m using. I hope you will be like this pencil when you grow up."_*

Intrigued, the girl looked at the pencil. It didn’t seem very special.

*_"But it’s just like any other pencil I’ve seen!"_*

The grandmother replied, "That depends on how you look at things. 

It has seven qualities which, if you manage to adopt, will make you a happy person who is always at peace with the world."

She elaborated...

First quality: You must never forget that *there is a hand guiding you.* We call that hand Almighty, and He always Guides us according to His Will.

Second quality: Now and then, I have to stop writing and use a sharpener. That makes *the pencil suffer a little, but afterwards, it is much sharper.*

So you, too, must learn to bear certain pains and sorrows, because they will *make you a better person.*

Third quality: The pencil always allows us to use an eraser to rub out any mistakes. 

This means that *correcting something we did is not necessarily a bad thing; it helps to keep us on the right path.*

Fourth quality: what really matters in a pencil is *not its wooden exterior, but the graphite inside.*

So always pay attention to what is happening inside you.

Fifth quality: It always leaves a mark. 

In just the same way, you should know that *everything you do in life will leave a mark, so try to be conscious of that in  every action of yours.* 

Sixth quality : It gets shorter and shorter with use.... so does life. 

*Make the most while it lasts.*

Seventh quality: It writes till the very end. now a days it is thrown off after it gets less than half its original size.

*Be useful and productive till your dying day.*

Mahajanas

 Mahajanas are the twelve delegated agents of the lord vishnu who have the duty to bring to the people the message to follow the path of devotional service. The word means "great persons", and was also used for administrators or officials of the  rulers.

^{Bhagavad purana]} (6.3.20-21) lists twelve Mahajanas, biggest devotees of God vishnu and knowers of Bhagavata-dharma. They are Lord Brahma, Narada, Shiva, the four kumaras, Kapila— the son of Devahuti, Svayambuha Manu, Prahalada, janaka, Bhisma, Bali,  Suka and Yama.

Madhu ( मधु, madhu) and Kaitabha ( कैटभ, kaiṭabha) are two daityas in Hindu scriptures and are associated with Hindu religious cosmology. They both originated from the earwax in God Vishnu's ears while he was in the meditative deep sleep state of Yoganidra, From his navel, a lotus sprouted on which Brahma, the creator, was found sitting and contemplating the creation of the cosmos.

BHAGAVATA PURANA states that during the creation, the demons Madhu and Kaitabha stole the Vedas from Brahma and deposited them deep inside the waters of the primeval ocean. Vishnu, in his manifestation as Hayagriva, killed them, and retrieved the Vedas. The bodies of Madhu and Kaitabha disintegrated into 2 times 6 — which is twelve pieces (two heads, two torsos, four arms and four legs). These are considered to represent the twelve seismic plates of the Earth.

According to another legend, Madhu and Kaitabha were two demons who had become powerful enough to annihilate Brahma. However, Brahma spotted them and beseeched goddess Mahamaya for help. At this point, Vishnu awoke and the two conspiring demons were killed. This led to Vishnu being called Madhusudana the killer of Madhu, and Mahamaya came to be known as Kaitaba

According to Devi bhagvad purana Madhu and Kaitabha originated from Lord Vishnu's earwax and performed a long period of tapas devoted to goddess Mahadevi The goddess granted them the boons of invincibility and voluntary death. The pride-filled demons then started attacking Brahma. Brahma sought Vishnu's help but was unable to awaken Vishnu who was still in deep meditative sleep. Brahma then prayed to Mahadevi and she helped awaken Vishnu. The two demons then fought against Vishnu and was undefeated. Upon advice from Mahadevi, Vishnu employs a trick to destroy the two demons. Vishnu praises the battle powers of the two demons and says that he is pleased to grant them boons. The boastful demons, proud of their victories against Vishnu, say that they are willing to grant him boons instead. Vishnu cleverly asks Madhu and Kaitabha for their lives and they are forced to kill each other.

The Kumaras are four sages (rishis) from the Puranic texts who roam the universe as children, generally named Sanaka kumara, Sanatana kumara, Sanandana kumara and Sanat kumara. They are described as the first mind-born creations and sons of the creator-god Brahma, Born from Brahma's mind, the four Kumaras undertook lifelong vows of celibacy  against the wishes of their father. They are said to wander throughout the materialistic and spiritualistic universe without any desire but with purpose to teach. All four brothers studied Vedas from their childhood, and always travelled together.

The Bhagvad purana lists the Kumaras among the twelve Mahajanas (great devotees ) who although being eternally liberated souls from birth, still became attracted to the devotional service of  Vishnu from their already enlightened state, they play a significant role in a number of Hindu spiritual traditions, especially those associated with the worship of Vishnu and his avatar Krishna, sometimes even in traditions related to Lord Shiva.

Yajna (: यज्ञ, yajña) or Yajneshwara ("Lord of Yajna") is mentioned as an avataraof the Hindu god Vishnu in the Bhagavad purana As Yajna, Vishnu is the embodiment of the Hindu sacrifice ritual or Yagna. He was also Indra(king of the gods) of the Svayambhuva Manvantara, the era of Svayambu Manu His father rushi; mother Aguthi.

 

Wave / ocean.

 For better understanding let us take the example of an ocean wave. At a point of existence it exists it dances as if it is an individual it rises with the tide goes up high enjoys and revels in all its state imagining it is the sole being though its real nature is its the part of the whole sea its soul is only being a part of the sea it exists only for a while but while it exists it imagines its the only being some times it merges with some bigger wave and causes a tide, ultimately it rests only with the waters loosing its individuality which it never was as all the time it belonged to the water. It came with the water stayed with it and merged with it. For the short span of its life as a wave it was and believed it was but then it ultimately was only the water; so too human existence A wave in its great play a maya of being but as humans more distinct than a wave but the truth is its only a part of the whole. 

Rasminsamuha

 Hiranmayena patrena satyasyapihitam mukham

Tattvam pusannapavrnu satyadharmaya drstaye.

Pusannekarse Yama Surya prjapatya vyuha rasminsamuha

Two yatte rupam kalyanatamam tatte pasyami yo savasau purusah so hamasmi

O sun , sole. Traveller, controller,acquirer, son of prajapati do remove thy rays and gather up thy dazzle. I behold that form of thine, that bring, that is most auspicious   he am I.

Vayuranilamamrtamathedam bhasmantham sariram

Om Krato  smara kratam smara krato smara  kratam smara.

Anne Naya dupatta Raye asman visvani deva vayunani vidvan

Yuyodhyasmajjuhuranameno bhuyistham te nama ultimate vidhema.

V and AV

 अन्धं तमः प्रविशन्ति येऽविद्यामुपासते।

ततो भूय इव ते तमो य उ विद्यायां रताः ॥

Transliteration

andhaṁ tamaḥ praviśanti ye'vidyāmupāsate |
tato bhūya iva te tamo ya u vidyāyāṁ ratāḥ ||

Anvaya

ये अविद्याम् उपासते ते अन्धं तमः प्रविशन्ति। ये उ विद्यायां रताः ते तमः भूयः तमः इव प्रविशन्ति ॥

Anvaya Transliteration

ye avidyām upāsate te andhaṁ tamaḥ praviśanti| ye u vidyāyāṁ ratāḥ te tamaḥ bhūyaḥ tamaḥ iva praviśanti ||

Meaning

Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who devote themselves to the Knowledge alone.

Hindi Meaning

जो अविद्या का अनुसरण करते हैं वे घोर अन्धकार में प्रवेश करते हैं। और जो केवल विद्या में ही रत रहते हैं वे मानों उससे भी अधिक घोर अन्धकार में प्रवेश करते हैं।

Glossary

ये - ye - they who | अविद्याम् - avidyām - the Ignorance | उपासते - upāsate - follow after | ते - te - they | अन्धम् - andham - blind | तमः - tamaḥ - darkness | प्रविशन्ति - praviśanti - enter | ये - ye - they who | उ - u - on the other hand | विद्यायाम् - vidyāyām - in the Knowledge | रताः - ratāḥ - have attachment / devotion | ते - te - they | भूयः - bhūyaḥ - into a greater | तमः - tamaḥ - darkness | प्रविशन्ति - praviśanti - enter |

Those who worship avidya (ignorance)enter into blinding darkness.but those who revel in vidya knowledge enter as it were into greater darkness than that.

The human mission is to find or realise one's Supreme self enlightenment , there is no other purpose of life but few are aware of it. 

Avidya is ignorance and vidya knowledge upasathe is worship and rather is revealing. Revealing in vidya is indulging in the pleasures accruing from spiritual practice. Spiritual pursuit is enchanting indeed but merely following the spiritual path  becomes pleasurable. Practitioners become involved and addicted to the joy derived which is mundane as these practices are only the means to and not an end in itself. Thus. They are doomed to blinding darkness even greater than those who are immersed in worldly pursuits.

A perfect seeker uses the spiritual paths of karma action, jnana knowledge and bhakti devotion to attain enlightenment. One must make good use of them to purify the mind throughly and then employ the purified mind to realise the Supreme self within.

No seeker can cross over from the terrestrial to the tra.nscendental without the help of spiritual practices. One must employ them in reaching the ultimate rather than revealing in them.

Anyadevahurvidyaya anyadahuravidyaya

Iti Supreme dhiranam ye nastadvicacaksire

Process of realisation

 Realisation is first hand experience of the Absolute Truth. The goal is not impossible to reach but the journey is long and arduous even for the determined seeker, say the sastras, pointed out Swamini Satyavratananda Saraswati in a discourse. The Gita shows the efficacy of the paths of karma, jnana and bhakti, each of which is useful to the aspirant. Worship of God through puja, japa, dhyana, etc, are advised to be incorporated as one’s daily duties, as these are sure to instil bhakti and jnana.

In addition, to reap the full benefits of spiritual realisation, sravana, manana and nidhidyasa are to be practised. Sravana is listening to explanations on the scriptures and discourses on the Puranas and the Itihasas. It slowly makes untold impact on the listener when at some point of time what is heard enters the heart and mind and stirs the spiritual seeking. In due course, sravana morphs into manana. The student goes over in his mind what has been heard and tries to reason out the validity of it. In this world when the attractions and distractions are strong on the individual, it is difficult to be at these practices. Every single spiritual effort is valuable and is reckoned as the sadhana for the individual. It is carried over to future births until perfection is attained. This is the reason behind the varied levels of spiritual leanings in individuals. Some might have gained proficiency in sravana alone and will continue with manana while those who have mastered these practices begin with nidhidyasa in their next birth.

The Aitareya Upanishad speaks of Vamadeva who gains realisation even when in the womb. It shows that he had to be born to complete whatever nidhidyasa was remaining. Among countless aspirants may be one strives to gain jnana and even for him it may take many births for the jnana to become an inner awareness.

discipline.

 All beings are bound by prakriti and the three gunas that constantly draw us towards the world of senses. It is important to win over the powerful sway of the senses. That is why sastras insist on nitya naimittika karmas for individuals as a measure of self discipline which is the foundation for good habits and conduct. The traditional system of teaching and learning has always focused on the upright way of life followed by the preceptors, parents and elders in society which is sure to influence the moral calibre of their immediate successors, pointed out Swami Vidyashankara Saraswati in a discourse.

Learning is not only laukika knowledge, but also the awareness of one’s self or atma. Humanity has been in continuous search of this knowledge that culminates in realisation. Realisation is not something that can be evaluated through any examination as is the case with laukika knowledge where the learning can be assessed by certain parameters. The Gita captures the spirit and essence of guru-sishya learning when it highlights the grace of the guru who, being a realised soul, is able to inspire disciples to seek the truth. Krishna makes it clear that realisation cannot be taught and has to be caught by the sincere seeker. The realised soul, a ‘seer of Tatva,’ whose way of life conforms to his direct perception of the Truth, has to be approached by the sincere seeker with total humility.

The disciple pays obeisance to the preceptor and offers to serve him. By the guru’s blessings, his spiritual progress is steady even as he imbibes the disciplined way of life, the basis of true knowledge.

Samartha Ramdas, a great Rama bhakta and Hanuman upasaka, as guru to Shivaji influenced him to be an inspired and righteous leader who was fired with national fervour. It is claimed that he once protected Shivaji from enemy attack by his yogic power.

 In the Gita, Krishna clearly states that sastras ordain us to do only the right and avoid whatever is wrong, and hence they provide guidelines for the good conduct and welfare of all beings. This is solely for our own benefit and to help us to come out of our ignorance about the purpose of our lives in worldly existence, which is to be freed from samsara, pointed out Swami Vidyashankara Saraswati in a discourse.

From the Upanishads that contain the revelations of many sages in meditation, it is clear that the Supreme Brahman is the Primordial Being who created Brahma in the beginning and also taught him the Vedas. He is the revealer of the knowledge of the Self and is the refuge for all those who desire to seek liberation. The Vedas are deemed as the very word of God. They are held to ‘apaurusheya,’ not the work of any human being. They are His command, and their teachings are meant to be followed by all. Sastras give commands such as ‘speak the truth, uphold dharma, respect one’s parents, preceptor and guests, and so on. They also point out those actions to be avoided, such as speaking the untruth. If one abides by these commands one not only wins God’s approval but also is sure to progress in spiritual pursuit.

Scriptural practices instil in us the spirit of service to God by reminding us that we are His servants. It is our fortune to be recipients of His grace, kindness and benevolence. But if one fails to follow the rules, it means he is ignoring the Lord Himself. He continues to be in samsara by yielding to desires. He develops the tendency to do what is not to be done and fails to do what ought to be done. Actions good and bad have their effects and are consolidated as each individual’s karma.