Text Discourses

āpūryamāṇam acala-pratiṣṭhaḿ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaḿ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
– Bhagavad Gita (2-70)

Just as the waters from the flowing rivers lose their identity while merging with the ocean without affecting the levels and stability, the desires and pleasures merge with the sthithaprajna without creating any impact on him. He alone enjoys absolute peace. The one who is interested in the enjoyment of worldly pleasures cannot attain peace. The ocean is unchangeable and profound. Neither the floods nor the drought condition can change the water level of the sea. No external factors affect the sea or create any changes. In the same way, a ‘man of settled wisdom’ is above all the transformations. Mind –generated desires or anger cannot shake or disturb him. In reality, all the disturbances are within the mind. The ‘man of settled wisdom’ who is beyond the limitations of such a mind is not affected in any manner. Only such an individual will enjoy perfect peace.

Presently, the whole mankind is craving for peace. They are unable to identify reasons for such disturbances. Lord’s message shows a very good way out for all such people. The reason for this state of misery is endless desires and running after pleasures. In the name of civilization and scientific advancement, there is great increase in the materialistic enjoyment. Man desires to possess all those objects and luxurious life style beyond his endure ability.

dhyāyato viṣayān puḿsaḥ sańgas teṣūpajāyate
sańgāt sañjāyate kāmaḥ kāmāt krodho ‘bhijāyate

krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ
smṛti-bhraḿśād buddhi-nāśo buddhi-nāśāt praṇaśyati
– Bhagavad Gita (2-62/2-63)

A person who broods over sense objects develops attachment with them. The continuous association crystallizes into a burning desire. The unfulfilled desire results in anger; such anger turns into delusion. Delusion results in loss of memory because of which the power of discrimination is lost and finally the individual himself perishes.

By brooding on the sense object, such as hearing etc., at first fondness develops for it. If one runs after sense perception like hearing etc., or contemplating on that, one may think what danger could occur.” If a plant cannot be bent at sapling level, is it possible to bend when it grows into a tree?” is an adage. In the same way we have to be cautious at the initial stage of perceiving the sense objects. For instance, when you see beautiful scenery, if it leaves an impression on your mind that it is beautiful; the mind would like to see it again. By looking at it again, the previous experience is confirmed. Then you develop a tendency to see it again. By that the feeling is established. Such craving for seeing again and again is known as attachment.

A desire to see it for the third time is termed as meditation. In this context, the word meditation is treated by the sages like Patanjali as thinking. In this stage it is to be restrained at thinking level. If it is not restrained it grows into attachment giving room for desire for that sense object. There is not much of a difference between meditation (thinking), attachment and desire. Meditation is the early stage of attachment and the desire is the advanced stage. This can be restrained by discrimination. Failure to restrain so would take it to the next consequence.

There is no certainty that the desire will be fulfilled. When it is not fulfilled it leads to anger against the individuals responsible for it. And if it is fulfilled it creates greed and leads to pride. The intensified anger which is generated due to non-fulfillment of desire generates infatuation. Infatuation means to lose the discriminative power of good and bad of any action. This delusion results in the loss of memory. Loss of memory means to forget what is to be remembered and to remember what is to be forgotten. This reversal is called “destruction of memory” which makes one to lose discriminative intelligence. The one who has no intelligence behaves like an animal or devil. This gives a topsy-turvy picture of an individual’s aspect of the society and the society’s aspect of the individual. Such an individual’s seat of thought and feeling becomes impure and fills with bad impressions leading to appropriate quality life in birth. When one bad impression springs up, all the remaining bad impressions will follow one after another.

An individual took up to gambling for a bit of entertainment and time-pass. Some of his fellow gamblers were addicted to habits like smoking, tobacco chewing and drinking. Our hero has only gambling as a bad habit at the initial stage. But due to the influence of his mates, there is every possibility for him to get habituated to other bad habits also. Bilvamangala, a theologian Brahmin – in our history – is known as a strict observer of austerities, an ardent devotee of God and an adept in music and literature. That such an individual was attracted by the qualities of fine arts of dance and music of a prostitute named Chintamani, sacrificed everything for her, deserted his wife and children and degraded himself fully is a well known

Every person desires to be always happy and comfortable. But, it is a well known fact that sorrow follows happiness. Happiness is related to the sense organs and therefore it is associated with sorrow. However, man is entitled for the bliss also which is devoid of happiness or sorrows. For example, is it not the experience of every one to enjoy the bliss which is free from joys and sorrows? However, that is occurring not at our will and control but on its own. Therefore, man must strive to attain such bliss at his will. It is to be noted that through the path of yoga, that can be achieved as told by the sage Patanjali. Such bliss is permanent. That is because, the man in fact is himself the embodiment of eternal bliss i.e., God. Everyone is entitled to achieve that state by practicing one by one some practices of the eight limbed yoga of Patanjali.

Let us discuss as to how the practitioner must proceed once he transcends the initial stages of yama, niyama, asana, pranayama and pratyahara and attains the dharana. Regular progressive practice of dharana transcends into dhyana and Samadhi.

Let us examine how the person with dharana reaches dhyana stage. People who normally think that they are performing dhyana must note that if is not something performed; it is the transformation of dharana. Usually, the people who think that they are doing dhyana actually are engaged in concentration. This is called pratyahara.

After achieving the capability to stay with dharana con tinuously which means at all times and in all situations, the dhyana siddhi will be attained. After achieving that, one will know to be in the state of dhyana. In such a state, the past impressions will decay and the intellect will merge with the soul. On complete annihilation of the impressions, the state will be called Samadhi where the yogi will experience that his true nature is the Parabrahman itself.

“Saadhoopa dishtamargena yanmanonga vicheshtitam!
Tatpourusham tatphalamanya dunmatha cheshtitham!!”

There is air in a goblet. The air is to be brought out. In its place water is to be filled. If we have to first expel the air and then to fill it with water, it appears to be a tough task. In such a case, if we start filling it with water, then the air inside gets out automatically. In the same way, fondness for God gradually increases and the mind which gains control over sense organs acts as per the directions of the intellect. Then the human effort gets fructified in natural manner instead of application of stressful pressure or force. The effort put forth in the previous birth has resultant impact on the present birth. It can also be a source of hurdle for the progress in the present life. The faulty human effort of previous life is to be nullified with higher evolution in spiritualism. Such a step for advancement in spiritualism is the human effort required in the present life.

Yoga Vasishta clearly explains in the above sloka as to how human effort should be. Human effort means following by thought, speech and actions through sense organs a particular path which is prescribed by great sages. Such an effort alone will become fruitful. Any contrary action to the above will be an act of insanity.

“Sastratogurutaschaiva swataschaiti trisidhayaha!
Sarvatra purushardha syana daivaschakadachana!!”

Human effort will become fruitful always only by enquiry in to the scriptures, gospel of the spiritual master and self effort. It has nothing to do either with luck or any favor. Dharana which is presently being practiced by sadhakas is totally based on science. As per the scripture of Yogadarsana of sage Patanjali, ‘Desa bandhu chittasya dharana’ it is scientific. It is imparted by the initiation of Guru only. It is a conventional method and it is blessed by Guru through ‘shaktipatha’ i.e., by transmitting energy. In the same way, it is a self effort also. Because self effort is full of yama, niyama, asana, pranayama and pratyahara. It is blessed only for such practitioners who practice sincerely and regularly and become dear to Guru thorugh their sincerity and faith only. So as per Yoga Vasishta, dharana is a real human effort.

Take the sacred and the greatest Gayatri Mantra “Om! Bhur Bhuva svaha Tatsavitur varenyam bhargo devasya dheemahi- dhiyoyonaha prachodayat”. We pray to Lord Bhargodeva by reciting this said mantra. Bhargodeva is the lord of the intellect. Intellect is another form of the concentrated and single pointed mind. That itself is the state of dharana. What we experience there is the Self-consciousness energy. Devotion towards dharana itself is human effort. The highest state of realization otherwise called ‘Savita loka’ is achieved by transcending the three states of consciousness (wakeful, dream and deep sleep). That is to be experienced by an intellect (Buddhi grahyam atendriyam). That is why we pray ‘Bhargodeva’ (Lord of intellect) who inspires our intellect and such prayer is sacred human effort.

All the objects in this world have five qualities viz., asthi, bhati, preethi, naamam, and roopam (existence, shining, liking, name and appearance). If we remove name and appearance from the above five, only three will remain. They are existence,shining and liking. Asthi means that which exists and real (Sat), bhati means chith that which illuminates or shines or knowledge and preeti means happiness alone remain. All these three are the qualities of ‘Parabrahmaswaroopa’. The chaitanya that we experience in dharana has no name and existence. It is beyond time and space. Thus it has the all the basic qualities required for being worshipped as God. So it itself is God.

Now, what the practitioner has to do is to develop devotion towards that dharana which is ‘sat chit ananda swaroopa’ – real, eternal and blissful state. It is to be developed gradually or at once and such an effort is called real “human effort.”

May everyone be blessed by salvation by practicing human effort regularly.

“Yogasthaha kuru karmani
sangam tyaktva Dhananjaya!
Sidhya sidhyoho samo bhootva
samatvam yoga uchyate!!”
– Bhagavad Gita (2-48)

Oh Dhananjaya, steadfast in yoga, do your duty abandoning all attachments, unmindful of success or failure. Such equanimity of mind is called yoga”.

Lord’s order is “Yogasthaha karmani kuru”. What is yoga? Yoga means union. As per sage Patanjali, ‘stopping the metal transformations which leads to union is yoga.’ Union is of Self consciousness with universal consciousness. In order to attain this union, Patanjali had enunciated “Ashtanga (eight limbed) yoga” It consists of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. By practicing the first five systematically, one attains a siddhi (power) called dharana which is nothing but ‘chaitanya’ the Self-conscious energy. To be always in union with that chaitanya is yoga. Then there will be stoppage of mental transformations.

Union is possible only by identification. By associating with God at all times (when we treat God as separate identity), gradually we identify ourselves with God (with the removal of the feeling that God is separate). That is why it is said yoga itself guides yoga. Chaitanya, Self consciousness energy is God. So, by being in constant union with chaitanya as God, one loses the feeling that he is different from chaitanya and he himself becomes chaitanya and adwiteeya (non-dualistic). When we are constantly with chaitanya, there will not be any attachment with the actions we perform. It is only then that we do not lose equanimity on account of favourable or unfavourable results as there will not be any attachment with our actions. Such a state of equanimity is called as yoga by Bhagavadgeetha. It is stated elsewhere in Gita (2-50), “Yogaha karmasu kousalam”. What does it mean? When we are in a state of equanimity, we will be in a position to perform our actions in a highly skilled manner. When our entire attention is anchored onto the end result while performing our duties, we will not be in a position to concentrate on our performance. Then we will not be able to act skillfully. That is why both equanimity and skill are suitable meanings for yoga.

Some call ‘selfless actions’ as yoga and some others define yoga as physical and mental health.

“Karmaani chitta sudhyardham” is an adage. It means good deeds are meant for purification of mind only but not giving any desired results. Hata yoga gives good health and psychic powers which increases the appetite and attachment for worldly pleasures which in turn drives away from the salvation and ends up ultimately in the cycle of births and deaths.

So, the appropriate meaning for ‘yoga’ is being in identity with the chaitanya the dharana state. Only those actions performed while being in such state of yoga will be without attachment and will occur in a state of equanimity leading to Samadhi. This alone is the aim and goal of human being. May God bestow such state to all through the divine blessings of the Gurudev.

“Geethaa sugeethaa kartavyaa
kimanvaihi shastra vistharaihi
Yaa swayam padmanaabhasya
mukha padmath vinihi sruthaa”
– Bhagavad Gita

Geetha Sugeetha – It is the duty of the man to understand the Gita together with its purport because it has come directly out of the lotus face of the Lord Padmanabha. When such Bhagavadgita is available, where is the need for several other scriptures? Not only that; when there are 18 Gitas such as Siva gita, Vasishta gita, Ashtavakra gita, Rubhu Gita, this is called Bhagavadgita and Krishna Gita. So, It is certain that it has emanated from the God. Therefore, it is the immediate duty of the man to follow this. For removing the dirt from his body, man has to bathe in water every day. However, for cleaning the dirt of the mundane worldly life, it is enough if one bathes once in the Gita Ganga. The cowherd i.e. Lord Krishna milked nectar for the consumption of the wise men by using all the Upanishads as the cow, and the calf called Arjuna as the pretext.

Bhagavadgita is one among the Prasthanathraya. The clues for carrying out the later part of the life which is known as Mahaprasthanam comfortably are revealed in this. Whether it is to lead the material life comfortably and peacefully or to reach the heavenly abodes or to achieve a birth-less state, study of Gita is absolutely essential. Study does not mean merely reading but also practicing the aspects so read in one’s own daily life. The moral principles required for good conduct of the human society are available in different scriptures like Vedas, Manu’s Dharmashastra, Upanishads, Epics, Poetry, but the human beings in Kaliyug are of short life span and also ignorant and hence cannot comprehend all of them. That is why; all those important aspects contained in the scriptures are handed down to them in the great epic Mahabharata which is known as the fifth Veda in easily understandable language. Those who try with keen desire can easily understand them.

“Yatrageetha vicharascha pathanam shrutam!
Tatrasam nischitam pridhvi nivasaam me sadaivahi!!”
-Lord Krishna

“Wherever on the earth Gita is discussed, read, got read or listened to, there I always live”

“Gitasrayosam thishtami geethanam chothamam griham!
Gita jnana mupasritya threelokan palaya myajham!!”
-Lord Krishna

“I remain attached to Gita. Gita is my eminent home. I am ruling the three worlds only on the basis of the Gitajnana.” said the Lord.

That is why Sankaracharya said, “Bhagavadgitaa kinchidadheeta” which means Bhagavadgita must be always studied even if it is a bit. The spiritual preceptors of the three faiths viz., Dwaita, Adwaitha and the Visishtadwaita made commentaries on Bhagavadgita on behalf of the three faiths. Not only that; even to-day many people are discovering newer aspects and bringing them to light, because it is such a mine of knowledge that any amount of information can be dug out of it.

Mahatma Gandhi is quoted to have said, “The Gita has been a mother to me ever since I became first acquainted with it in 1889. I turn to it for guidance in every difficulty, and the desired guidance has always been forthcoming. But you must approach Mother Gita in all reverence, if you would like to benefit by her ministrations. One who rests his head on her peace-giving-lap never experiences disappointment but enjoys bliss in perfection. This spiritual mother gives her devotee fresh knowledge, hope and power every moment of his life. Those of you who know Sanskrit must read Bhagavadgita to-day itself. In case you do not know Sanskrit, learn it at least to read Gita.”

If anyone says that he is not aware of Bhagavadgita or its contents, it is as bad as their not knowing their parents. Therefore, everyone must study the Bhagavadgita, the store-house of total knowledge, die happily and attain salvation without rebirth.

(Observe righteousness in all actions)

“Dharmakshetre kurukshetre samavetaa yuyutsavaha!
Mamakaaha pandavaaschaiva kimakurvata sanjaya!!”
– Gita (1-1)

“O Sanajaya! What did Duryodhana and others and the Pandavas do when they assembled in the Kurukshetra which is the Dharmakshetra?”

This is the very first verse in the Bhagavadgita. This is the question Dhritarashtra asked Sanjaya. We may wonder, ‘Where is the need to ask as to what the people did when they assembled in the battle field to fight? What would they do other than fighting? Is it not ridiculous to ask this question?’ But that was not the intention of Dhritarashtra.

That place is known as Dharmakshetra which means it is the land of duty and righteousness. Therefore, that land is so powerful that it converts any unrighteous person also into righteous one, the moment he reaches that place. So, it is the fond hope of Dhritarashtra that under the influence of the place, his son might have become righteous and changed his mind and agreed to give that part of the kingdom to the Pandavas which belonged to them rightfully. Also, it was his fond hope that in such a case, the war could be averted and his sons would be safe. It was indeed the Lord Krishna who was on the opposite side as the charioteer for Arjuna. Besides that, the great man had forewarned with certainty, when he came for negotiating peace, that victory for Pandavas and destruction of Kouravas was inevitable. Moreover, Bhishma and Dronacharya who are actually on his side are, in fact, in support of Pandavas. They always wish Pandava’s welfare and victory. Under those circumstances, whatever may be the might of Duryodhana’s army, it is difficult for him to defeat Pandavas. That is why, Dhritarashtra had a wishful thought that the power of the land of Kurukshetra changes his son’s mind, and so he asked that question.

“Sarveshaam yatsuhrunnityam
sarveshaamcha hitherathaha
Manasa karmana vacha sa
dharmam veda jabilee”

The meaning of the above verse is, “It is good to wish by thought, speech and action for the welfare and friendship of all.”

Yes; it was a sheer wishful thinking on the part of Dhritarashtra to expect the power of land to change the mind of his son. His son Duryodhana had rejected the advice of no less than the God Himself not to be unjust and handover the kingdom to which Pandavas were entitled or give at least 5 towns. Alas! What effect could Kurukshetra have had on such a person who did not heed the advice of Lord Krishna! “Vinashakale viparita budhihi”, it is said. As per the elders, “After all, when doom is imminent, positive advices and merits of places will not have any impact.” It may be possible to extract oil from sand, drink water from mirages, obtain the horn of rabbit; but is it possible to change the mind of a stupid person? The Lord chose to impart another subtle fact through this verse. The word ‘kshetra’ has different meanings such as land, place and body. In our context, we must take the meaning as ‘body’.

“Edam sareeram kounteya kshetramidyabidheeyate”
Gita (13 – 2)

The Lord had said, “The soul is entangled in the shackles of karma and distancing itself from the duty by taking birth in many bodies and dying repeatedly. That is why it is advised “Kshetre kshetre dharmam kuru” meaning thereby, one should do his duty irrespective of the body, stage, circumstance, ashram or place he lives in.

Some may say that it is not possible to do the duty under certain circumstances. No; this cannot be accepted. It is the direction of the God! Everybody must perform the duty at all times.

“Dharmorakshati rakshitaha”– Whoever safeguards rectitude is safeguarded by rectitude. Safeguarding rectitude means abiding by the same. Safeguarded this way, it stays on forever for the benefit of the future generations.

It is said that once, the queen of Gwalior desired to listen to Bhagavadgita and sent for a scholar. As soon as he read out the first sloka, she said, “Enough, you can stop. I have understood what the Lord intended to preach through Gita”. Surprised over this, the scholar said, “How come Your Highness! I have not yet told you anything. I really wonder how you understood everything before I could say anything.” Then she said, “Sir, The Lord’s direction is to ensure rectitude in all kshetras. If we abide by his direction, he takes care of the rest.” Saying so, she honored the scholar with remuneration and saw him off. That is why, may all live dutifully and attain salvation with the grace of the God!

“Karmanyevadhikarasthe ma phaleshu kadachana!
Ma karmaphala heturbhoohu Mate sangostva karmani”
– Gita (2-47)

“You have a right to perform your prescribed duty, but never to the fruits of the same. You must not become the cause of the results of your actions. At the same time, you must not shun your duties.”

Everybody’s actions are driven by the motive of some result. After all, it is only the end result which drives us to perform our actions. If that is so, is it justified to say that one has no right for the end result of one’s actions but only to the actions? I perform my duties correctly and I expectthe results in accordance with my performance of the actions. Who can deny this? Let us examine the following case.

One student toils night and day in preparation and appears for the examination with an intention to secure good marks. He is disappointed on not finding the expected questions. In fact the questions are framed from the same lessons which he prepared. But the fact is, he failed to read the questions carefully and understand the questions. Resultantly, he did not fare well and so failed in the examination. Now let us hypothetically assume that he did write all the answers correctly. He does a self-evaluation of his answers and arrives at some total. And he plans his future accordingly. But due to his ill luck, the examiner who took up his answer sheet was with an agitated mind consequent upon a quarrel with his spouse. Adding fuel to fire, the boy’s bad handwriting spoils the mood of the examiner and the boy is awarded some marks at the whim examiner and the boy is awarded some marks at the whim of the examiner. So in those circumstances also the boy does not secure the marks as per expectations. Let us assume that the boy’s answers were properly evaluated and appropriate marks given. At the time of tabulation, the marks secured by this boy are shown against the number of some other candidate and the marks obtained by other candidate are shown against the number of the boy who fared examination very well. As a result of tabulation error the boy who fared well secured marks far below his expectation.

Hence, it is said that one has control over his actions but the results depend upon several other factors beyond one’s control. It is only when all the circumstances cooperate in a desired and correct manner that the expected result is achieved.

That is why it is said,

“Adhishtanam tatha karta karanamcha pruthagvidham!
Vividhascha pruthakcheshta
deivam chaivaatra panchamam!!
Sharira vangmano bhiryat karma prarabhate naraha!
Nyayyam va vipareetam va panchaite tasyahetavaha!!”
-Gita(18-14)

The place of action (the body), the performer, the various senses (their performances), the many different kinds of endeavour and ultimately the supreme—these are the five factors determining the result of action. Whether it is bound by the essence of the scriptures or not every action that a man performs using body, thought or word is caused by these five factors. So, any end result will be derived in a proper way only when all the five factors co-operate correctly. All these are not in the hands of the human beings. Therefore by performing the actions correctly with a dutiful mind and leaving the end result to God, we can be peaceful. As per the theory of karma, every good action will definitely yield good result. This is the dictum of God. So, no attachment occurs with the action if we do not think of it after it is done. Then whatever will be the result, we will be able to accept it as it is awarded by the Almighty. Then there is no worry.

What does it mean when it is said ‘Do not to become a cause for the results of actions’? When any action is performed with a sense of ownership to the action, it becomes a shackle and chases till the person experiences the result. Contrary to the above, if one performs the actions believing that he is only residing in the body and the action is being performed through him by God and the doer in fact is only God, he will not become the cause of the result. One more point. We cannot escape from performing our actions or duties. No human being can be idle without performing some action or other. For example, inhaling and exhaling, closing and opening eye lids, moving, talking, sleeping, excreting toxins etc. are all actions. It is impossible to live without any actions, fearing that by performing actions we get attached to them.

Therefore, by treating every action we perform should be treated as our duty destined by the Almighty. We should perform them all actions with total surrender to God without being author of the result. Then we can remain peaceful and get appropriate good results also. Such actions with detachment induce purification of mind and devotion to God which will ultimately lead us to quicker salvation.

“Kukka dinnavaadu gudilinga devudu
Pandi dinnavaadu paramayogi
Yengu dinnavaadu entha sujnaniyo
Viswaadabhirama vinuravema”
-Vemana shatakam(Telugu)

The poet of the above poem says that the one who has eaten the dog is God, he who has eaten pig is a sage and then goes to wonder as to what knowledgeable soul would be the man who has eaten the elephant. The poem, on the face of it, looks ridiculous but if you go deep and understand the purport of the poem, it actually means as follows:

A dog has the capacity to remember lakhs of odors. Here the person eating the dog represents one who has totally destroyed the impressions of the past. A pig likes only mire and not perfume, meaning that pig is only after dirty and vily things. So, the mind which runs after low carnal pleasures is likened with the pig. A person who has eaten pig represents the one who has controlled the mind. Such a person is a great yogi (ascetic). This yogi skillfully through different methods controls his mind and reaches a state where the mind ceases to exist. So, a person who has mastered his mind can be referred to as a great yogi. Ego is identified with a furious elephant. Vemana says a person who has eaten such a huge and furious elephant i.e., ego, is a great knowledgeable person (jnani).

If one can understand the essence of the above poem in the right sense, one is sure to realize that he is the embodiment of bliss. Let us find out how this is possible.

Unless the past impressions get vanished, mind cannot be controlled or cease to exist. Without inactivating mind, knowledge of the eternal truth cannot be attained. Sense of equality i.e., the belief that all are same will not occur. Without acquiring the sense of equality, sorrow cannot be totally destroyed. Without the total destruction of sorrow, happiness cannot be attained. Since every person has thirst for happiness, to acquire that he has to try for it step by step, first, the past impressions have to be eradicated. For this one must acquire the knowledge of truth which requires the destruction of the mind. Mind can be destroyed if past impressions are destroyed. So, this is a vicious circle. Without the eradication of past impressions, mind cannot become inactive. Without totally controlling the mind, the knowledge of the eternal truth cannot be attained. Unless the knowledge of the eternal truth is attained, past impressions cannot be eradicated. Therefore, through simultaneous and continuous practice of all the three, total eradication of sorrow and achievement of eternal happiness can be achieved.

Application of all this one at a stretch is not possible. By bringing them into practice little by little all at a time, gradually, the past impressions start diminishing, mind comes under control and through proper understanding and realization of knowledge of eternal truth total eradication of sorrow and eternal happiness can be acquired because of which he can see himself in everything and everything in himself. This can be described as immortality, or eternal happiness or total liberation from the cycle of birth and death. Let everyone note this point, practice and achieve that eternal happiness.

“Manayeva manushyaanaam kaaranam
bandhamokshayoho”

The mind which gets attracted towards the worldly matters relating to the nature leads to attachment and the mind which is attracted towards the Almighty leads to salvation.

Once, when a disciple was in a discussion with Sri Sathya Sai Baba, Baba told the disciple that unless he sheds his ego, he is not fit for spiritual practice. In reply to this, the disciple said that he also had the same feeling and pleaded Baba to take his ego. To this, Baba retorted stating that he is ready to take it provided he hands it over to him. Isn’t it that if the disciple wants to hand over the ego, he has to first bring it under his control? So in order to bring mind and senses under his control, the disciple went to a spiritual practitioner and sought his help.

Then the yogi started explaining in the following manner: A fisherman throws a bait attached to the hook of a rod holding it at the other end, senses that the fish has caught hold of the bait, pulls it up and catches the fish. Just as a bait is used to catch a fish, Nada, Bindu and Kala should be used as bait to control the mind. The mind then becomes still.

In fact, only when the mind is still, it is possible to attain happiness and acquire knowledge of self. When the said disciple requested the spiritual practitioner to tell him about the Nada, Bindu and Kala, the spiritual practitioner started explaining in the following manner:

Nada means discarding or stopping to hear the outward sounds and listening to the sound vibrating within. To witness Bindu and Kala, one has to practice Khechari, Bhuchari, Madhyama, Shanmukhi and Shambhavi mudras. Then the yogi started explaining the method of practicing them. Gazing at the eyebrow centre with or without closing the eyes is Khechari mudra. Continuous gazing the tip of the nose is Bhuchari and concentrating and gazing the middle of the nose is known as Madhyama.

The fourth one, i.e., to practice Shanmukhi, close the ears with the thumbs, eyes with the forefingers, nostrils with the middle fingers and the mouth with the little and ring fingers. (ring fingers on the top of the upper lip and little fingers on the bottom of the lower lip) With closed eyes, one should witness the visions in the mind screen. In the same manner, listen to the sounds coming from the closed ears. While concentrating between the eyebrow centre, the typical sensation which calms the mind at eyebrow centre with its inexplicable flow of energy is called Bindu.

So, after practicing Shanmukhi and gaining some knowledge, focusing on any one of Nada, Bindu and Kala while keeping the eyes open and eye balls still is known as Shambhavi Mudra. One should have inward awareness and outward sight. So, while practicing these five mudras the mind becomes still. One can attain self knowledge filled with inner bliss. So by gradually controlling the mind and senses one settles in meditation. Meditation culminates into Samadhi. With the experience of Samadhi the eternal bliss is attained. This is ultimate goal of every human being.

Let everyone practice the above and attain the state of eternal bliss.