by advaitamandscience | Aug 10, 2024 | Articles
DAIVA SAMPAT – PART 4
In my last three articles I explained about some of the daiva sampat as described in chapter sixteen of Bhagvad Gita. In this article, I would like to explain some more.
1. Hrih
Hrih can be said as modesty. It is the shame felt by a person when he involves in some adharmic act or any action done in contrary to the rules of the Vedas or the norms of the society. A well-disciplined person by mistake if he does any action against the law of the land then he will feel bad or repent for his actions. He will immediately search ways to correct the mistake done by him.
2. Achapalam
Avoidance of useless action is Achapalam. Some people have the habit of shaking the legs or hands when they sit or talk to someone else; some people will go on speaking unnecessarily, boring the listener; some people do unnecessary movement while they listen to someone or while they take rest – the avoidance of such actions is called achapalam. All these unnecessary movement and loose talk indicate the uncontrolled mind. If the mind has less thoughts, then all these movements will automatically stop.
3. Tejas
Tejas indicates clear thoughts, divine nature, vigour, energy and brilliance. The brightness of the mind and intellect is reflected in the body, face and skin of that person. A person who has dominant sattva guna will have tejas. A person who progresses in the spiritual path will have lustre and tejas. A person who has tejas will easily overcome tamasic nature.
4. Kshama
He who is endowed with this virtue does not exhibit anger even when he is insulted, rebuked or assaulted physically, though he is strong enough to take vengeance. He is unaffected by the insult or injury. He always identifies with the Atma and so whatever done to his physical body is external to him. In these people sattva guna will be predominant and they just ignore or do not care for the physical or verbal insult. They just consider the person who insult them as ignorant and forgive them. They are considered to be mentally very strong people.
5. Dhriti
The sage absorbs within himself all calamities. He is steadfast even when he is in very adverse and trying conditions. Dhriti is a particular sattvic vritti or state of mind which removes depression or exhaustion of the body when one is going through a low phase. A person who has this divine attribute never gets disheartened, even when he is under severe trials and difficulties or turbulations.
6. Saucham
Saucham is purity. There are two types of purity; external purity and internal purity. External purity is cleansing the body. Internal purity is cleansing the mind and intellect from all its impurities like lust, anger, greed, pride, jealousy, hypocrisy and imparting good qualities to the mind by practising celibacy, forgiveness, friendliness, charity, humility, nobility, love and compassion etc.
7. Adroha
Absence of hatred or absence of desire to injure others is adroha. This feeling will come only when we see others not different from us. It is a great daiva sampat.
8. Na-atimanita
Atimanita is great pride. A proud man thinks that he is superior to others and that he is worthy of being honoured by others. Na-atimanita is the opposite of this quality.
These are the daiva sampat said by Bhagavan krishna in the Bhagavad Gita.
by advaitamandscience | Jul 21, 2024 | Articles
DAIVA SAMPAT – PART 3
In my last two articles I explained about some of the daiva sampat as described in the chapter 16 of Bhagvad Gita. In this article, I would like to explain some more.
Tyaga:
It is one of the most misinterpreted concepts in Sanatana dharma. Tyaga means renunciation. One should not renounce anything in hurry. If it is done like this then by time the same object what we have renounced will attract us more. One must know its value, its temporary nature and to aim for higher life one can renounce that object or habit. Only by knowledge anyone can renounce anything permanently.
There are two types of renunciation. The external renunciation and internal renunciation.
External renunciation is renouncing any object externally, but our mind will be deeply attached to that object. Even though we renounce them, when we get an opportunity, we will be attached to them. This is the result of immature renunciation. It can be material, wealth, relationships or status. If we are too much attached to the material world, then it is hard to renounce anything. We must train our mind by understanding the temporary nature of the material world and the eternal nature of the Atma and then renounce them. Only knowledge can lead one to proper renunciation.
Internal renunciation is, one may use the objects or the luxuries, but they are not attached to them mentally. A very good example of internal renunciation is King Janaka. Though he was the king of Mythila he was living as a Jnani. The people who have inner renunciation may not appear like a sanyasi, but they have complete renunciation towards everything. They have very well understood the temporary nature of this world. A true man of renunciation gives up the fruits of action.
2. Shanti:
Shanti is the complete serenity of the mind. It is a very important value; one can even say it as a precious gift. True renunciation leads one to shanti. Shanti is a state where the mind is not perturbed by any internal or external disturbances. A peaceful mind is absolutely needed for spirituality.
To attain the state of complete serenity, one must get rid of anger, jealousy, greed, and envy. Only knowledge can wipe off all these evil diseases of the mind.
3. Apaishunam
Apaishunam is the absence of crookedness.
Paishunam is telling the weakness of others and enjoying over it, making the small mistakes done by others as a big issue, finding fault with others, giving mental torture to others etc. All these are considered as paishunam. Apaishunam means the absence of these habits. A calm, matured and knowledgeable mind will always have a non-crooked nature.
4. Daya
Daya means compassion. It is compassion towards anyone in distress. Daya is the state of mind created by knowledge of the self. It indicates the realization of oneness with others. Considering the grief or distress of others as their own and finding solution for it is daya. It is a great value.
5. Aloluptvam
Aloluptvam is non-covetousness. It is a state where one is not affected by the sense objects. A person who is inclined for the spiritual life must understand the nature of the sense objects and avoid it; else the senses and mind cannot be controlled. An uncontrolled mind easily slips away from the goal.
6. Mardhavam
Mardhavam is very gentle behaviour towards all beings, unpretending nature, and treating every one with equanimity. It is a state where one does not identify with the ego. When we have ego, we will develop a habit to look anyone and anything in a lower state. When we have ego, our behaviour becomes rude and dominating. Not only for spiritual life, mardhavam is absolutely needed for materialistic life too.
These are some of the daiva sampat (good values) as said by Bhagavan Krishna in the Bhagavad Gita. There are many more values too, which I will explain in my next article.
by advaitamandscience | Jun 8, 2024 | Articles
DAIVA SAMPAT (PART 2)
In my last article I explained about six daiva sampat as explained in chapter sixteen in Bhagavad Gita. In this article, I will explain few more daiva sampat.
1. Svadhyaya
Svadhyaya is otherwise said as Brahma yagna. The Rishis have given us many scriptures. They have coded it in order to pass down the precious knowledge to the future generation. It is our responsibility to read them and understand the meaning of the profound texts. Reading, learning and understanding the scriptures is same as respecting and worshipping the Rishi who has given us that knowledge. Svadhyaya is very important for any one who aim for the higher goal in life.
2. Tapas
Tapas is training oneself to understand the true nature of a person. Training oneself are of three types : kaayikam tapah, vachikam tapah and maanasam tapah.
1. Kaayikam tapah – It is the tapas done by the body. Performing the tapas with the body is doing poojas, yagnas and different austerities; Striving hard with the body for the higher values of life is kaayikam tapah.
2. Vaachikam tapah – It is the tapas done by the speech. Chanting mantras, worshiping god by hymns and controlling the speech, and using the words and speech for higher values of life is Vaachikam tapas.
3. Maanasam tapah – It is the tapas done by the mind. Controlling the thoughts, thinking only of the positive aspects of life, meditating on the Self are the maanasam tapah.
In general, tapas is separating the mind from the body and senses and turning the mind towards the Self is tapah.
3. Aarjavam
Aarjavam is straightforwardness. Straightforwardness in thoughts, words and action is aarjavam. It is necessary to do the action according to the words, and the words according to the thoughts. The thoughts, words and action should be in the straight line. One should not hide the truth in any situation. Straightforwardness is an absolutely important value for higher life.
4. Ahimsa
Ahimsa is non-injury to others in thoughts, words and deeds. When we hear of ahimsa we only consider about the himsa (injury) in action. However, before causing injury by action one has to avoid the thoughts of causing injury to other. Any action is preceded by thoughts. One must not injure others in the least way, because it will not help one to realize the Self.
5. Satyam
Truth in speech is an important value in life. Speaking of things as they are, without uttering unpleasant words or lies; it includes self-restraint, absence of jealousy, forgiveness, patience, endurance and kindness. One should not use harsh words and rude tone in the name of telling truth. One should not degrade others or insult others in any way by knowing their truth.
6. Akrodhah
One has to be in the balanced state of mind even when insulted, rebuked or even under the gravest provocation. If a person maintains absolute state of calmness in these situations, then he has a tremendous strength in mind. Only a person with a strong mind is fit for the higher values of life.
These are some of the daiva sampat as said in Bhagavad Gita. There are many more daiva sampat (good values) said by Bhagavan Krishna in the Bhagavad Gita, which I will explain in my next article.
by advaitamandscience | May 18, 2024 | Articles
DAIVA SAMPAT (PART 1)
In this article let me bring before you the different daiva sampat (good values) as said by Bhagavan Krishna in chapter 16 in Bhagavad Gita.
In chapter sixteen Bhagavan explains about nearly twenty-six daiva sampat which I will explain in a series of articles.
1. Abhayam – Fearlessness
To understand fearlessness, one has to understand about fear. Fear is the conditioning of the mind. A young child will not have fear. That is why it goes to grab the insect, cross the road etc. But it is the fearless nature out of ignorance. It doesn’t know the danger of it or it doesn’t know that how much it causes fear and inconvenience to others. If we do not condition its mind with facts about danger then the child cannot be protected. Fearless nature Bhagavan refers here is fear due to unnecessary ideas. Some people have too much negative thoughts and it induces fear in them; and it hides the true nature of the Atma. A wise man will not have fear over any thing and at the same time he behaves in a very intelligent way. If we identify with our Atma then we will be fearless as well as intelligent.
2. Sattvasamshuddhi – Purity of heart.
We all have the same intelligence and it is the intelligence that makes us unique. All the other beings too have intelligence but unfortunately, they lack a developed mind to reflect that intelligence. In human beings also the intelligence is not shining at all the time in all the people. Due to the cloud of impurities in our mind the intelligence is not shining in our mind. It is clouded by the impurity of jealousness, greediness, selfishness and crooked thoughts. It is necessary to have the purity of the mind to make the intelligence in us to shine only then the mind can grasp higher concepts of life.
3. Jnana-yoga-vyavasthiti (steadfastness in knowledge and yoga)
Many people in the materialistic life do not care to know of the nature of the Atma and nowadays practicing yoga has become a trend just for the benefit of the health.
It is very important to know the nature of our Self else we continue to live in a world of fantasy. We feel that earning and spending is the only way of life and we spend our whole life covered in ignorance. It is very important to have knowledge and a wise man will have a steadfast knowledge.
The main aim of yoga is to control the mind and the senses but unfortunately it is used as a physical exercise without knowing its real meaning. A wise man will practice yoga to merge his mind in reality.
4. Dhanam (giving alms)
We feel that giving alms is generosity, but it is absolutely needed to erase our sins. Giving dhana helps us to erase the nature of greediness, jealousy and selfishness which instigates us to do sins. Due of this nature we have done sins and it will kindle us to do more sins.
Dhana need not be material objects or money alone. We are limiting dhana to a very small circle. We can do many dhanas like spending our time for others goodness, sharing knowledge, giving advice only when needed, sharing our facilities for others to come up in life etc. Whatever we consider worthy of sharing with others for others goodness is considered as dhana. We should not consider the recipient as a dumpbin to dump our over used objects. we should share what we have with others that is worthy of sharing.
Dhana must be done as a duty and not as a privilege. When we take something from the world, even though it is the salary for our hard work, we have to give back a portion of it for the needy people. It is the dharma.
We must give dhana to the worthy people, at the right time and right place; else we will be taken advantage for our action. Our dhana will not be used in the right way. It will make others lazy and greedy. To identify a proper recipient is very important.
5. Dama (control of the senses)
The five senses drag the mind to the external world. The senses are the door to the external world. If they are controlled by proper knowledge then we will not be deceived by ignorance. The five senses (eyes, nose, ears, taste and touch) delude the mind and hides the reality. One has to control the senses gradually.
6. Yagna (sacrifice)
We accept so many benefits from nature; so, it is inevitable that we have to give back and worship them. There are five types of yagna a person has to perform in his life time.
They are deva-yagna – worship of god
pitru-yagna – to worship the ancestors
Bhuta-yagna – to worship other being who have helped us to come up in our life like guru pooja, go pooja etc
Rishi yagna – many Sages (rishis) have given us the scriptures and the Vedas. Without this we would have been in ignorance. It is our duty to thank them and worship them by reading their scriptures.
Manushya yagna – In this modern world treating the guest who come to see us in a comfortable way has become very rare. We avoid guests, and we too do not go and visit them in their place. We fail to recognize the people who have lifted us up in our life. Aditi pooja is considered as a great pooja. The people who visit us must feel comfortable and free to stay in our place.
These are the five types of yagnas a person ought to do in their life time.
There are many more daiva sampat (good values) as said by Bhagavan Krishna in Bhagavad Gita, which I will continue in my next article.
by advaitamandscience | Apr 6, 2024 | Articles
SARANAAGHATA TATTVA OF BHAGAVAN SRI RAM
The wife of Sri Ram, Sita Devi, was abducted by Ravana, the Rakshasa ruler of Lanka. Maruti crossed the ocean and went to Lanka and met Sita devi. Maruti, just to show the power of a mere messenger of Sri ram, created a havoc in Lanka. Ravana came to know of this but in his ignorance and arrogance, he refuses to free Sita devi, who is staying in the Asoka vana in the palace of Ravana. Vibeekshana, the brother of Ravana, requested his brother to release Sita Devi. In fear and in respect for Sri Ram, he said to his brother that if you fail to release Sita, then our Kula (fellow men) along with our land will be destroyed by Sri Ram. Any amount of advice or request from Vibeekshana or some ministers supporting him, fell on the deaf ears of Ravana. At last, Ravana asked Vibeekshana to go out of the Rajdhani. Vibeekshna knowing the divine nature of Sri Ram, directly came along with four ministers who supported him to the shore of Rameshwaram, where Sri Ram is camping with the Vanara army preparing plans to cross the ocean. He came by akasha marga (way of sky) by his power of maya and requested the vanaras to inform Sri Ram about his coming; the vanaras feared Vibeekshana, thinking that he is a Rakshasa and might have come with a plan to kill Sri Ram. The king of the vanaras was not at all interested to include Vibeekshana in their army. Sugriva went and said to Sri Ram about the arrival of Vibeekshana and said about his decision. Vanara leaders like Angatha and others said vehemently that he has come with a plan to deceive us all and he has not come to take refuge but to kill Sri Ram. Maruti said, if he has come to take refuge, doubting him unnecessarily will make him our enemy. His words and mannerism are favourable; unable to find any deceit in it. He must have come by knowing that how Sri Ram destroyed Valli and gave the kingdom to Sugriva. “The same can happen to me too” he might have thought like that, I do not doubt him said Maruti.
Hearing the views of all Sri Ram said,
When a person has attained me, as a friend or for refuge, I do not abandon him in any way; even though there may be dosha (defects) in him, I do not care. It is my dharma. Sri Ram said, ‘If I hear the word ‘I surrender to you’, I will protect him by all means. I do not care who turns against me; even if anyone oppose me I will protect him’, said Sri Ram. The sruti says so and I follow it said Sri Ram.
Sri Ram said even if he pretends to be my friend, I respect it. I do not see whether he pretend or not. That is the respect I give for friendship and surrender. If he considers me as his friend, I will reach out to him; but here he has come. It is immoral to make him wait said Sri Ram. He has left behind his relatives, friends, wife, children and his land to surrender me. If he just thinks to surrender that is enough for me to approach him. His surrendering mentality is enough, he need not worship or do pooja for me, Said Sri Ram.
Even if Vibeekshana has negative aspect in him, by seeing us all he will change his nature favourably. My duty is to protect him, what he does is his karma, said Sri Ram. At the time of surrender, whatever emotion he may have, just a thought of saranagadha is enough to surrender. He need not come in person, even if he desires for saranagatha from a faraway distance I will give respect for his thoughts. That is saranagadha dharma said in the scriptures said Sri ram.
When a person surrenders and if he is not protected, then that will incur sin and due to it one will experience delusion, unhappiness and miseries in this life and all the puniya earned by him will be melted like the ice under hot sun.
Sri Ram said, If any one surrender to me even by his thoughts like “I surrender to you. Hereafter I am your’s” if anyone say this, then I will protect him and all his dear one’s from all fears. This is my decision. At any time, I will not cross this vow, said Sri Ram.
This is the saranaagadha tattva of Sri Ram as said in the Yudha Kanda of Valmiki Ramaayan.
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