Dear Fellow Devotees, respected Elders, learned members of the religious community and poojya Acharyas,
Aa na Bhadraha, krutva yantu Vishwatah I.89.1
May Noble thoughts come to us from all directions
I. Shadripu- Six Enemies of every Human being
A. Introduction
I humbly offer these observations and comments which are a response to some clear ideas that popped up about these six passions that can be a great impediment in our meditations and our Sadhana path through life while I was chanting verses from the 18th discourse of the Srimad Bhagavad Gita during my morning prayer session on 02 21 24 at home. After prayer I made some notes and started reviewing the scriptures, preparing including making several revisions of this document over the next 96 hours I am happily and humbly sharing with all of you for your esteemed responses that I might advance in my understanding of these important concepts. I intended this document to serve as a personal guide to our own Sadhana path on any given day or moment when the circumstances are fraught for others around us and our own life, bearing in mind this foundational Truth; Paropakara punyaya, Papaya para pidhanam.
I am offering you one single source of vital information that each of one of us can assimilate and adopt into our interactions with every person in every situation any time in our lives at any place in the world where we find ourselves in our Sadhana Path leaving despondency in rear view mirror, engaging more successfully with the inherent Shadripu within, embracing renunciation, while diligently seeking transcendence and moksha. This is the Bhagavad Gita Aarti. B.3.c.iii
In seven clearly articulated precepts this succinct short prayer the Bhagavad Gita mata ki Aarti addresses the challenges posed by the Shadripu- The six relentless enemies of every person that has plagued human lives through the yugas in every cycle of time. I offer these intercessory pleas infused in the Bhagavad Gita ki aarti in Section I. B. 3. c iii. In addition I offer detailed annotated citations of scriptural references that were helpful to me the more I chanted and worked on my personality and patterns of responding to the situations I find myself in on any given moment in time.
In addition to the insights that can ameliorative benefits, there are other insights that have potential benefits in Discourse XVII- Verses 8,9,10 about dietary choices and impact on our conduct, in Discourse XVII, v15 we learn
Krishna Unlimited - KAMA, KRODHA, LOBHA, MOHA, MADA, MATSARYA - 1
In Hindu theology, Arishadvarga are the six passions[1] of mind or desire: kama (lust), krodha (anger), lobh (greed), moha (attachment), mada or ahankar (pride) and matsarya (jealousy);[2] the negative characteristics of which prevent man from attaining moksha or salvation. These are also termed Shadripu-in Sanskrit meaning six enemies.
These are the fundamental tenets of Kali Yuga. The more each individual fights them, the longer will be the life of dying Dharma in this yuga.
a. kama — lust
b. krodha — anger
c. lobh — greed
d. moha — delusory emotional attachment or temptation
e. mada or ahankara — pride, hubris
f. matsarya — envy, jealousy
Kama and krodha or lust and anger are responsible for all kinds of difficult experiences which we have experienced in our lives and will continue until each of us like an expert committed alert Sarathy control the horses that are rearing to go, tossing and turning the chariot in all different directions without any regard to the consequences.
With mada or ahankara, the false ego up and active, all our actions in the world becomes selfish. Hence there is no other factor causing the illusory duality of differentiating between 'us' and 'them' and the repeated pain and delusion it entails than the psychological ego-sense. When the materially identified ego has sided with the materialistic forces of creation (Maya), it is said to have the following faults: kama, krodha, lobha, moha, mada and matsarya. Also called evil passions, man's Spiritual heritage constantly gets looted by these internal thieves (and their numerous variations), causing him to lose knowledge of his True Being.
If a person is virtually a prisoner of arishadvargas (the six internal enemies of kama, krodha, lobha, moha, mada and matsarya), then his life is totally governed by the destiny. As a person moves ahead on the path of Self-Realization, the grip of the destiny over him loosens and he gets more and more leverage to change his destiny. When a person identifies himself with the Self, then, he becomes part of the destiny power. His power of mere sankalpa is good enough to materialize and change any situation either for good or bad according to his sankalpa.
Karmic forces flourish when the individual is self-centered. The thoughts of "I" and "Mine", one's indulges in Kama, Krodha, Lobha, Moha, Madha and Matsarya are tools of Karma to perpetuate worldly desires and objectives. Quietening the mind and turning contemplation towards Eswara are the two requirements to mitigate Karma.
B. 1.
Awareness of the self is what existence is all about. But the SELF is comprised of multiple components. The major components of the self are the Body, Mind, and consciousness. Mind and Consciousness, the chief components of perception and awareness and intelligence together are known as MANAS.
Like the ten heads of Ravana, the mind is composed of many different parts, each of which wants the prime attention of one's consciousness.
The different parts of the mind could be physical and could be attributes.
The physical aspects are directly the needs of the body and the organs in the body. So food, shelter, clothing, disease, sickness, coping with disabilities, reproductive needs, are all the needs of the body and consumes a lot of the attention of our conscious waking time, The mind's primary job appears to be to provide for the bodily needs by enacting its Karma in the physical world. This effort to preserve the physical does result in evolution since it involves development of skills to interact with people and objects.
This aspect is the outward turn of the mind. It has to deal with the physical aspects by acquiring knowledge of the physical world. The western man is a natural at this aspect since his/her mind is turned outwards from birth. The western man dominates the physical world.
B. 2. The other aspect of the mind are the attributes. The major attributes are Kammam, Krodham, Moham, Lobham, Madham, Matsaryam.
Kammam - Passion. Usually sexually oriented. Lust. One of the most dreaded aspects.
Krodham - Anger
Moham - Obsession of the mind. Usually related to Kammam. Delusion
Lobham - Greed
Madham - Pride in the Self
Matsaryam - Envy
The above attributes are the ones that drive physical action to preserve the [physical] self. So essentially these inner aspects of the mind are a direct result of the interaction of the mind with the external world. Without these inner attributes the external world will have no impact and will not be able to influence the inner self.
B. 3. There are a few other major attributes that are not entirely the result of the physical world.
These are very strange attributes that seem to completely control the mind and its boss - our consciousness
B. 3.a. Ahankara or Ego This is aspect of the mind that is the separator of the self from all other observed phenomena in the world. So it is the official name for the "I" within the mind.
B. 3.b. Chitta - Will power. This is an ability that has both physical and mental impact. It is the "ability" that enables us to move our limbs according to the dictates and requirements of the mind. This is also the power to keep the mind from wandering away and being subject to the pull of Kammam, Krodham etc. A very powerful attribute that needs to be consciously cultivated.
B. 3. c. Buddhi - Intellect. This is the ability to relate our experiences to the primary cause. For example - the understanding that if we commit a crime, we have to face the consequences, or that if there is smoke, there is a fire somewhere. It is not just a matter of relating the physical events and occurrences to the causes. It can be very effective in understanding and controlling the working of the mind itself.
The aggregate of all the above individual heads is the MANAS and constitutes the centerpiece of Ravanna's 10 heads. The MANAS, being pulled in different directions by the different aspects of itself, becomes the Control Center and tries to keep the reins on uncontrolled horses pulling in different directions and tries to steer the chariot in the correct direction.
B.3.c. i The Katha Upanishad teaches us how to best understand what is happening to us as we are pulled hither and thither with the Parable of Individual Soul and the Chariot and how best to control the chariot to arrive a point beyond transmigration Katha Upanishad: The Chariot Allegory | TOTA. “He, however, who has the understanding of a chariot-driver, A man who reins in his mind— He reaches the end of his journey, That highest place of Vishnu. The order of progression to the supreme Person” V3-9] Clearly Sudama who I talk about in this essay had successfully attained when he was warmly welcomed by Lord Sri Krishna.
B.3. c. ii BG 6.34: Chapter 6, Verse 34 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org) In the 6th Discourse of Srimad Bhagavad Gita, Arjuna gives voice to this pressing challenge we have all experienced continuously, when he posed this question to Jagad Guru Bhagwan Sri Krishna on the Dharma Kshetra- Kuru kṣhetra while sitting a chariot with horses under the control of the Divine Parthasarathy. Arjuna Uvacha, “ The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.” In verses 35 and 36 we learn Lord Sri Krishna’s answer to this vexing predicament. BG 6.35: Chapter 6, Verse 35 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org) Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled. BG 6.36: Chapter 6, Verse 36 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org) Yoga is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by proper means, can attain perfection in Yoga. This is My opinion.”
B.3.c iii. I offer these relatively easy to access and assimilate teachings infused in the Bhagavad Gita Aarti. In seven clearly articulated precepts this prayer addresses the challenges posed by the Shadripu- The six relentless enemies of every person that has plagued human lives through the yugas in every cycle of time:
Om jaya Bhagvad Gite Glory unto Thee, O Mother Bhagavad Gita, Who plays in the lotus heart of Lord Hari, Who is most beautiful and pure.
Enlightener of all the secrets of action, Remover of all attachment to desires, Enlightener of intuitional knowledge Thou art the knowledge of Brahman itself.
Giver of supreme steadfast devotion, ever pure, Remover of all obstacles, bestower of the secrets Of supreme surrender And giver of all kinds of happiness.
Giver of supreme steadfast devotion, ever pure, Remover of all obstacles, bestower of the secrets Of supreme surrender And giver of all kinds of happiness.
Remover of all likes and dislikes, Giver of happiness and bliss always, Dispeller of all fear of birth and death, Thou who helps us to cross (the ocean of samsara), Giver of supreme bliss.
Destroyer of all sorts of demonical thoughts, Dispeller of darkness, giver of divine qualities and divine vision, The beloved of Lord Hari, in whom He rejoices.
Bestower of equanimity and the spirit of renunciation, Thou art the very words which come out of Lord Hari’s mouth. Repository of all scriptures, Queen of all Veda’s.
Glory to Thee, O Mother Bhagavad Gita Glory to Thee, O Mother Bhagavad Gita Who plays in the lotus heart of Lord Hari, Who is most beautiful and ever pure
B.4.. Each one of us can choose to be a seeker of complete liberation from bondage. We are sometimes forced when immersed in periods of deep despondency to come for air metaphorically and begin to diligently seek liberation from the cycle of births and deaths and seek peace and tranquility.
The True Identity ‘I’ is Universal and Common to each of us. Yet each of us has to find it, each in our own unique and innovative way. This is what I experienced during my journey over the past 4-5 decades and narrated in my eBook Sadhana Path https://www.velandymanoharmd.com/TempleBookTouchstonesonthepathfromdespondencytoliberationandTranscendence.en.html.
This if from the opening chapter of “Sadhana Path”–“ The touchstones on the Path from Despondency to Enlightenment. The Pupil Arjuna went from Vishad at the end of First Discourse to the realization of Moksha [Salvation form and end of cycle of births and deaths] at the end of the Eighteenth Discourse in the text of the Bhagavad Gita after an intense and deep discussion of spiritual truths. This provides the structure for my own Sadhana Path as I worked during past 6 decades, towards personal enlightenment and contributing what I can to advancing the public good. The last chapter and appendix section describes and documents my contributions to the public good while I worked on my own spiritual development.
B.5. a. This is from the ancient comprehensive Code of Ethics – Manusmriti may be contemporaneous with or a predecessor of the Code of Hammurabi of Mesopotamia.1790-1750 BCE
Dharmo eva hato hanti Dharmo Rakshati Rakshitaha |Tasmād dharmo na hantavyo maa no dharmo hato vadhita || 8.15. ’Justice, being violated, destroys; justice, being preserved, preserves therefore justice must not be violated, lest violated justice destroy us.
B.5. b. In the Vana Parva (Aranya Parvadhyaya) of the Mahabharata, At the end of an intense and very enlightening question and answer experience Yudhisthira said to Yaksha in response to why he wanted Nakula to be revived [Nakula Jivito, Yaksha!]
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद् धर्मं न त्यजामि मा नो धर्मो हतोऽवधीत् ।। - Mahabharata 3.313.128
He who sacrifices Dharma is himself destroyed. And he that preserves Dhrama is himself preserved. I, therefore, do not sacrifice virtue, considering that if destroyed, it will destroy us
The Yaksha was very satisfied and revived not only Madri’s son Nakula but also Madri’s second son Sahadeva and Kunti’s sons, Bhima and Arjuna who were all lying dead in the forest until this epochal moment in our history. The rest is also History!. Repeated Prostrations to the great heroes and their Gurus who are Gurus now who bestowed on this an incomparable legacy.
II.A. Through bhakti and renunciation, these 6 vices [Kammmam, Krodham, Lobham, Madham, Matsaryam can be overcome.
The great Vaishnava Saint Chaitanya Mahaprabhu exhorted, "Krishna Nama Sankirtan" i.e., the constant chanting of the Lord's name is the supreme healer in Kali Yuga. It destroys sins and purifies the hearts through Bhakti ensures universal peace.[The touching story of the abiding loving friendship of Sudama and Lord Sri Krishna that began in their childhood when they studied in the Ashram of Maharishi Sandipani illustrates the great boons that accrued to Sudama after he reluctantly offered a couple of handfuls of puffed rice and left a couple of days without asking for any kind of help that his wife hoped he could obtain to relieve their oppressive poverty. He knew what counted for him was the warm and generous friendship Lord Sri Krishna and that was that. It is only when he reached his home that dramatic changes had taken place. This link provides an useful narrative to this wonderful relationship between Para Brahman Lord Sri Krishana who had washed his school friend fed him and ate two handfuls of puffed rice from the pouch he had reluctantly offered when asked with great relish. Krishna-Sudama Friendship: A Remarkable Story of Krishna and Sudhama (instaastro.com) Without even asking, Lord Sri Krishna had given him a lot of wealth as he was eating the rice. The first palm of rice represented the wealth of Swarga Lok, and the second palm of rice represented the wealth of Prithvi Lok. The last palmful was Vaikuntha Lok’s wealth. Lord Krishna had made Sudama the Lord of 2 worlds and wanted to give the 3rd world to him as well.
Thus Sudama embodied the virtues that are cited in the Srimad Bhagavad Gita [II B and C] and had identified with his inner self and steeped away and past the snares of the 6 vices [Shadripu] successfully. He used his consciousness to identify with his authentic self his intellect to discern cause and effect and eliminated the causes as listed here that can cause much pain and alienate his core self from his childhood friend who was Parabrahman himself. Eschewing choices that were energized by the 6 inherent vices/passions we have to engage with every day to in real time to overcome the challenges posed by 6 different vices that emerge and from within.
II. B. The Seeker is usually understood to be different from what is being sought. But in the path of self-realization the identity seems to be looking for itself!!
There appear to be two parts to us. One part is all aware and all knowing. It however is subconscious and does not appear to be accessible consciously. The other part of ourselves, the conscious part, is born in ignorance. The conscious but ignorant part must be carefully trained to seek the all-knowing but subconscious part of our inner self.
II.B.1. The conscious but “ignorant” aspect of our inner self is known as the MIND.
The Mind is composed of many different parts. They may be broadly divided into;
a. Consciousness - This is the aspect of the mind that makes it aware of itself.
b. Rationality/Intelligence - The ability of the mind to organize the events that it observes in a sequence that explains which event is the Cause and which is the Effect of the Cause.
c. Fear - Of suffering and destruction.
d. Greed and Ambition - The intent to secure itself by acquiring material wealth, power and position.
e. Relationship - the need for attachment to people and objects. This is the tendency to take ownership, take responsibility.
f. Desire - Longing for objects, qualities, and attributes that are not presently in possession.
II.B. 2. These are but a few of the multitude of the attributes that keep the mind racing in activity 24/7.
These attributes are triggered by the events of this world that the consciousness is able to perceive through the senses.
Not all the sensations and events perceived through the senses are desirable or pleasant. So the Mind attempts to control the experiences and mitigate the unpleasantness through the following broad methods;
a. Avoidance - This is the use of the intellect to analyze the cause-and-effect relationship to; a. Eliminate the cause that produces the unpleasant effects, or b. look for and anticipate unpleasant events and attempt to avoid them.
b. Self- Control - Not yielding to a temptation or desisting from action that will result in troubles. Such as avoiding spicy food to avoid upsetting the digestive system.
c. Acceptance; This is the act of facing up to the unpleasantness and coping with the consequences.
d. Seeking refuge in the Eswara - This is the act of complete surrender. Could be to request a bail-out from the situation or, based on past experiences, perform regular pooja for relief from problems in the future.
So essentially, the mind is held under restraint or control to prevent it from straying on to troubled waters. This restraining force or self-control is often given the status of the Identity.
But this restraining or controlling force itself is a product of the mind and it also works on the basis of conflict, as the mind does. It is, however, a step higher than the level at which the Mind works. The reason for restraint or suppression of action may be based on consideration for the well-being of others rather than one's self.
So as the mind evolves, it sheds desires and acquires the quality of selflessness. This process of evolution will not happen unless the process of self-inquiry is initiated.
The question "Who is the seeker" is the same as the question "Who am I". One difference between the two questions is that we are always aware of the seeker and can readily identify with the seeker, however, we do not seem to know or be aware of who or what is being sought, although both are the same!!!
III.
According to Hindu belief, without experiencing these Shadripu at the fullest a person cannot understand the meaning of the Love which is the soul. These enemies of mind pull the human from all the sides away from the soul and make the life of the human miserable. To overcome this misery every human needs to experience all these Shadripu's and understand the consequences which later teach the person the importance of love and divinity. A human who controls all these Shadripu's even to some extent enjoys the power of peace.
A mind which is in delusion (moha) ignores its inner consciousness (Ātman). As a result, it starts believing that its ego is its only existence. Such an ego-dependent mind soon goes into a state of arrogance (mada). And in an arrogant mind, personal desires (kama) start flourishing. As the mind, fulfills some of its initial smaller desires, it keeps desiring more stuff to become greedy (lobha). After sometime, at some point, it eventually fails to fulfill some of its bigger desires, and then the mind gets angry (krodha). Finally, the mind starts envying (matsarya) others who have more stuff than it has.
• Ahamkara – Sanskrit term in Saṃkhyā philosophy
• Five Thieves – In Sikhism, five major weaknesses of the human personality at variance with its spiritual essence
• Kashaya (Jainism) – Passions which must be purged
• Kleshas – In Buddhism, mental states that cloud the mind
• Kleshas – Spiritual afflictions in Hinduism
IV.
A. Bhagavad Gita Chapter 2, Verse 47; Karmanye Vadhikaraste Ma Phaleshu Kadachana - VivekaVani
SBG: Discourse II, Verse 47
Karmanye vadhikaraste Ma Phaleshu Kadachana,
Ma Karmaphalaheturbhurma Te Sangostvakarmani
You have the right to work only but never to its fruits.
Let not the fruits of action be your motive, nor let your attachment be to inaction.
B. 1. BG 16.1-3: Chapter 16, Verse 1-3 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.
C. Here, Shree Krishna describes twenty-six virtues of a saintly nature. These should be cultivated as a part of our spiritual practice for elevating ourselves to attain the supreme goal.
Fearlessness. It is the state of freedom from concern for present and future miseries. Inordinate attachment of any kind causes fear. Attachment to wealth leads to dread of impoverishment, attachment to social prestige causes fear of infamy, attachment to vice leads to anxiety about the consequences of sin, attachment to bodily comfort causes the fear of ill-health, and so on. Detachment and surrender to God vanquish all fear from the heart.
Purity of mind. This is the state of inner cleanliness. The mind generates and harbors thoughts, sentiments, feelings, emotions, etc. When these are ethical, wholesome, positive, and uplifting, the mind is considered pure, and when they are unethical and degrading, the mind is considered impure. Attachment to objects in the modes of passion and ignorance contaminate the mind, while attachment to God purifies it.
Steadfastness in spiritual knowledge. It is said: tattva vismaraṇāt bhekivat [v1] “When human beings forget what is right and what is wrong they become like animals.” Thus, the path of virtue is forged by remaining steadfast in the awareness of spiritual principles.
Charity. It refers to the giving away of one’s possessions for a good cause or to needy persons. True charity is that which is done, not with a feeling of superiority, but with a sense of gratefulness to God for the opportunity to help. Material charity, done for the welfare of the body, helps others temporarily. Spiritual charity, done at the platform of the soul, helps eliminate the cause of all suffering, which is separation from God. Consequently, it is considered higher than material charity.
Control of the senses. The senses are notorious in their ability to drag the mind deeper into material illusion. They tempt the living being to seek immediate gratification. However, walking the path of virtue requires forsaking the lower sensual pleasures for achieving the higher goal. Thus, restraint of the senses is an essential virtue for treading the path to God.
Sacrifice. It means executing one’s Vedic duties and social obligations, even though they may not be enjoyable. Sacrifice is considered perfect when it is done for the pleasure of God.
Study of the sacred books. An important aspect of cultivating the divine nature is to feed the intellect with uplifting knowledge from the scriptures. When the intellect is illumined with proper knowledge, one’s actions naturally become sublime.
Austerity. The body-mind-senses are such that, if we pamper them, they become pleasure-seeking, but if we restrain them, they become disciplined. Thus, austerity is the voluntary acceptance of hardships for purifying the body, mind, and intellect.
Straightforwardness. Simplicity in speech and conduct unclutters the mind and engenders the sprouting of noble thoughts. The English phrase “simple living, high thinking” aptly expresses the benefits of the virtue of straightforwardness.
Non-violence. It means not impeding the progressive life of other living beings through thought, word, or deed.
Truthfulness. It means restraining oneself from distorting facts to suit one’s purpose. God is the Absolute Truth, and hence the practice of truthfulness takes us toward him; on the other hand, falsehood, while convenient, takes us away from God.
Absence of anger. The manifestation of anger is a defect of the material mind. It takes place when the desires for happiness are obstructed, and things do not turn out how one envisaged. By developing detachment and surrender to the will of God, one overcomes anger.
Renunciation. The entire material energy belongs to God, and it is meant for his pleasure. Hence, the opulences of the world are not for one’s enjoyment, but for being utilized in the service of God. To be fixed in this understanding is renunciation.
Peacefulness. The cultivation of virtue requires mental poise. Peacefulness is the ability to retain inner equilibrium despite disturbing external situations.
Restraint from fault-finding. The whole world and everything in it is a mixture of good and bad qualities. Focusing upon defects in others dirties our mind, while focusing upon their virtues purifies it. The nature of a saintly person is to see his or her own defects and observe the virtues of others.
Compassion toward all living beings. As individuals evolve spiritually, they naturally rise above self-centeredness and develop empathy for all living beings. Compassion is the deep sympathy that arises upon seeing the sufferings of others.
Absence of covetousness. Greed is the desire to accumulate more than what one legitimately needs for the maintenance of the body. Under its sway, people acquire huge amounts of wealth and possessions, though they know, that at the time of death, everything will be left behind. Freedom from such covetousness leads to contentment and inner peace.
Gentleness. The disposition of behaving roughly with others arises from insensitivity to their feelings. But as one grows in spiritual stature, one naturally sheds crudeness in behavior. Gentleness is a sign of spiritual refinement.
Modesty. Hrīḥ means “sense of guilt in performing actions contrary to the injunctions of scriptures and society.” The saintly nature is imbued with a ruthless inner conscience that gives one a sense of guilt in committing sinful acts.
Lack of fickleness. We may begin with good intentions, but if we get distracted by temptations and hardships, we cannot complete the journey. Success on the path of virtue comes by unwaveringly pursuing the goal despite all diversions that come on the way.
Vigor. From purity of mind comes a deep inner drive to act according to one’s values and beliefs. Hence, saintly personalities bring immense power and vigor to the tasks they pursue.
Forgiveness or forbearance. This is the ability to tolerate the offences of others, without feeling the need to retaliate. Through forgiveness, one heals the emotional wounds caused by others that would otherwise fester and disturb the mind.
Fortitude. It is the inner strength and determination in pursuing the goal, even when the mind and senses are wearied due to unfavorable circumstances. Most of the important things in the world have been accomplished by people who kept on trying when there seemed to be no hope at all. Sri Aurobindo put this very eloquently: “You have to be more persistent than the difficulty; there is no other way.”
Cleanliness. It refers to both internal and external purity. Virtuous people believe in maintaining external cleanliness because it is conducive to internal purity. George Bernard Shaw said, “Better keep yourself clean and bright; you are the window through which you must see the world.”
Bearing enmity toward none. Bearing enmity toward others poisons our own mind, and this becomes an impediment in the path of spiritual progress. The quality of freedom from hatred toward others is developed by realizing that they are also like us, and God resides in all.
Absence of vanity. Self-praise, boastfulness, ostentation, etc. all stem from pride. Saintly personalities see nothing in themselves to be proud about, but instead, feel gratitude to God for the good qualities they possess. Thus, they refrain from self-aggrandizement.
D.1
SBG: Discourse 16 verse 21
tri-vidham narakasyedam dvaram nashanam atmanah
kamah krodhas tatha lobhas tasmād etat trayam tyajet
Kama, Krodha, tata Lobha are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.
D. 2 BG 18.3: Chapter 18, Verse 3 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
SBG: Discourse XVIII Verse 3
tyajyam dosha-vad ity eke karma prahur manishinah
yajna-dana-tapah-karma na tyajyam iti chapare
Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.
D.3
The Chaandogya Upanishad in Part II Chapter 23, Verse 1 provides this enlightened teaching:
There are three divisions of dharma: Sacrifice, study, and charity form the first. Austerity is the second, Dwelling in the house of the teacher as a Brahmachārī,
always mortifying the body in the house of the teacher, is the third. All those [who practise these dharmas] attain the worlds of the virtuous.
But one who is established in Brahman obtains Immortality.
D. 4 BG 18.5: Chapter 18, Verse 5 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
SBG Discourse XVIII, Verse 5
yajna-dana-tapah-karma na tyajyam karyam eva tat
yajno danam tapash chaiva pavanani manishinam
Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.[Refer to teaching from Chaandogya Upanishad
V.
A. Individual Ethics and conforming ones conduct to highest standards while trying to successfully manage periods of Vishad[ Despondency] as Arjuna experienced on the Dharma Kshetra -Kurukshetra as described in Discourse I experience moments of transcendence leading eventually to liberation and Moksha when the last breath is taken by adoption renunciation in our life’s journey. There are two insightful and powerful teachings in Isavasya Upanishad Verses 17 [“…Kratam smara, Krato smara. Remember O! mind remember my deeds] especially and Verse18,” “O Agni, lead us by the good path, to the enjoyment of the fruits of our deeds, Remove too, the sin of deceit from with us. We offer Thee many prostrations by word of mouth.”
B. SBG 9.27: Chapter 9, Verse 27 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
SBG Discourse IX, Verses 27 -28-29 -30 -31- 32 These verses provide clear direction, offers very supportive assurances. : V 27: Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me. V28: By dedicating all your works to Me, you will be freed from the bondage of good and bad results. With your mind attached to Me through renunciation, you will be liberated and will reach Me. V29: am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them.
V30: Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve. V31: Quickly they become virtuous and attain lasting peace. O son of Kunti, declare it boldly that no devotee of Mine is ever lost..V32: All those who take refuge in Me, whatever their birth, race, gender, or caste, even those whom society scorns, will attain the supreme destination. V34: Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.
C. SBG 18.64: Chapter 18, Verse 64 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org). This Link allows one to read about the slokas and the meaning of the precepts.
Discourse XVIII V 64, V 65-66- 68- 69- 70- 71- 73 -78: These are some key examples:
Verse 64 : Hear again My supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to Me. Verse 65: Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me. Verses 66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear. V 68: Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt. Verse 69: No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.
Verse 70: And I proclaim that those who study this sacred dialogue of ours will worship Me (with their intellect) through the sacrifice of knowledge; such is My view. Verse 71: Even those who only listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious abodes where the pious dwell. This is a Key question for all of us mere mortals to engage with and address every day. Verse 72: O Arjuna, have you heard Me with a concentrated mind? Have your ignorance and delusion been destroyed? Verse 73: Arjun said: O Infallible One, by Your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to Your instructions. Arjuna has asserted that applying the teachings from each of the discourses he has been able to become mindful and eliminate delusional thinking. Verse 76: As I repeatedly recall this astonishing and wonderful dialogue between the Supreme Lord Shree Krishna and Arjun, O King, I rejoice again and again. I freely admit that like many others I took rejoice hen I am able to systematically chant and study the verses time after time. Verse 78: Wherever there is Shree Krishna, the Lord of all Yoga, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. “
Of this, I am certain. I offer this deeply personal devotional prayer:
Priyataam Pundarikaksha sarva Yagneswara Hari, Tasmin Tushte Jagat Tushte, Prinite Prinitaam Jagat
Beloved Lotus Eyed Lord of the Sacrifice, when You are satisfied the world is satisfied and when You are pleased the whole world is pleased with our sacrifice.
VI.
Srimad Bhagavad Gita: Teachings on evolution of our Inner embodied self and building of one’s character to be imparted across a whole community of the faithful is embedded in several discourses especially in the Discourses listed below,
A. Discourse II Verses 54-72 Chapter 2: Sānkhya Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
In this chapter, Arjun reiterates to Shree Krishna that he is unable to cope with his current situation, where he has to kill his elders and teachers. He refuses to take part in such a battle and requests Shree Krishna to be his spiritual teacher and guide him on the proper path of action. Then the Supreme Lord starts imparting divine knowledge to Arjun. He begins with the immortal-nature of the soul, which is eternal and imperishable. Death only destroys the physical body, but the soul continues its journey. Just as a person discards his old clothes and adorns new ones, the soul keeps changing bodies from one lifetime to another.
Gita Ch 02 - Sankhya Yoga - Shlokam. Verses 54-72.
These verses provide detailed teachings in response to this question from Arjuna [Verse 54} “Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person [Stitha Prajna talk? How does he sit? How does he walk? V 55: The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated. V 56: One whose mind remains undisturbed amidst misery, who does not crave pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom. V 57: One who remains unattached under all conditions and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge. V 58: One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom. V 59: Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realizes the Supreme. V 60: The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control.
V 61; They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in Me.V62: While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger. V 63: Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined. V 64: But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God. V65: By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God. V66: But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy.
V67: Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.V68: Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge. V69: What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage. V70: Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires. V 71: That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace. V72: O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.
B. SBG Discourse IV Chapter 4: Jñāna Karm Sannyāsa Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
“…Shree Krishna goes back to karma yoga, the subject from the previous chapter. He continues to explain the nature of work and its three principles: action, in-action, and forbidden action. He elaborates that the karma yogis, even while performing the most engaging task, are in the state of inaction and do not get entangled in the karmic reactions of such action. Knowing this: the ancient sages performed all their work as an act of sacrifice for the pleasure of God. They were not affected by happiness, distress, success, or failure. He explains that when sacrifice is suitably dedicated, performed with proper knowledge and pure sentiments, then its remnants become like nectar. And by partaking such nectar, the devotees are cleansed of all impurities. Even the biggest sinner can cross over the ocean of material miseries by boarding this boat of eternal knowledge.
Shree Krishna says that such knowledge should be acquired only from a genuine spiritual master, who himself is God-realized. Being his Guru, Shree Krishna instructs Arjun to cut apart all doubts that have arisen in his heart with this sword of knowledge. He asks Arjun to now get up and perform his duty as a warrior.
C. SBG Discourse VI Chapter 6: Dhyān Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
Shree Krishna continues the comparative evaluation between karma yoga (the practice of spirituality while performing worldly duties) and karm sannyasa (the practice of spirituality in a renounced state) in this chapter. He reiterates that karma yoga is a more practicable path than karma sannyasa. When work is done with devotion, it purifies the mind and enhances the spiritual realization. The mind then becomes tranquil, and meditation becomes the primary means of elevation.
Shree Krishna then explains yoga sādhanā or the spiritual practice for uniting the mind with God. He says, similar to a lamp that does not flicker in a windless place: a sādhak should practice keeping his mind steady in meditation. He agrees that it is difficult to restrain the mind, but it can be controlled by practice and detachment. Therefore, whenever it wanders away, one needs to bring it back and continue to focus on God. Then the mind gets purified and is established in Transcendence or Samādhi, which is a joyous state where one experiences infinite divine bliss.
Arjuna asks what happens to those spiritual aspirants who begin their journey, but due to an unsteady mind, they are unable to reach their goal. [This addresses my concerns and of many devotees during their life’s journey.] Shree Krishna reassures him that those who strive for God-realization are able to overcome evil. God keeps an account of all our accumulated spiritual merits from past lives and reawakens their wisdom in future births. In this way, they can continue their journey from where they had left off. And with the help of their accrued merits from previous lives, in their present life, the yogis fast track towards God.
The Lord then concludes this chapter with these declarations in Verse 46 and 47 that the yogi (who strives to unite with God) is superior to the tapasvī (ascetic), the jñānī (person of learning), and the karmī (ritualistic performer). And highest among all the yogis is the one who engages in bhakti (loving devotion of God.[46] Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great faith, they I consider to be the highest of all.[47]
D. SBG Discourse XIII 8-9-10-11-12- Bhagavad-Gita: Chapter 13, Verse 8, 9, 10, 11, 12 This Link offers detailed commentary on character building are embedded in these crucial verses.
XIII V8- V-12: Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.
To gain knowledge of the kṣhetra and kṣhetrajña is not merely an intellectual exercise. Unlike bookish knowledge that can be cultivated without a change in one’s character, the spiritual knowledge that Shree Krishna is talking about requires purification of the heart. (Here, heart does not refer to the physical organ. The inner apparatus of mind and intellect is also sometimes referred to as the heart.) These five verses describe the virtues, habits, behaviors, and attitudes that purify one’s life and illuminate it with the light of knowledge.
One of the attributes of person striving for Moksha and diligently practicing renunciation is cleanliness fo body and mind: Cleanliness of body and mind. Purity should be both internal and external. The Śhāṇdilya Upaniṣhad states: śhauchaṁ nāma dwividhaṁ-bāhyamāntaraṁ cheti (1.1) “There are two types of cleanliness—internal and external.” External cleanliness is helpful in maintaining good health, developing discipline, and uncluttering the mind. But mental cleanliness is even more important, and it is achieved by focusing the mind on the all-pure God.
Jagadguru Shree Kripaluji Maharaj states:
māyādhīn malīn mana, hai anādi Kalin,
hari virahānala dhoya jala, karu nirmala bani dīn. (Bhakti Śhatak verse 79)
“The material mind is dirty since endless lifetimes. Purify it in the fire of longing for God, while practicing utmost humility.”
I offer my fellow devotees these to essays on the 18th Discourse of the SBG to provide a broader context for my presentation on the six passions that must be addressed as outlined in the Upanishads and the Srimad Bhagavad Gita in the allegory of Charioteer and Chariot. This is important for every one of us because the more each individual fights these ubiquitous passions that are constantly seeking expression, the longer will be the life of Dharma in this yuga.
Response to Teaching: BHAGVAD GITA CHAPTER 18 (velandymanoharmd.com)
Srimad Bhagavad Gita: Teachings on Gunas. (velandymanoharmd.com) Discussion on teaching in Discourse 14,17, 18.
VII. A. The influential role of the Gunas [modes of preferred behavioral strategies consistently] in binding the eternal soul to the perishable evanescent material body and shaping our state of mind and sense of wellbeing. SBG 14:16 It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness. In verses 22-23 in response to Arjuna’s enquiry about the characteristics of the people who transcends the gunas Lord Sri Krishna offers this precept: The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.
SBG 14.5: O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.
SBG 14.6: Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.
SBG 14.7: O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections and binds the soul through attachment to fruitive actions.
SBG 14.8: O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.
SBG 14.9:Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.
SBG 14.10:Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).
SBG 14.11-13: When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
SBG 14.14-15: Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom.
SBG 14.16: It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.
SBG 14.17: From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.
SBG 14.18 Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.
SBG 14.19: When wise persons see that in all work there is no agent of action other than the three guṇas, and they know Me to be transcendental to these guṇas, they attain My divine nature.
SBG 14.20: By transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery, and attains immortality.
SBG 14.21: Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?
SBG 14.22-23: The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.
SBG 14.24-25: Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas.
SBG 14.26: Those who serve Me with unalloyed devotion rise above the three modes of material nature and come to the level of the Brahman.
SBG 14.27:I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.
VII. B. Vedanta and Holistic Health: Lessons from the Bhagavad Gītā (myindiamyglory.com)
SBG 6.17: But those who are temperate in eating and recreation, balanced in work, and regulated in sleep, can mitigate all sorrows by practicing Yoga.
SBG 6.23: That state of severance from union with misery is known as Yoga. This Yoga should be resolutely practiced with determination free from pessimism.
There is well researched evidence that Meditation and Mindfulness based Stress Reduction as well Cognitive behavioral strategies are very effective with consistent practice especially in combination with dietary choices can make the goal of experiencing periods of transcendence and stability attainable over time through consistent and disciplined choices.
VII. C. BG 17.8: Chapter 17, Verse 8 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
The interaction between Gunas, choices and consumption of specific combination of food that influences behaviors which can accrue pain and travails or serenity and satisfaction.
SBG 17.8: Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful. These foods are described in ancient original text of the SBG with the words āyuḥ sattva, meaning “which promote longevity.” They bestow good health, virtue, happiness, and satisfaction. Such foods are juicy, naturally tasteful, mild, and beneficial. These include grains, pulses, beans, fruits, vegetables, milk, and other vegetarian foods.
SBG 17.9: Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease.
SBG 17.10: Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.
SBG 17.14: When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.
SBG 17.15: Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.
SBG 17.16: Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.
SBG 17.17: When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.
VIII. A.
The dietary recommendations in the SBG enunciated thousands of years ago are in harmony with constituents of well researched [over a number of years ] Mediterranean and DASH Diets which have many proven benefits in terms of health, wellbeing and longevity. These foods are described in ancient original text of the SBG with the first words of āyuḥ sattva, meaning “which promote longevity.” They bestow good health, virtue, happiness, and satisfaction. Such foods are juicy, naturally tasteful, mild, and beneficial. These include grains, pulses, beans, fruits, vegetables, milk, and other vegetarian foods. The Mediterranean Diet has been voted the best Diet in 2024 as well.
Your Guide to Lowering Your Blood Pressure with DASH (nih.gov)
The Mediterranean diet and health: a comprehensive overview - PubMed (nih.gov)
VIII. B.
These two links provide evidence-based recommendations to restore health, ameliorate Depression and enhance wellbeing, data, illustrations and graphs that illustrate the interaction between the Psycho-Bio- Neuro- Endocrine- and the powerful role played by the Gut Microbiome in affecting the longevity, heath and functional capacity of individuals by stoking or attenuating the extent of the adverse effects of Inflammation.
Health Promotion - Educational Materials (psychiatristsites.com)
Treatment Recommendations for Restoring Wellbeing (psychiatristsites.com)
IX.
I offer this profound teaching of my Lord Sri Krishna in conclusion:
BG 12.12: Chapter 12, Verse 12 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
SBG 12.12: Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.
X.
This is the essence of the teachings from the scriptural texts I have shared with you
“ Dharmam eva Param Daivam, Dharmam eva maha dhanam,
Dharmam sarvatra Vijayee, Dharmam bhavatu sreyase nrnam”
Dharma alone is the Supreme God, Dharma alone is great wealth, Dharma triumphs everywhere and Dharma alone bestows the highest freedom to everyone.
The ultimate form of devotion is when we are living a life guided by ethical principles and fulfilling one’s responsibilities every day of our lives.
This precept urges each and every one of us to prioritize their duties and uphold righteousness.
Om Sri Rama Dootam Sirasaa Namami,
Prostrations to Lord Rama’s emissary.
Om Sri Ram, Jaya Ram, Jaya, Jaya Ram [ Sri Rama Taraka Mantra]
Priyataam Pundarikaksha sarva Yagneswara Hari, Tasmin Tushte Jagat Tushte, Prinite Prinitaam Jagat !
Beloved Lotus Eyed Lord of the Sacrifice, when You are satisfied the world is satisfied and when You are pleased the whole world is pleased with our sacrifice.
Om Tat Sat Sarvam Sree Krishna Arpanam Astu.
Om Tat Sat means the Absolute Truth is Eternal. And I offer all of my prayers, all of my actions in creating this document and my eBook to That which the Eternal Absolute Truth. [My beloved Govinda!] I offer my Pranams to my elders [I put my hands together, bow down and touch their feet] and teachers and offer my obeisance to our God, all merciful, gracious and beneficent.
I welcome the esteemed comments of each and every one of my fellow devotees, respected elders and revered Acharyas.
Respectfully submitted,
Velandy Manohar, MD.,
Founding member, Past Chairman of Board of Trustees, CT Valley Hindu Temple Society, Middletown, CT 06457 Past Part Time Priest of Sree Satyanarayana Swami Temple, Middletown, CT06457
Distinguished Life Fellow, Am. Psychiatric Association.[APA]
Past President, Asian American Caucus, APA.
Past President, Indian Am. Psychiatric Association.
Founding and Past Steering Committee member of Psychotherapy Caucus of APA