Need to discard arrogance and pride

Lust and greed are the deadly evils which cloud our minds. When one cultivates an absolutely detached attitude. towards worldly gains, develops the will-power to curb carnal pleasures, get rid of the desire to accumulate unbounded wealth and discard the habit of acquiring limitless movable and immovable property, his heart becomes thoroughly cleansed, making it fit for God to dwell for ever. God identifies Himself with such an ardent devotee, showering all His affection and protecting him for ever.

Sri Karpangadu Venkatachariar in his discourse referred to Narada's advice to Prachetasas which bore the stamp of pure Visishtadwaita philosophy. Acquisition of knowledge, performance of rites, strict practice of codes, vibrant talk and other such traits were of no avail if a person did not dedicate them all to Sri Vishnu the Supreme, the Immanent and the Infinite. Caught in the turmoil of life, man experienced severe distress, but all his troubles would vanish once he was able to differentiate between the body to which he clung with undue attachment, and the immaculate soul. Worship of Sri Vishnu would please all Gods as water poured at the root reached all parts of the tree.

None in this world was free from some kind of worry, but it should not prevent him from extending mercy to his fellow-beings. He should remain content with what God had provided him, and control his unbridled sensory organs particularly the tongue, which was most difficult to keep in check. Sometimes, those well-placed and occupying exalted positions, by virtue of their birth, or because of their wealth, or on account of their higher education or by their mastery over the scriptures, tended to become haughty, to the extent of even showing disregard to others equally well-versed and accomplished. Worship by them, marked by usual fanfare and pomp would not evoke any response from God, who would never grace persons who showed intellectual arrogance or exhibited pride.
                                                                      February 2, 1966

Acquisition of knowledge from proper preceptor

Rigorous penance characterised by perfect control over the sensory organs and utmost concentration of mind on the nature of Self may make one a Yogi or even invest him with the power of performing superhuman miracles and of reading the past and forecasting the future with uncanny precision. In the same manner, thorough learning of the Scriptures and profundity of Vedantic knowledge may testify to one's scholarship. But unless commingled with single-minded devotion to God, none of these will lead to redemption of the individual soul from the bogging forces of samsara. As Sri Thyagaraja has sung, of what use is the erudition of one, who, styling himself a Guru, boasts of an army of disciples, if he has not won the grace of Sri Rama? (Emi jesithenemi Sri Ramaswami Karunaleni). It is this path of Bhakti, easy but sure way to salvation, that has been delineated in the Bhagavatam.

In his discourse Sri, T.S.Balakrishna Sastrigal said that only knowledge acquired from a preceptor with a great apostolic lineage (Guruparampara) would be fruitful, quelling ignorance and bringing tranquillity to mind. Further, a Guru must be compassionate and willing to help his disciple enjoy the blissful experience of meditating on the enchanting form of God. As Parikshit was sitting on the bank of the Ganga, Suka who had learnt the secrets of Sri Narayana's incarnations from his father Vyasa arrived there to narrate the great Purana to the curse-afflicted king. The sage assured him that he need not be sceptical about the feasilibity of attaining Moksha in seven days for had not Katvanga secured that exalted status within a muhurta? What was important was not the length of time but Narayana Smriti (thought of Sri Narayana).

The lecturer said multiplication of wants always culminated in misery and dragged one deep into the whirl of samsara. Abstemiousness is a virtue not only in a Yogi but also in a Grihasta. Methods there are for propitiating demi-Gods like Indra, Surya, and Varuna, who are capable of dispensing small benefits. But an ardent devotee of Sri Narayana, with no attachment to worldly things though within a family, will seek nothing but the most cherished Moksha, in spite of the fact that he can get anything he wants. It is this mental attunement that one should endeavour to achieve. Suka after describing the Virat Purusha Swarupa of God, explained the eight angas of Yoga and how God created the Universe.
                                                                      March 7, 1966

Road to Gnana: Need for desirelessness

Whoever gives up attachment to his sareera (body) will be absolutely indifferent to praise, abuse or ridicule Neither pleasure nor pain will affect him In the eyes of the world, he will look like a lunatic or an idiot. Having once experienced the pernicious influence of excessive attachment (towards a deer), Jadabharata took extraordinary care not to get involved any more in the mire of Samsara He was quite unperturbed when a gang of thieves was about to offer him as a sacrifice to Goddess Kali But Kali would not allow a noble and devoted soul to he harmed While saving Jadahharata, She beheaded all the thieves as a punishment for their sinful designs.

Sir P.P.Laksbminarayana Upadbyaya, in a discourse said if one tried to wrong a pious man he would himself come to grief All efforts to hurt a person who clings to the lotus feet of Sri Narayana are sure to fail: for the Sudarsana Chakram of the Lord is ever ready to protect the devotees Jadabharata explained to King Rahugana, to whom he happened to act as a palanquin bearer, that mastery of the Vedas and other scriptures without Vairagya (Desirelessness) would not lead to Gnana.

The Shastras have prescribed specific acts as means of expiation for various sins Those deeds would only wipe out the effects of the sins already committed, but not the Jiva's propensity to sin The only way to eliminate it is to worship God with single-minded devotion, the lecturer said.

Describing the episode of Ajamila, the sinner who escaped perdition by uttering the word "Narayana" at the time of his death, lecturer said the Purana merely mentioned that he Was beckoning his dear son by the name "Narayana" and had no idea of invoking God. Unaccompanied by the thought of God (Smarana), the name would not save one from the ill-effects of sins or ensure liberation, Gnana is essential for attaining Moksha, he said.
                                                                      August 12, 1966

Help of qualified preceptor essential for God realisation

Doubts and confusion relating to philosophic doctrines often arise due to misinterpretation of texts and persistent claims by some misguided, who may be illequipped. Through indoctrination, they may make even falsehood appear true. Friends of an honest man, intending to fool him, stationed themselves at intervals of space and as he passed them, carrying a lamb on his shoulders, each one of them in an identical strain, explained why he should burden himself with a fowl. In the beginning he refuted this statement, but by the time he reached the end of his journey, he was convinced that all of them could not be wrong and believing their words to be correct, threw away the animal. One, who is desirous of realising God, should remember that the body is perishable, while the soul is immutable, capable of transmigration. Never should there be a mistake that the Atma and the Sareera are same. The Atma should be kept pure, unaffected by external influences. God-realisation is possible only through the knowledge imparted by a qualified preceptor and not through personal efforts. Even as dried shrubs on a land, to be utilised for cultivation, are cleared easily by setting fire to them, the impurities in the mind can be incinerated by the flames of "Gnana". This was the essence of the message delivered by Jadabharata, king -turned -saint, who remained impervious to physical attacks and to criticisms about his detached attitude and his indolence.

In his discourse Sri. Uthamur T. Veeraraghavachariar said Ajamila, a pious person, turned bad by virtue of evil association, while on his death-bed called his son, "Narayana". God's messengers drove away Yama's attendants who had come to take away his life. On his survival, he repented for the past, understood the potency of uttering God's name with sincerity and trod back on the path of righteousness.
                                                                      October 10, 1975

The nature of true devotion

As it is commonly found to-day, devotion is self-centred, superstition-ridden and often anti-social. People seek God's grace for tiding over crises or for getting their desires fulfilled -better health, money, job promotion, passing examination and the like. If the Lord does not respond. He is rejected. In short, religion is reduced to a business proposition. Motivated Bhakti is not to be condemned as downright bad. To the extent that God is given a place in one's thoughts, it is commendable. But there are better types of Devotion. In its purest form, it is lofty and motiveless, finding expression in impeccable character, self-effacing love, dedication and service, as illustrated by Hanuman, Prahlada and Sukha. The Bhagavatham speaks of the glory of pure Bhakti.

Not only the ordinary people, who are firmly rooted in the Worldly affairs, but those who have withdrawn into spiritual realms are also attracted towards Lord Hari. Sukha was one of those who delighted in experiencing the Infinite Self (Atma). Absolutely free from bonds, he had no need to worship anybody Yet, he was drawn towards the Lord. Prahlada's attitude was also the same. Theirs was a motiveless devotion and they loved God for His own sake, not for milking any benefit from Him.

Swami Ranganadananda, in a discourse said ethics always sought what was beneficial (Sreyas), as opposed to what was pleasant, to an individual. Though ethics was very essential, religion meant much more than morality. "You may lead an ethical life. You may discharge the entire gamut of duties and obligations cast on you. Yet, at the end of it, if you do not develop love of God, then the Dharma is absolutely infructuous, because you have not unfolded the deepest part of your personality". If one had a little capacity to love, the Bhagavatham would help to culture it, make it pure and infinite in dimension. Out of pure love for God comes Vairagya, naturally and spontaneously.
                                                                      January 4, 1977