25. Aspiration For Redemption Of The Self
- In the Fifth Chapter, we could
conceive and visualize the highest possible flight of the human
spirit. Karma, vikarma and akarma together
complete sadhana. Karma is gross in nature. There
should be full cooperation from the mind in the work done in the
pursuit of swadharma. Vikarma is the work done to
educate the mind for this purpose. It is a special kind of
karma, a sort of subtle karma. Karma and
vikarma, both are necessary. While doing them, ground is
prepared for akarma. We have seen in the last Chapter
that karma and sannyasa become one in the state of
akarma. It has been restated at the beginning of this
Chapter that karmayoga and sannyasa, although
their standpoints appear different, are one and the same.
Difference lies only in the way of looking at things. The
Chapters that follow deal with the means to reach the state
described in the Fifth Chapter.
- Many people have a misconception
that spirituality and spiritual texts like the Gita are meant
only for ascetics. I once heard a gentleman commenting that he
was 'not an ascetic’,
which implies that ascetics belong to a particular species of
animals like horses, lions, bears, cows etc. and spirituality is
meant only for them; others engaged in mundane affairs belong to
a different category with thoughts and ways of their own! This
distinction has led to a hiatus between ascetics and the worldly
men. Lokmanya Tilak has drawn our attention to this in his
I whole heartedly endorse Tilak's
view that the Gita is for ordinary people engaged in worldly
life. In fact, the Gita is for the whole world. All the
practices and means adopted in the course of the spiritual
pursuit are meant to be followed by everyone. Spirituality, in
fact, teaches how daily life can be purified, leading to
contentment and peace of mind. The Gita is meant to teach us how
worldly life can be purified. At whatever level you may be
engaged in the world of practical affairs, the Gita comes to
you. But it does not want you to remain there. Holding your
hand, it will take you to the ultimate destination (Self-realisation).
There is a famous saying that 'If
the mountain does not come to Mohammed, Mohammed will go to the
mountain’. Mohammed is anxious to see that even an inert
mountain receives his message. The mountain is inert; so Mohammed
would not keep waiting for it to come to him. This is also true
with the Gita. It will come to the lowliest of the low, to the
poor and the weak and the ignorant, not to keep them in that
state, but to grasp them by their hands and lift them up. Its
only desire is that man should purify his daily life and reach
the ultimate state, the final destination. In fact, this is the
very aim and object of the Gita.
- Therefore, never consider yourself
a mundane ordinary being caught up in samsara, never
raise a fence around you confining yourself to where you are. Do
not say with despair, 'What
can I do? This body measuring three and a half cubits is all
that I am.’ Do not remain in the prison of your own making and
lead a beast-like existence. Gear up your spirit to move ahead,
to rise higher and higher. ‘उध्दरेदात्मनात्मानं
नात्मानमवसादयेत् ।’ ('Let
a man raise himself by his own Self, let him not debase himself.')
Have confidence that you would certainly raise yourself to great
heights. Do not weaken the power of your mind by thinking that
you are a worthless worldly creature. Do not clip the wings of
vision; let your vision be broad. Look at the skylark. Early in
the morning, as the sun rises, the skylark sees the sun and
boldly says, 'I will
soar high in the sky and reach the sun.’ That should be the
spirit. Can the skylark ever reach the sun with its weak wings?
But its imagination can certainly take it there. Our behaviour,
however, is just the opposite. We cripple our imagination and
erect a fence around us. We therefore do not rise even to the
extent we can; not only that, we become the cause of our own
downfall. By underestimating our strength, we lose whatever
strength we have. When imagination is crippled, we are sure to
fall; what else can happen? Therefore, we should always aspire
to rise higher and higher. It is aspiration that ensures man’s
progress in life. Do not, therefore, throttle it. Do not whine,
'One should never leave
the beaten track of worldly life and wander here and there.’ Do
not insult your Self. A seeker can persevere in his course only
if he has vision and confidence. That is the key to liberation.
Do not think that dharma is only for the saints, and that
one may go to them only to get a certificate from them that
'under the given
circumstances, what you are doing is right for you.’ Do not
entertain such ideas and bind yourself. One cannot take a single
step forward without high aspirations.
If you have this vision, this aspiration, this exalted spirit, then only the question of
appropriate means arises; otherwise everything will reach a dead end.
We saw that vikarma coupled with karma leads to the divine state of akarma. We
dealt with the divine state of akarma and its types in the
Fifth Chapter. From this Chapter onwards, various types of
vikarma, the varieties of sadhana have been outlined.
Before embarking on this exercise, the Gita exhorts us to have
divine aspirations, to keep the mind free and wings strong, so that
the jiva (the lower self) can become one with God, i.e.,
unite with the Supreme Self. Devotion, meditation, development of
virtues, enquiry and analysis, discrimination between the Self and
the not-Self—all these are different types of vikarma or
spiritual discipline. This Chapter discusses the yoga of
26. One-Pointedness Of Mind
The yoga of meditation
consists chiefly of three important components: (i) One-pointedness
of mind (ii) Moderation and regulation in life to help attain
one-pointedness (iii) Equanimity and evenness in outlook. A true
spiritual quest is not possible without these three things.
One-pointedness of mind requires that
the mind be restrained and its fickleness controlled. Moderation and
regulation in life implies doing everything in a measured way and
within proper limits. Equanimity and evenness in outlook means
having a positive and constructive outlook. These three together
make up the yoga of meditation. There are two means to
achieve these three—abhyasa (constant practice) and
vairagya (non-attachment). Let us discuss these five in brief.
- Let us first take one-pointedness
of mind. It is indispensable for any work. Even in worldly
affairs, one needs concentration. It is not that the qualities
needed for worldly success are different from those needed for
spiritual progress. Spirituality means nothing but purification
of worldly life. Business, scientific research, politics,
diplomacy—in fact, take any activity, concentration of mind is
the key to success. It is said of Napoleon that after chalking
out the strategy and deploying the troops on the battlefield, he
would lose himself in solving mathematical problems. Amidst
heavy shelling and dying soldiers, he would sit absorbed in
those problems. I am not suggesting that Napoleon's
concentration was of the highest degree; one can give examples
of even higher concentration. I just want to draw your attention
to the level of his concentration. The same thing is said about
Caliph Omar. Even when the battle was in progress, he would
steady his mind, kneel down and start praying on the battlefield
at the appointed hour. He would then be totally unaware of what
was happening around. It was on account of such devotion and
one-pointedness of mind of the early Mahomedans that Islam
spread far and wide.
- The other day, I heard a story
about a Muslim ascetic. An arrow had pierced and stuck into his
body. The pain was unbearable. But any attempt to pull out the
arrow resulted only in greater pain. Anesthetic agents like
chloroform were not available in those days. Everybody was
perplexed. Some persons who knew the ascetic well said,
"Forget about the arrow
for the time being. We shall pull it out when he starts his
prayers." In the
evening, at the appointed hour, the ascetic started his prayers.
In a moment, his mind was so concentrated that he did not know
when the arrow was pulled out. What a wonderful degree of the
concentration of mind!
- Thus, success is hard to come by,
in temporal as well as in spiritual pursuits, without one-pointedness
of mind. If you could make your mind one-pointed, you will never
be short of strength. Even if you are an old man of sixty, you
will have the enthusiasm and strength of a young man. The mind
should, in fact, go on getting stronger as one gets older. Look
at a fruit. In the beginning it is raw, then it ripens, then
decays; but the seed within gets harder and harder. The shell
deteriorates and falls off; but that is not the essential part
of the fruit. Its essential part is the seed. Similarly, memory
should grow stronger and intellect should become sharper and
more radiant as one ages. But this does not happen. People
complain of failing memory and attribute the cause to their old
age. But knowledge, wisdom, memory are like one’s seed, one's
essential part. Even as the body grows older and becomes infirm,
the soul should become stronger. One-pointedness of mind is
necessary for this purpose.
27. How To Attain One-Pointedness Of Mind?
- But how to attain it?
What should be done for it? The Lord says, one should fix the
mind in the Self and think of nothing else.
किञ्चिदपि चिन्तयेत् ।’
But how to do this? To still the mind is extremely
important. Concentration will always elude us if we do not
forcefully stop the revolving wheels of thought. The
'outer wheel’ may
perhaps be stopped somehow—we may put a stop to worldly
activities—but the 'inner
wheel’ continues to revolve. As we go on employing different means for
the concentration of mind, the 'inner wheel’ revolves all the faster. You may sit in
this or that posture and fix your gaze; by itself it will not
achieve concentration of the mind. The important thing is that
one must be able to stop the 'inner wheel’.
- The mind is crowded with the
thoughts of limitless samsara—affairs and happenings in
the outside world. Concentration of the mind is impossible until
all those thoughts are put out. We dissipate the Self’s
boundless potential power of knowing in brooding over worldly
trifles. This must not happen. A man who has become rich, not by
robbing others but through his own hard work, will never
squander his money. We too should not waste the Self’s power in
gross and petty matters. This power can lead us to
enlightenment. It is our priceless treasure. But look, how we
waste this power! If we find at the dining table that there is
not enough salt in the vegetable, we grumble and complain about
it. Is it that important? We waste our power to know on such
petty matters. Children are taught within the four walls of
the class-room. We are afraid that they would get distracted by
the crows and the sparrows if they are taught in the open. Poor
little children! Their minds can get concentrated if they do not
see a crow or a sparrow. But what about us? We are grown-ups!
We have lost our innocence and have become worldly-wise, and
therefore cannot concentrate our minds even if we are kept
within a seven-walled fortress. We go on discussing merrily,
each and every trivial matter in the world. We go on expending
our power of thought, which can lead us to the Lord, in
discussing the taste of vegetables and pat ourselves on the back
for this feat!
- Day and night, this frightening
samsara is always surging around us, within and without.
Even our prayers are for some material gain. There is no longing
to become one with the Lord, forgetting samsara at least
for a moment. Our prayer is nothing but a show. When such is the
mental state, sitting cross-legged and closing the eyes is bound
to be in vain. As the mind is disposed to get distracted all the
time by the things without, a man's
strength is completely sapped. He loses any kind of discipline
and controlling power. We are witnessing this state of affairs
at every step in our country. Truly, India is a land of
spirituality. It is believed that her people live at the high
altitude of spirituality. Still, how pitiable is our condition! It is painful to see us engaged in hair-splitting over trivial
matters. Our minds are always immersed in such matters.
एकतां । झोपें नाडिलें तत्त्वतां
। व्यापी चिंता तळमळ
कर्मगति । काय तयासी रडतीं’
('While listening to the narration of epics and stories from mythology,
sleep overtakes us; but when in bed, anxieties keep us awake. Such
is the inscrutable way of karma—actions accumulated in the
present and the earlier lives. What is the use of shedding tears over it?’)
The mind is either focused on nothing or is focused on too many things at the same time, but it is never
fixed on one single object. Man is such a slave to the senses. Once
a gentleman asked me, "Why is it said that the eyes should only be half-open while meditating?"
I replied, "I give you a
simple answer. If the eyes are fully closed, one is likely to go to
sleep and if they are kept wide open, attention would be diverted
and there would be no concentration. Proneness to sleep when the
eyes are closed is tamas and the diversion of attention when
the eyes are open is rajas. Therefore, an intermediate state
has been prescribed."
In short, there cannot be
concentration of mind without change in its disposition. The
disposition of mind should be pure. This cannot be attained merely
by sitting in particular postures. All our worldly activities should
be purified for this purpose. This requires a change in the goal of
those activities. We should not engage in them for our own personal
gains or for satisfying baser instincts and desires, or for any
- The whole day, we are engaged in
doing some or the other worldly activity. What is the purpose of
all this toil? ‘याजसाठीं
केला अट्टाहास । शेवटचा दिस
गोड व्हावा ।।’
(‘All my persistent efforts were to make the last moment happy.’) All the toil in
this life is to be done to have the last moment happy.
Throughout life bitter poison is to be swallowed—suffering
and hardships are to be borne—to have a calm, serene and holy
end. The last moment of the day comes in the evening. Had the
activities throughout the day been carried out with a pure
heart, then the night prayer would be sweet, bringing a sense of
contentment and fulfillment. If the last moment of the day is
sweet, it means that the day’s work has been fruitful. Then the
mind can easily get concentrated.
Purity of life is essential for concentration. Mind should never be preoccupied with worldly
matters. A man’s life is not long, but even in a short span of life
he can experience the eternal, divine bliss. Two men may appear to
be cast in the same mould, but one of them becomes God-like while
the other sinks to the level of a beast. Why does it happen? When
all are the children of God—‘अवघी
एकाचीच वीण’—why is there such a difference?
why does one 'nara'1 become 'Narayan'whereas the other becomes 'vanara'?
- There have been men in the past
who have shown what great heights man can scale. Such men are
there even now in our midst. This is a matter of experience. The
saints have shown what a man can achieve even while remaining
caged within the body. If some men can do miraculous deeds while
remaining within the body, why should it not be possible for me? Why should I set bounds to my imagination? I too possess the
same human body, dwelling in which others have done heroic deeds. Why
should then I be in such a sad plight? There must be
something wrong with me. My mind is all the time focused on things
outside. It is too preoccupied in finding faults in others. But
why should I judge others? ‘कासया
गुणदेश पाहों आणिकांचें । मज काय त्यांचें उणें असे ।।’
(‘Why should I be concerned with the virtues and vices of others when
I myself have them in abundance?') If I remain busy in observing and criticising the faults in
others, how could I have concentration of mind? Then I am bound
to be caught between rajas and tamas—the mind will
either wander aimlessly or it will go blank.
It is true that the Lord has given
suggestions about the sitting posture, the fixing of gaze etc. for
attaining one-pointedness of mind. But they could be useful only
when one has realised the need of having one-pointedness of mind.
Then one will seek and find for oneself the means to attain it.
28. Moderation And Regulation In Life
- One more thing that aids
concentration is to set bounds to one’s life. All our actions
should be measured and weighed. This is an essential
characteristic of mathematics and it should be there in all our
actions. As we take medicine in measured doses, so should be the
case with our food and sleep and, in fact, with everything. All
the sense-organs should be under strict vigil. We should be ever
alert lest we should eat too much or sleep too much, or have a
roving eye. All our activities should thus be continuously
examined with meticulous care.
- I once heard of a gentleman who,
within a minute of entering a room, would note what things are
kept in it and where. I said to myself,
"O Lord! May I never have such a faculty!"
Am I somebody's personal secretary to keep in my mind an inventory of his possessions, or
am I a thief? How does it concern me where he keeps his soap or
his watch? Why do I need such information? We should prevent
waywardness of our eyes; and of our ears too. Some people seem
to feel that it would have been wonderful to have ears like a
dog’s that could be turned in any direction at will.
'God has not provided man with this facility,’ they rue. But no, excessive curiosity
must not be there. The mind of a man is a very powerful thing.
It is wayward too; it gets distracted by the slightest disturbance.
- Therefore, there should be regulation and moderation in life. Let us not look at bad
things. Let us not read bad books. Let us not listen to
anybody’s slander or even praise. Let us turn away not only from
bad things, but also from the excess of even good things.
Indulgence in any form should be avoided. Things like liquor,
sweetmeats or fried eatables should no doubt be positively
shunned, but even fruits should not be taken in excess. A
fruitarian diet is certainly pure and healthy. But the fruits
too should not be taken in excessive quantities. The master
within should never allow the tongue to have its own way. The
sense-organs should feel awe for the master within; they must
ever be on guard and realise that if they misbehave, they will
be punished. Moderation and regulation in life means having a
disciplined and regulated life.
29. Equanimity And Evenness In Outlook
- The third thing is to have
equanimity and evenness in outlook. It means having an outlook
infused with goodwill, a disposition to look at the positive
side of men and matters. It implies faith in the goodness and
order in the universe. There cannot be concentration of mind
without it. The lion is the mighty king of the forest and yet he
does not take four steps forward without looking behind. How can
the lion, that lives by violence, attain concentration of mind?
Tigers, crows and cats are always looking here and there with
apprehension. Such is the state of animals that are violent. One
should look at the world with a sense of equanimity. One should
feel that everything in the world is good, friendly and
auspicious. Just as we trust ourselves, so should we trust the whole world.
- What, after all, have we to fear?
Everything is good and sacred.
तद् भद्रं यदवन्ति
देवाः’—The universe is full of goodness, as God is looking after it,
protecting it. The poet Browning has said in the similar vein: 'God’s in His heaven, all’s right with the world!'
Nothing is really wrong with the world. If there is wrong with something, it is with my vision. As is
my vision, so is the world. If I put on red-coloured glasses, the world is bound to appear red and aflame.
- When Saint Ramdas was writing the Ramayana, he used to read it out to his disciples. It is said
that Hanuman2 used to come incognito to hear the same. Once Ramdas read out, "Hanuman went to Ashokvan3.
There he saw white flowers." Hearing this, Hanuman came forward and said,"I did not see white
flowers. What I saw were red flowers. Please correct what you have written." Ramdas
insisted, "No, what I have written is correct. The flowers you saw were white." Hanuman said, "I myself
was there. How could I be wrong?" Finally the dispute was taken to Lord Rama. He said, "The flowers were indeed
white, but Hanuman’s eyes were red with anger; hence they appeared red to him."
The point of this charming story is that what the world appears us to be, depends on the way we look at it.
- So long as we are not convinced
that the world around is good, our mind will not become
one-pointed. As long as we think that the world around is bad,
we are bound to look around with suspicion. Poets eulogise the
freedom of birds. Let them become birds for a while; they would
then know the worth of that freedom. A bird is never calm. Its
neck is always moving back and forth. It is always afraid of
others. If you put a sparrow on the seat for meditation, will
its mind attain one-pointedness? If I try to go near a sparrow,
it will immediately fly away, fearing that I may hurt it. How
can those who entertain the frightful idea that the whole world
is out to destroy them can ever have peace of mind? So long as
a man thinks that he alone has to defend himself as everybody
else is an enemy, he cannot attain one-pointedness of mind. An
outlook that treats everybody with equality and fairness is the
best means for attaining one-pointedness of mind. When you find
goodness and benevolence all around, the mind will automatically attain peace.
- Take a grief-stricken man to a running stream of river. The sight of clear, pure and peacefully
flowing water will assuage his sorrow. He will forget his
troubles. What gives the stream such healing power? It is
because of the manifestation of the benign power of God in that
stream. There is a beautiful description of the streams in the
अनिवेशनानाम्’ — The stream flows without break, it has
no resting place, no home of its own. It is like a sannyasi
in this respect. Watching the flow of such a sacred stream
concentrates the mind in a moment. Should that stream not
motivate me to create a spring of love and wisdom within me?
- If the flowing water, which is
part of the material world, can bring such peace to my mind,
imagine how much peace the mind would have if the stream of
divine consciousness, devotion and wisdom begins to flow through
the valley of the mind. Once a friend of mine was travelling in the
Himalayas in Kashmir. He used to write to me about the holy
mountains and the beautiful streams there. I wrote to him,
"Those holy mountains
and the streams and the winds blowing there give you immense
joy. I can see and feel all that within my heart. I daily view
such marvellous scenes in the inner recesses of my heart. Even
if you invite me, I would not come there, leaving the great and
divine Himalaya within me. The Lord has said, ‘Among the fixed
and immovable things, I am the Himalaya.’4 The
Himalaya is the symbol of steadfastness and should, in fact, be
worshipped to imbibe that quality. What is then the point in
forsaking the duty and rushing towards it, enamoured by the
description of its beauty?"
- So, calm the mind a bit. Look at
the world with a positive and friendly eye. Then an infinite
number of springs will begin to flow within your heart. Your
inner firmament will be illuminated with the stars of noble
ideas. If auspicious objects made of stone or clay can bring
peace to the mind, would not the vision of the inner world have
this effect? I had once been to Travancore (Kerala). One
evening I was sitting on the beach, silently listening to the
majestic roaring of the boundless sea. I was just still, full of
peace, lost in myself. My friend brought fruits for me. Absorbed
in another world, I felt distaste even for such a pure
sattvik food. The sea was as if chanting
(Om, Om) remiding me of the Gita's exhortation, ‘Remember Me and fight on.’5 That
was what the sea was doing; it was ceaselessly doing karma.
Its waves were surging back and forth without a moment’s rest.
That sight had made me lose appetite for anything. What was
there in that sea to have such an effect? If my heart could
overflow with joy at the sight of waves of salt-water, how
ecstatically would I dance when the waves of wisdom and love
surge in my heart? Vedic seers had this experience in their hearts.
('I am witnessing all around the streams of ghee6 ...
in the sea, within the heart, in all the living beings ... waves of
sweetness are arising in the sea ...’)
This divine language has non-plussed
the commentators. What is meant by the streams of honey and ghee? But, how can there be streams of salt-water in my heart? It
is bound to have waves of milk and ghee and honey surging within it.
30. A Child As Preceptor
Learn to behold the surging waves
of the sea within. Look up at the clear blue sky outside and
make your mind pure and unsullied like it. In fact, attaining
one-pointedness of mind is a child’s play. It is the occupation
of the mind in umpteen matters that is unnatural. Look into the
eyes of a child intently. He looks with a constant gaze, while
you blink every few seconds. A child’s mind easily becomes
one-pointed. If you show the greenery outside to a child, four
or five months old, he will be absorbed in observing it. Women,
in fact, believe that such an intent observation of the greenery
causes the children’s stools to be green. It is as if all their
senses come together in their eyes when they see. Any small
thing can make a deep impression on the minds of children. Educationists say that what the children learn within
the first three to four years is what is firmly imprinted on their
minds. You may open any number of schools or colleges or any
other institutions to educate them; it is during the early years
that real learning takes place. I have been associated with
education and I am getting increasingly convinced that only the
impressions formed in the early years prove to be indelible;
subsequent formal education has little effect. That is nothing
but outer polish. A soap can remove a stain; but can it wash off
the black colour of skin? The impressions of the early years
are likewise hard to remove.
Why are these impressions strong and
indelible and the subsequent ones weak? It is because a child’s
mind gets concentrated effortlessly. Such is the wonderful power of
the concentration of mind. Nothing is impossible for those who have
- Today our whole life has become
artificial. We have lost childlike innocence. Life has become
dull and joyless. Our behaviour lacks any rhyme or reason. It is
not Darwin who proved that human beings are the descendants of
apes; we ourselves are daily proving that through our actions!
A child is trustful. He believes in
everything that the mother tells. He never questions the truth of
even the fairy tales wherein crows and sparrows speak like human
beings. His mind can quickly become one-pointed because of such an
31. Abhyasa (Constant Practice), Vairagya (Non-Attachment) And Faith
- In short, the yoga of
meditation needs one-pointedness of mind, regulation and
moderation in life and a friendly, fair and positive outlook.
Two other aids have also been suggested: vairagya
(non-attachment) and abhyasa (cultivation through
constant practice). One is negative in nature while the other is
positive. Vairagya is akin to uprooting weeds from
a field. It is negative in nature. Abhyasa is akin to
sowing the seeds. To sow seeds is constructive work.
Abhyasa is constructive. It involves rumination over pure
- How could one imbibe vairagya? We say that a mango is sweet. But is sweetness really a
quality of the mango? No. Sweetness is really an attribute of
the Self, and a particular thing tastes sweet when it is infused
with that sweetness. One should, therefore, learn to taste the
sweetness within. Sweetness is not in things themselves; it is
in the Self which is an ocean of sweetness. As this realisation
sinks deep within us, vairagya will become ingrained in
us. Sita gave Hanuman a pearl necklace. Hanuman cracked every
pearl to see whether Lord Rama was within it. In no pearl could
he find Rama. So he threw away all the pearls. Rama was there in
his heart. Fools would have gladly paid millions of rupees for
- While explaining the yoga
of meditation, the Lord has made one important point at the very
outset—one should make a firm resolve,
'I want to redeem
myself, I shall go ahead, I shall scale great heights, I shall
not remain within this human body for ever, I shall have the
courage to make efforts to realise God.’
Listening to all this, Arjuna had a doubt. He said, "I am no
longer in the prime of my life and am destined to die soon. What is
then the use of spiritual pursuit?” The Lord replied, "Yes, you
will die. But death is nothing but a long sleep. We sleep daily. Are
we afraid of it? On the contrary, we are worried if we do not get
sleep. Death is as necessary as the daily sleep. We resume our daily
work after waking up; likewise we resume our spiritual pursuit in
the next birth from the very point we had reached at the time of
death. We do not lose what we have already gained. No spiritual
pursuit ever goes waste."
- Jnanadeva appears to be referring to his own life when he writes in 'Jnaneshwari'
on the concerned verses of the Gita e.g. ‘बालपणींच
सर्वज्ञता । वरी तयाचे’
('All knowledge comes to him in childhood itself’), 'सकल
शास्त्रें स्वयंभें । निघतीं मुखें’
('Words of spiritual wisdom come out of his mouth of their own accord.')
Abhyasa in the previous birth pulls you onward. That is
why some persons are not drawn to the objects of senses. They
are not tempted by them. This is because of their sadhana
in the previous birth. The Lord has given an assurance at the
कुणी बापा दुर्गतीस न जातसे ।’ (‘No well-doer ever meets with a sad end.’)
Good done is never wasted. One should have faith in this
assurance. What remains incomplete in this life will be
completed in the next one. Understand the essence of this
teaching and attain fulfillment in life.
- There is a pun on
the word 'nara' meaning man. Narayan means
God and vanara means monkey.
- Hanuman, the
devotee of Lord Rama, who helped Rama in his fight against
Ravana, the demon-king of Lanka, is believed to be one among the
seven immortal men. So he could come there, even in the
- The ashoka-grove where Sita was confined by Ravana.
- Gita 10.25
- Gita 8.7
- Clarified butter, obtained after heating the butter.