WHAT IS BRAHMAN?

                                                                           

There is a lot of confusion over the meaning of the word Brahman! Sometimes it is ignorantly mistaken for the word Brahmin or Brahma! It does not at all denote the Brahmin or the god of creation, the four headed Brahma! The word Brahma is what the Vedic texts and the Vedanta or the Upanishads speak about! It is for this reason that the Upanishads are defined  as Brahma Vidya. “ Upanisha diti Brahma vidya” All he Upanishads  excel in describing and defining this BRAHMAN in various ways to impress upon the aspirant to meditate on it. Narayana Upanishad calls Pranava or Omkara as the Brahman.  “pratyaganandam  brahmapurusham pranava swarupam akara ukara makara iti” Siksha Valli of Taittiriya Upanishad echoes the same idea. “ Om iti Brahma Om itidigam sarvam” (mantra18). Pranava or Omkara is Brahma itself. The visible and all things imagined in the universe are filled with the sound of Om. In Ananda valli of Taittiriya Upanishad, the qualities of Brahman and how one can attain  that state  is clearly described. “ Om brahmavidapnotiparam thadeshabhyukta satyam jnana manantam brahma” (2^nd mantra). One who realizes the Brahman becomes the Brahma. RigVeda clearly says that the qualities of Brahman are Satyam-Truth, Jnanam- Knowledge,and Anantam endless state or eternity. Every Upanishad again and again  emphasizes the qualities of Brahman in its own inimitable style! The Gita too describes it as “ ajo nityaha saswathoyam purano na hanyathe hanyamane sareere”

      What is Brahma? In essence it cannot be described or defined in words! ‘anirvachaniya’  While the Vedas and Puranas have been read and reread and repeated, Brahman or the Absolute has never been so defiled. None has yet been able to express it by speech or conceive it by mind! Says the Upanishad, “yato vacho nivarthanthe aprapya manasa saha” where the words fail and the Mind cannot reach. What is the nature of the Brahman? It has no attributes, is motionless, immovable. Unshakable and firm as Mount Meru! Brahman is unattached to good or evil and it cannot be judged by any standard of good or evil.  He is beyond  knowledge and ignorance, Dharma and Adharma, mind and speech, concentration and meditation! He is beyond knowledge, the known and the knower. Brahman or the Absolute is similar to the wind carrying odours  good of bad  but remaining untainted by them! The Brahman  or the Absolute is beyond whatever is connected with Maya!

        We say very often that the world is an illusion and God is the Reality! “ Brahma satyam jagan mithya” This is easier said than realized! What does that mean exactly? Sri Ramakrishna says that it is like the burning of camphor which leaves no residue. The Supreme Being without any action—creation, protection,and destruction is called Brahman or Purusha. When the same Supreme Being is thought of as active and involved in these three acts, he is called as Shakti, or Maya or Prakriti. But both are interdependent. One cannot do without the other! The relationship between the Purusha and Prakriti is similar to that of the Master of the House  and the Lady! It is the Lady who does everything at home obtaining the sanction of the Master of the House. The Absolute is a mere witness to everything that happens-‘sakshibhuta’

         Is there any difference between the actionless Brahman and the active Shakti? There is no difference at all says Sri Ramakrishna. The Absolute, the very essence of Existence,intelligence, and Bliss is at the same time the All Knowing, All Intelligent, and  all Blissful Mother of the Universe! Absolute and Personal God are one and the same like the fire and its burning power! They are like milk and its whiteness. The distinction between the Brahman and shakti is a distinction without a difference. One cannot conceive the one without the other! Brahman with attributes is called ‘ Saguna Brahman’ with energy or Shakthi  Then he is called Iswara or Personal God!  

                                                      

THE THREE GUNAS OR QUALITIES

 

                                                                     
Number three has a great significance in spirituality and philosophy. We have the Three Murthies—Brahma, Vishnu, and Maheswara, Trikala-present, past and future, Trisandhya-early morning, afternoon and evening, and Tri Guna—Sathwa, Rajas and Thamas. Lord Krishna tells Arjuna in the Gita that every word, action and thought is influenced by the three Gunas  inherent in the individual. It is the predominance of one of the  Gunas, sathwa, Rajas or Thamas that transforms a person into a good or violent or lazy individual. Even the intellect is affected by these innate qualities . Sathwik person is one who follows and acts according to the dictates of the Vedas and Sasthras. A Rajasika  doubts the Vedas and challenges them. A Thamasik person mistakes Dharma for Adharma and Adharma for Dharma. Lord Krishna points out that Happiness is also affected by these three qualities namely Satwa, Rajasa and Thamasa.
         Sathwik  happiness  is that in which the Mind merges with Paramatma through control of sensory organs. For a Rajasik,  Happiness is first and misery next. For a Thamasik it is sorrow at the beginning and the end. One has to rise above these three Gunas or qualities to be eligible for salvation. A  small story for illustration. A man traveling through a forest was abducted by a band of three robbers. He was relieved of all his possessions. The first robber felt  that  the man should be killed and drew his sword to kill him. The second robber stopped him and suggested that the man be bound hand and feet and left at the place! The robbers walked for some distance when the third robber returned. He enquired if the man is hurt, showered compassion on him, untied the knots and released him. He did not stop at that. He asked the man to follow him and promised to show the road! They walked together for a distance when the road was reached. The robber pointed to the house at a distance and directed the man to follow the road to reach his home! The man thanked the robber for his compassion and service. He invited the kind robber to his home but he declined the offer and said that the police will find him!
           All the three are burglers intent on plundering! But their reaction to the person varies! One wants to kill, another becomes a good Samaritan and the third becomes a guide to show the path! What is the significance and symbolism in this anecdote? Why do the thieves, each one of them, behave differently? The forest represents the world! The three robbers are the three Gunas natural to all human beings—Satwa, Rajas and Thamas! The traveler is Jiva the individual soul His treasure, robbed by the thieves ,is Self Knowledge! Thamasa quality binds him with the fetters of the world while Sathwa protects him from the action of Rajasa and Thamasa!
        &nbs p; By taking refuge in Sathwa the Jiva is freed from lust, anger and delusion that charactarize  Thamasa quality! Thus  Satwa Guna  liberates the Jiva from the bondage of the wold! But Sathwa Guna is also a thief or robber! Its duty is only to lead the person to the path of the Supreme Abode and  disappear! Even Sathwa Guna cannot enter  the abode of the Absolute! It is thus the paramount duty of every individual to cultivate Sathwa Guna or at least associate himself with such people to realize spiritual Bliss and salvation!!

 

 

 

 

ALL GODS ARE ONE

 

 

                                                                                    
The Upanishads declare that there is only one God! “ ekameva advitiyam brahma” The Vedas again and again emphasize that the Brahman or the Absolute is the reality. India is a land of many faiths. It has been invaded many a time and as a consequence different religions like Islam, Christianity, Zoarastrianism, Buddhism  and others have influenced the society. Every religion and sect has its own belief and god and worships him. Different names are given to these divine entities in different religions and faiths. While Rama, Krishna and Siva and various other names are familiar to the Hindus, Allah, Jehova and others are considered as gods by the Muslims and the Christians respectively. By whatever name you worship God, it reaches the Supreme Spirit above all of us like the waters of all rivers that flow into the same ocean. “ akasath patitam thoyam yatha gacchati sagaram sarvadeva namaskaram Kesavam pratigacchati.”
       In all our Puranas, each dedicated to a particular deity like Vishnu, Skanda, Siva and others, prominence is given to that particular deity only! In Vishnu Purana Vishnu is the supreme god! In Skanda Purana Lord Subrahmanya is the Supreme Being! In Siva Purana Lord Siva is the greatest! That does not mean there is a conflict between these Gods. In Devi Bhagavatam, Devi or Lalitha Maha Tripura Sundari is considered as the supreme Shakti, the primum mobile capable of creation, protection and destruction!  It is described in Lalitha Sahasra Nama Sthothra that the ten avatars of Lord Vishnu manifested out of the nails of Her ten fingers! “ karanguli nakhotpanna Narayana dasakrutyai namonamaha” Adi Sankara, sensing the trend of the society of those days established the six methods of worship for the people of different faiths-----Ganapatyam for the followers of Vinayaka, Vaishnavam for the devotees of Vishnu, Saivam for the followers of Siva, Shaktam for the devotees of Shakti, Kaumaram for the followers of Lord Subrahmanya and Sauram for the devotees of the Sun god. Thus he came to be called “ Shanmatha sthapanacharya” He composed a number of sthothras glorifying these different forms of Gods and goddesses! Sankara, a staunch believer in monism or Advaita gave these six types of worship to enable people to worship Gods of their own choice. !n one of the Upanishads Parashakti establishes her supremacy over Indra and other gods! They are unable to exercise their strength on an ordinary blade of grass! Devi says that it is her Shakti that manifests through them. Bereft of that all of them are powerless!
        All deities whom we worship are different forms of the self same Supreme Brahman who has no name and form. But these Gods have name, form and attributes. Through their worship we worship the eternal Reality  which is Brahman. We should never argue that Lod Siva is superior to Vishnu or Lord Vishnu greater than Lord Siva! This is utter ignorance and foolishness.A small story to illustrate.  Ghantakarna was a bigot who worshipped Lord Siva only and hated all other deities. On a day Lord Siva appeared before him and said that he did not approve of his hatred for other Gods! When Ghantakarna did not change his attitude, the Lord came again to him as Harihara a combination of both Vishnu and Siva! Ghantakarna was half pleased. He placed offerings on the side representing Lord Siva only! He did not care for Vishnu! He did not stop at this.  When the incense was offered, he pressed the nostrils of Vishnu lest he should inhale the fragrance! Siva grew angry at his ineradicable bigotry and not learning a lesson. He wanted to convince his devotee that all Gods and Goddesses are but the various aspects of the One Being! He ordained that Ghantakarna should suffer for long for his bigotry and not learning a lesson.
     Ghantakarna did not change! He developed into a terrible hater of Vishnu! Knowing his weakness  children in the village started teasing him by repeating the name of Vishnu very near him. To avoid hearing the name of Vishnu, he hung two bells on his ears and would ring the bells whenever  the children cried out “ Vishnu, Vishnu”  He was thus called Ghantakarna—the Bell eared! Bigotry and hatred for other Gods lead to foolish acts like this! Let us remember that God is ONE but we call him by different names!!!
                                              

    

                                

AVOID ARROGANCE AND PRIDE

One of the weaknesses and defects in human beings is arrogance or pride! Along with the six inward inveterate enemies namely Kama, krodha, lobha, moha, mada, and matsarya, this is responsible for the downfall of many a man! Many incidents in our puranas bear testimony to this fact. Mahabharatha speaks of the great king Nahusha who was about to be crowned as Indra in Heaven or Swargaloka by virtue of having performed one hundred ‘Aswamedha yagas’  He was being carried in a palanquin by a group of great sages. In his anxiety to reach the place quickly and in arrogance of his status, he prodded one of the sages by his foot saying the words  ‘Sarpa, sarpa. ’ Angered at this inappropriate act of the king,  the sage cursed him to become a ‘sarpa’ or Snake. Poor Nahusha had to lose the enviable post as Indra in heaven and suffer  for this arrogant act of his!
     “ Powercorrupts,absolute power corrupts absolutely.”How true and practical this statement is! It is in human nature to be puffed up with pride at some achievement or other! Man thinks too much about himself! He does not understand that there may be people better than himself in every sphere of activity. It is very rarely we come across people who in spite of their achievements and greatness remain humble. Shallowness is always boisterous! Depth is always silent. We do not find the beating of waves in the middle of the sea! Sri Sankara in his famous “Bhaja Govindam” warns humanity about the danger of arrogance.” Ma kuru dhana  jana  yauvana garvam harathi nimeshath  kalah sarvam” Arrogance or pride of clan, caste, community, power, ,wealth or devotion is sure to undo even the greatest person on earth!
        It is interesting to narrate a situation where Arjuna, the Pandava warrior felt very proud of his love and devotion to Lord Krishna! Arjuna and Krishna are considered more than relatives and friends. They are reputed as Nara and Narayana! Lord Krishna who sensed the arrogance of Arjuna  wanted to prick the bubble of his pride. On their walk Arjuna saw a strange and pious Brahmin eating dry grass. He looked holy and nonviolent to all creatures including grass. But he had a sword by his side. Arjuna wondered why the Brahmin had a sword with him. The Lord directed him to the Brahmin. Questioned by Arjuna, the strange Brahmin said the sword he had  is to punish four people if he were to find them! Surprised and shocked at this unexpected answer, Arjuna asked who those four people were. “ The first is the wretch Narada”, said the brahmin! Narada has been singing songs and praying and keeping the Lord awake day and night. Narada’s disturbance is unbearable and punishable! The second person he wanted to punish was Draupadi, wife of Pandavas! She had the imprudence and audacity to call the Lord  when  he was about to dine! He had to run to save the Pandavas from the anger of the irritable sage Durvasa! The lord had to eat the impure remnants of her own food! Arjuna was stunned!
        The third, the Brahmin said, was the lad  Prahlada who forced the Lord to be in the boiling cauldron of oil and allowed Him to be trampled under the feet of elephants and  break through  an adamantine pillar! Arjuna was petrified to hear these answers. Inquisitively Arjuna asked who the Fourth person was. Pat came the reply. “ The wretch, Arjuna,” said the brahmin. “He made my Lord take the mean office of a charioteer of his car in the great war of Kurukshetra! All these persons had tortured my Lord too much and hence I want to punish them with this sword “ said the Brahmin. Krishna was enjoying the conversation between Arjuna and the Brahmin. Arjuna was amazed at the depth of devotion of the poor Brahmin and the love for his Lord! His pride vanished from that moment  and he no longer felt that he was the best devotee of the Lord!

MOKSHA SAYASA YOGA PART TWO

 Not satisfied with Lord Krishna’s answer, Arjuna  questions, “ Oh Krishna! How is it possible to rise above  these  gunas or qualities? Kindly elucidate  and clear my doubt.” The Lord is delighted  and responds. “Oh Partha! Understand that a particular karma is the cause of birth. Another specific karma is the cause of liberation. Karma or action is the link for everything from the beginning to the end! Each individual should discharge his prescribed duties. The duties of a Brahmin are 1 control over sensory organs 2 restriction in diet and food 3 absence of anger 4 purity in body and mind 5 setting example to others 6 realizing himself and leading others to self realization! A kshatriya should have brighteness in his face. He should have courage, determination and presence of mind. He should either win the battle or die but not show his back to the enemy. A king should bring happiness to his subjects and consider their difficulties as his own!
      The Vaisyas should carry on trade and commerce and sell  materials without adulteration and for legitimate profit. Sudras are expected to do manual labor. The four castes should remain interdependent and realize peace and happiness. No caste should feel superior or inferior to the other. They should all work together for the general welfare of humanity. Krishna continued, “ Partha!  Your karma in the previous birth shall force you into action whether you like it or not. You are like toys in my handI Your resolution not to fight war will not fructify! Dhananjaya! This Bhagavad Gita is very secret knowledge! I have described in detail the effects of listening to it and acting accordingly! It is for you to decide the course of action! Have a critical appraisal and act accordingly!”
      Sloka 66 of this last chapter of the Gita is of special significance because it is the last sloka of GITOPADESA! Like the slokas 1 to 11 of the first chapter forming the prologue, slokas  67 to 78 of this chapter form the epilogue! This is also called CHARAMA SLOKA because one has to remember it in his last moments! The idea is that after proper karma ignorance is removed. Through Jnana and meditation inner purity is achieved. Through this process  the Jiva and the Brahma merge into one!
       The Lord concludes, “ Oh Partha! This is Jnana yajna. Remember , the Gita should not be offered to those who do not serve God or Guru or who have no faith in the Vedas and the Puranas  or those jealous of others! Those who recite with faith the original slokas of the Gita or explain its meaning to others or at least hear with faith are showered with MY Grace! The Bhagavad Gita in one’s home shall remove his PRARABDHA KARMA and grant him emancipation from worldly bondage
        Sanjaya, the great sage, relates all this information to the blind king Dhrutarashtra and says that he has seen the Lord’s cosmic form and heard the conversation between Arjuna and Lord Krishna. After Gitopadesa  Arjuna fought the enemies and upheld his 'swadharma’ When questioned about the result of war Sanjaya says, “ The side that has Sri Krishna, the Lord of all yogis and Arjuna the greatest of all devotees shall win the war! Not only that, they shall be free from all sorrows, obtain effulgence, success, good conduct and finally liberation! We can sum up the eighteen chapters of the Gita in three words!- --1 KARMA 2 BHAKTHI  and 3 JNANA or KNOWLEDGE
        It is my proud privilege and fortune to have brought to my readers the eternal Truth and Wisdom granted by the Lord to Arjuna  in simple language! I am greatly indebted to them for reading my blogs and for their valuable comments. I thank Providence for making me HIS instrument in passing on this Eternal Wisdom of the Gita to all of you!!

MOKSHA SANYASA YOGA PART ONE

 

 

 

 

 

 

 

Arjuna is ever inquisitive. His doubts are numerous. He has already questioned Krishna on many of his doubts. Still they persist. He now wants to understand the real meaning of the TWO terms TYAGA or sacrifice  and SANYASA or asceticism. The Lord replies, " Arjuna! some say that Sanyasa is to relinquish actions that satisfy desires. TYAGA or sacrifice is ' Nishkama karma--action without expecting any reward. I feel that both the terms are synonymous. A Man is liberated by performing yagna or sacrifice, dana or charity and tapas or penance." yagna refers to the Pancha Mahapurusha yagnas in the chapter on Karma Yoga. All actions should be done in the name of God! Dana or charity is to use riches or education for the benefit of all! Tapas or penance is the conditioning of the body with restriction of diet and control. These three activities lead to the realization of the soul and are indispensable. They purify the individual.
       Krishna continues, " Thyaga and sanyasa are of three kinds.Forgetting his prescribed duties like Sandhya vandana, tharpana and sraddha for the dead parents come under Thamasika Tyaga! This leads to terrible suffering in hell. or Naraka loka!I In Rajasika sanyasa the person gives up chanting the name of God meditation and listening to epics and puranas because of difficulty and inconvenience to the body! In Satwika Sanyasa the individual performs the prescribed duties as per the Vedas bereft of ego, attachment and any expectation of reward. Arjuna asks the Lord if the Jiva is liberated by performing Karma. Replying that it is doubtful, Krishna says that there are five reasons for every action according to Sankhya and Jnana sasthras. But of the six systems of Philosophy, three recognize Paramatma and the others reject Him!
         Every action has five causes says Lord Krishna. They are 1 Place of action or adhishtana 2  the doer or kartha 3 Karanas or implements like groceries and utensils 4 Body language and finally 5 God's grace. Jnana is also of three kinds.Satwic Jnana is to realise that God is immanent in all the objects of creation. To imagine that atmas are different like the physical bodies is Rajasika Jnana. To think that atma or soul develops with the body is called ignorance or Thamasika Jnana! Satwik Jnana is the best of the three. This develops by doing one's duty perfectly. Action or Karma is also of three kinds! Satwic karma entails following the Vedas and doing the prescribed duties for the sake of God not expecting any reward. In Rajasika Karma you want fulfilment of your desires. In Thamasika Karma one practises black magic and performs sacrifices to harm others!
         Continuing, Krishna points out that Buddhi or intellect is also of three different kinds---Satwic, Rajasic and Thamasic. One who follows Dharma, Sasthras and is discriminative is Satwic. One who doubts the reliability of the Vedas and Sasthras is Rajasic. A person of Thamasic  intellect  mistakes Dharma for adharma and adharma for Dharma! Even Happiness is of three kinds according to Krishna! Satwic bliss is to merge one's mind in Paramatma by cotroling the mind and sensory organs. Happiness first and misery next is the fate of the  Rajasic votary! In Thamasic Pleasure there is  misery and difficulty at the beginning and the end
          " The cycle of Birth and Death is common to those bound by all these three qualities! Those who rise above these are released from the cycle of Samsara or worldly existence! Bhakti or devotion, Jnana or Knowledge and Vairagya or detachment are the indispensable requisites for liberation! These can be achieved by human beings alone! So even the Devas desire birth on earth as mortals!" said krishna to Arjuna..   (Continued)

 

 

SRADDHA THRAYA VIBHAGA YOGA PART TWO

ontinuing the description of the three kinds of Sraddha namely Sathwik, Rajasic and Thamasic, Lord Krishna tells Arjuna that men can be identified for their type through their tapas. The first and foremost is physical restraint or 'sareerika tapas'. The ways in which the body has to be used are 1 service to God and other related activities 2 respecting and even worshipping a great  Vedic Scholar. 3 offering respect to the Guru who imparts devotion, jnana and non attahment 4 cleanliness or soucha 5 harmony of thought, word and deed or 'arjava' 6 celebacy or brahmacharya, diverting the sensory organs towards god. in other words all parts of our body must be directed to the service of God. Our tongue should be used for uttering the name of God, not for gossip and scandal mongering. Truth, if it hurts any one, need not be said. Truth should be spoken to make others happy.
        " Arjuna! Keep your mind and heart pure. You should wish well for the beings of the world. Maintain the vow of silence. Do not betray others. Think always honestly," said the Lord to the Pandava warrior. Penance or tapas is of nine kinds. Sathwic, Rajasic and Thamasic penance fall into three divisions each. They are physical, literary, and of the mind. God given riches and education must be utilized for the benefit of others, Charity, within one's means, in the name of God is called Sathwik Dana. Krishna asks Arjuna to discard his ego and attachment and offer gladly thinking that he is distributing  God's property to HIS children. Charity should be given to the deserving. Feeding the people or anna dana is the best as it satisfies the individual fully unlike other desires! Food must be served to a good, pious and service minded person Feeding such a person results in the liberation of 21 generations of the host's  ancestors! When the great Suka Maharshi partatook of tha annadana by the Pandavas by smelling a morsel of food, a bell rang continuously for half an hour to underline its importance. This is called Sathwic dana.
           Rajasic dana or charity is giving alms to others expecting happiness in this and the other world. Thamasic dana is charity given to the undeserving, at an ordinary place and time. Lord Krishna tells Arjuna that those who take Rajasic and thamasic food should repeat the mantra 'OM TAT SAT.'  Krishna explains the significance of OMKARA otherwise called as PRANAVA. It is a combination of the three letters A U and M. They represent the trinity-- Brahma,the creator, Vishnu, the protector and Maheswara,the destroyer. They indicate Paramatma, Jivatma and Prakrithi, the three Vedas, Rig, Yajus and the Sama. They signify Sat, Chith and Ananda-Existence, Awareness and Bliss. The word 'Tat' represents that which is far away and invisible. SAT is that which has no beginning, or middle or end. The universe is called "asadvasthu"-that which was not there, which is not there, and which is not going to be in future! The ' atma' alone is the 'sadvasthu'.
              " How can one remember this mantra? Please let me know!" said Arjuna to Krishna.  "Arjuna! repeat either the PANCHAKSHARI or the ASHTAKSHARI mantra before meals or at least the names of RAMA or KRISHNA that destroy the Rajasic and Thamasic qualities of food." replied the Lord. He tells Arjuna that all actions done without faith or sraddha are useless. 'Sathkarma' is that which is done with faith in the Vedas, sasthras, and Puranas. A faithless person loses all the PURUSHARTHAS---Dharma, Artha, Kama and Moksha also!

SRADDHA THRAYA VIBHAGA YOGA PART ONE

As a true spiritual aspirant, Arjuna is assailed by a number of doubts in spite of  the Lord answering his genuine doubts. He questioned the Lord, “  Oh Krishna! You have remarked in the last sloka that those acting according to the sasthras and with faith belong to the divine category. What about the illiterate and the ignorant? Do they belong to the diabolic class? If they follow the traditions and the sasthras can they belong to the divine type? Will you put them under the Rajasic and Thamasic type? Kindly elucidate on these points.” With great delight at this relevant question, Krishna replied, “ Arjuna! Faith or sraddha is more important and a primary quality than education and knowledge. What is sraddha?  It is belief and faith in the great statements of the Upanishads ( Vedanta) and the sadgurus  or the best preceptors. Acting according to their teaching  is extremely beneficial.
       “ This faith is of three kinds.1 Sahwik 2 Rajasic 3 Thamasic. Sraddha includes concentrated application. Faith in things shall come according to one’s karma in his previous birth. 1 Sathwika sraddha pertains to the happiness of the self or soul like performing Gayathri Japa, recitation of stothras, and worship of God. 2 Rajasika sraddha turns a man to mammon worship—to accumulate wealth, name and fame. 3 Thamasika sraddha involves the individual in acts of violence and creating difficulties to others. The Lord goes into the details of these sraddhas one by one. Krishna continues, “ Partha! Don’t forget that man is basically a creature of faith He is what his faith makes him to be. Those who do not visit the temple at least once a year but propitiate the lower deities with toddy, mutton and animal sacrifice are the Thamasic type.
         “ Tools and instruments  they use in emaciating their bodies torture ME the indweller! Such people are of demoniac nature The food they take as well as their charity, and sacrifice are also of three kinds. Much depends on the food that one takes.The ferocity of the lion and the gentleness of the lamb is because of the food they take. Radish and drumstick increase sensuality. They are taboo for sanyasins and widows. Foods that offer longevity, strengthen the body and spirit and afford happiness and bliss should be taken. People who take excess of salt and chillies and other tasty foods are Rajasikas. Food with ghee, properly cooked and substantial and nutritious, that entices the palate and looks wholesome and beautiful to view is the ideal Satwik food. Thamasic food is that which is stale for four hours. One should not cook in the morning itself  for the night! Rotten and bad smelling food should be avoided. Eating food of the previous day is the worst thing one can do! One should never eat the remnants of  another’s food. This increases the Thamasic qualities in a person. One should not eat food that is not offered to God!
         A Satwika  does his duty or karma without expecting any reward either in this or the other world as ordained by the  Vedas. Rajasa yajna includes bathing, performing Gayathri Japa and worship expecting happine ss in this and the other world. Sacrifices without the sanction of the sasthras. Without mantras and peace of mind and bereft of offering to Brahmins are Thamasic!         (Continued)