13 APR 2016 · Konkani Talk Radio- Essence of Sacred TextsOnce sage Narada found Bhakti crying beside her sons jnana and vairagya. On seeing him, Bhakti pleaded with him to revive her sons. But no matter what Narada recited, the sons remained in the same pathetic condition. Then a voice was heard, advising him that he only had to do one thing and that would revive them. Brahma’s sons later clarified to Narada that he had to recite the Bhagavata Purana. Narada had already recited the Vedas and all other sacred texts. So he wondered what was so special about the Bhagavata Purana. Brahma’s sons replied that while the sacred texts showed us many paths to liberation, they were all difficult to follow. But the Bhagavata Purana was an easy means to reach the feet of the Lord. Sugarcane is sweet, but jaggery extracted from it is more delectable. Likewise, while Vedas and other sacred works are invaluable, it is the Bhagavata Purana which is the essence of all the sacred texts. So Braham’s sons advised Narada to recite the Srimad Bhagavatam to Bhakti’s sons, elaborated P.T. Seshadri in a discourse. Recitation of the Bhagavata Purana would drive away all the evil of Kali Yuga and Bhakti’s sons would be energised once again. Narada decided to recite Srimad Bhagavatam on the banks of the Ganges, near the sacred place — Haridwar. Great sages like Bhrgu, Vasistha, Gautama, Medhatithi, Markandeya, Dattatreya and Pippalada came to Haridwar to listen to the Srimad Bhagavatam being recited. Sacred rivers were present too, as were mountains like the Himalayas. Bhakti and her sons attended Narada’s recitation and jnana and vairagya were restored to good health. They were advised to go and reside wherever the Bhagavata Purana was recited. The Srimad Bhagavatam strengthens our bhakti, jnana and vairagya.

13 APR 2016

9 APR 2016 · All acts of every atma, good or bad, comprise the baggage of karma that is carried through births. The Upanishads debate extensively on this thought and make it clear that liberation is still possible from this bondage created by karma through sanyasa or renunciation, pointed out Sri K. Srinivasan in a discourse. In the Aruni Upanishad, Prajapati explains that over and above all the concern with life in this world is the ideal of renunciation of worldly things. Karma itself is classified as ‘sanchita’ ‘prarabdha’ and ‘agami.’ Prarabdha is a part of the accumulated karma known as sanchita and is responsible for the present birth of the jivatma. Agami is the karma of the jivatma in the present birth. Prarabdha will be exhausted by experiencing and agami will be avoided by careful observance. Theoretically speaking, only when all karmas are exhausted is liberation attainable. But the atma caught in the natural situations and circumstances of samsara is forced to act and can never remain idle. Moreover, both good and bad samskaras chain one to samsara. It is not that doing good deeds and avoiding evil ones can eliminate karma. It is not as if karma can nullify karma as a thorn is used to remove another thorn. So what is the way out? Just as fire can be extinguished by water alone, it is ‘Brahma Jnana’ and ‘Brahma Abhyasa’ that can help the jivatma transcend the effects of karma. The jnana that the self within is immortal and is the essence of perfect bliss and pure consciousness alone can help to liberate the self. Then the atma is able to renounce its association with the world and worldly attractions even when one engages in daily acts.

12 MAR 2016

23 FEB 2016 · Ssatsang is one of the best antidote for misries of this world.

22 FEB 2016 · . . ~ .King Janasruti was a generous king who served food to pilgrims in many places. But there was a trace of egoism in him, because he took pride in the fact that everyone ate what he provided. So he was not fully purged of the traits of ‘me’ and ‘mine,’ elaborated M.K. Srinivasan in a discourse. One night, he overheard a couple of swans, one of which said to the other: “Don’t fly near Janasruti, for your wings will be singed by the aura of his brightness.” The other swan asked: “Is Janasruti greater than Raikva?” Janasruti was taken aback, for he was being compared unfavourably with someone called Raikva. Janasruti lacked Brahma Jnana, but was a fit candidate to receive it. The swans were actually Acharyas, who wanted to ensure that Brahma Jnana was imparted to him. So their conversation was intended to motivate Janasruti to seek Brahma Jnana. Janasruti asked his chamberlain to search for Raikva, but the first search did not yield results. So the next day he asked more men to search for him in places where Brahma Jnanis are usually to be found — on river banks, in forests and other secluded places. Finally, Raikva was located. He was clothed in tatters, unwashed, and sitting under a cart. The king went to him with many gifts, but was turned away. Raikva had no roof above his head. Of what use were gifts to him? Raikva also wanted to test Janasruti’s eagerness. Acharyas make disciples wait for spiritual instruction, to make them realise the value of it. Later, Raikva accepted Janasruti as a disciple, and taught him Samvarga Vidya, which is a means to attain Brahman. Charity to all, without discrimination was Janasruti’s motto, and that is why he was considered worthy of being taught Samva

20 FEB 2016

19 FEB 2016

17 FEB 2016 · Nanjeeyar was a Sri Vaishnava preceptor who lived nearly 900 years ago. Often the king would come to listen to his discourses. One day, the king took exception to one of Nanjeeyar’s explanations. Nanjeeyar was speaking on the Ayodhya Kanda of Valmiki Ramayana. Here, in the first chapter, Valmiki describes the many splendid qualities of Rama. He says Rama is none other than Vishnu Himself come to earth to kill Ravana. Rama is mighty, courageous, without envy and given to speaking in gentle tones and words. Rama remembers only the good that people have done for Him. He does not keep in mind any harm that people might have done Him. Valmiki lists many such qualities of Rama and says that in His good qualities, Rama is like Dasaratha. The king could not accept this comparison of Rama with Dasaratha, said P.T. Seshadri in a discourse. How could Dasaratha, who had weakly given in to Kaikeyi’s wishes, ever be equal to Rama, the king asked. Nanjeeyar quoted the following line from the Ramayana: AtmAnam mAnusham manyE rAmam dasarathAthmajam. Here Rama declares gladly that He is Dasaratha’s son. The line is from the Yuddha Kanda. When the celestials tell Rama of His divine qualities, He replies that He thinks of Himself as human, as Rama the son of Dasaratha. Would the Lord have so declared if He did not have regard for Dasaratha? When the Lord Himself had regard for Dasaratha, how could anyone think otherwise? Our words must always be in tune with the Lord’s wishes, explained Nanjeeyar to the king. The message here is that one must not go against the Lord’s wishes and learn to accept His decisions. We must not contradict Him. If He has regard for someone, we cannot question Him.

13 FEB 2016 · way to happiness