Maximizing happiness with wealth

     Money is often perceived as the end goal by the modern human being. Possessing materialistic trinkets are often believed as the source of happiness. Though money makes numerous things possible and makes the world go around, there is a strong fallacy that money will give happiness. In many cases, it opens the door of options and takes us closer to our desired outcomes. For these reasons, we rush to make the mistake that money is happiness. Yet, if we observe the lives of world’s richest billionaires, they seem to be still slaves of Kama, lust in this case to another person’s spouse or chase some vanity, despite having all the money. Just proves that Kama was all along using money as a bait to retain that slave. We also see that money causes immense friction, fighting and chaos in the society. Negatives like stealing, robbery, heist and even murder are centered around money.

    On the other hand, we see money as useful, when we see people doing wonderful charity or when we can even pay for our treatment for a disease. We see money as a tool to help the poor and needy. We need money for nation building. Does it give happiness or does it compound our sorrows? How to solve this seeming paradox? Can we derive modha, joy, delight from money?

Deriving maximum happiness from money

    The normal person has a catalog of the list of things that one aspires to derive from an abundance of money. The popular perception is if we either take care of the top few on the list or most of the list we have, one can be happy. The truth is contrary to such a representation. The biggest folly of this approach is, we have a narrow one track of resolving unmet desires with wealth which we translate wrongly as happiness. Whilst desire fulfillment is at the heart of happiness, this method falls short in wholesomeness.

    In Srimad Bhagavatam, we have this passing advice from Shukracharya, the asura guru of Mahabali, the emperor of three worlds. Shukra advises Mahabali to be prudent with Wealth, especially as he was confronted by the mighty Vamanavatara. Shukra is trying to reason out about balancing spending of wealth amongst these five categories to derive maximum happiness. He warns that favoring one alone (like in our case Kama and in the case of Mahabali with Dharma) may not lead to lasting or increased happiness. Let us closely examine this sloka – Srimad Bhagavatam 8-19-37.

धर्माय यशसेऽर्थाय कामाय स्वजनाय च । पञ्चधा विभजन्वित्तमिहामुत्र च मोदते ॥ (SB 8-19-37)

dharmāya yaśase’rthāya kāmāya sva-janāya ca pañcadhā vibhajan vittam ihāmutra ca modate

One derives maximum happiness from wealth in this life and next, by allotting it for the following purposes – discharging for the upholding of Dharma, spreading one’s name and fame, increasing one’s wealth, satisfying one’s desires and helping one’s friends/relatives.

    Let us dive deeper into the five purposes that amplify happiness from wealth. All five need to be part of the equation, at least in varying degrees, if not in the order of importance mentioned.

Dharma: Dharma is the essence of all existence. The mistranslation as religion is definitely short-sighted and mischievous. Today, we have drastically cut our observance of Dharma and consequently our understanding has never been the worst in Yugas. धर्मो रक्षति रक्षितः (dharmo rakshati rakshitaha) is a foundational understanding. This implies Dharma is to be both followed/observed and also protected. Though Dharma appears to vary with the swadharma of the individual and also over time, Dharma is the true north for the individual. It is easily observed by mapping our karmas against the backdrop of the panchayajnas – Deva Yajna, Rishi Yajna, Pitr Yajna, Manushya Yajna and Bhuta Yajna.

    In Sita Rama samvada – an insight into the nature of violence, we looked deep at the origins of Artha and Kama. In fact in Valmiki Ramayana 3-9-30, Sita makes this deep insightful declaration. From Dharma emanates Artha, it is from Dharma sukham arises. Everything comes from Dharma. The essence in the world is Dharma (धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmādarthaḥ prabhavati dharmātprabhavatē sukham dharmēṇa labhatē sarvaṅ dharmasāramidaṅ jagat VR 3-9-30)

    On the basis of this insight, we can safely conclude that one of the primary purposes of Artha is to protect its source, Dharma. Without this continuous effort of reapplying the resources to protect its roots, not only Dharma observance will get shaky, but also the very source of Artha jeopardized.

    In today’s scenario, people have reduced dharma offering to temple donations, done with some selfish business deal with Bhagawan. The idea of every individual to give back a portion for Dharma samrakshana is faded into the distant memory of the civilization. The core idea of the more wealthy taking it upon themselves to do more for Dharma has been replaced with more Kama driven activities. This in turn has made the value system topsy turvy.

    For example, athithi devo bhava is the core Vedic idea that made just the Grihastas take care of the other three Ashramas – Brahmacharya, Vanaprastha and Sannyasa. But today with the disappearance of the latter three and the pressures of Grihastashrama reduced to only married life as their myopic focus, the values of taking care of others as Dharma has vanished. The nuclear family reduced to a single family and now even parents as an economic burden in old age is soon giving way to kids being seen as a burden and with many advocating childless marriages. Failing to use artha for dharma is most certainly suicidal.

Overweight: Overextending towards Dharma is impossible without a corresponding increase in Viveka, Vairagya, Bhakti or Jnana. This naturally alters the GunaKarma of the individual and makes them lean more heavily towards the inner journey. We may see people renouncing their wealth like Purandaradasa, Pattinathar and completely steer towards the Moksha Marga.

Underweight: This is perhaps the most common scenario, amongst us. This reduces the individual and society to become addicted to a materialistic life. The more one stops supporting Dharmic causes, the more one pays by miring oneself in the ways of Samsara, by ignoring the traditional wisdom of the sages and civilization.

Yashas: One of the selfish endeavors of the Jiva is to aggrandize itself. Thus it uses Artha (resources) to amplify its relevance by contributing to causes that add to its fame. There is the physical body of the individual that is ephemeral and the real Atman behind eternal. In between these two is the fame body of the individual. In the past when Dharma was adhered, offering others food was not even considered anything more than duty and hence many amplified by building choultries - free annadana centers that also acted as traveller’s lodge. They also planted many trees, dug wells and tanks. Today we still remember Karikala Chola because of the Kallanai dam. In the west, we see many wealthy end up as philanthrophists towards the end of their life. Andrew Carnegie to Warren Buffet, we see them in different flavors. But if their philanthrophy has a sincere cause, their fame lives through their enduring gift.

    If the fame is the primary driver, it can begin to tarnish the impact. For example if a grandparent bequeaths the wealth to a grandchild, it may be a nice gesture, but certainly doesn’t add much to the fame of the individual as it is seen as selfish. Only when the actions are centered on Dharma, Principles, the fame radiates and outlives the individual.

    The selfishness driven giving colors the very action. Also giving away for vanity projects may not achieve the purpose of intended fame as it is fraught with flaws.

Overweight: If one overdoes this category, it definitely implies the over reaching Ahamkara. Usually ends in frivolous, vanity projects. Tends to amplify mistakes and lead us into vain glory.

Underweight: Today’s economics has pushed more of us into this category. Hence with the natural desire to be popular and with minimal expense, we tend to make this as our cheap ego displays like putting our name on a donated tube light or amplifying attention on whatever little we do. The causes are not driven by Dharma but by somehow grab two seconds of fame.

Artha: It seems very obvious, but not to all. If one were to keep $10,000 dollars at home, its value after ten years of inflation would have reduced it to a fraction. Instead if one were to keep it in an interest bearing account, hopefully after the devaluation by inflation, it may maintain the same value, if not more.

    Even if one is considering Artha only for the manifestation of Kama, one will be prudent not to ignore the importance of maintaining and managing Artha so at least the resources will continue to fund the desires for a longer period of time. The passion of enjoyment must not be so overwhelming that it ignores even the very source that is making it possible.

Multiply Artha properly, else wont last for the very reasons you want.

Overweight: An overemphasis on Artha makes one tend towards miserliness, placing money over values and people. We see many frugally living old people passing away with even a million dollar stash in their accounts. Misplaced values is the biggest concern. Worse yet, the constant mapping of our wealth and the aspired amount adds to a depressive outlook and a stressful life.

Underweight: Ignoring this category results in reckless expenditure. Borrowing from the future as in debts and having no regard to its consequences that are typical of the modern lifestyle. Unfortunately this mindset was thought to be due to economic model of the West, but due to removing Dharma from the ecosystem, this phony model has been adopted pan India leading to very detrimental future.

Kama: This category is what we all are very comfortable with. We do not think of the financial, social, moral, ethical, spiritual or any other consequences. We just want the object of our desire. Money or resources are just a means to an end. Typically we end up justifying why our means was the right one. Contrary to Sita’s deep insight that Dharma is the source of Artha, we operate on an alternative paradigm. As Kama incites the emotions in us, we search for the resources that support that end and eventually go after the resources either beforehand or under the influence of the desire.

Overweight: Focusing solely on this bucket is the bane to the modern man. We are unable to experience the different dimensions of happiness brought by wealth, while chasing this single track. Constantly driven by the pressures of the highly turbulent effervescent nature of Kama, the slave to desires, man cannot differentiate between what is a need and what is a want. Wants become mistaken as basic needs, adding to the pressures on the mind. This results in deluded thinking and wrong actions.

 

Underweight: If this scenario, is not driven by poverty of artha, then usually it is a factor of disillusionment. If such a situation is based not on Viveka, it can result in an artificial disenchantment. This will result in more Tamasic thinking leading to further decay in our actions and resources.

Svajana: Taking care of our family, friends and dependents can form a key aspect of deriving more happiness from Wealth. On the way to the top, one finds its lonely. This can be mitigated by spreading the wealth that brings more warmth, friendship and loyalty around. Jana is a concept that can expand from family, relatives to community, jati and nation and beyond. The degree of expansion of Jana in our mind and actions is an indicator of our internal growth. In fact many Jatis have strong support from within that they have a distinct identity both in society and also in their financial success.

Overweight: This must be a surplus bucket, but critical for our well-being. If one tends to focus too much too prematurely, then it can be a drain on one’s resources. One must be cautious in distributing with a bit of judgment. Reckless distribution can yield unintended consequences.

Underweight: In today’s world, this is a casualty. The way one is already struggling to make ends meet, depending on one’s outlook, the welfare circle can shrink to just the family or couple, instead of expanding outward. This selfish outlook, especially in not sharing the abundant resources can only spread jealousy in others. Not spreading one’s wealth and resources and hoarding it with a selfish attitude, not only deprives prosperity from spreading in the society, but also darkens one’s mind and hastens self demise.

Applying the wisdom:

    The switch from a Kama centered selfish approach to Artha to a more inclusive attitude takes the pressure off the mind. Adding the other buckets to harvest happiness from Artha adds to its bountiful nature. One is no longer forced to extract all happiness through a very narrow channel of Kama. This expanded mindset slowly lifts the mind towards Dharma. It may not be possible to tend to the channels equally, as resources available to us are diverse. Yet it is pertinent and crucial for maintaining all these five conduits of happiness. Also important is not overplaying or ignoring one channel over the rest.

    In Purusharthas – a simplified insight, we studied the four dimensions of maximizing human potential. While the modern man barely thinks beyond Artha-Kama sinkhole, as evident in understanding the channels of happiness, we find Artha and Kama emanate and reside in Dharma. The very purpose of Dharma and also our Janma is Moksha. As we steer away from being slaves to Kama, expanding Artha usage to a more enlarged, all encompassing Dharmic state, our understanding and practice of Dharma increases. In other words, Artha can be a submissive slave of Kama, a mere tool in the hands of Ahamkara driven Kama. But associating Artha with Dharma, by supporting different layers as in Svajana, Artha, Yashas or Dharma itself, helps absorb Kama and Artha into Dharma, thus realizing Sita’s wisdom and eventually paving way for Moksha.

    A simple passing statement buried in Srimad Bhagavatam was able to unearth the layers of wisdom buried. Imagine if we study our Itihasapuranas and Upanishads, not from a story point of view, but from an intention to apply and digest every word, the Dharma consciousness will dominate our GunaKarma. May we all be benefit from such a wonderful and profound Satsangha that will keep us focused on the real purpose of our being.

ॐ तत् सत

Yuga - overcoming evils of Kali - 3

     Patterns in human behavior seem to be a factor of time. This is obvious from the insights of Veda Vyasa we gathered in Yuga – patterns in time – 1. As we get deeper in Kali Yuga, we find there is a trending of Tamasic nature with a corresponding reduction in Sattva and eventually Rajas. Due to this morphed state, Kali manifests many dark sides as is evident in Yuga – evils of Kali – 2. Even a non believer and non-observer will get startled with these dire predictions. Any astute percipient can not only map and confirm these reasonable forecasts of logic through observing the society around, but also measure the intensity across time. Mere assumption of these dire facts shocks the human mind which craves for a solution. Luckily, Veda Vyasa in this 12^th Skandha, 3^rd Chapter has kept the narration and logic simple, that our petty minds can also track. He has been kind enough to explain the way out of this darkness and a solution that is universally applicable, with one caveat – the solution is always applicable at the individual level, though the effects can be felt at the society level or even transform the Yuga into Krita.

Escaping the vice grip of Kali Yuga:

   The solution we crave has to be simple, as we found in Part 2 of this series. The human attention has become very ephemeral, selfish, myopic and fraught with delusion. It also must be universally applicable, as the distracted minds cannot process the multitude of solutions to arrive at an apt and specific one to suit their temperment.

कलौ न राजन्जगतां परं गुरुं त्रिलोकनाथानतपादपङ्कजम् । प्रायेण मर्त्या भगवन्तमच्युतं यक्ष्यन्ति पाषण्डविभिन्नचेतस: ॥ (SB 12-3-43)

kalau na rājan jagatāṁ paraṁ guruṁ tri-loka-nāthānata-pāda-paṅkajam prāyeṇa martyā bhagavantam acyutaṁ yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ

O King! In Kali Yuga, heavily influenced by the arguments of atheists, for the most part, the masses ignore Achyuta, who is the Supreme Being in the Universe, the spiritual master, the Head of all the three worlds. The divine beings are after HIS LOTUS FEET, yet humans choose to ignore.

    We see a trend around the world against most organized religions. While the logic and rationale of science seem to be rocking the bedrock of Abrahamic thinking, the exact lack of logical thinking seems to be plaguing the followers of Sanatana Dharma. Secularism in India has been misinterpreted to mean minority appeasement and being vitriolic hinduphobia. Due to the lack of connection to the roots of the civilization, coupled with the shallow selfish thinking of the modern man, atheistic ideas seem to be the latest trend (though it has been in vogue since aeons). Instead of being grateful to everything around, the attention has been diverted to momentary pleasures. The former is possible only by expanding the mind to match the Cosmic mind, which automatically develops a reverence for the expanded Consciousness. The exalted beings obviously are in awe of the Ultimate Being, whilst the lower petty minds seem to give special attention to ignoring the very Source.

यन्नामधेयं म्रियमाण आतुर: पतन् स्खलन् वा विवशो गृणन् पुमान् । विमुक्तकर्मार्गल उत्तमां गतिं प्राप्नोति यक्ष्यन्ति न तं कलौ जना: ॥ (SB 12-3-44)

yan-nāmadheyaṁ mriyamāṇa āturaḥ patan skhalan vā vivaśo gṛṇan pumān vimukta-karmārgala uttamāṁ gatiṁ prāpnoti yakṣyanti na taṁ kalau janāḥ

A person in death bed, distressed with faltering voice, if he takes the holy name, he will be liberated from the chains of Karma and attain the highest destination. Still, people in Kali yuga will not take HIS name, even when facing utter desperation.

    Unlike, desert cults that promise release from sins only by signing up, Sanatana Dharma educates the human being on the process of bondage due to Vasanas. It gives hope even to the worst sinner amongst us. We hear the story of Ajamila, who was able to redeem his trajectory and certain self destruction at his death bed. Something as powerful, yet very simples as taking Bhagawan Nama that can resolve our samsaric bondage. Tragically, the human mind will not be inclined to this direction in Kali Yuga.

पुंसां कलिकृतान् दोषान् द्रव्यदेशात्मसम्भवान् । सर्वान् हरति चित्तस्थो भगवान् पुरुषोत्तम: ॥ (SB 12-3-45)

puṁsāṁ kali-kṛtān doṣān dravya-deśātma-sambhavān sarvān harati citta-stho bhagavān puruṣottamaḥ

In Kali Yuga, everything is polluted by the touch of evil, through food (and drinks), place of living and sense contacts. Residing in the heart, the almighty Bhagawan destroys all the evil.

    Kali wields a powerful touch of evil. It pollutes through food, environment and/or sensory contacts. All these agencies form an ecosystem and promote the darkness of Kali. Yet Bhagawan, residing in the heart, is not only immune, but also destroys all the ill effects of Kali.

श्रुत: सङ्कीर्तितो ध्यात: पूजितश्चाद‍ृतोऽपि वा । नृणां धुनोति भगवान् हृत्स्थो जन्मायुताशुभम् ॥ (SB 12-3-46)

śrutaḥ saṅkīrtito dhyātaḥ pūjitaś cādṛto’pi vā nṛṇāṁ dhunoti bhagavān hṛt-stho janmāyutāśubham

Having heard, glorified (through hymns, slokas, songs), being meditated upon, worshiped or adored, men (in Kali Yuga) cleanse the evil tendencies harbored due to thousands of birth, by the grace of Bhagawan, who is established in their hearts (by the above means).

    Bhagawan’s presence in the heart can be established in a multitude of ways. Depending on the vasanas, the individual chooses the different paths. The underlying mechanism is a gradually increasing affinity to greater values, as embodied in Bhagawan. There is a shift in the outlook of the invididual from a limited, myopic, self-centered Ahamkara driven attitude to a more dharma centered, Bhagawan oriented mindset. This brings a radical positive change in the gunakarma predisposition of the individual for the better. The more these mechanisms of change are engaged as a part of Sadhana, the quicker and drastic is the metamorphosis.

यथा हेम्नि स्थितो वह्निर्दुर्वर्णं हन्ति धातुजम् । एवमात्मगतो विष्णुर्योगिनामशुभाशयम् ॥ (SB 12-3-47)

yathā hemni sthito vahnir durvarṇaṁ hanti dhātu-jam evam ātma-gato viṣṇur yoginām aśubhāśayam

Just as discoloration and impurities in gold due to other metals get removed due to contact with fire, as Bhagawan Vishnu enters the heart of the spiritual aspirant, HE removes the evil tendencies in the individual.

    Veda Vyasa gives a beautiful example of gold when heated, starts giving up the other metal contaminants. In the same way, the layers of evil tendencies and bad vasanas cloaking the individual who assumes a mistaken identity of a body, by constantly kindling the fire of Sadhana of associating with Bhagawan, through his Nama, by a myriad ways, gets past the chains of Samsara. Just as pure gold is left in the process, the real nature Atman keeps shining in the heart of the Sadaka.

    If we do not take the literal meaning of the word heart, but instead take it to represent the core of the individual, the very essence of the personality, we are interestingly left with a direct message. The human identity revolves on the actions and predisposition of the individual, in other words, gunakarma. By incorporating the different methods mentioned in SB 12-3-46, a powerful gunakarma transformation is set in motion, thereby bringing a completely transmutation of the personality. Thus installing Bhagawan would literally mean incorporating these transformative changes on a fast track and as a culmination leading to rising above Gunas and Karma.

विद्यातप:प्राणनिरोधमैत्री- तीर्थाभिषेकव्रतदानजप्यै: । नात्यन्तशुद्धिं लभतेऽन्तरात्मा यथा हृदिस्थे भगवत्यनन्ते ॥ (SB 12-3-48)

vidyā-tapaḥ-prāṇa-nirodha-maitrī-tīrthābhiṣeka-vrata-dāna-japyaiḥ nātyanta-śuddhiṁ labhate’ntarātmā yathā hṛdi-sthe bhagavaty anante

By engaging in learning, austerities, Pranayama, friendliness, pilgrimage to teerthas/kshetras, observing strict vows, charity, repetition of mantras one cannot attain the same purification of the mind and avoid relapsing the old state of the mind than by repeatedly holding Bhagawan in one’s heart.

    This Sloka is the clue to the above observation on GunaKarma. All the different purifactory methods do not measure up, unless accompanied by the transformation that happens with Bhagawan established in one’s heart.

तस्मात् सर्वात्मना राजन् हृदिस्थं कुरु केशवम् । म्रियमाणो ह्यवहितस्ततो यासि परां गतिम् ॥ (SB 12-3-49)

tasmāt sarvātmanā rājan hṛdi-sthaṁ kuru keśavam mriyamāṇo hy avahitas tato yāsi parāṁ gatim

Therefore O King! Strive your best to install Kesava in your heart. If you, whose death is imminent, make your mind concentrated on this Supreme Being now, you can gain the Ultimate state.

    In this scenario, Parikshit was facing imminent death. In our case, we too face certain death (of the body), except that we do not know the expiry date. The effectiveness of the transformative power of Bhagawan established in our heart is undisputable and it leads us to Moksha. With a certain antidote to Samsara the only pending action is to give Bhagawan a toehold in our hearts.

म्रियमाणैरभिध्येयो भगवान् परमेश्वर: । आत्मभावं नयत्यङ्ग सर्वात्मा सर्वसंश्रय: ॥ (SB 12-3-50)

mriyamāṇair abhidhyeyo bhagavān parameśvaraḥ ātma-bhāvaṁ nayaty aṅga sarvātmā sarva-saṁśrayaḥ

The worshipful Bhagawan, the Supreme Being, is the one Being that needs to be contemplated upon by a person facing certain imminent death. This Supreme Being is the Atman and support of all, takes unto HIMSELF, all those who entrust themselves to HIM.

    The focus revolves around placing the attention on the Universal Being. The Ahamkara acts as a gatekeeper and makes one feel as if no influence of Atman on the individual, when in fact, it is everything the assumed personality falsely arrogates.

कलेर्दोषनिधे राजन्नस्ति ह्येको महान् गुण: । कीर्तनादेव कृष्णस्य मुक्तसङ्ग: परं व्रजेत् ॥ (SB 12-3-51)

kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet

O King!, Though Kali is the ocean of faults and the seat of corruption, it has one excellent virtue. For in this age, Kirtan, singing the glories and chanting the name of Bhagawan Krishna alone can erase all the attachments and yearning from the heart of a man and take him to the Highest.

    Kali Yuga seems to be overwhelmingly dark by immersing everyone it contacts deep into Tamas. Yet it has one virtue, which its redeeming grace. By merely chanting Bhagawan Nama alone, one can not only erase all the bad vasanas but also create a transformation and a positive yearning towards Bhagawan. It expands one’s understanding and observance of Dharma. This simplicity of solution, Universal in application, very practical for Kali Yuga tendencies may seem too good to be true. Only a practitioner and a beneficiary can attest that it is too good and also true. We will study the working mechanism shortly.

कृते यद्ध्यायतो विष्णुं त्रेतायां यजतो मखै: । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥ (SB 12-3-52)

kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt

Whatever is attained by meditation on Vishnu in Krita Yuga, through Yagnas in Treta Yuga, through serving Bhagawan directly or through worship in Dwapara Yuga, all that is obtained by Kirtana (singing the name of Bhagawan or chanting) alone in Kali Yuga.

    This is a very popular sloka that highlights the traditional mechanisms of spirituality in every Yuga. As understood in the first part of this series, Patterns in time, time is broken into Yugas based on the GunaKarma trends. Though there are different measures of time to highlight the celestial or human dimension, the human aspect of Yuga is largely resolved aroud GunaKarma by Veda Vyasa. This observation is deep rooted that we find the following sloka is repeated in Vishnu Purana and Padma Purana.

ध्यायन् कृते यजन् यज्ञैस् त्रेतायां द्वापरेऽर्चयन् । यद् आप्नोति तद् आप्नोति कलौ सङ्कीर्त्य केशवम् ॥ (Vishnu purana 6-2-17; Padma Purana Uttara Khanda 72-25)

dhyāyan kṛte yajan yajñais tretāyāṁ dvāpare ’rcayan yad āpnoti tad āpnoti kalau saṅkīrtya keśavam

Whatever is achieved by mediation in Satya Yuga, by Yagnas in Treta Yuga, by worship in Dwapara Yuga is obtained by simply chanting and singing the name of Keshava.

    The solutions followed in a Yuga is a factor of the GunaKarma trend of the society of the times. In Krita Yuga, there is a overwhelming Sattva dominance which allows the individual to perform internal investigation through meditation. In Treta Yuga, Sattva dominance is shared by Rajas. Due to this, meditation ceases to be a dominant pathway. But as Sattva is still the driver, the masses pivot to Yagas and Yagnas. We see the dominance of these references in Ramayana like Vishwamitra seeking Rama’s support for his Yagnas, Putrakameshti Yaga that led to the birth of Rama, Bharata, Lakshmana and Shatrugna and the Ashwamedha Yagas of many Ikshavaku Kings.

    SattvaRajas of Treta gets replaced by RajoTamas in Dwapara, thus seriously eroding the ability to retain long periods of focus. This results in shorter attention span and humans get devolved to the state where they can only do shorter duration periods of intense worship.

    In Kali Yuga, the Gunas predominantly Tamasic and increases more and more in Tamas as times pass by. Coupled with that we see how the human mind cannot use instruments of Buddhi or pathways like Karma, Jnana, Dhyana. These options do not vanish or become extinct. They remain the forte of the miniscule minority who still are geared towards it due to their BMI and Vasana orientation. As the masses are emotionally excited easily, the only remaining solution leans on Bhakti marga. But with the corrupted minds and times, even that becomes a herculean task leaving the only everpotent option of Nama Sankirtan. Remembering the names, stories, deeds and love of Bhagawan. The potency of this antidote can not be eroded by time.

How does focus on Bhagawan Nama uplift an individual dragged into perpetual samsara?

   The Jagat is pervaded by Ishwara. Just like waves are part of the ocean and have no independent identity or existence, we all exist in the same Brahmam. Yet want to carve a separate independent identity. This self arrogating principle of Ahamkara is the root cause of our false perception that we are separate. This core is tightly wrapped around with millions of our Vasanas and fleshed with the cloth of our body. Though this entity is powered by the same Paramatman, the ignorance shrouded due to this Ahamkara does not let us know about this all pervading, only real entity. Instead it comes to believe that the body, the feelings, the temporary perceptions of its poseessions as its only reality.

    To grasp this subtleness one must undergo a gunakarma transformation. One may have the ability to hear even a pin drop. But in the battlefield of the mind with the jet engines of our senses roaring, the bombs of our karma exploding all over and in the din and mayhem of our own making, we are most certainly unfit to hear the subtle pin drop. In the same way, Ahamkara orchestrated vasana playout and the enslaved senses pulling it externally, makes it impossible for look within.

    The fortune of bringing BhagawanNama into the mix provides a tiny toehold in this impregnable fortress of individual on a steep mountain cliff. The Ruchi developed by the association of Bhagawan through his names, kirtans and stories creates a favorable after taste wanting to taste it again and again. Even if the contact was selfish and kama driven, this lingering goodness begins is magical transformation.

    Slowly the impact of Bhagawan happens on this stronghold of Ahamkara. There is a certain gunakarma transformation that comes about. The Ahamkara can use only Kama centered myopic Karma to fuel its vasanas. But with the arrival of BhagawanNama there is a gradual but definite orientation towards Dharma centered Karma. These leave favorable impressions behind, but also alter the Guna composition thus creating a positive upward spiral. Through time, BhagawanNama expands the toehold into a foothold and more, as more good vasanas bring the gunakarma transformation. All this is made through a simple organic process of subtly rearranging the way our gunas and Karmas to align with a more natural and superior way, instead of the habituated sense driven option.

An important caveat:

    A simple minded person immediately springs a question that despite their repeated invoking Bhagawan Nama they do not see any perceptible change. A critic, hypocrite and adharmi goes a step further by quoting our own itihasapuranas to point that characters like Duryodhana, Ravana never got benefit from even being, seeing, talking with Bhagawan.

    The answer lies in studying Bhagavad Gita, Chapter 16 (Daivasura sampat vibhaga yoga). Krishna takes an entire chapter to highlight primarily the nature of Daivi and Asuric sampat. The Vasanas and GunaKarma become so Tamasic and dark that by default it is oriented towards opposing Sattva, whereever possible with the strongest attack. Examples of Hiranyaksha, Hiranyakashipu, Bhasmasura and others come to mind. Lost in this whataboutery is the grace of Krishna even for Sishupala (Choose Krishna, even if for wrong reasons).

    The question still remains – can merely hearing Bhagawan Nama once purify? Most certainly, but the gunakarma of the listener comes into the question. Prahlada was the jewel amongst Daityas, was able to absorb the wisdom of Bhagawan Nama in the womb, but his father merely displayed the worst asuric traits only to be killed by Nrisimha. A factor of our GunaKarma. It may be bright and sunny or rainy outside, but if I am deep in a cave, we may never know, yet this impact will seep through. We must not lose the focus that the heights of evil of Hiranyaksha and Hiranyakashipu was not the same intensity with their next birth as Ravana and Kumbhakarna and as noted Sishupala, Dantavakra, their last birth are hardly considered as villains. How did this transformation happen? Association with Bhagawan.

    Eventually Bhagawan Nama, Kirtana, learning about his Leelas clean up our vasana pile so much it starts connecting with the shining Atman within. The fortress of Ahamkara is permanently destroyed and now becomes the eternal abode of its sole occupant and owner. This permanent merger of Atman into the Paramatman is popularly understood as Moksha. The entire process is clinical, subtle and happens even without any extraordinary effort on the part of the self absorbed Ahamkara. This process is perfectly suited for the distraction ridden, evil driven, kama oriented Kali Yuga. Hence the prescription of Veda Vyasa and the Rishis. May Bhagawan’s Nama continue to inspire us as it transforms anyone that comes in contact with them. The door way to the divine qualities of Bhagawan are certainly through his Nama in Kali Yuga. May this biggest blessing of Kali Yuga be available to each one of us, by Bhagawan’s abundant grace.

ॐ तत् सत