2026-03-22 16:48:53 by akprasad
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<page>
<ignore>54
NARADA BHAKTI SUTRAS
</ignore>
<p text="C">devotee no object or person except his beloved Lord
exists even in dream. He is absorbed in the Lord,
the object of his love and devotion.
</p>
<p text="C">Here is a definition of ananyatamind is clinging
: mind is clinging
to persons, objects or places with leech-like tenacity.
Wherever there is a little sensual pleasure, the mind
is attached there, through Raga. All the pleasure-
centres should be destroyed. Then alone the mind
can be turned towards God with one-pointed concen-
tration. The mind is always jumping like a monkey
Now it thinks of sweetmeats or fruits. Then it thinks
of cinema show for feasting the eyes. Then it wants to
talk something with some friends. Just as a China-
man is drawn hither and thither by his five wives.
so also the mind is tossed hither and thither by the
,
so also the mind is tossed hither and thither by the
five Indriyas. It is always restless.
</p>
<p text="C">Through Vairagya and discrimination all these
pleasure-centres should be destroyed. Then through
constant, steady abhyasa of Japa-dhyana, it should be
turned towards God. The struggle is doubtless, keen
and hard. How difficult it will be to send up the
waters of the Ganges above towards''Badri-Narayan''!
Still more difficult it will be for taking the mental
energy towards God. It is easy to direct the mental
energy towards sensual objects. It is but natural. It
is the nature of the mind to run by itself towards
is the nature of the mind to run by itself towards
objects without the least exertion. It is its Swabhava
.
Lord Krishna says:
</p>
<p text="C"><note>how to mark this up?</note>
Abhyasa Yoga Yuktena chetasa nanya gaamina,
Paramam purusham divyam yati partha-
nuchintayan.
nuchintayan.</p>
</page>
<ignore>54
NARADA BHAKTI SUTRAS
<p text="C">devotee no object or person except his beloved Lord
exists even in dream. He is absorbed in the Lord,
the object of his love and devotion.
<p text="C">Here is a definition of ananyata
to persons, objects or places with leech-like tenacity.
Wherever there is a little sensual pleasure, the mind
is attached there, through Raga. All the pleasure-
centres should be destroyed. Then alone the mind
can be turned towards God with one-pointed concen-
tration. The mind is always jumping like a monkey
Now it thinks of sweetmeats or fruits. Then it thinks
of cinema show for feasting the eyes. Then it wants to
talk something with some friends. Just as a China-
man is drawn hither and thither by his five wives
so also the mind is tossed hither and thither by the
so also the mind is tossed hither and thither by the
five Indriyas. It is always restless.
<p text="C">Through Vairagya and discrimination all these
pleasure-centres should be destroyed. Then through
constant, steady abhyasa of Japa-dhyana, it should be
turned towards God. The struggle is doubtless, keen
and hard. How difficult it will be to send up the
waters of the Ganges above towards
Still more difficult it will be for taking the mental
energy towards God. It is easy to direct the mental
energy towards sensual objects. It is but natural. It
is the nature of the mind to run by itself towards
is the nature of the mind to run by itself towards
objects without the least exertion. It is its Swabhava
Lord Krishna says:
<p text="C"><note>how to mark this up?</note>
Abhyasa Yoga Yuktena chetasa nanya gaamina,
Paramam purusham divyam yati partha-
nuchintayan.
nuchintayan.</p>
</page>