Yoga Vedanta

An instruction on transcendental independence and mastery over life & death

mangalacharanam - prayer

ॐ
इश्वरो गुरुरात्मेित मूितर्भेदिवभािगने |
व्योमवद्व्यप्तदेहाय दिक्षणामूतर्ये नमः ||

ishwaro gururAtmeti mUrtibhedavibhAgine |

vyomavadvyaptadehAya dakshhiNAmUrtaye namaH ||

On this Prabodhini Ekadasi (or Utthana Ekadasi - Kartika Suddha Ekadasi) I have been
instructed to write this blog. This blog largely deals with the view point of sanatana
dharma (the eternal law) scriptures about
1. transcendental independence (kaivalya)
2. mastery over life and death (vedanta - the ultimate knowledge)

My work here is just "typing in" what the ancient rishis (the leaders who have practiced
what they preached) spoke about the above subjects.

INSTRUCTION 1: Any such work should start with a prayer to Lord Ganesha. (To know
"WHY?" follow the link to an earlier blog post)
िनतान्तकान्तदन्तकािन्तमन्तकान्तकात्मजम्
अिचन्त्यरूपमन्तहीनमन्तरायकृ न्तनम्
ह्र्दन्तरे िनरन्तरं वसन्तमेव योिगनां
तमेकदन्तमेव तं िविचन्तयािम संततम्

nitAntakAntadantakAntimantakAntakAtmajam
achintyarUpamantahInamantarAyakR^intanam
hrdantare nirantaraM vasantameva yoginA.m
tamekadantameva taM vichintayaami sa.ntatam

Now a Prayer to Iswara - The Lord of all:

अजं शश्वतं कारणं कारणानां

िशवं के वलं भासकं भासकानाम् |
तुरीयं तमःपारमाद्यन्तहीनं
पर्पद्ये परं पावनं द्वैतहीनम् ||
aja.m shashvata.m kaaraNa.m kaaraNAnA.m
shiva.m kevala.m bhaasaka.m bhaasakaanaam |
turIya.m tamaHpAramAdyantahIna.m
prapadye para.m paavana.m dvaitahInam ||

Lord: never born, eternal, cause of all causes, auspicious, independent, light of all lights,
beyond all triads (the forth), beyond all ignorance, who is beginning and endless, eternal
cleanser and non-dual. I bow down to that Lord.

नमस्ते नमस्ते िवभो िवश्वमूतेर्

नमस्ते नमस्ते िचदानन्दमूतेर् |
नमस्ते नमस्ते तपोयोगगम्य
नमस्ते नमस्ते शर्ुितज्ञानगम्य ||
namaste namaste vibho vishvamUrte
namaste namaste chidAnandamUrte |

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namaste namaste tapoyogagamya
namaste namaste shrutiGYAnagamya ||

He is the same lord who appears as this world.

He is the same lord who is beyond all this (world) as chidananda murthi.
So, it is the same lord who is the goal of karma yogi's who are in tapas and yoga paths.
It is the same lord who is the goal of all the knowledge seekers based on shruti on the
path of jnana.

I pray to him repeatedly for the well being of this whole visible world and beyond!!

Note1: All the above prayers are from Sri Adi Sankaracharya's Stotras.
Note2: This blog uses a lot of samskrutam words and some explaination in English to the
best of my ability.

om tat sat

aadesa, updesa, anushasanam - Instruction

If any reader reads the description of this document/blog, just next to the title "Yoga
Vedanta" on the top of this page, it reads "An Instruction ........"

Let me clarify the nature of "Instruction" of this blog in this post.

I am going to quote the "Siksha Valli" of Taittariya Upanishad to do so.

INSTRUCTION 2: before quoting anything from any Upanishad one SHOULD recite the
"santi mantra" of that upanishad.

ॐ शं नो िमतर्ः शं वरुणः । शं नो भवत्वयर्मा । शं न इन्दर्ो बृहस्पितः । शं नो िवष्णुरुरुकर्मः । नमो बर्ह्मणे । नमस्ते वायो ।
त्वमेव पर्त्यक्षं बर्ह्मािस । त्वमेव पर्त्यक्षं बर्ह्म विदष्यािम । ऋतं विदष्यािम । सत्यं विदष्यािम । तन्मामवतु । तद्वक्तारमवतु ।
अवतु माम् । अवतु वक्तारम् ।

ॐ शािन्तः शािन्तः शािन्तः

In this part of taittariya upanishad the upanishad seer having given a set of instructions
(11 anuvakas), concludes siksha valli with this statement:

एष आद
आदेश
े ः । एष उपद
उपदेश
े ः । एष
एषाा वद
े ोपिनषत
पिनषत्् । एतदन
एतदनुश
ु ासनम
सनम्् । एवम
एवमुप
ु ािसतव्यम
िसतव्यम्् । एवम
एवमुु चत
ैतदु
दप ु ास्यम
स्यम्् ॥

ēṣṣa ādēśaḥ
ḥ . ēṣṣa upadēśaḥ
ḥ . ēṣṣā vēdōpaniṣṣat . ētadanuśāsanam .
ēvamupāsitavyam . ēvamu caitadupāsyam .

In my own words This is the declaration. This is the advice. This is the essence of vedas.
This is the commad. Follow this. Worship this alone.

So,
Q: what is aadesa, what is upadesa, what is anusasanam?

A: They are different types of "instructions"

The adesa and upadesa come from the root "dis" which means "to point" or "to show"
in this current context, aadesa means the primary instruction pointing or directing the
seeker in the correct direction.
upadesa means a helping instruction, that helps the seeker to speed-up his journey (an
advice).

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Where as

the anusasanam comes from the root "sas" which means "to punish"
sasana means the order or law; anyone breaches that law will be punished by maintainer
of the law or government.
anusasana means a supporting order / command by following it one can be saved from
such punishment.

Even the word "sastra" (scripture) also comes from the same root.

The primary sastra of yoga that was composed by Rishi Patanjali starts with
अथ योगानुशासनम्
atha yogAnushasanam (YS 1.1)

But NO scripture or sastra enforces adherence to what is been declared by the scripture.
It merely declare the true nature of the subject under discussion.

This blog intended to give all three types of instructions

1. aadesa - declarative/revealing instruction
2. upadesa - helping instructions
3. anusasanam - practical instructions to follow

It is left to the individual reading the blog to decide the type of each instruction and act
according to his/her free will.

om tat sat

yoga + vedanta = yoga vedanta

So, what is yoga? what is vedanta? and why to combine them?

INSTRUCTION 3:
This instruction from "moha mudgara" attributed to Sri Anandagiri (A direct disciple of
Bhagavan Adi Sankarabhagavadpaada Acharya) as part of the instruction to the old
vaiaakarana famously known as bhaja govindam states:

योगरतोवा भोगरतोवा
संगरतोवा संगिवहीन
यस्य बर्ह्मिण रमते िचत्तं
नन्दित नन्दित नन्दत्येव

yogaratovA bhogaratovA
sangaratovA sangavihIna
yasya brahmaNi ramate chittam
nandati nandati nandatyeva

yoga is about "union" it is opposed to the word bhoga which means "enjoyment"

bhoga means enjoying an external object. This kind of enjoyment is not really enjoyment
as it is dependent on the external object. The external object decreases as one continue
to consume it. Once the external object is lost the bhoga ends. So bhoga is temporary,
dependent and based on external sense organs' capability to acquire and consume this
object.

where as

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yoga means union of one self with its own true nature. The self's true nature is bliss and
once the union is achieved it gives an infinite everlasting bliss and a complete
'transcendental independence' to the one who has attained such a natural and original
state.

An individual striving for bhoga on the pravritti maarga will have the tendency to enjoy
the sanga (attachment) with similar flocks

where as

an individual striving on the path of yoga will have a tendency to be sangavihina

(detached) and alone.

BUT

whose "chittam" rejoices in "brahma" he will enjoy, verily enjoy and ONLY enjoy! He
ALONE enjoys the infinite everlasting bliss.
the word nandati is repeated as "nandati nandati" then nandati is qualified with the word
"eva" (which means ONLY, ALONE)

Vedanta is all about brahma jignasa - an inquiry into brahman; The vedanta sutras by
Sage Baadarayana starts with

अथातो बर्ह्मिजज्ञासा
athAto brahmajiGYAsA BS 1.1.1

and what makes the "chittam" *NOT* rejoice in the brahma (the true awareness of
bliss)?
it is called chitta vrittis. The mental and emotional veils that cover the true nature of the
self.

Rishi Patanjali defines yoga as:

योगिश्चत्तवृित्तिनरोधः YS 1.2
तदादर्ष्टःुस्वरूपेऽवस्थानम YS 1.3

yogaḥ cittavṛtti nirodhaḥ

tadā draṣṭuḥ svarūpe avasthānam

Hence, the yoga is all about mastering the "chittam" and vedanta is all about inquiry into
brahma.

A careful combination of these two (yoga & vedanta) is the safest, surest and
well tested path to the everlasting infinite bliss which is the true and original
nature of the self!!

jignasa, mumukshatva and yoga

Everything should have a "cause" and nothing is causeless.

As seen from the previous post, we have seen two primary divisions of the people who
are interested in bhoga (= enjoyment of external objects) and those who are interested
in yoga (union with the true nature)

What causes anyone to be engaged in either BHOGA or YOGA? What is beyond both of
them?

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Let me try to explain the reason in the words of the best of teachers appeared in this
world.

NOTE 1: The knowledge of mastering the life and death called "Brahma Vidya" can only
be taught by a realized GURU to a deserving SISHYA. There is no other way of getting
the knowledge. All the other modes are just instruments to make oneself deserve a
realized GURU.

NOTE 2: The authoritative text documented that can be used by a wide range of people
is called Srimad Bhagavad Gita. The other texts are Upanishads. Those are accessible
only to certain section of the learners due to the complexity involved. It is always
suggested to start with Srimad Bhagavad Gita while studying the vedanta by the learned
wise men.

INSTRUCTION 4:
For this instruction Sri Krishna IS the teacher and Arjuna IS the student! This appears in
the second adhyaya of Srimad Bhagavad Gita verses 60 till 68 (a total of 9 verses)

यततो ह्यिप कौन्तेय पुरुषस्य िवपिश्चतः।

इिन्दर्यािण पर्माथीिन हरिन्त पर्सभं मनः।।2.60।।

तािन सवािण
र् संयम्य युक्त आसीत मत्परः।
वशे िह यस्येिन्दर्यािण तस्य पर्ज्ञा पर्ितिष्ठता।।2.61।।

ध्यायतो िवषयान्पंुसः सङ्गस्तेषूपजायते।

सङ्गात् संजायते कामः कामात्कर्ोधोऽिभजायते।।2.62।।

कर्ोधाद्भवित संमोहः संमोहात्स्मृितिवभर्मः।

स्मृितभर्ंशाद् बुिद्धनाशो बुिद्धनाशात्पर्णश्यित।।2.63।।

रागद्वेषिवयुक्तैस्तु िवषयािनिन्दर्यैश्चरन्।
आत्मवश्यैिवर्धेयात्मा पर्सादमिधगच्छित।।2.64।।

पर्सादे सवर्दःुखानां हािनरस्योपजायते।

पर्सन्नचेतसो ह्याशु बुिद्धः पयर्वितष्ठते।।2.65।।

नािस्त बुिध्दरयुक्तस्य न चायुक्तस्य भावना।

न चाभावयतः शािन्तरशान्तस्य कु तः सुखम्।।2.66।।

इिन्दर्याणां िह चरतां यन्मनोऽनुिवधीयते।

तदस्य हरित पर्ज्ञां वायुनाविमवाम्भिस।।2.67।।
र्

तस्माद्यस्य महाबाहो िनगृहीतािन सवर्शः।

इिन्दर्याणीिन्दर्याथेर्भ्यस्तस्य पर्ज्ञा पर्ितिष्ठता।।2.68।।

I am not going to give word to word meaning to the above verses but giving my own
interpretation with reference to the earlier post.

chittam is the subtle field of the internal instrument (called anthakarana in samskrutam)
the other three quarters of anthakarana are manas, buddhi and ahankara.

Lord Krishna explains the power of "indriyas" and "manas" coming into the control of
"indriyas" in 2.60.

Who are these "indriyas"? - they are 10 of them in this "pura" or the city called body.
Five of them are "workers" and five of them are "enjoyers" who direct the workers
towards the work. These enjoyers are unable to perform any work and they are lame.

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The workers are unable to perceive things hence they are blind. So, the worker indriyas
depend on the enjoyer indriyas to show them the direction. All the coordination is done
through the processing engine called manas - a part of internal instrument which is
controlled by the "buddhi"

In 2.61 Lord says who keeps the indriyas under control (including the internal
instrument total 11 of them) is established in the knowledge (tasya prajna pratisthita)

Then in 2.62 and 2.63 he goes on to explain the process of building up of delusion of the
purusha.
by directing the mind through indriyas to their objects, the Purusha develops
"attachment" or the mind comes under the control of indriyas (of the senses of
perception). This is a by-product of the wrong arrangement of tools (manas and indriyas
in wrong order). In this process the main product is the kaama (desire) and the opposing
product (or shall we call it as waste) is the krodha (anger). From krodha the delusion;
from delusion the revolution of smriti (memory or chittam); from this revolution of smriti
Purusha falls down into samsara of unending births and deaths.

Then in 2.64 to 2.68 Lord explains how to bring back the different tools under the control
and its original position and get established in the proper knowledge. The main point
stressed is to get rid of raaga (attachment) and dvesha (aversion) to different things to
attain the "prasaadam"

So, what is the conclusion?

The reason for BHOGA and YOGA are the indriyas and the internal instrument. When
they are in wrong order i.e., when indriyas direct the manas a Purusha is in making up
the delusion state or BHOGI
OR
when the Purusha is trying to restore their correct order he is a striving YOGI.
FINALLY
for the one the correct order is restored he is well established in the
KNOWLEDGE(prajna)

This document/blog is of no value/a little value for a BHOGI; It is of no value for the one
who is established in TRUTH (jnani) It is only for those who are striving on the path of
YOGA.

om tat sat

bhubhukshu and mumukshu

This is a continuation of the last post regarding the jignasa (the interest to know the
reality) and mumukshutva (the intense desire to get liberated) and then establishing in
YOGA.

What if the person is still interested in BHOGA (such a person is called bhubhukshu) and
try to learn YOGA?

This causes a contradiction. The person will neither be able to enjoy the external objects
of the senses due to this contradiction nor will be able to progress on the path of YOGA
due to the disturbance created by the "indriyas" - the senses of perception and action.

कमेर्िन्दर्यािण संयम्य य आस्ते मनसा स्मरन्।

इिन्दर्याथािन्वमू
र् ढात्मा िमथ्याचारः स उच्यते।।3.6।।

karmendriyāṇi saḿyamya

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ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate

In the above sloka, lord is clearly mentioning that forcibly holding the senses of action,
but thinking of the objects of senses within the mind that one is called a pretender.

This type of "mithyachara" is neither good to the individual nor to the society.

So what is to be done?

Instruction 5:
यज्ञाथात्कमर्
र् णोऽन्यतर् लोकोऽयं कमर्बन्धनः।
तदथर्ं कमर् कौन्तेय मुक्तसंगः समाचर।।3.9।।

yajñārthāt karmaṇo 'nyatra

loko 'yaḿ karma-bandhanaḥ
tad-arthaḿ karma kaunteya
mukta-sańgaḥ samācara

The first step is to start performing the action as sacrifice. Doing one's own duty without
any attachment to the fruits of that action. This is called "KARMA YOGA" only after
skillfully performing one's own prescribed duties as a service to LORD, one can ascend to
a position of "mumukshu" a spiritual seeker of knowledge.

om tat sat

The Secret of "Karma Yoga"

In the last post, the instruction is given that everyone should engage themselves in
carrying out one's own prescribed duties as "sacrifice" to the LORD i.e., follow the karma
yoga.

WHY? and for HOW LONG?

INSTRUCTION 6: (the whole third chapter of Srimad Bhagavad Gita)

Please follow this link - http://prasadchitta.blogspot.com/2008/07/karma-yoga-thrid-
chapter-of-srimad.html

There is NO OTHER WAY to overcome "desire"

The indiryas get in contact with its preferred vishayas (external objects) causing the
experience. Due to the temporary nature of this "contact" inevitably the contact will be
LOST at some point of time. Two things will happen when the indriya vishayas are not
available for the indriyas. They crave for the objects. This is the desire or kaama. When
the preferred object (vishaya) is not attainable it leads to frustration. This is krodha -
anger. Either the "kaama" or "krodha" that leads to more work. Mind within the control
of indriyas goes into its loop of "chitta vrittis"

Rishi Patanjali Defines the vrittis as follows: (Yoga Sutras - Samadhi Paada 5 and 6
sutras)

vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ - YS1.5

pramāṇa viparyaya vikalpa nidrā smṛtayaḥ - YS 1.6

There are five vrittis that could be troublesome or non-troublesome.

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They are
1. Pramana - the correct understanding (or measurement)
2. Viparyaya - going around the subject without getting to the understanding or Wrong
Understanding
3. Vikalpa - Imagination based on pramana or viparyaya
4. Nidra - temporarily ceasing the external object (vishaya) awareness; this viritti
disassociate the indriyas with their vishayas.
5. smriti - not "letting go" the impressions of other four vrittis. The smriti functions
through the Nidra causing the dream (swapna) etc., This is the subtlest form of vrittis.

These vrittis are supported by three gunas.

The vishayas are predominantly inert nature (tamasa guna)
The Indriyas are predominantly active nature (rajasa guna)
The manas is predominantly illuminative nature (sattva guna)

manas illuminates (or subtly diverts) the indriya towards its vishaya due to the past
impressions (vasanas). Indriya engages in the action of consuming the vishaya. This
consumption leaves subtle impression (vasana) The action/enjoyment loop continues.

In the body there are five worker indriyas and five enjoyer indriyas. The enjoyer indriyas
are masters of their own domain. e.g., an ear can only hear the sound. It is not useful to
detect the color of a vishaya. In the same way every indriya is a "master" of its own
domain and it can't operate beyond its limitation. This limitation is caused by
AHAMKAARA - ego.

A combination of manas, buddhi, ahamkaara and chitta is the internal instrument

(loosely translated as MIND in English).

The "manas" coming into the control of the enjoyer indriyas and making the worker
indriyas do "slavery" to satisfy the enjoyer indriyas by disguising them into the thinking
that they are being "served" by directing them into their work. This is the brief
description of BHOGA cycle (never ending).

Karma Yoga brings the manas back into its "true controller" position (controlled by the
buddhi or the discriminative intellect) by "properly" controlling enjoyer indriyas and
worker indriyas to work in harmony with in the city of BODY.

The effort need to be put in until the enemy in the name of "desire" is fully
conquered. Once this is conquered, "KARMA YOGA" becomes effortless.

Indriyas are superior to the Vishayas.

Manas is superior to the Indiryas.
Buddhi (the discriminative reasoning/intellect) is superior to the manas
SELF (atma or the LORD) is superior to the buddhi. (Bhagavad Gita 3-42)

To realize this SELF or atma or the LORD one should first sly the enemy in the form of
desire (kaamarUpa) (Bhagavad Gita 3-43 the last verse of this chapter)

So, by "sacrificing" the inferiors object into their respective superior controlling fire by
performing the prescribed duties as a service to the LORD, one raises higher
towards mastering the life and death.

om tat sat

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"mOha" the delusion

mOha or delusion is the direct implication of desire (kaama)

desire has no utility in the "process of action" and attaining the "result of
action".
Let me explain the process of action cycle (samsara)

manas, buddhi, ahamkaaram and chittam are the four quarters of the internal
instrument.
The five sense organs and five action organs are the external instruments; A place
where all these instruments gets involved in their action is called "body" or the field of
action or city (pura). The observer (saakshi) of all this action is the "purusha" the king/
owner of the city.
So, all the city is built with five elements and three qualities. manas is built with
illuminating nature of the five elements, indriyas are build with the "active" nature of five
elements, respective sense objects are built with the "inert" nature of five elements
making up the "prapancha". Individual divisions are created by ahamkaaram between all
these things (an ear can only capture the sound and an eye can only capture the light
and shape of a thing due to ahamkaara) and overall direction (or the judgement of what
is good and what is not) is given by buddhi. These five elements + manas + buddhi +
ahamkaaram are covered within the wrapper of "chittam". This overall package along
with its enjoyer "purusha" who is a witness is called "kshetram" or kurukshetra or the
field of action.

This field of action (or let us say workshop) only sustained by the WORK. Without WORK
this field of ACTION has no purpose and can't be sustained.

Every being within the prapancha has equal right to work and enjoy the fruit thereof.
This is the divine rule ordained by the LORD (iswara) of this gross prapancha.

So, doing right work leads to right result.

Everyone always "desires" favorable results. But without the right WORK, the
result can never be achieved. As the intensity of desire increases, the manas gets
trapped in a very dangerous trap called krodha - anger and frustration. This anger/
frustration leads to delusion. Delusion leads to vibrations in the smriti (the most subtle
vritti of chittam) This vibration in the core of the internal instrument causes the buddhi
(or the direction of ultimate goal/ultimate good i.e., the judgment) to be lost. Once the
buddhi (judgement of good and bad) is lost, the person falls into the loop of causing the
"harm" to the workshop by mis-using it.

This unintended harm to the workshop (kshetra - the body and its environment
or nature or prakriti) is called "pramada". (pramada means dangerous, careless
or hurried action!)

Once some part of this workshop is damaged, it causes more work to fix (re-construct)
the workshop. That leads to more delay in attaining the result. That leads to more
frustration. That causes more damage to the workshop. This leads to never ending cycle
of causing the harm to one's own well being and recovering from the damage. This cycle
is called birth and death cycle or SAMSAARA.

That is the reason "intense desire" or "trustna" need to be conquered first to master the
cycle of life and death. Desire is the lone single cause that leads to the mis-judgement of
what is right and what is wrong. (leading to ADHARMA - breaching the divine "dharma"
of the lord!)

9
Instruction 7: (The First verse of Adi Sankaracharya's moha mudgara stotram)

मूढ! जहीिह धनागम तृष्णां कु रु सद्भुिद्धम् मनिस िवतृष्णाम् |

यल्लभसे िनजकमोर्पात्तं िवत्तं तेन िवनोदय िचत्तं ||

भज गोिवंदं भज गोिवंदं गोिवंदं भज मूढमते

संपर्ाप्ते सिन्निहते काले निह निह रक्षित डु कृञ्करणे

mūdha! jahīhi dhanāgama trshnām kuru sadbhuddhim manasi vitrstnām

yallabhasē nijakarmōpāttam vittam tēna vinōdaya cittam

bhaja gōvindam bhaja gōvindam gōvindam bhaja mūdhamatē

samprāptē sannihitē kālē nahi nahi rakshati dukruñkaranē

O deluded one, kill the trushna (intense desire) to amass a lot of wealth. Try to bring the
manas out of the control of this trushna. Satisfy your mind with the money that naturally
comes to you by doing your own WORK skillfully!

Pray to lord GOVINDA, pray to lord GOVINDA! O deluded mind! When it comes to death,
no materialistic skill (that was acquired by manas) will save you! (that which saves one
from the ultimate damage to the body is called devotion, faith that are of "buddhi")

om tat sat

The "process" of Karma Yoga - Part 1

Having discussed the importance of YOGA (vs. Bhoga) or the Karma Yoga in particular,
Let me explain the two distinct phases of practice of the "karma yoga".

In the first phase, one should give up the attachment to the "result of action"
In the second phase, one should give up the attachment to the "action itself".

So, what is the difference?

While a person is still predominantly "rajasic" (active) in nature, it is just next to

impossible to leave the attachment to action. He will be compelled into the action by his
own nature of activity. That is the reason, one should never try to renounce action at
once.

So, as the first phase, the attachment to the fruits of action should be abandoned.
The seeker continue to perform the action (without "pramada" = without causing harm
to himself or the environment) and the results are sacrificed to the LORD. (sacrificing
means not getting attached to the success or failure. Taking both the success and failure
in the endeavors equally by performing action as service to the LORD)

INSTRUCTION 8:
एवं बहुिवधा यज्ञा िवतता बर्ह्मणो मुखे।
कमर्जािन्विद्ध तान्सवाने
र् वं ज्ञात्वा िवमोक्ष्यसे।।4.32।।
ēvaṅ bahuvidhā yajñā vitatā brahmaṇō mukhē.
karmajānviddhi tānsarvānēvaṅ jñātvā vimōkṣyasē..4.32..

Having performed different kinds of sacrifices (by skillfully performing ones own duties
as service to the LORD) one clearly understands "ALL THIS WORLD is born and sustained
out of KARMA - action". Having "known thus" he will be freed from action.

HOW?

10
शर्ेयान्दर्व्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सवर्ं कमािखलंर् पाथर् ज्ञाने पिरसमाप्यते।।4.33।।
śrēyāndravyamayādyajñājjñānayajñaḥ parantapa.
sarvaṅ karmākhilaṅ pārtha jñānē parisamāpyatē..4.33

Karma yoga has two aspects, the result of action and the knowledge born out of
performing the action. This knowledge born out of karma yoga is as follows:
"all the work (without any exception) ends only in the experienced knowledge"

At this stage a person becomes a "jignasu" or one who is interested in the "true
knowledge of self" and the rajasic attitude will naturally turn into the sattvic
predominance of illuminating nature.

Then lord declares:

न िह ज्ञानेन सदृशं पिवतर्िमह िवद्यते।
तत्स्वयं योगसंिसद्धः कालेनात्मिन िवन्दित।।4.38।।
na hi jñānēna sadṛśaṅ pavitramiha vidyatē.
tatsvayaṅ yōgasaṅsiddhaḥ kālēnātmani vindati..4.38..

There is no better "purifier" than jnana (knowledge) known; only through that (jnana)
purifier one can gain the knowledge of the self (atma).

Who will gain the knowledge of self and what is the use of gaining such a knowledge?
शर्द्धावाल्लभते
ँ ज्ञानं तत्परः संयतेिन्दर्यः।
ज्ञानं लब्ध्वा परां शािन्तमिचरे णािधगच्छित।।4.39।।
śraddhāvāomllabhatē jñānaṅ tatparaḥ saṅyatēndriyaḥ.
jñānaṅ labdhvā parāṅ śāntimacirēṇādhigacchati..4.39..

A person with "sraddha" (faith) will gain the knowledge who has conquered the senses
(by the means of karma yoga)
Having gained the knowledge (jnanam) of self one reaches the highest peace
very quickly.

We will deal with the "phase 2" of Karma Yoga in the next post.

om tat sat

The "Process" of Karma Yoga - Part 2

The "Phase 1" of karma yoga may take few moments to few lifespans to perfect it
depending on the amount of "desire stock" one has accumulated.

During the first phase of Karma Yoga, the seeker has to carefully give up "attachment"
to the "fruit of action". Seeker has to continue to performing action without intending
any harm to any being. So, a natural question arises:

अजर्ुन उवाच
संन्यासं कमर्णां कृ ष्ण पुनयोर्गं च शंसिस।
यच्छर्ेय तयोरे कं तन्मे बर्ूिह सुिनिश्चतम्।।5.1।।
arjuna uvāca
saṅnyāsaṅ karmaṇāṅ kṛṣṇa punaryōgaṅ ca śaṅsasi.
yacchrēya tayōrēkaṅ tanmē brūhi suniścitam..5.1..

Arjuna (the student) is asking this question to the teacher (Lord Sri Krishna)

11
What is better?
a. sannyasam (renouncing action or effort itself) or
b. karma yogam (renouncing the attachment to the fruit of action and continue the effort
in performing one's own duties driven by the own true nature)
????

Lord says, both will lead to the same result when performed properly. And he gives his
opinion that karma yoga is surely better.

संन्यासस्तु महाबाहो दःुखमाप्तुमयोगतः।

योगयुक्तो मुिनबर्र्ह्म निचरे णािधगच्छित।।5.6।।
saṅnyāsastu mahābāhō duḥkhamāptumayōgataḥ.
yōgayuktō munirbrahma nacirēṇādhigacchati..5.6..

Renouncing action (or effort) leads to "duhkam" to the one who has not mastered the
karma yoga. But, one who has perfected the karma yoga (yogayukta) will quickly attain
the eternal.

So, only after skillfully doing the action as sacrifice to the LORD one should attempt to
samnyasa (giving up of effort) not before that.

WHY?
Even a small amount of desire for external sense enjoyments (vishayas - of tamasic
nature) can push a person into action by its own inherent nature. (we know this as the
manas comes under the control of indriyas that are predominantly rajasic nature)

tamas and rajas attract each other being opposite polarities. (inertia and passion)

The body (predominantly tamasic) has limited capability of consuming vishayas

(predominantly tamasic) this causes repulsion. (Even the best loved food, one can't eat
10kgs of it at a stretch)

The regulation between these activities (attraction and repulsion) should be done by the
manas. (predominantly sattwik nature)

But, under the control of indriyas, manas pushes the body beyond its limits to cause
harm to itself.

During the phase 1 of karma yoga, one gives up attachment to the fruit of action and
submits all the fruits to LORD and only consumes it after offering it to LORD.

So, will lord accept the rest of the fruits of action?

Lord says "NO"

नादत्ते कस्यिचत्पापं न चैव सुकृतं िवभःु।

अज्ञानेनावृतं ज्ञानं तेन मुह्यिन्त जन्तवः।।5.15।।
nādattē kasyacitpāpaṅ na caiva sukṛtaṅ vibhuḥ.
ajñānēnāvṛtaṅ jñānaṅ tēna muhyanti jantavaḥ..5.15..

From beginning less time, each individual involved in several enjoyments and actions.
Let me explain this with an example.

There are two ways to acquire an object from the market.

1. Pay upfront and buy the thing.
2. Get the thing on a LOAN basis.

LORD just manages all the accounts of all the individual beings and the market. He
neither produces anything nor consumes anything. All the things here (in this world) are

12
produced by the individuals. The things are also consumed by individuals.

When an individual gets a desire to consume something

1. He has to put in the "effort" in performing his own duty and convert it as "money"
(karma dhanam) then he can use the karma dhanam is procuring the desired object.

or

2. He should take a LOAN from the bank (LORD) and consume the thing first, and pay
back the loan later.

NO ONE CAN EVER ESCAPE FROM THIS PAYMENT (either upfront or later as a
loan with necessary interest)

LORD merely manages this "UNIVERSAL LAW" of the market and bank (the UNIVERSE).

When a person starts performing the "Karma Yoga" as sacrifice, LORD starts managing
different accounts belonging to the individual and consolidates the debts and deposits
into more manageable accounts. By the way of consolidation, the INDIVIDUAL can focus
on less number of accounts (desires) of past and future.

This account consolidation continue to happen until all the accounts are finally
consolidated into ONE single account.

A "BHOGI" will be managing his own accounts (one for each of his desires); a sub
account for buying a new car; a sub account for buying a new house; another sub
account (loan) paying back his current loan for the mortgage; another sub account for
his auto loan. MOST OF HIS EFFORT LOST in managing all these sub accounts!

INSTRUCTION 9:
It is wise to leave the consolidation to the BANKER (LORD - This banker is highly trust
worthy. He runs the bank and market with absolutely "NO PROFIT" for himself - purely
for the benefit of the individuals here!)

om tat sat

introspection

Having dealt with the "desires" by performing the karma yoga for sufficient amount of
time an individual makes himself suitable for "introspection"

1. during the first phase of karma yoga, the seeker started giving the "fruits of action" to
the LORD to adjust the worst debts first and consolidate the deposit accounts.

2. during the second phase of karma yoga, the seeker started leaving the "choice of
action" also to the lord. By doing so, lord will keep putting the seeker in the environment
best suitable to deal with his long pending debts which were ignored by the seeker due
to his own choice of selecting the work.

By doing both the above steps, lord helps an individual to consolidate all the sub
accounts into a single account.

Now, an individual has an account (the identification - "I" - ahamkara) and a balance in
that account. (it could be credit balance or debit balance - it is not a problem this is
called "MINE" - mamakara) If the balance is positive, the person has a deposit account,

13
if the balance is negative the person is left with the loan account. But in any case the
individual should deal with it to bring it to zero balance. i.e., the original state of the
account.

One one side the karma yoga leads to this account consolidation, and on the other side
the karma yogi becomes suitable to get this following knowledge: (the secret of external
sensual enjoyments)

Instruction 10:

बाह्यस्पशेर्ष्वसक्तात्मा िवन्दत्यात्मिन यत्सुखम्।

स बर्ह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham.
sa brahmayōgayuktātmā sukhamakṣayamaśnutē..5.21..

ये िह संस्पशर्जा भोगा दःुखयोनय एव ते।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।
yē hi saṅsparśajā bhōgā duḥkhayōnaya ēva tē.
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ..5.22..

All the "enjoyments" based on external object contact are "temporary in nature" and
when the contact is finally lost, they cause "misery". Hence, a wise man will not really
want to enjoy them (the BHOGAS).

The one who gets detached from the external objects will find the real infinite-bliss
(sukham-akshayam) whose atma is absorbed in the BRAHMA. (Brahma means Greater
than the Greatest)

So, The single account (after consolidation) represents the "single desire" for liberation
and attaining the permanent un-decaying bliss of peace.

At this stage, a BOGHI is turned into a YOGI. As I mentioned earlier, it may

take few moments or it may take few lifespans before this transformation
happens. It is not wise to jump into "meditation" without winning the battle
over the desires and bringing the "indriyas" (senses) under the control of
"manas" (mind).

The key ingredient for success in Karma Yoga is "faith" on lord.

Let me explain the characteristics of "LORD" in following three statements:

a. "very existence" is LORD. If anything exists at all; then LORD exists! (One need not
doubt the existence of LORD because he is the existence itself)

b. LORD clearly "knows" what is best for "each individual" (He knows it better than the
individual knows about it)

c. LORD surely "gives" each individual what they best deserve. (He is not partial to one
individual or gives more or less than what the individual deserves.) It may not match
with what an individual "desires"!!! This rule is applicable for both "the enjoyments" and
"the work assignment".

The above three statements, I have realized having performed the Karma Yoga for a
good amount of time.

Lord explains the process of "Raja Yoga" or "Dhyana Yoga" in Chapter 6 (dealing with
bringing the "manas" under the control of "buddhi" - the correct reasoning.) But, the
preparation for the Dhyana Yoga is best explained by Rishi Patanjali in his Yoga Sutras.

14
We will deal with them in the future posts.

om tat sat

Raja Yoga - Prerequisites

ALL are eligible for "Karma Yoga" there are no specific pre-requisites specified.

But for Raja Yoga there are few pre-requisites.

1. The aspirant should have good mastery over the external senses and attained "skill in
action" by performing the Karma Yoga.

2. The person still has a lot of predominant quality of "rajas" - inclined towards action.
(A large balance either +ve or -ve in the account)

Lord Declares:
स्पशान्कृ
र् त्वा बिहबाह्य
र् ाश्चक्षु
ं श्चैवान्तरे भर्ुवोः।
पर्ाणापानौ समौ कृ त्वा नासाभ्यन्तरचािरणौ।।5.27।।
sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..

यतेिन्दर्यमनोबुिद्धमर्ुिनमोर्क्षपरायणः।
िवगतेच्छाभयकर्ोधो यः सदा मुक्त एव सः।।5.28।।
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.
vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ..5.28..

Instruction 11: (Meaning of above two verses)

Keeping external objects outside (bahih, sparsan, bahihi kritva),
keeping eyes fixed at the middle of eyebrows (chaksus, ca, eva, antere bhruvau)
Keeping equal breathing cycles that move through the nostrils (prana-apana samau
krutva nasa abhyantara carinau)
The contemplating one (munih),
fully intent only on liberation (moksha parayana)
Who has control over the indriyas, manas and buddhi (yata-indriya-mano-buddhi)
free from desire, fear and anger (vigata-iccha-bhaya-krodha)
He is verily always free! (yah-sada-mukta-eva-sah)

The Karma Yoga helps one win over the quality of Tamas (inertia) and its products called
external sense objects by mastering the indriyas (organs), which are predominantly of
"rajas" nature by freeing them from the clutches of their respective sense objects
(vishayas).

The Raja Yoga helps one win over the quality of Rajas, by mastering the manas (mind,
predominantly Sattvik - illuminating nature) by freeing it from the clutches of desire,
fear and anger.

Predominantly sattvik nature aspirants, having mastered the Karma Yoga can directly
move to "Bhakti Yoga" skipping Raja Yoga.

Regarding the eligibility, wise men say "A person who is thirsty can only be eligible
for drinking water!"

In case of Karma Yoga, an aspirant is asked to do "HIS OWN DUTY" and nothing new.
Just the attachment to the fruit of action to be surrendered to the LORD. There is no
training required to practice the Karma Yoga. Everybody is eligible. {in fact everybody
MUST practice it}

15
Warning: Never try to practice "Raja Yoga" without a "living realized Guru" - It may
prove counter productive in some cases because one need to take up practice of "eight
limbs of Yoga" that forcibly control various internal energies of the aspirant (the energy
of resolve,the energy of knowing and the vital force). If not managed with a proper
balance it may cause the friction within.

There are other simpler methods like "Naama Japa" that can achieve the same
result without force. Lord directs an aspirant to the right GURU when the
aspirant is successful in KARMA YOGA!

om tat sat

samadhi - The Goal of Raja Yoga

So, the next thing one should be clear about Raja Yoga is its final Goal.

sama + dhi or equanimity of mind to the duality is the goal of Raja Yoga.

"Freedom" of mind from the duality of attraction and repulsion is the Goal of Raja Yoga.

Mind is sunk in the ocean of duality. There are infinite emotional waves that are
unceasingly generated in this Ocean of Duality. These waves are called vrittis. They are
originated in this ocean, the are sustained in the ocean and they merge back into the
ocean. One should take a "deep dive" into this ocean to realize its TRUE POTENTIAL.

Other than one's own self, no one can save the mind that is entangled in the thought
waves that are of various forms and shapes!

Instruction 12:
उद्धरे दात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव िरपुरात्मनः।।6.5।।
uddharēdātmanā..tmānaṅ nātmānamavasādayēt.
ātmaiva hyātmanō bandhurātmaiva ripurātmanaḥ..6.5..

uddharet atmana atmanam = One should uplift own self;

na avasadayet = one should not lower himself.
atma eva hi atmanah bandhu = Self alone is ones Friend
atma eva ripuh atmanah = Self alone is ones own Enemy.

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना िजतः।

अनात्मनस्तु शतर्ुत्वे वतेर्तात्मैव शतर्ुवत्।।6.6।।
bandhurātmā..tmanastasya yēnātmaivātmanā jitaḥ.
anātmanastu śatrutvē vartētātmaiva śatruvat..6.6..

yena atma eva atmana jitah = whose self is conquered by his own self
tasya bandhuh atma atmanasya = his self is verily his friend.
tu = but,
anatmanah = for the one who has not conquered the self
satrutve varteta atma eva satruvat = the self alone acts as an enemy.

िजतात्मनः पर्शान्तस्य परमात्मा समािहतः।

शीतोष्णसुखदःुखेषु तथा मानापमानयोः।।6.7।।
jitātmanaḥ praśāntasya paramātmā samāhitaḥ.
śītōṣṇasukhaduḥkhēṣu tathā mānāpamānayōḥ..6.7..
(I am not attempting to translate this sloka; I borrow the words of Swami Sivananda as
follows)

16
6.7 The Supreme Self of him who is self-controlled and peaceful is balanced in cold and
heat, pleasure and pain, as also in honour and dishonour.

What does this mean?

One who is "balanced" in the situations of external (physical) heat and cold,
and internal (emotional) pleasure and pain and the (third party view) of honor
and dishonor is verily conquered the self by self, tranquil and "paramatma
samahitah" and rises above the three layered duality!

Such a state of mind is called samadhi; Attaining such a tranquil mind is the GOAL of
Raja Yoga in the words of Lord. Rishi Patanjali explains Samadhi in the first pada
(quarter) of Yoga Sutras.

abhyasa + vairagya = the "process" of raja yoga

samadhi is the goal to be achieved by rajayoga. But HOW?

Arjuna Asks the same question to Lord Sri Krishna having heard about this raja yoga.

अजर्ुन उवाच
योऽयं योगस्त्वया पर्ोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यािम चञ्चलत्वात् िस्थितं िस्थराम्।।6.33।।
Arjuna Said:
O Madhusudana (Krishna), this yoga of equanimity taught by you; I do not see steady
continuance due to the restless unsteady nature (of the mind - which is well known)

चञ्चलं िह मनः कृ ष्ण पर्मािथ बलवद्दढ ृ म्।

तस्याहं िनगर्हं मन्ये वायोिरव सुदष्ु करम्।।6.34।।
O Krishna, mind is turbulent, restless, strong and unyielding. Its "control" would be
greatly difficult as controlling the wind (air).

Instruction 13: (Answer to the above question)

शर्ी भगवानुवाच
असंशयं महाबाहो मनो दुिनर्गर्हं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
6.35 The Blessed Lord said -- Undoubtedly, O mighty-armed Arjuna, the mind is difficult
to control and restless; but by practice and by dispassion it may be restrained.
असंयतात्मना योगो दुष्पर्ाप इित मे मितः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-
controlled and striving one can attain to it by the (proper) means.

So, what is this "abhyasa" (practice) and the "vairagya" (dispassion)?

Rishi Patanjali also uses the same words and explains what they are in the Yoga Sutras.

In five sutras in the first paada (samadhi pada) Sutra 12 till sutra 16 he explains the
abhyasa and vairagya as follows:

Having explained the five chitta vrittis Rishi Patanjali declares: (The discussion on chitta
vrittis is done in one of the earlier posts on karma yoga)

abhyāsa vairāgyābhyāṁ tannirodhaḥ - 1.12

The chitta vrittis can be controlled by abhyasa and vairagya.

Abhyasa:

17
tatra sthitau yatnaḥ abhyāsaḥ - 1.13
sa tu dīrghakāla nairantarya satkāra āsevitaḥ dṛḍhabhūmiḥ - 1.14

The persistent effort is abhyasa

A long term uninterrupted practice establishes firmly (yoga - stoppage of chitta vrittis)

Vairagya:
dṛṣṭa ānuśravika viṣaya vitṛṣṇasya vaśīkārasaṁjñā vairāgyam - 1.15
tatparaṁ puruṣakhyāteḥ guṇavaitṛṣṇyam 1-16

vairagya is aversion to the vishayas perceived and those which were only heard of.
the para-vairagya is the ultimate aversion to the gunas (qualities) themselves.

So, the STRONG attachment to practice and STRONG detachment towards the seen and
unseen temporary pleasures (bhogas) is the "means" of raja yoga.

Note: seen pleasures are seen in this world. Unseen pleasures refer to those which were
told as heaven and other worlds. A YOGI should not even have least desire for either
SEEN or UNSEEN/heard pleasures (bhogas).

A GURU who has understood these two terms (abhyasa and vairagya) and
practiced them successfully to achieve equanimity of mind is required for
successful practice of Raja Yoga.

om tat sat

iswara pranidhanam
iswara pranidhanam is
a. an alternative process of raja-yoga
b. an essential pre-requisite for the third limb of abhyasa
c. the "sufficient condition" to attain the final goal of raja yoga

Rishi Patanjali states: (yoga sutras)

Īśvara praṇidhānāt vā - 1.23

śauca saṅtoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ - 2.32

samādhisiddhiḥ īśvarapraṇidhānāt - 2.45

An active complete surrender to the LORD is called iswara pranidhanam.

I. an alternative process:
Rishi Patanjali qualifies the abhyasa in three categories as soft, medium and rigorous. Depending on
the "effort level" the "level of achievement" in the YOGA.

In Yoga Sutra 1.23 Rishi Patanjali is stating that the Samadhi comes also from surrender to Lord. So,
this surrender is only possible for those who have "sattvik" predominance as the inherent nature.

So, iswara pranidhanam is an alternative process of Raja Yoga. This do not require a qualified external
GURU; Iswara himself "from within the individual" guides on the right path for the faithful ones!

II. an essential pre-requisite

18
Yoga has eight limbs; yama, niyama, asana, pranayama, pratyahara are the first five limbs that are
done at the gross body/mind level.

The last three limbs are called dharana, dhyana and samadhi. Putting the three together is called
"samyama" which need to be carriedout with subtle intellect layer.

for obvious reasons all these eight steps have to be sequentially mastered.
In the first group of 5 limbs, the first two are called "yama" and "niyama"
Yama means regulation. Control of body and mind at gross level.
niyama means observance - Control of subtle intellect.

There are five yamas and five niyamas and the last of the niyamas is the "iswara pranidhanam" (Yoga
Sutras 2.32)

So, this "active surrender to the lord" is essential prerequisite for practicing the next limbs called
"asana, pranayama etc.,"

III. The sufficient condition to attain samadhi.

Samadhi is primarily classified as two types.
a. Samadhi with a seed - or the samadhi which is seeded with effort and practice.
b. Samadhi without a seed - or the natural effortless samadhi.

The abhyasa and vairagya along with the practice of samyama (dharana, dhyana and samadhi) result
in the seeded samadhi.

but

when the surrender becomes complete and throughly active, then the samadhi becomes established in
the practitioner. This state is called "samadhi siddhi" which is attained by perfecting the "iswara
pranidhanam" (Yoga Sutra 2.45)

Instruction 14:

As we have seen in "Karma Yoga" we started the Surrender process to the lord; We started with the
fruits of action, slowly developed the surrender into the choice of action.

Now, during the Raja Yoga the skill is perfected to surrender the "free will" to the LORD at a gross
mind level and subtle intellect level.

Such surrender gets completed when the YOGI establishes himself in perfect seedless Samadhi. This
happens ONCE and ONLY ONCE. Once you are completely surrendered to the ULTIMATE
POWER (iswara) that guides the whole universe, there is nothing to choose and the "free will" is
completely useless!

All the effort of eight limbs of yoga is to achieve this alone. yama, niyama and samyama.

Lord Declares:

योिगनामिप सवेर्षां मद्गतेनान्तरात्मना।

शर्द्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।

In Swami Sivananda's words:

Among all the Yogis he who, full of faith and with his inner self merged in Me, worships
Me is deemed by Me to be the most devout.

19
A doubt regarding Raja Yoga - yoga bhrastha
The Raja Yoga path is quite complex and new (vs. Karma Yoga) It may take quite long time to reach
the final goal of conquering the "acceptance" and "rejection" of mind. (or winning over the duality of
mind to get established in the natural samadhi without vikalpas!)

After initiation in the path before attaining the final goal of Raja Yoga if one falls off from the path due
to delusion or some other failure (like death of physical body) won't he get ruined?

What is the future of such a YOGA BHRASTHA? (fallen from the path of yoga before attaining its
goal)?

Arjuna requests the answer for the above question in three verses 6-37,38,39 to Lord Sri Krishna.

किच्चन्नोभयिवभर्ष्टिश्छन्नाभर्िमव नश्यित।
अपर्ितष्ठो महाबाहो िवमूढो बर्ह्मणः पिथ।।6.38।।
6.38 Mahabaho, O Mighty-armed one; ubhaya-vibhrastah, fallen from both, having fallen from the
Path of Action and the Path of Yoga; apratisthah, without support; vimudhah, deluded-having become
deluded; brahmanah pathi, on the path of Brahman, on the path leading to Brahman; kaccit na, does
he not; nasyati, get ruined; iva, like; a chinna-abhram, scattered cloud? Or is it that he does not?

Instruction 15:
शर्ी भगवानुवाच
पाथर् नैवेह नामुतर् िवनाशस्तस्य िवद्यते।
निह कल्याणकृ त्किश्चद्दग
ु र्ितं तात गच्छित।।6.40।।
śrī bhagavānuvāca
pārtha naivēha nāmutra vināśastasya vidyatē.
nahi kalyāṇakṛtkaściddurgatiṅ tāta gacchati..6.40..

The Blessed Lord said -- O Arjuna, neither in this world, nor in the next world is there destruction for
him; none, verily, who does good, O My son, ever comes to grief.

The answer actually concludes the Sixth chapter between 6-40 till 6-47.
Anyone interested can go through the detailed answer of Lord Krishna for this above question.

But one thing is sure. There is no ruin for a YOGI.

No effort put in RAJA YOGA ever goes waste. We have seen the concluding verse 6-47 in the
last post. Every small effort put in the practice of Raja Yoga will lead progressively to the goal; finally
taking the YOGI to highest natural equanimity (nirvikalpa, nirbija, sahaja, samadhi) and helps the
YOGI reveal/realize/merge in his own true nature.

om tat sat

ati sarvatra varjayet - avoid excesses

Either excessive force in doing something or abstaining from something will lead to pain in Raja Yoga
saadhana (practice).

Lord suggest the "moderate" path for success in yoga and overcoming the most important obstacle for
yoga i.e., pain (physical, emotional and intellectual) = "dukha".

How Yoga becomes destroyer of dukha (pain)?

20
Instruction 16: (important practical instruction)
नात्यश्नतस्तु योगोऽिस्त न चैकान्तमनश्नतः।
न चाितस्वप्नशीलस्य जागर्तो नैव चाजर्ुन।।6.16।।

युक्ताहारिवहारस्य युक्तचेष्टस्य कमर्सु।

युक्तस्वप्नावबोधस्य योगो भवित दःुखहा।।6.17।।

nātyaśnatastu yōgō.sti na caikāntamanaśnataḥ.

na cātisvapnaśīlasya jāgratō naiva cārjuna..6.16..

yuktāhāravihārasya yuktacēṣṭasya karmasu.

yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā..6.17..

6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for
him who sleeps too much, nor for him who is (always) awake, O Arjuna.

6.17 Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as
walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.

Notes:

yukta Ahara & vihara = food mentioned in the above verse not only means the physical food; it also
means the food for Mind in its two layers; emotional and intellectual food. Who controls the intake of
food and "recreation of body and mind" in a moderate level will be successful in yoga.

yukta chesta & karma = "chesta" represents mental effort where as karma represents physical effort;
one who is moderate in effort of both physical and mental layers during the "saadhana"

A balanced "input" AND "process" will lead to the balanced outcome of samadhi!
This is very useful suggestion especially for the saadhakas who are on the alternative
path of iswara pranidhanam and has no living GURU to guide.

As long as one is on the correct path and in correct direction he reaches the goal without fail. No need
to hurry or worry!!

om tat sat
(Vaikuntha Ekadasi)

chitta prasadanam - pacifying the mind

Having practiced the Raja Yoga for some years, I have summarised the overall Yoga Vedanta practice
in the past blog post "Practice - Saadhana" on the other blog.

During this "practice" one need to overcome Nine vikshepas (obstacles) successfully to attain the
single pointed concentration which is required for "dhyana" that leads to samadhi.

The nine vikshepas are enumerated as (Yoga Sutra 1-30):

1. disease, 2. dullness, 3. doubt
4. carelessness, 5. laziness, 6. non-detachment from sense objects
7. false-visions, 8. not attaining a state, 9. not able to sustain the state

These nine obstacles are accompanied by the symptoms of (Yoga Sutra 1-31):
1. Pain, 2. Sadness, 3. shaking of limbs of body, 4. irregular breathing

21
Instruction 17:
tatpratiṣṣedhārtham ekatattva abhyāsaḥ
ḥ (YS 1-32)

tat, pratishedha, artham, eka-tatva, abhyasah.

Rishi Patanjali gives a SINGLE PRINCIPLE of PRACTICE to pacify the nine obstacles and the four
symptoms of those obstacles. That is:

maitrī karuṇṇā muditā upekṣṣaṇṇam

sukha duḥḥkha puṇṇya apuṇṇya
viṣṣayāṇ
ṇāṁ
ṁ bhāvanātaḥḥ cittaprasādanam (YS 1-33)

maitri, karuna, mudita, upekshanam

sukha, dukha, punya, apunya
vishayaanam, bhavanatah, ciitta, prasadanam.

What is this single principle?

We come across four kinds of people/situations while on the path of Raja Yoga. They are:
sukha = Happy
dukha = Suffering
punya = Helping other to be happy
apunya = Inflicting suffering on others

It is the mind's general tendency to "desire" the sukha and punya and "hate or get angry" with dukha
and apunya.

The desire is raaga and hate/anger is dvesha = the fundamental duality the mind is trapped in.

What is Maharshi Patanjali Instructing to bring the mind out of this fundamental duality?

Develop an attitude of
maitri (frindliness) towards sukha;
karuna (compassion) towards dukha;
mudita (gladness / gratefulness) towards punya;
AND
upekshanam ( indifference / non-responsiveness) towards apunya;

This training of mind will lead to pacification / purification of chitta which is a very important part of
abhyasa (practice) of Raja Yoga.

Why should one develop "upakshanam" towards "apunya"?

Hating or getting angry with the evil will leave the mind polluted by evil. The best solution
is being indifferent to evil at the emotional layer.

Be compassionate to the subjects of dukha

but
be emotionally indifferent to the subjects of evil.

Lord (iswara) will take care of evil doers at the correct time. Have Faith.
But
Respond to the "situation of evil" in your own capacity applying the Karma Yoga while being
emotionally indifferent as suggested by Rishi Patanjali for not getting trapped by the evil!

22
Due to ignorance of this principle people "react" (emotionally react) to evil, causing the evil to
multiply in unending action-reaction cycle.

om tat sat

The "FIVE" klesas

Having seen the "single principle" of how to deal with obstacles during the practice (abhyasa) of
samadhi, let us now look at the obstacles for vairagya - dispassion which is the second wing of
SAADHANA that is used to sustain the samadhi.

An ordinary Bhogi's question on YOGA is:

is it not sufficient to do righteous work and continue to get the ("good") fruits of work for one's own
consumption? Why to completely "conquer" the chittam? Or stop the "functions" (vrittis) of the
chittam?

or this question can be simply put as:

Is the "RIGHTEOUS ACTION" in itself not sufficient?

Answer:
The righteous action is the first necessary condition for the KARMA YOGA. It is not sufficient to
remove the "root cause" of misery.

There are five klesas

1. Avidya = ignorance
2. Asmita = "I am" -ness
3. Raaga = attraction or the colored vision.
4. Dvesha = repulsion, the opposite of raaga.
5. Abhinivesha = clinging on to life or actions; [or fear of death.]

Of these five, AVIDYA is the basis of rest of them.

What is AVIDYA?
AVIDYA is considering temporary as eternal, impure as pure, pain as pleasure and non-soul as soul.

Action is temporary. Its fruits are also temporary.

Body is inherently impure. It continuously needs purification and maintenance.
Any association of "fruits of action" with the "body and senses" will finally lead to dukha only. But due
to ignorance (avidya) one considers it as pleasure.

The temporary action leading to temporary fruits leads to temporary attraction and repulsion. The
attachment to the impressions produced by the raaga and dvesha leads to clinging on to the life and
further unfinished actions making the jeeva to take up new set of instruments (body, mind and
intellect) to carry on those actions over and over again. (this action - more action - more and more
action cycle is called samsaara which is a mixture of good and bad that is daily experienced by the
jeeva!)

What is the reason for AVIDYA?

non-discrimination between the seer and seen. Non discrimination between the thinker and the
thought. non discrimination between the universal and particular.
i.e.,
mixing up of the "witnessing consciousness" with the "witnessed object".

23
Instruction 18:
Develop the discrimination (viveka) to properly understand the eternal and temporary. This will lead
to vairagya. Viveka is the only weapon on the five klesas. By properly balancing the abhyasa and
vairagya one can remove all the obstacles on YOGA SAADHANA and attain the natural unseeded
SAMADHI. This leads to mastery of DEATH.

Realizing one's own true nature as the "eternal witnessing consciousness" beyond all the witnessed
object manifestations is the final result of the SAMADHI.

(Patanjali Yoga Sutras SAADHANA PAADA the sutras 1 to 28 discuss this subject of Klesas in much
greater detail. This is the basis of YOGA philosophy and saadhana)

om tat sat

Astangas - The eight fold path

The eight "angas" of the Patanjali's path towards "viveka-khyati" or "prajna" or

"development of discrimination" is:

1. Yama - restraints
2. Niyama - observances
These two are prerequisites. In yoga vedanta path, these two limbs are sufficiently
mastered during the karma yoga stage.

3. Asana - The posture

4. Pranayama - the control of vital force (prana)
5. Pratyahara - sense control
These three called external limbs of yoga or "bahiranga" practices.
The aim of the bahiranga practices is to conquer the "External Nature"

6. dharana - Fixing mind to a specific place

7. dhyana - fixing mind temporally to a single thought
8. Samadhi - absorption of thought, object of thought and thinker into one
These three are called internal limbs or yoga or "antaranga" practices
The aim of the antaranga practices is to conquer the "Internal Nature"

The "bahiranga" and "antaranga" practices are enveloped in the "yamas" and "niyamas".

The first YAMA is the ahimasa = non-injury. (non-injury at emotional, verbal and
physical modes of action towards ALL LIVING BEINGS)

The last NIYAMA is the iswara-pranidhanam = complete active unconditional surrender

to iswara. (perfecting this niyama is called natural unseeded samadhi)

So, practice has to start with a strong harmless action to any living being including one's
own self. (one's own self is also included in practice of non-injury!)

It ends in complete surrender to iswara fully established in the "prajna". In Srimad

Bhagavad Gita lord uses a word called "sthita-prajna" (one who is established in prajna
or samadhi) to mention the person who has mastered this skill. (Refer to Srimad
Bhagavad Gita Chapter 2 verse 54 till 61 regarding the qualities of a sthita-prajna)

Instruction 19:
Learn to practice YAMAs and NIYAMAs. Without a good level of mastery over these two
steps (consisting of 5 yamas and 5 niyamas) no practice will yield any result.

24
The true practice goes in a "spiral model" gradually perfecting the YAMAs and NIYAMAs
to the highest level of "prajna" or samadhi.

WARNING: As I have mentioned earlier also, the bahiranga and antaranga practices
should be "guided" by a living realized GURU. A formal initiation into the practice is
mandatory.

om tat sat

siddhis - The final set of obstacles for Samadhi

In earlier posts we have seen the other sets of obstacles in the saadhana of Raja Yoga.

This posts discusses about the final set of obstacles called "siddhis" - attainments.

Siddhis are experiences of some divine hearing, touch, sight, taste and smell.

What is an experience? Non discrimination between the object and enjoyer! (i.e.,
between temporary and the eternal)

In Yoga Sutras Vibhuti Paada, Sutra 38 states:

te samādhau upasargāḥ ḥ vyutthāne siddhayaḥ ḥ - YS 3:38

These divine experiences or perfections are obstacles for final samadhi. But they can be
considered as attainments in an extroverted mind. Giving any importance to these
experiences will sometimes lead to "falling off" from the path of yoga itself! These
siddhis will lead the YOGI back into the status of a BHOGI...

One who cleverly crosses this final set of obstacles of divine perfections will attain the
true effortless samadhi beyond ALL "experiences"!

Instruction 20:
All the experiences (including the divine experiences) are temporary. The ultimate
independence is beyond all the experiences. Beware of any super natural powers that
may appear and never deviate from the "saadhana" for final goal of YOGA.

The "transcendental independence" (kaivalya) is achieved by Raja Yoga is only

possible for the one who has developed the highest vairagya i.e., vairagya from all fruits
of action either worldly or heavenly! (the fruits should always be surrendered to the
LORD - the first principle of Karma Yoga and last niyama of Raja Yoga)

om tat sat

Receiving Higher Knowledge

The "Raja Yoga" gives perfection of Sama+dhi (equanimity of mind) gradually as

explained in the previous posts.

Having controlled the external and internal nature and gaining the realization of the SELF
as it were, leads the YOGI to be capable of receiving the HIGHER knowledge of LORD.

Question: Until this stage we have not entertained any question relating to the "nature

25
of LORD". We have just been instructed to surrender to the LORD. WHY?

Ans: Because a person will not be able to "intellectually speculate" the nature of LORD
who is beyond the ideas and words.

Question: So, Is there no way to gain the knowledge of LORD?

Ans: NO. There is a WAY. LORD himself reveals his true nature once the recipient is
ready for such a knowledge. Only by conquering one's own nature (by the means of
Karma Yoga and Raja Yoga methods) both externally and internally one can purify
himself to receive the higher knowledge directly from LORD.

In Srimad Bhagavad Gita, the first verses (1-3) of Chapter 7 (called jnana vijnana yoga),
Lord Declares to Arjuna

शर्ी भगवानुवाच
मय्यासक्तमनाः पाथर् योगं युञ्जन्मदाशर्यः।
असंशयं समगर्ं मां यथा ज्ञास्यिस तच्छृ णु।।7.1।।

śrī bhagavānuvāca
mayyāsaktamanāḥ pārtha yōgaṅ yuñjanmadāśrayaḥ.
asaṅśayaṅ samagraṅ māṅ yathā jñāsyasi tacchṛṇu..7.1..

ज्ञानं तेऽहं सिवज्ञानिमदं वक्ष्याम्यशेषतः।

यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमविशष्यते।।7.2।।
jñānaṅ tē.haṅ savijñānamidaṅ vakṣyāmyaśēṣataḥ.
yajjñātvā nēha bhūyō.nyajjñātavyamavaśiṣyatē..7.2..

मनुष्याणां सहसर्ेषु किश्चद्यतित िसध्दये।

यततामिप िसध्दानां किश्चन्मां वेित्त तत्त्वतः।।7.3।।
manuṣyāṇāṅ sahasrēṣu kaścidyatati sidhdayē.
yatatāmapi sidhdānāṅ kaścinmāṅ vētti tattvataḥ..7.3..

What does the above three verses tell?

Instruction 21:
LORD comes forward to reveal himself to the one who has surrendered himself by the
means of yoga and who is TRULY interested in knowing him.
The DIRECT knowledge of LORD is COMPLETE (samagram - in fullness) and generates no
further doubt (asamsayam - with certainity, without any doubt)

By knowing such knowledge (jnanam) along with the realization of its apparent multiple
branches (sa, vijnanam) there is nothing more worthy remains to be known. (na anyat
jnatavyam avasishyate)

In thousands of men, one (a few of them) strives for perfection [of their
knowledge of LORD]. Of the thousands who strive to know the LORD, one will
truly know the LORD in essence!

So, only after knowing one's own self through the purification, LORD reveals himself to
that pure soul. There is no way of knowing the LORD by the means of "ideas" and
"words" that are generated out of confused dualistic mind! (extroverted mind that is
polluted by the duality of attraction and repulsion / acceptance and rejection)

om tat sat

26
The "prerequisites" for Jnana Yoga

Effort can take a saadhaka only till karma yoga and raja yoga. The siddhi of these two
yogas is limited to the "knowledge" of the nature of the individual jeeva.

Effort ceases immediately after tuning the "receiver"; it just starts receiving the signal
from the universal knowledge store - iswara. During the karma yoga and raja yoga
processes (of tuning the receiver) a saadhaka acquires the following four prerequisites.

Instruction 22:

1. viveka - the power of discrimination between eternal and non-eternal

2. vairagya - the dispassion towards non-eternal things that are worldly or heavenly
3. saadhana sampatti - subtle wealth required for saadhana
a. sama - internal sense control
b. dama - external sense control
c. sraddha - faith on iswara, scripture (iswara's words) and guru (the medium of
delivery)
d. titiksha - endurance capacity to endure adversity of internal and external nature
e. uparati - being happy with what is in hand not hankering for objects
f. samadhanam - equanimity towords pairs of opposites i.e., samadhi
4. mumukshutvam - intense desire for liberation

Liberation is only possible through "Jnana". The Jnana is acquired by "jignasa" or

attentively listening to the words of lord!

In the choosen "text" Srimad Bhagavad Gita has 18 adhyayas. The first six adhyayas are
dedicated to teach the effort required to gain prerequisites to higher knowledge of LORD
(and the correct realization of true nature of individual - jeeva); The second set of six
adhyayas explain the nature of LORD (iswara and his power that manifests as world -
jagat) in his own words; and the third set of six chapters explain the ultimate
relationship between jeeva and jagat & iswara.

"jignasa" actually means "vichara". It is not questioning. It is the process of getting the
answers.

This "brahma jignasa" is called vedanta. It is the process of gaining the right
knowledge of infinite (brahma means infinite) effortlessly.

The process of "mimamsa"

"The Higher knowledge" is summarized by Lord in Srimad Bhagavad Gita chapters 7, 8,

9 and 10.
In Chapter 11 gives a description of a glimpse of majesty of LORD as "shown" to Arjuna.
and the chapter 12 - "Bhakti Yoga" provides the ultimate instruction on fusing the
individual self with the supreme.
The rest of 6 chapters starting from 13-18 deal with the essential relationship between
the individual and the supreme.

As I have mentioned in an earlier post, this subject is very subtle and depends on the
usage of correct technical words from Samskrutam language.

pada artham (word meaning), vakya artham (sentence meaning) and the lakshya
artham (essential truth being conveyed) need to be realized.

27
Each "word" should be understood in the context, each sentence should be thoroughly
understood and finally the "essential truth" the statements, groups of statements and
the whole scripture is trying to convey should be realized. This process is called
mimamsa.

Every "Philosophy" should provide clear answers to the following questions:

1. Who am i? (who is an individual being)?
2. What is "this" world? (The environment in which the individual is living)
3. Who is the controller of "i" and "this" or what is "THAT"?
4. What is the essential relationship between this and THAT?

The Knowledge of true nature of LORD shifts the paradigm from

I am a "part" of this!

to

I am THAT!

Instruction 23:

This paradigm shift is the objective of "saririka mimamsa sastra" or vedanta. The
process of vedanta is based on a four step approach. (Please follow the link for an earlier
blog post on this same subject)

Step 1: shravana = listening attentively to a realized GURU. This phase is also called as
"samanvaya" or forming up a "Thesis" of answers for the above questions. This includes
reconciliation of all different views on the above questions.

Step 2: manana = memorizing what has learned from shravana.

During this stage, any apparent contradiction with the other sources of knowledge need
to be dealt with. This is called "avirodha" or thorough evaluation of "Antitheses"

Step 3: nidhidhyasana = internalizing the knowledge or "Synthesis" of above two steps.

All the above three steps happen in the "witnessing consciousness" of the individual. The
purified jeeva.
They are not related to mental/emotional or physical process of day-to-day life.

Step 4: phala = the fruit of above three steps is not a "new product" achieved by
actions. It is omnipresent. It is called realization of the ultimate relationship between this
(known lower nature) and THAT (higher nature).

We will do "vichara" based on Srimad Bhagavad Gita (the words of Lord) in future posts.

apara, para prakruti - the lower and higher natures

Let us take these four verses as a unit and "listen" to them as LORD declares his own
"nature". from Srimad Bhagavad Gita 7-4 till 7-7.

Prakruti:

भूिमरापोऽनलो वायःु खं मनो बुिद्धरे व च।

अहङ्कार इतीयं मे िभन्ना पर्कृ ितरष्टधा।।7.4।।

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अपरे यिमतस्त्वन्यां पर्कृ ितं िविद्ध मे पराम्।
जीवभूतां महाबाहो ययेदं धायर्ते जगत्।।7.5।।

एतद्योनीिन भूतािन सवाणीत्यु

र् पधारय।
अहं कृ त्स्नस्य जगतः पर्भवः पर्लयस्तथा।।7.6।।

मत्तः परतरं नान्यित्किञ्चदिस्त धनञ्जय।

मिय सवर्िमदं पर्ोतं सूतर्े मिणगणा इव।।7.7।।

My eight fold differentiated prakruti (ayam = this) is bhumi, apah, anala, vayu, kham,
manah, buddhi (eva ca and also) ahamkaram (iti = thus)

The three states of matter bhumi = solid, apah = liquid, vayu = gaseous; the manifested
energy anala (or the fire) and the non-manifested energy kham (or space, ether etc.,)
are the five elements that make up the universe of things that are seen and perceived
by the senses.

manas is the instrument of measurement and a faculty of doubt; buddhi is the resolve
that finalizes a measurement and makes a judgment of the perceived.

ahamkaram is the one which differentiates the respective capabilities to the rest of the
seven divisions. It creates similarity and (infinite way) differentiation amongst the
senses/manas/buddhi.

This is the "apara" (the lower) nature; there is a "param" (higher nature) which holds or
bears (dharayate) this lower nature called "jeeva bhutaam" or simply the jeeva.

In the macrocosm, the visible universe, it is similar to the basic force like "gravity" that
holds the whole of universe together. In the microcosm, it is the vital force (the life
force) that equally powers all the five senses, mind and intellect; without which the body
is dead.... that higher force which holds/bears everything is termed as "jeeva bhutam"
by lord is the "higher nature" of the Lord.

Thus understand (iti upadharaya) these two prakritis are the yoni = repository/source of
all the beings (bhutani sarvani). "AHAM = I AM" the prabhavam (bringing forth) as well
as pralayam (merging back) of whole of the worlds!

The pra+bhavam and pra+layam or bhavam or layam is the pair of opposites called birth
and death in case of microcosm. This is a continuous cycle.

There is nothing whatsoever exists (kincad asti) other than me! In "me" (mayi) all the
worlds are woven (protam) just like the pearls (maniganaa) strung in the thread (sutre)
to make the necklace.

The "maniganas" represents the worlds made up of lower prakriti, sutram represents the
jeeva bhutaam = higher prakriti that holds the worlds. Both these prakritis woven in
each other forming a wonderful necklace to the supreme lord.

The higher nature is non-differentiated. It is Universal.

Due to the impact of ahamkara i.e., ego, the lower nature appears to be
differentiated in eight fold universals as well as within each category infinite
divisions of particular individual identities! These differentiated matter energy
appearances build infinite microcosms of different sizes, shapes and tastes,
emotions!

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im·mi·nen·cy, antaryamin or tanmatra of Lord

In the next four verses LORD explains his imminence as follows

रसोऽहमप्सु कौन्तेय पर्भािस्म शिशसूयर्योः।

पर्णवः सवर्वेदष
े ु शब्दः खे पौरुषं नृषु।।7.8।।

पुण्यो गन्धः पृिथव्यां च तेजश्चािस्म िवभावसौ।

जीवनं सवर्भूतेषु तपश्चािस्म तपिस्वषु।।7.9।।

बीजं मां सवर्भूतानां िविद्ध पाथर् सनातनम्।

बुिद्धबर्ुिद्धमतामिस्म तेजस्तेजिस्वनामहम्।।7.10।।

बलं बलवतामिस्म कामरागिवविजर्तम्।

धमािवरुद्धो
र् भूतेषु कामोऽिस्म भरतषर्भ।।7.11।।

rasha aham apsu

....
....
bhuteshu (dharma a-viruddha) kaamaha asmi

I am the fluidity of liquid; I am the light of light giving things (sun and moon); I am
the "pranava" in all vedas; I am the sound in the space; I am the manliness in men; I
am the fragrance of the earth; I am the effulgence of effulgent things; I am the life of all
living beings; I am the austerity of tapasvis; I am intelligence of intelligent; I am the
seed eternal; I am the power of the powerful (before it is qualified as attraction or
repulsion); I am the desire (the basic will power) in the beings that is not
contradicting the DHARMA.

SO, lord is the antaryami of everything.... He dwells in everything as the UNIVERSAL

tanmatra. But you can't qualify him as a particular and identify as "this"... He is always
THAT (tat + maatra = tanmatra)!!

When a specific musical note emerges from an instrument like Veena, it emerges in the
universal of Veena Naada. Every note emerging from the Veena is Veena Nada but each
note is named as sa, ri, ga, ma, pa, da, ni. Without the UNIVERSAL Veena Naada, there
is no sa, ri .... etc., but the Veena Naada always manifests as one of the particulars as
sa, ri, ga etc.,

In this example the "Veena Naada" is the Universal in which all the notes emerge from
and merge back into. That is what LORD declares in this set of four verses. He is the
Universal "seed eternal" (beejam sanatanam) of everything here.

bhava - appearence and delusion

From the last two posts we see that the GOD is the Universal. Then why can't we
"perceive" him easily? This is a natural question that comes to any attentive "listener"

Lord Explains:
ये चैव साित्त्वका भावा राजसास्तामसाश्च ये।
मत्त एवेित तािन्विद्ध नत्वहं तेषु ते मिय।।7.12।।

ye ca eva satvikaa bhaavah, raajasaah, taamasaah ca ye

mattah eva iti tad viddhi na tu aham teshu te mayi.

"Bhava" or experience has two inherent components:

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The experienced
Any "appearance" is a result of a specific arrangement of the differentiated universal
elements of lord's lower nature. i.e., It is the first five of eight fold differentiated nature -
bhumi, apah, anala, vayu, kham these are called five elements.

The experiencer
This "appearance" is perceived by a specific arrangement of last three of the lord's lower
nature - Manas, buddhi and Ahamkara.

The experience is qualified as

a. satvika - pure, agreeable, harmonic
b. rajasa - active, passionate
c. taamasa - inert, dark

These three bhavas are ultimately from the Lord's nature alone; but lord is beyond the
three qualifications as satvika, rajasa or tamasa. But all the "experiences" and
"perceptions" are qualified into one of the three bhavas always.

And :

ितर्िभगर्ुणमयैभावै
र् रेिभः सवर्िमदं जगत्।
मोिहतं नािभजानाित मामेभ्यः परमव्ययम्।।7.13।।

tribhih, guna-mayai, bhavaih, ebhih, sarvam-idam-jagat

mohitam na abhi-jaanati, mama, ebhyah, param-avyayam

All the beings of the world, being deluded by these three "bhavas" filled with the
qualification (as pure, active, inert of the limited appearances) are unable to recognize
and know the higher nature of ME (the lord)

So,
दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये पर्पद्यन्ते मायामेतां तरिन्त ते।।7.14।।

daivi, hi, esha, guna-mayi, mama, maya, duratyaya

mam, eva, ye, prapadyante, mayaam, etam, taranti, te.

Divine is my MAYA that is "guna-mayi" (qualified with pure, active or inert attributes)
and is difficult to overcome. He who surrenders on to me and takes refuge in me,
crosses over this delusion.

With one last note I close this post:

There is a difference between Illusion and Delusion.
In Illusion there is absolutely no reality. It is fully made of NOTHING. Fantasy.
In Delusion there is a TRUE substrate which is mis-judged by the observer as something
else.

The world appearance is a DELUSION. The true nature of LORD is mis-perceived

by the individual due to this delusion.
By getting on to the path of yoga-vedanta one takes refuge in the LORD and
crosses over the delusion and reaches the higher nature of LORD.

Note: This set of three verses are indeed very difficult to comprehend. One who has
"sraddha" in the ULTIMATE TRUTH can only understand these three verses. I only made
my best effort to explain these verses and I am fully aware of incapability of my skill and

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language to explain this. But still an attempt is an attempt....

asuri bhavam - the problem of evil

"daivi hi esha guna-mayi mama maya duratyaya" - Maya indeed is only divine (daivi
here means the divine controller of three gunas) and it could cause the delusion due to
the "judgment" and "misjudgment" of a limited manifestation of a thing by an individual.

The "thing" of macrocosm (that is made up of 1. solid, 2. liquid, 3. manifested energy -

fire, 4. gaseous, and 5. space - the ultimate envelope of all matter & energy elements)
in itself is neither satvika, rajasa, nor tamasa.

The judgment of a thing by the specific microcosmic observer (made up of 1. manas, 2.

buddhi and 3. ahamkara elements) could be a "pramana" - the right understanding or
"viparyaya" - the wrong understanding based on the specific arrangement of these
elements. (these two are the processes of mind/chittam; we have discussed the five
chitta vrittis in one of the old post on this blog - the whole of yoga is to master these
processes)

Lord's lower nature is symbolized as a "snake" which signifies time. A snake can "form"
multiple combinations of "coils". All the eight fold differentiated elements are held within
this "snake" of time that is continuously moving and appearing to change.

Snake is not transforming into a different thing when it is continuously changing the
structure of coils. It is the same snake that can appear in infinite coil structures in a
cyclic manner without transforming itself into anything else.

This type of thing is technically called as "vivarta" in samskrutam. It means "one

appearing as many without transforming".

Brahma's vivartam is the World appearance. Multiple Worlds appear in Brahma

at the same time.

With this introduction let me take the next verse of Lord's declaration that deals with the
problem of evil.

न मां दुष्कृ ितनो मूढाः पर्पद्यन्ते नराधमाः।

माययापहृतज्ञाना आसुरं भावमािशर्ताः।।7.15।।

na mam dushkrutinah moodhaah prapadyante nara-adhamah

maayayaa apahruta jnaanaa aasuram bhaavam asritaah.

The lowest of mankind, foolish, evil-doers do not surrender to me as their knowledge is

stolen away by the delusion (maaya). They take refuge in the "aasuri bhavam" -
Ignorance of Darkness or daemonic nature.

Key points here are:

1. Knowledge is originally there with all microcosmic beings as "light".
2. Due to the multiple arrangement or vivartam three different kinds of experiences
appear to the microcosmic beings.
3. Being foolish, the non-discriminating intellect thinks the "shadow" is as real as "light"
and gives equal importance to the DARKNESS.
4. At this stage a person's knowledge is "STOLEN" by the delusion.
5. This person having taken by the "asuri bhavam" starts committing the evil actions
that cause damage to his own self as well as the environment.

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The evil doers are minority in number. Giving a lot of importance to the EVIL DOERS
causes the EVIL to multiply. The technique of dealing with EVIL was discussed in one of
the past blog post - chitta prasadanam.

Evil is not due to the LORD, who is full of LIGHT; It is merely due to
IGNORANCE. Ignorance is only in the individual. Ignorance is temporary. As
soon as one removes the Ignorance his own knowledge which is always there is
no longer STOLEN!

Whenever the TOTAL IGNORANCE goes beyond acceptable level and it is going to inflict
harm to any RIGHTEOUS being and if his intervention is needed to put things to order,
LORD appears here immediately and corrects the situation. That is certain.

Instruction 24:

It is the individual responsibility to be RIGHTEOUS ALWAYS to progress

towards the ultimate GOAL of human life. Reacting to evil with evil causes more
EVIL! Always RESPOND to evil RIGHTEOUSLY!

om tat sat

Arta, jignAsu, arthArdhI, jnAni - doers of GOOD actions

Having dealt with the "evil-doers", lord goes on to explain different categories of GOOD-
DOERS

चतुिवर्धा भजन्ते मां जनाः सुकृितनोऽजर्ुन।

आतोर् िजज्ञासुरथाथीर्
र् ज्ञानी च भरतषर्भ।।7.16।।

Arta: one who is suffering;

jignasu: one who is seeking liberation;
arthaardhi: one who is desirous of material progress;
jnani: the knower of truth;

these four types of people due to their "good actions" approach me.

तेषां ज्ञानी िनत्ययुक्त कभिक्तिवर्िशष्यते।

िपर्यो िह ज्ञािननोऽत्यथर्महं स च मम िपर्यः।।7.17।।

of these four, jnani (The Man of Knowledge) who is "nitya yukta" (constantly steadfast)
is special because he adores me the most and so do I.

उदाराः सवर् एवैते ज्ञानी त्वात्मैव मे मतम्।

आिस्थतः स िह युक्तात्मा मामेवानुत्तमां गितम्।।7.18।।

All the four are NOBLE; but the "jnani atma eva me matam" - Jnani is verily my self. It is
my opinion. Having established in "uttamam-gati" (excellent path) he is set to lead to ME
alone (mam eva).

बहूनां जन्मनामन्ते ज्ञानवान्मां पर्पद्यते।

वासुदवे ः सवर्िमित स महात्मा सुदल ु र्भः।।7.19।।

After many births, having attained the "jnanam" (the jnavan); having realized "vasudeva
sarvam iti" (all this verily is vasudeva) surrenders to me. It is indeed very rare to find
such a great soul (mahatma).

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vasudeva: vasati sarvasmin iti vasu; tasya devah "vasudeva"

one who lives in everything is vasu; the controller of such existence is

vasudeva or the vital force that holds everything is "vasudeva"

Key points:
1. only by doing good actions (sukrutinah) or "prescribed duties" one can start the
process of surrender.

2. The conditional surrender (to remove suffering, seeking knowledge, seeking material
progress) is lower but not useless. It may gradually lead to higher surrender.

3. The unconditional surrender having realized the TRUTH as "vasudeva sarvam iti" is
the highest knowledge of all.

4. The higher nature "jeeva bhutam" mentioned by the lord (in the earlier blog post) is
itself the "vasudeva" quoted here. That which holds everything here is the vasudeva
that exists in everything here as the central holding power. (as seen in the imminence of
lord post)

Limited Intelligence; Limited Results.

In the next four verses 7-20, 21, 22 and 23 Lord deals with the "Common Man" who is
neither EVIL DOER nor a NOBLE SOUL.

EVIL DOER is the one whose knowledge is completely stolen by Ignorance.

NOBLE SOUL is the one whose knowledge is fully restored by surrender to Supreme
Lord.

कामैस्तैस्तैहृत
र् ज्ञानाः पर्पद्यन्तेऽन्यदेवताः।
तं तं िनयममास्थाय पर्कृ त्या िनयताः स्वया।।7.20।।

kamai, te, te, hruta-jnanah, prapadyante, anya-devataah

tam, tam, niyamam, asthyaaya, prakrutyam, niyataam, svayaa.

Those whose knowledge is stolen by desires, they take refuge in other devatas led by
their own natures.

यो यो यां यां तनंु भक्तः शर्द्धयािचर्तुिमच्छित।

तस्य तस्याचलां शर्द्धां तामेव िवदधाम्यहम्।।7.21।।

yah, yah, yaam, yaam, tanum, bhaktah, sraddhyaa, architum, ichhati

tasya, tasya, achalaam, sraddham taameva, vidhadhaami, aham.

whatsoever form any devotee want to be devoted with faith, I give them that unfailing
faith in that form.

स तया शर्द्धया युक्तस्तस्याराधनमीहते।

लभते च ततः कामान्मयैव िविहतान् िह तान्।।7.22।।

sa, tayaa, sraddhayaa, yuktah, tasya, aradhanam, ihate

labhate, ca, tatah, kaamaan, maya, eva, vihitaan, hi taan.

With that sraddha (which is given by supreme lord) one engages in "aradhanam"
worshiping of that form; he will get the desire fulfilled as ordained by me alone (the

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supreme lord).

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।

देवान्देवयजो यािन्त मद्भक्ता यािन्त मामिप।।7.23।।

antavattu, phalam, teshaam, tad, bhavati, alpa-medhasaam

devan, deva-yajo, yaanti, madbhaktaa, yaani, maam, api.

Limited are those fulfillments; That for the men of small-intelligence

The worshipers of gods go to them. But, my worshipers reach me alone.

Key points:
1. As desires start stealing the original jnana (and viveka) one starts approaching the
limited controllers of material powers. The controller of each energy is a GOD.

2. As long as such devotion to a limited energy source is based on FAITH such faith is
strengthened by the LORD; For each individual goes as per his own rules based on his
own nature.

3. With that strengthened FAITH, one devotedly puts in effort for achievement of his
desire, the fulfillment if ordained by the supreme lord alone according to the sraddha
and aradhana (work/effort).

4. MOST IMPORTANTLY, all such fulfillments are "temporary" (antavat - having

an end). So, an ordinary BHOGI will continue to WORK, and GET the RESULT.
The WORK is FINITE and the RESULT is FINITE. Those who are of little
intellegence they keep going to the FINITE manifested "GODS" and keep
getting the FINITE manifested RESULTS.

Transcendence of LORD

Why the people with "limited intelligence" will go to Limited "forms" of GOD?

अव्यक्तं व्यिक्तमापन्नं मन्यन्ते मामबुध्दयः।

परं भावमजानन्तो ममाव्ययमनुत्तमम्।।7.24।।
The foolish people(abuddhayah) think that (manyante) avyaktam (the unmanifest) has
become a vyaktim (the manifest). [They] do not know the higher nature (param
bhavam) which is avyavam and anuttamam. (immutable and most excellent)

What is the reason for their ignorance?

नाहं पर्काशः सवर्स्य योगमायासमावृतः।
मूढोऽयं नािभजानाित लोको मामजमव्ययम्।।7.25।।
I am not visible to all as covered by the "yoga-maaya"
This deluded world does not know ME, unborn and immutable.

So, the "knowledge" of limited manifestation is always LIMITED.

Lord States:
वेदाहं समतीतािन वतर्मानािन चाजर्ुन।
भिवष्यािण च भूतािन मां तु वेद न कश्चन।।7.26।।
I know the beings of past, present and future. But, No one knows ME.

Only the LORD "knows" everything as it happens, no limited manifestation will be able to
know the LORD who is immutable and unlimited.

A scientist observing a "star" that is 290 million light years away can only say that star
existed 290 million years back. He is not sure of the existence of that star as of today. If

35
that star were to blast now, an "earthly" observer will come to know about it after 290
million years at the earliest. That is the limitation imposed on the "external" observation.
So, all the "knowledge" that is gained by "external" senses is indirect knowledge
subjected to the limitations of the object, observer and other illuminating factors.

WHERE AS

The Lord's knowledge is DIRECT and COMPLETE. He knows every small thought,
word and action of all the beings (living and non-living) as they occur. His
knowledge is not limited by the apparent division of time into past, present and
future. Still he is not revealed by any thought, word or action.

That is his Transcendence. Avyaktam, avyavam and anuttamam!!

dwandwa moha - its making (pravrutti) and breaking (nivrutti)

"Duality based delusion" that brings beings into "bandha" which is called pravrutti
maarga that is caused by iccha, dvesha duality and bundle of desires. Freedom from this
duality leads to "moksha" that is called Nivrutti maarga.

Lord Declares:
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सवर्भूतािन संमोहं सगेर् यािन्त परन्तप।।7.27।।

iccha, dvesha samuthena, dwandwa-mohena, bharata

sarva bhutaani sammoham sarge yaanti parantapa.

By what arises from likes and dislikes, by delusion of duality O Bharata, all the beings
are DELUDED completely (yaanti sammoham) originate (sarge) O Parantapa!

This is the secret of BIRTH (sarga or visarga or taking up agency of doer-ship and enjoy-
er-ship). This is also called pravrutti maarga or going forward from the original source....
This is typical path of a BHOGI....

Then we know the story of cycle of going around and around within the world
of spatial and temporal limitation.

But,

येषां त्वन्तगतं पापं जनानां पुण्यकमर्णाम्।

ते द्वन्द्वमोहिनमर्ुक्ता भजन्ते मां दृढवर्ताः।।7.28।।

yesham, tu, antagatam, paapam, janaanaam, punya-karmanaam

te, dwandwa-moha-nirmuktaah, bhajante, maam, dhrudha-vrataaha.

Those people, whose sins have come to an end, and of vitreous in deeds
they, being freed from delusion of duality, with firm conviction start worshiping ME. (The
supreme unlimited self who is beyond all duality)

Why do they do so?

(Now Lord is stating the Nivrutti maarga the path that takes one back to the supreme
reality or the path of a "YOGI")

जरामरणमोक्षाय मामािशर्त्य यतिन्त ये।

ते बर्ह्म तिद्वदःु कृ त्स्नमध्यात्मं कमर् चािखलम्।।7.29।।

36
jaraa, marana, mokshaaya, maam, asritya, yatanti, ye
te, brahma tat viduhu, krutsnam-adhyatmam, karma, ca, akhilam

Those who strive, by surrendering to me (the supreme lord) for liberation from old-age
and death, they know:
a. that brahma (tat brahma) "BRAHMA" (no other word can be used for this in any
language)
b. all about atma (krutsham-adhyatmam)
and
c. all about action (akhilam karma)

सािधभूतािधदैवं मां सािधयज्ञं च ये िवदःु।

पर्याणकालेऽिप च मां ते िवदुयर्ुक्तचेतसः।।7.30।।

sah-adhibhuta-adhidaivam maam sah-adhiyajnam ca ye viduhu

prayaana-kaale api ca maam te viduhu, yukta-chetasaa

They "who have ever controlled and balanced minds", know ME, as
a. the manifested material elements and b. the Controlling Energy (adhibhutam
adhidaivam sah)
and also ME as
c. the "sacrifice" (sah adhiyajnam)
even at the time of leaving the body - "Death"

Key points:

1. Delusion based on duality (dwandwa-moha) causes the "sarga" origination of the

being into limited world.

2. Only those whose "sins" are nullified by doing purification based on Karma Yoga and if
needed Raja Yoga practices will cross over the duality and make the faith firm on the
Supreme Lord.

3. Such a pure soul who strives for "moksha" will know two things:
a. "That" Brahma, All about ATMA (self) and All about ACTION (this is called DHARMA -
what can be done and what cant be done) This triad is of ultimate reality that is
immutable.
b. The material BHUTAS, The DEVAS and about SACRIFICE (these three aspects are
related to "this" MANIFESTATION of the WORLD which is mutable and ever changing)

4. He not only knows the above things, but also internalize/realize this "TRUTH" FIRMLY
such that it is not even lost at the time of leaving the body (DEATH?).

While the LORD is "just being", the deluded one will go on a full circle of
making up the delusion and breaking it to come back to the source at its own
free will!

Summary of past nine posts

In past posts thirty verses of seventh Adhyaya of Srimad Bhagavad Gita were explained
to the best of my ability.

They are:
1. http://prasad-yoga.blogspot.com/2010/02/recieving-higher-knowledge.html
2. http://prasad-yoga.blogspot.com/2010/02/apara-para-prakruti-lower-and-higher.html

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3. http://prasad-yoga.blogspot.com/2010/02/imminency-antaryamin-or-tanmatra-
of.html
4. http://prasad-yoga.blogspot.com/2010/02/bhava-appearence-and-delusion.html
5. http://prasad-yoga.blogspot.com/2010/02/asuri-bhavam-problem-of-evil.html
6. http://prasad-yoga.blogspot.com/2010/03/arta-jignasu-arthardhi-jnani-doers-of.html
7. http://prasad-yoga.blogspot.com/2010/03/limited-intelligence-limited-results.html
8. http://prasad-yoga.blogspot.com/2010/03/transcendence-of-lord.html
9. http://prasad-yoga.blogspot.com/2010/03/dwandwa-moha-its-making-pravrutti-
and.html

This is one of the most complete answer to most of the philosophical questions. Lord
starts with his lower differentiated nature and higher nature that holds everything. He
explains the "Universal" aspect of his higher nature in everything that appears due to
specific arrangement of his lower nature. Most important concept of three bhavas satva,
rajas & tamas are derived from this combination but he is not in them. The result of
getting trapped in the bhavas and giving them equal "reality" causes the higher status
for ignorance and those who take up this stand gets inflicted by evil. Lord gives a
description of Nobel Souls and best among the noble ones. Lord gives an account of
people with limited intellegence going to limited manifestations and attaining limited
results. Lord declares his transcendence and his direct knowledge of everything beyond
any differentiation of time. Finally lord declares that how beings get into this "sargam"
and get out of it.

People who complete the full circle have the clear understanding of lord's indescribable
higher nature of brahma, atma and karma as well as the lower nature of elements, their
controllers and the sacrifice.

So, an individual is a mis-identified (ahamkaara) entity that arises out of specific

arrangement of lower nature of lord.

Even though powered by the lord's higher undifferentiated nature, the attachment with
ahamkaara keeps the individual mis-identification causing the ignorance.

This individual ahamkaara starts judging the rest of the manifestation as satva, rajas
and tamas. This judgment causes experiences and impressions on the individual.

Depending on the importance given to this ignorance an individual can take up

daemonic, mixed or noble forms and carryout actions. based on the actions, each
individual reaps the fruit of those actions.

At the point when all the "sins" are washed away by doing righteous work, an individual
surrenders himself back to the highest reality.

He receives the truth about the whole thing properly and goes back to the highest
reality. Until that point of time the individual will keep going around in the 'sargam'

Lord is NEVER partial and beyond all the duality. Only due to individual's attachment to
temporary things and actions thereof, they get the fruits ordained by the Lord.

Most importantly this KNOWLEDGE is equally available with every being. It was covered/
stolen by the ignorance born out of attachment to finite manifestations. All the effort
required in removing this "ignorance cover" only. No action can never produce any new
Knowledge which was originally not there!

At this stage readers are requested to study these verses on their own in
original samskrutam for internalizing the facts provided in them. One should
meditate on the meaning of this chapter before progressing to the next one.

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Q&A on Akshara Brahma and Atma

Having quickly "recapped" the jnana and vijnana as disclosed by the Lord, Arjuna Asks:

अजर्ुन उवाच

िकं तद्बर्ह्म िकमध्यात्मं िकं कमर् पुरुषोत्तम।

अिधभूतं च िकं पर्ोक्तमिधदैवं िकमुच्यते।।8.1।।

अिधयज्ञः कथं कोऽतर् देहऽे िस्मन्मधुसूदन।

पर्याणकाले च कथं ज्ञेयोऽिस िनयतात्मिभः।।8.2।।

This is the biggest set of questions asked by Arjuna in the Bhagavad Gita.

1. What is that Brahma?

2. What is about Atma?
3. What is karma (action)?

4. What about the elements talked about?

5. What is called as the daivam (LORD)?
6. What about the "yajna" (Who is) in this body?

7. How/in what manner the NIYATAATMA should know at the time of leaving the body?

AND LORD ANSWERS:

शर्ी भगवानुवाच

अक्षरं बर्ह्म परमं स्वभावोऽध्यात्ममुच्यते।

भूतभावोद्भवकरो िवसगःर् कमर्संिज्ञतः।।8.3।।

अिधभूतं क्षरो भावः पुरुषश्चािधदैवतम्।

अिधयज्ञोऽहमेवातर् देहे देहभृतां वर।।8.4।।

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।

यः पर्याित स मद्भावं याित नास्त्यतर् संशयः।।8.5।।

1. aksharam paramam BRAHMA.

2. swabhavah adhi atmam utchayate
3. bhuta,bhava,udbhava karah visargah karma sanjitaah

4. adhibhutam ksharah bhavah

5. purushah ca adhi daivatam
6. adhi yajnam AHAM eva atra dehe deha bhrutaam vara.

7. antakaale ca maam eva smaran muktvaa kalevaram

yah prayaati sah mad+bhavaam yaati naasti atra samshayah.

aksharam = na ksharati which does not perish; paramam = absolute is BRAHMA.

swa+bhava = the own true nature (of THAT BRAHMAN) is called adhyatma
bhuta = the beings (both moving and non-moving) bhava = the existence
udbhava = the bring forth; kara = action; visargha = the offering; karma-samjitaa =
known (or remembered) as action.

khsara = the mutable bhava = the existence is adhibhutam

purusha = the one who pervade the bhutas is the adhi-daivatam (Controller or
Hiranyagarbha)

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adhiyajna AHAM eva atra .... = the sacrifice is I am (the Iswara) who is in the body.

At the time of leaving the body WHO leaves this body while thinking of ME he
attains mad+bhavam (my existence) ME alone. There is no doubt.

Note 1: at the time of leaving the body, the connection between the Gross Body and
Subtle Mind is snapped. Mind+Intellect+Ego becomes frightened and keeps running in all
directions of the sphere (360 Degrees) When the thread that holds is snapped, it "falls"
in the direction of when it was at the time of final snapping of the thread. It is a natural
thing.

So, it is impossible to remember the LORD at the time of death all of a sudden. One
should constantly practice remembering the lord always to make sure when the thread is
snapped he falls in the right direction into the LORD.

Note 2: The words in samskrutam are important. It is just like the glossary of terms
that were used by lord to explain the truth of higher realms and there are no equavalant
words for BRAHMA, SWABHAVA, ATMA, PURUSHA, DAIVA, BHUTA, YAJNA, AKSHARA,
KSHARA and AHAM.

Last Thought, Next Form

Lord explains the departure and arrival process. (of an embodied being.)

This is the general rule how one leaves his current "holding place" and goes to the destination
"holding place".

यं यं वािप स्मरन्भावं त्यजत्यन्ते कलेवरम्।

तं तमेवैित कौन्तेय सदा तद्भावभािवतः।।8.6।।

yam yam va api smaran bhaavam tyajati ante kalevaram

tam tam eva eti kaunteya sadaa tat+bhaava bhaavitah.

The most important thought of one's life occupies the mind at the time of Death.
So, the last thoughts of a person will decide the next "form" (body) they are going to take. Also we are
not sure when the time of death comes on to the current form (body).

So,
तस्मात्सवेर्षु कालेषु मामनुस्मर युध्य च।
मय्यिपर्तमनोबुिद्धमार्मेवैष्यस्यसंशयम्।।8.7।।

tasmat sarveshu kaaleshu maam anusmara, yuddhya ca

mayi arpita manah + buddhi maam eva eshyasi asamshayam.

One should dedicate whole mental equipment to LORD and perform his own duty (In the current case
Fight; that is the duty of Arjuna) all the time. The mind + intellect having surrendered to LORD will
reach him alone. There is no doubt.

=============================================
Note: The embodied being is the higher nature that holds the aggregate of body + senses and Mind +
intellect together. At the time of snapping the relationship between the instruments, this "jeeva" goes
about to a new dwelling place in the direction of the last thought or last predominant nature...
=============================================

40
THURSDAY, APRIL 22, 2010

Two modes of leaving the body

Remaining verses (8 - 28) of the Eighth Adhyaya Lord deals primarily with two modes of leaving the
body.

1. Leaving the body completely without returning back again

2. Leaving the body for coming back again

One who has mastered the process of yoga will attain the highest goal of non-return.

ओिमत्येकाक्षरं बर्ह्म व्याहरन्मामनुस्मरन्।

यः पर्याित त्यजन्देह ं स याित परमां गितम्।।8.13।।
8.13 ॐ Om, इित thus, एकाक्षरम् one-syllabled, बर्ह्म Brahman, व्याहरन् uttering, माम् Me, अनुस्मरन् remembering,
यः who, पर्याित departs, त्यजन् leaving, देहम् the body, सः he, याित attains, परमाम् supreme, गितम् goal.

Others who fail to attain such final goal will surely return to one of the lokas.
आबर्ह्मभुवनाल्लोकाः पुनरावितर्नोऽजर्ुन।
मामुपेत्य तु कौन्तेय पुनजर्न्म न िवद्यते।।8.16।।
8.16 आबर्ह्मभुवनात् up to the world of Brahma, लोकाः worlds, पुनरावितर्नः subject to return, अजर्ुन O Arjuna, माम्
Me, उपेत्य having attained, तु but, कौन्तेय O Kaunteya, पुनजर्न्म rebirth, न not, िवद्यते is.

A thousand yugas time is the day time for Brahma; Same length is a Night. As the day arrives all the
beings start their activities (work and enjoyment) and as the night starts all of them dissolve.
भूतगर्ामः स एवायं भूत्वा भूत्वा पर्लीयते।
रात्र्यागमेऽवशः पाथर् पर्भवत्यहरागमे।।8.19।।
8.19 भूतगर्ामः multitude of beings, सः that, एव verily, अयम् this, भूत्वा भूत्वा being born again and again, पर्लीयते
dissolves, रात्र्यागमे at the coming of night, अवशः helpless, पाथर् O Partha, पर्भवित comes forth, अहरागमे at the
coming of day.

This process of day and night is an unceasing activity of time. The beings will keep coming back to
the loka that is a mixture of darkness and light as long as they do not attain the "highest light" that is
beyond all darkness.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृित्तमन्ययाऽऽवतर्ते पुनः।।8.26।।
8.26 शुक्लकृष्णे bright and dark, गती (two) paths, िह verily, एते these, जगतः of the world, शाश्वते eternal, मते
are thought, एकया by one, याित (he) goes, अनावृित्तम् to non-return, अन्यया by another, आवतर्ते (he) returns,
पुनः again.

This post is primary explanation of DEATH. Key point to know here is: "DEATH" is not the end. It is
another transformation to attach the subtle desires of an individual with a suitable BODY + MIND +
Intellect. As long as the individual "desires" to do something/enjoy something here, or he has pending
damages to pay for he will have to come back here again (and again!).

A modern day example for this:

a. Getting a passport -> clearance to leave the current country
b. Getting a visa -> entry clearance to go to another country

Only when a person has no pending cases in the current country the administration will issue him a
passport and only when the person is suitable to the new country he will be given a visa by that
country.

Each loka has its own rules of being (natural laws) that hold the loka in its position. Everyone should

41
lead a life that do not go against the "natural laws" (dharma) of that loka to not get punishment. As
soon as one violate the dharma the passport will be held by that loka and the individual is stuck in that
loka until he restores all the damages done by him in that loka. Even at the death he keep coming
back to the same loka again and again.

OR

If the individual has a desire to continue doing "work" in a loka and enjoy the "fruits of work" in that
loka he keeps coming back out of his own will. (even if he has no penalty to pay back)

Only after realizing that all the fruits are temporary and generated by work; Having decided not
to continue this cycle of work & enjoyment, death & birth one should get on to the path of
YOGA.

Such a person will transcend all the LOKAs to reach the ultimate goal/source of no-return.
This knowledge of Death is important for a seeker of truth.

om tat sat

SATURDAY, APRIL 24, 2010

Most Secret Doctrine

This post deals with the most confidential knowledge as declared by Lord. The key requirement to get
this knowledge is being free from "jealousy" (Asuya). This Ninth Chapter of Srimad Bhagavad Gita
can't be understood by those who have not conquered this evil quality.

Lord Declares:
शर्ी भगवानुवाच
इदं तु ते गुह्यतमं पर्वक्ष्याम्यनसूयवे।
ज्ञानं िवज्ञानसिहतं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।9.1।।

9.1 इदम् this, तु indeed, ते to thee, गुह्यतमम् greatest secret, पर्वक्ष्यािम (I) shall declare, अनसूयवे to one who
does not cavil, ज्ञानम् knowledge, िवज्ञानसिहतम् combined with experience, यत् which, ज्ञात्वा having known,
मोक्ष्यसे thou shalt be free, अशुभात् from evil.

Lord has come forward in the beginning of seventh chapter exactly stating the same thing. He will
declare jnanam along with vijnanam having known that there is nothing more left that is knowable.

But at the end of Seventh Chapter, Arjuna raised few questions. The fundamental question at that
stage was "the indestructible brahma" and the "continuance of apparently destructible bhutas". Having
cleared the doubts in the Eighth chapter, Lord is bringing back the discussion to Jnana & Vijnana and
giving most confidential and secret knowledge to Arjuna.

How this chapter becomes "secret"? It can only be understood by the one who has conquered an
evil quality called "asUya" i.e., jealousy. In Swami Sivananda's words:

"Knowledge can only dawn in a mind which is free from all forms of jealousy which causes great
distraction of the mind and produces intense heart-burning. Matsarya (malicious envy), Irshya (jealous
of others' prosperity or happiness) and Asuya (envious or indignant over the merits of another) are all
varieties of jealousy. If you superimpose evil qualities on a virtuous man who really does not possess
these qualities and speak ill of him, this is jealousy (Asuya). To behold evil or to look at a person with

42
the fault-finding evil eye, and to see evil in him who is free from any kind of fault and who is virtuous is
Asuya."

I have written a loose translation of this chapter in one of the old blog post. Followthis link for reading
the same. (I suggest readers to take original samskrutam slokas for study)

Lord is EQUAL to ALL.

समोऽहं सवर्भूतेषु न मे द्वेष्योऽिस्त न िपर्यः।
ये भजिन्त तु मां भक्त्या मिय ते तेषु चाप्यहम्।।9.29।।
9.29 समः the same, अहम् I, सवर्भूतेषु in all beings, न not, मे to Me, द्वेष्यः hateful, अिस्त is, न not, िपर्यः dear, ये
who, भजिन्त worship, तु but, माम् Me, भक्त्या with devotion, मिय in Me, ते they, तेषु in them, च and, अिप also,
अहम् I.

So, even a greatest sinner, by completely surrendering to the LORD by giving up the evil
nature and taking the divine nature will be quickly purified by this correct knowledge. He will
be shown the correct path to the highest light.

Thus the most secret knowledge revealed for those who are free from jealousy and want to
carefully follow the instruction of the LORD as per the Ninth Chapter of Srimad Bhagavad Gita.

om tat sat

MONDAY, APRIL 26, 2010

The Secret Instruction

From the Seventh Adhyaya Lord started declaring the "HIGHER TRUTH" about himself. The
Mimamsa process that is bringing the BUDDHI (intellect/reason) to the pure state has a distinct phase
called "Manana". As we know this can only happen after
a. the external indriyas (senses) and the internal instrument are fully purified and brought under
control by the means of Karma Yoga and Raja Yoga. (the prerequisite) and
b. having "heard" the "higher truth" from a realized sage (Shravana).

In the Ninth Adhyaya a secret Instruction is given to the Seeker to do the "Manana" or continuous
remembrance of LORD.

Instruction 25:
अनन्यािश्चन्तयन्तो मां ये जनाः पयर्ुपासते ।
तेषां िनत्यािभयुक्तानां योगक्षेमं वहाम्यहम् ।।9.22।।
9.22 अनन्याः without others, िचन्तयन्तः thinking, माम् Me, ये who, जनाः men, पयर्ुपासते worship, तेषाम् of them,
िनत्यािभयुक्तानाम् of the ever-united, योगक्षेमम् the supply of what is not already possessed, and the
preservation of what is already possessed, वहािम carry, अहम् I.

Here Lord is declaring two things.

1. Do the "UPASANA" without a thought of difference; without other thought. Always. Ever United.
2. For such nitya-yukta upasakas, he (the LORD) will make sure the "YOGA" and "KSHEMA" are
provided. ***

All the "second thought" or "distraction of intellect" is either for:

a. YOGA - to attain something new which is not possessed. OR
b. KSHEMA - to preserve/protect one's own possessions.
These two things cause "samkalpa" and "vikalpa" which leads to [ALL the ACTION that appears
in] this WORLD!

43
So, This is nothing but "sanyasa yoga" that consists of
1. 100% active complete surrender to LORD.
2. 100% FAITH in the WORDS of LORD as heard from a realized sage.

So, Lord gives stress on these points:

यत्करोिष यदश्नािस यज्जुहोिष ददािस यत्।
यत्तपस्यिस कौन्तेय तत्कुरुष्व मदपर्णम्।।9.27।।
9.27 यत् whatever, करोिष thou doest, यत् whatever, अश्नािस thou eatest, यत् whatever, जुहोिष thou offerest in
sacrifice, ददािस thou givest, यत् whatever, यत् whatever, तपस्यिस thou practisest as austerity, कौन्तेय O
Kaunteya, तत् that, कु रुष्व do, मदपर्णम् offering unto Me.

शुभाशुभफलैरेव ं मोक्ष्यसे कमर्बन्धनःै।

संन्यासयोगयुक्तात्मा िवमुक्तो मामुपैष्यिस।।9.28।।
9.28 शुभाशुभफलःै from good and evil fruits, एवम् thus, मोक्ष्यसे (thou) shalt be freed, कमर्बन्धनःै from the bonds
of actions, संन्यासयोगयुक्तात्मा with the mind steadfast in the Yoga of renunciation, िवमुक्तः liberated, माम् to
Me, उपैष्यिस (thou) shalt come.

om tat sat

Note: This is not for all seekers. This is only applicable for those who are "ready" for
"Sannyasa Yoga". i.e., सन्ंन्या
यासय
सयोोगय
गयुक्त
ु ात्म
क्ता त्माा who have got to 100% active complete surrender and
completed the "shravana" from a realized GURU. Others will not be able to even attempt this
yoga. So, It is the most secret instruction. (even though publicly blogged......)

*** (It is an experienced and verified TRUTH. In fact HE only provides everything to everyone;
only due to ignorance leading to AHAMKAARA people think they are achieving and protecting/
preserving things.... )

THURSDAY, APRIL 29, 2010

Hope for All - Always

In past two posts, I have explained the Most Secret Yoga as declared by Lord.
But, It was said, it is only for those who have conquered asUya, for those who have completed the
conquering of external senses and mind and for those who have the luxury of having a realized
GURU to "hear" (shravana) some higher TRUTHS.

What about those who have not gone through the process of "yoga"?
What about those who unfortunately took by the darkness of ignorance and committed sins?

Is there no HOPE for such beings??

Lord declares:
अिप चेत्सुदरु ाचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यविसतो िह सः।।9.30।।
9.30 अिप even, चेत् if, सुदरु ाचारः a very wicked person, भजते worships, माम् Me, अनन्यभाक् with devotion to
none else, साधःु righteous, एव verily, सः he, मन्तव्यः should be regarded, सम्यक् rightly, व्यविसतः resolved, िह
indeed, सः he.

िक्षपर्ं भवित धमार्त्मा शश्वच्छािन्तं िनगच्छित।

कौन्तेय पर्ितजानीिह न मे भक्तः पर्णश्यित।।9.31।।

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9.31 िक्षपर्म् soon, भवित (he) becomes, धमार्त्मा righteous, शश्वत् eternal, शािन्तम् peace, िनगच्छित attains to,
कौन्तेय O son of Kunti, पर्ितजानीिह proclaim for certain, न not, मे My, भक्तः Bhakta, पर्णश्यित perishes.

Once a person realizes he has been doing "bad deeds" and firmly decides to leave his evil tendencies
and take refuge in the "saadhu tendencies - righteousness" and surrender to the LORD, will surely
shown the right path to the light.

He/she will be turned as "Dharmatma - the righteous being" by his correct resolution and will quickly
attain peace; LORD's devotees will never perish. They will always be redeemed by the LORD.

So, Giving up "evil tendencies" and a strong resolve to surrender to the LORD (and DHARMA -
righteousness) is a very good starting point to ANYONE who wishes to achieve everlasting
peace.

There is HOPE for ALL. - Always!

om tat sat

Wednesday, May 5, 2010

vibhuti - again and again

A devotee having reached a state of "ananya chintana" of LORD, would take delight in
listening to the glories of Lord again and again.

Lord offers another round of "shravana" to Arjuna in the start of 10th Adhyaya of Srimad
Bhagavad Gita.

शर्ी भगवानुवाच
भूय एव महाबाहो शर्ृणु मे परमं वचः।
यत्तेऽहं पर्ीयमाणाय वक्ष्यािम िहतकाम्यया।।10.1।।
10.1 O mighty-armed one, srnu, listen; bhuyah eva, over again; me, to My; paramam,
supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which
supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take
delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia.
Hence, I shall speak to you hita-kamyaya, wishing your welfare.

Why should Lord speak again? The answer is in the next verse:

न मे िवदःु सुरगणाः पर्भवं न महषर्यः।

अहमािदिहर् देवानां महषीर्णां च सवर्शः।।10.2।।
10.2 Na sura-ganah, neither the gods-Brahma and others; viduh, know;-what do they
not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly
power-or, derived in the sense of 'coming into being', it means origin. Nor even
the maharsayah, great sages, Bhrgu and others Bhrgu, Marici, Atri, Pulastya, Pulaha,
Kratu and Vasistha.-Tr. devanam, of the gods; ca, and; maharsinam, of the great sages.

So, no one knows the "prabhavam" of the LORD other than the LORD himself. The only
way to know him is to hear directly from him (or another REALIZED SAGE who has
directly heard from him)

The truth was told in 7th Adhyaya, and again in 9th Adhyaya and again now in 10th
Adhyaya as follows:
यो मामजमनािदं च वेित्त लोकमहेश्वरम्।

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असम्मूढः स मत्येर्षु सवर्पापःै पर्मुच्यते।।10.3।।
10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the
beginningless: Since I am the source of the gods and the great sages, and nothing else
exists as My origin, therefore I am birthless and beginningless. Being without an origin is
the cause of being birthless. He who knows Me who am thus birthless and beginningless,
and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of
ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among
mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-
committed knowingly or unknowingly.

Key Points:

1. The opportunity of "shravana" comes to those who take absolute delight in listening to
it directly. (Lord comes forward on his own; no need to ask him for such a shravana)

2. No one other than the LORD, or someone who has directly realized the TRUTH of
LORD can give such a delighting "shravana" to a deserving disciple. Shravana is not a
speech from someone who can eloquently talk theory of LORD.

3. Only by KNOWING the LORD properly as ajam, anadim and loka-maheshwaram and
getting rid of delusion (asammudhah), one gets freed from ALL SINS. There is no
better cleanser than Knowledge.

om tat sat

Tuesday, May 11, 2010

psycho-emotional dispositions of beings

बुिद्धज्ञानमसं
र् मोहः क्षमा सत्यं दमः शमः।
सुखं दःुखं भवोऽभावो भयं चाभयमेव च।।10.4।।

अिहंसा समता तुिष्टस्तपो दानं यशोऽयशः।

भविन्त भावा भूतानां मत्त एव पृथिग्वधाः।।10.5।।

buddhi = intellect, jnanam = wisdom, a-sammoha = non-delusion, kshama =

forgiveness, satyam = truth, dama = control of external nature, sama = control of
internal nature, sukham = happiness, dukham = sorrow, bhava = birth or existence, a-
bhava = death or non-existence, bhayam = fear, a-bhayam = fearlessness, ahimsa =
non-injury, samata = equanimity, tusti = satisfaction, tapa = austerity, dana = charity,
yasa = fame, a-yasa = ill-fame
भविन्त arise, भावाः qualities/moods/dispositions, भूतानाम् of beings, मत्तः from Me, एव alone,
पृथिग्वधाः of different kinds.

This is said in the sense that none of these dispositions can exist without the
Self. (From LORD, in accordance with their actions.)

Notes:
There are multiple dispositions enumerated that includes all possible microcosmic
psycho-emotional energies. All these are from the LORD alone. The basis of all these
modifications is called "cit" or consciousness (none other than LORD). The single cit
appearing as all these multiple moods (pruthak-vidhaah) simultaneously is called
"vivarta" without any real transformation. Similar "vivarta" was explained in seventh
adhyaya where multiple macrocosmic differentiated elements as LORD's lower nature
and the problem of evil.

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om tat sat

Friday, May 14, 2010

The secret of Creation

Lord gives a recap of creation:

महषर्यः सप्त पूवेर् चत्वारो मनवस्तथा।

मद्भावा मानसा जाता येषां लोक इमाः पर्जाः।।10.6।।
10.6 महषर्यः the great Rishis, सप्त seven, पूवेर् ancient, चत्वारः four, मनवः Manus, तथा also,
मद्भावाः possessed of powers like Me, मानसाः from mind, जाताः born, येषाम् from whom, लोके in
world, इमाः these, पर्जाः creatures.

From Swami Sivananda's commentary:

"The seven great sages represent the seven planes also. In the macrocosm, Mahat or
cosmic Buddhi, Ahamkara or the cosmic egoism and the five Tanmatras or the five root-
elements of which the five great elements, viz., earth, water, fire, air and ether are the
gross forms, represent the seven great sages. This gross universe with the moving and
the unmoving beings and the subtle inner world have come out of the above seven
principles. In mythology or the Puranic terminology these seven principles have been
symbolised and give human names. Bhrigu, Marichi, Atri, Pulastya, Pulaha, Kratu and
Vasishtha are the seven great sages. In the microcosm, Manas (mind), Buddhi
(intellect), Chitta (subconsciousness) and Ahamkara (egoism) have been symbolised as
the four Manus and given human names. The first group forms the base of the
macrocosm. The second group forms the base of the microcosm (individuals). These two
groups constitute this vast universe of sentient life. Madbhava: with their being in Me, of
My nature."

The "ancient four" are the mind born sons of Lord who are described as follows:

"The four Kumaras (chaste, ascetic youths) declined to marry and create offspring. They
preferred to remain perpetual celibates and to practise Brahma-Vichara or profound
meditation on Brahman or the Absolute."

We can also see from a later verse lord stats that out of maharshis, he is Bhrigu.
From the seventh chapter, we see the eight fold lower nature (that pertains to
macrocosm) has MANAS -> buddhi, ahamkaara, kham, vayu, anala, apa, bhumi as eight
fold prakruti.

Key point:
All the macrocosm and microcosm has its origin in the Lord alone. (or born out of Lord's
MANAS = MIND) That is his Vibhuti.

So,
एतां िवभूितं योगं च मम यो वेित्त तत्त्वतः।
सोऽिवकम्पेन योगेन युज्यते नातर् संशयः।।10.7।।

My Comments:
1. Lord's thoughts "manifest" without any effort as seven great Rishis or fundamental
principles of macrocosm, as well as four kumaras, and as manus originating the
microcosm.

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2. Lord's manifestation is non-different from his nature in its true essence.

3. Only through the process of "yoga" one can realize the oneness of Lord's
manifestation and his true nature.

om tat sat

Tuesday, May 18, 2010

The purpose of Manifestation

We have seen in the last post, all the "manifestation" spring forth from the mind born
beings of the first principle (the Rishis, kumaras and Manus) who have the root in the
SEED eternal i.e., LORD himself.

1 cosmic Manas or "Brahma the creator with four heads"

4 kumaras representing the highest knowledge / the silent link between macro &
microcosms
7 Rishis representing principles behind the macrocosm
14 manus representing the principles behind the microcosm

The teaching of kumaras is silence

The teaching of Rishis are called shruti
The teaching of manus are called smriti (or LAW)

From the manus all the microcosmic being are born or brought into manifestation. Each
manu has his own code of conduct and he also enforces that law over his manvantara
(his period of rule over this loka - current manvantara is of vaivasvata) The time period
of each manu is 71 maha yugas consisting 10 charanas (4 krita + 3 treta + 2 dvapara +
1 kali yuga charana making up 10 charanas, each charana is 432000 Earth years)

14 such manvantaras make up a day time + 14 manvantaras make up night time

making up a ahoratra

360 such ahoratras make up one year and 100 such years is the life-span of Brahma
(the creator) which is the first principle that came out of the LORD effortlessly which is
called as "cosmic mind". At the end of that time-span, the next Creator Brahma
effortlessly emerges out of the SEED eternal!

The question here comes is WHY? What is the purpose of these beings
emerging out?

The primary purpose:

The sole purpose of manifestation is for "mutual enlightenment" of wise beings! The
Rishis, Kumaras and manus having completed their respective prescribed duties, merge
back into the LORD alone by getting the buddhi yogam as mentioned by LORD. They
have attained those positions by carrying out the suitable actions in the past KALPA,
manvantara, yuga etc.,

In Lord's own words:

अहं सवर्स्य पर्भवो मत्तः सवर्ं पर्वतर्ते।
इित मत्वा भजन्ते मां बुधा भावसमिन्वताः।।10.8।।

मिच्चत्ता मद्गतपर्ाणा बोधयन्तः परस्परम्।

कथयन्तश्च मां िनत्यं तुष्यिन्त च रमिन्त च।।10.9।।

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तेषां सततयुक्तानां भजतां पर्ीितपूवर्कम्।
ददािम बुिध्दयोगं तं येन मामुपयािन्त ते।।10.10।।

तेषामेवानुकम्पाथर्महमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता।।10.11।।

The secondary purpose: (my own notes)

This manifestation is an eternal cycle. There is no first manifestation and neither there
will be a last manifestation.

As the Manu's let the microcosmic beings manifest based on their past actions and pre-
dominant qualities, each being is unique and on its own point on the path of spiritual
evolution. They, through their actions, make the "events" happen in this world. All the
suitable beings that can manifest in the current yuga (time period) are allowed their own
respective bodies to work out their own karmas (pending actions) by the current Manu.
(in their respective loka)

There are infinite microcosmic individual beings and only a finite number of them are
allowed to manifest based on suitability at the discretion of the current Manu in this
current set of lokas. Also, new dormant beings start accumulating the likes and dislikes
by misusing the witnessing capability to "judge" the "events" in these lokas.

So, World serves as:

a platform to carryout the actions and enjoy the fruits according to each individual's
tendencies within the LAWs of the current Manu. As per the LAWS, the beings are
divided into the respective categories and assigned their own duties. Those who follow
the natural laws of manu will skillfully complete all the pending actions (or the damages
caused to this world from infinite past) and strive to attain the absolute on the path of
YOGA. The rest of the beings keep on taking different bodies/minds and continue to go
on and on in the never ending cycles of time.

Lord gives the wise ones who have thoroughly washed away all the sins with the "buddhi
yogam" or jnana yogam to finally attain the absolute Truth. The primary purpose of this
world is for mutual enlightenment of those wise ones! Out of sheer compassion on those
wise ones, LORD allows the rest of non-perfect beings also to workout their own karmas
giving everyone an equal opportunity to realize the absolute TRUTH.

om tat sat

(On Sri Sankara Jayanti)

Note: There are several other points that can be elaborated from these four verses. I
have elaborated only the phrase "bodhayanta parasparam" in 10.9. It is advised for
serious seekers to meditate on each verse to get the complete meaning of it!

Wednesday, May 19, 2010

How to meditate upon LORD?

Arjuna asks this question in six verses 10:12 - 10:18

The most important of the six verses is:

कथं िवद्यामहं योिगंस्त्वां सदा पिरिचन्तयन्।
के षु के षु च भावेषु िचन्त्योऽिस भगवन्मया।।10.17।।

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10.17 O Yogi, katham, how; aham vidyam, shall I know tvam, You; sada pari-cintayan,
by remaining ever-engaged in meditation? Ca, and; kesu kesu bhavesu, through what
objects; bhagvan, O Lord; cintah asi, are You to be meditated on; maya, by me?

Lord Answers this question in several verses from 10:19 till 10:42 (end of Tenth
Chapter)

There are primarily two methods of meditation of Lord:

अहमात्मा गुडाके श सवर्भूताशयिस्थतः।
अहमािदश्च मध्यं च भूतानामन्त एव च।।10.20।।
10.20 अहम् I, आत्मा the Self, गुडाके श O Gudakesa, सवर्भूताशयिस्थतः seated in the hearts of all
beings, अहम् I, आिदः the beginning, च and, मध्यम् the middle, च and, भूतानाम् of (all) beings,
अन्तः the end, एव even, च and.

1. As all-pervading atma (the very subject). If one can't do that then

2. As most glorious object in a specific class of objects.

(10:21)adityaanaam aham vishnu .... jnanam jnanvataamaham (10:38) lord gives

different objects that can be used for the most glorious object for meditation.

in 10:39 Lord states, "I am the primeval seed from which all creation has come into
existence. I am the seed of everything. I am the Self of everything. Nothing can exist
without Me. Everything is of My nature. I am the essence of everything. Without Me all
things would be mere void. I am the soul of everything."

again in 10:41
10.41 यत् यत् whatever, िवभूितमत् glorious, सत्त्वम् being, शर्ीमत् prosperous, ऊिजर्तम् powerful, एव
also, वा or, तत् तत् that, एव only, अवगच्छ know, त्वम् thou, मम My, तेजोंऽशसंभवम् a manifestation
of a part of My splendour.

and finally concludes:

अथवा बहुनैतेन िकं ज्ञातेन तवाजर्ुन।
िवष्टभ्याहिमदं कृ त्स्नमेकाशे
ं न िस्थतो जगत्।।10.42।।
िवष्टभ्य supporting, अहम् I, इदम् this, कृ त्स्नम् all, एकाशे
ं न by one part, िस्थतः exist, जगत् the world.

"Having established or pervaded this whole world with one fragment of Myself,
I remain."

om tat sat

My Notes
Note 1: The Universe is called a foot of His by virtue of His having the limiting adjunct of
being its efficient and material cause. (figuratively!) A Form constituted by the whole of
creation has been presented in this chapter for meditation. In absolute reality, HE has no
limiting adjunct. The limiting adjunct belongs to the one who is meditating on him....
called ignorance.

Note 2: Second method is no inferior to the first one. Both are equally effective, but one
should choose most effulgent object in the chosen group of objects for the meditation.

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Friday, May 21, 2010

Beginning, middle and ending of all beings

First mode of meditating on the LORD is as ATMA, the antaryami, the in dweller or SOUL.
The other mode as taking up an external entity as he is beginning, middle and end of all
beings (living and non living).

Lord states:
अहमािदश्च मध्यं च भूतानामन्त एव च।।10.20।।

Again:
सगाणामािदरन्तश्च
र् मध्यं चैवाहमजर्ुन।
अध्यात्मिवद्या िवद्यानां वादः पर्वदतामहम्।।10.32।।

Bhutanam in 10.20 means the living beings; sarganaam in 10.32 means the creation(s)
as a whole. This includes all living and non living beings.... He is the beginning, middle
and end of living beings (microcosms) as well as the worlds (macrocosms) in different
cycles of time....

There are other great symbols:

Among Adityas he is Vishnu
Among Rudras he is Sankara
Among Vasus he is Pavaka (fire)
Among the maintainers of law and order He is Yama
Among daemons he is Prahlada
Among counters he is Time. (He is Time of Time also)
Among wielders of weapons, he is Rama, son of Dasaratha.
Among senses (indriyas) he is Manas.

All these vibhutis are very useful to continuously remember the LORD. The very thought
that among the "senses" he is the mind!

So, every "thought" is rooted in him, moves in him and finally rests in him alone. But
due to the way it is put to grow, it may be taken by the evil tendencies for a temporary
period. When the thoughts are controlled by the evil tendencies, due to ignorance (i.e.,
not acknowledging the true source, abode and final goal of thoughts as LORD) they lead
to unwanted results that cause harm to the individual and the the environment.
{remember that the evil tendencies due to ignorance are only temporary. They have no
endurance to exist forever! }

The thought (of psychological plane) manifests as word and action in the emotional and
physical planes.

Just by acknowledging the fact that not even a single action/thing, word or thought
exists beyond the LORD himself gives eternal peace.

om tat sat.

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Tuesday, June 1, 2010

The result of "higher knowledge"

On this blog, the discussion on the "higher knowledge" or the knowledge of LORD is
started from this post. As a prerequisite one should have carried out karma yoga and
Raja yoga to conquer his own internal and external natures and made himself eligible to
recieving this "higher knowledge" about the LORD.

In Srimad Bhagavad Gita chapters 7,8,9 and 10 are of highest metaphysical value. They
describe the true nature of LORD in his own words. It is very difficult to understand them
as a whole for a person who has not conquered the external and internal indriyas (the
external senses + the internal mind) thoroughly.

But without this higher knowledge, the "delusion" still remains! (only conquering
one's own nature temporarily is not sufficient). Only after proper understanding of
true nature of LORD one can cross over his differentiated lower nature called "maaya"
which repeatedly causes the "moha" in the individual.

Arjuna declares that his "moha" is gone by listening to the secret knowledge given to
him as "grace" (anugraha): (the first verse of 11th Adhyaya)

अजर्ुन उवाच
मदनुगर्हाय परमं गुह्यमध्यात्मसंिज्ञतम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं िवगतो मम।।11.1।।

mat+anugrahaya (for the sake of blessing me), paramam guhyam adhyatma sanjtam
(the highest secret called adhyatma) yat tvya uktam vachah (that which was revealed by
YOUR words) tena moha ayam vigatah mama (by those words, my delusion has gone)

What was this delusion? Arjuna's agency in killing in the war. Arjuna thought he is going
to be the agent of all killing he is going to perform in the war due to his ahamkaara
(ego). He thought he is going to accrue sin by killing his relatives and preceptors. This
was his original delusion due to ignorance of true nature of SELF (adhyatma).

By shravana (listening) and manana (contemplating continuously) with a controlled and

composed mind on the words of LORD, one can indirectly realize the true nature of
LORD.
but, the last statement of LORD "Having established or pervaded this whole world
with one fragment of Myself, I remain." Arjuna wishes to "see" that eternal form of
LORD.

So, He requests LORD:

मन्यसे यिद तच्छक्यं मया दर्ष्टु िमित पर्भो।
योगेश्वर ततो मे त्वं दशर्याऽत्मानमव्ययम्।।11.4।।

11.4 मन्यसे Thou thinkest, यिद if, तत् that, शक्यम् possible, मया by me, दर्ष्टु म् to see, इित thus,
पर्भो O Lord, योगेश्वर O Lord of Yogins, ततः then, मे me, त्वम् Thou, दशर्य show, आत्मानम् (Thy)
Self, अव्ययम् imperishable.

This is the manner one should request for the divine vision of imperishable "SELF" (who
is the LORD of all) Only through the grace one gets the divine vision! Not by force, Not
by effort, Not by ACTION of the deluded ahamkaara.

Swami Sivananda explains who is a "Yogiswara" as follows:

"Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight
psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And, Yoga is identity of

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the individual soul with the Absolute. He who is able to bestow this realization of identity
on the deserving spiritual aspirant is Yogesvara. He Who is able to create, preserve,
destroy, veil and graciously release is the Lord. (These five actions, Panchakriyas, are
known respectively as Srishti, Sthiti, Samhara, Tirodhana and Anugraha.)"

So, the result of receiving higher knowledge is removal of MOHA (delusion) and
an opportunity to get a divine vision of imperishable ATMA, the LORD.

om tat sat

Thursday, June 3, 2010

The "divine" perception

Usual human "eyes" can't perceive the air. If they are able to see the air, they will not be
able to see anything else as the "air" acts as a screen between the eyes and the object
to be seen. None of the human perception can perceive "space".

But Arjuna wants to see the "vibhutis" of the LORD who is in the space within an atom
and at the same time who supports the whole of this Brahmanda (The Multiverse)

Lord is subtler than time (time can be infinitesimally divided into "moments" so Lord is
shorter than the shortest moment anyone can perceive) and bigger than the space
(space supports and pervades all the objects including the galaxies and lokas -
universes).

So,
Lord Says:
इहैकस्थं जगत्कृ त्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाके श यच्चान्यद्दर्ष्टु िमच्छिस।।11.7।।
11.7 इह in this, एकस्थम् centred in one, जगत् the universe, कृ त्स्नम् whole, पश्य behold, अद्य now,
सचराचरम् with the moving and the unmoving, मम My, देहे in body, गुडाके श O Gudakesa, यत्
whatever, च and, अन्यत् other, दर्ष्टु म् to see, इच्छिस (thou) desirest.

न तु मां शक्यसे दर्ष्टु मनेनैव स्वचक्षुषा।

िदव्यं ददािम ते चक्षःु पश्य मे योगमैश्वरम्।।11.8।।
11.8 न not, तु but, माम् Me, शक्यसे (thou) canst, दर्ष्टु म् to see, अनेन with this, एव even, स्वचक्षुषा
with own eyes, िदव्यम् divine, ददािम (I) give, ते (to) thee, चक्षःु the eye, पश्य behold, मे My,
योगम् Yoga, ऐश्वरम् lordly.

A yogiswara GURU alone can bestow such "divine" perception to have a glimpse of
"Viswa Rupa" - the universal imperishable form. That Universal form is all encompassing
all the spaces and all times (past, present and future) as well as transcends space and
time.

om tat sat

Note: This is no trick like curing a disease, getting some object from nowhere, or
creating and illusory vision like a magician creates it etc.,

The "Viswa Rupa" darsana is a deep and profound vision of LORD by his own
grace of divine internal perception.

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Tuesday, June 8, 2010

simultaneously brilliant and terrifying form

Having gained a "divine vision" it is difficult to narrate the "vision" in words!

Sanjaya (the narrator of Srimad Bhagavad Gita to Dhritarastra - "sanjaya" means the
one who has completely conquered his external and internal nature) describes the vision
in most brilliant way as follows:

िदिव सूयर्सहसर्स्य भवेद्युगपदुित्थता।

यिद भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।
11.12 िदिव in the sky, सूयर्सहसर्स्य of a thousand suns, भवेत् were, युगपत् at once
(simultaneously), उित्थता arisen, यिद if, भाः splendour, सदृशी like, सा that, स्यात् would be, भासः
splendour, तस्य of that, महात्मनः of the mighty Being (great soul).

ततर्ैकस्थं जगत्कृ त्स्नं पर्िवभक्तमनेकधा।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।
11.13 ततर् there, एकस्थम् resting in one, जगत् the universe, कृ त्स्नम् the whole, पर्िवभक्तम् divided,
अनेकधा in many groups, अपश्यत् saw, देवदेवस्य of the God of gods, शरीरे in the body, पाण्डवः son
of Pandu, तदा then.

ekastham (resting in one) pravibhaktam anekadhaa (divided in many groups)

is a truly graphic description of the viswa roopa by Sanjaya. It has to be
realized in the transcendental state of samadhi not by the "mind"!

at the same time Arjuna starts seeing the Ugra Rupam of Lord:
अनािदमध्यान्तमनन्तवीयर्-
मनन्तबाहुं शिशसूयर्नेतर्म्।
पश्यािम त्वां दीप्तहुताशवक्तर्म्
स्वतेजसा िवश्विमदं तपन्तम्।।11.19।।
11.19 अनािदमध्यान्तम् without beginning, middle or end, अनन्तवीयर्म् infinite in power, अनन्तबाहुम्
of endless arms, शिशसूयर्नेतर्म् Thy eyes as the sun and the moon, पश्यािम (I) see, त्वाम् Thee,
दीप्तहुताशवक्तर्म् Thy mouth as the burning fire, स्वतेजसा with Thy radiance, िवश्वम् the universe,
इदम् this, तपन्तम् heating.

Arjuna describes his experience with the Ugra Roopa and concludes his experience as
follows:

11.30 लेिलह्यसे (Thou) lickest, गर्समानः devouring, समन्तात् on every side, लोकान् the worlds,
समगर्ान् all, वदनःै with mouths, ज्वलिद्भः flaming, तेजोिभः with radiance, आपूयर् filling, जगत् the
world, समगर्म् the whole, भासः rays, तव Thy, उगर्ाः fierce, पर्तपिन्त are burning, िवष्णो O Vishnu!

So, Arjuna's perception of the viswaroopa is slightly different from the Sanjaya's
perception. Why is it so?

Arjuna is still not completely conquered his Mind. One who has not completely
conquered his mind can't get established in the natural unseeded samadhi.
Even if the "divine vision" is granted, they get back to the world vision for more
saadhana.

om tat sat

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Friday, June 11, 2010

Fear, its cause and the solution

Having seen the universal form, Arjuna has directed his "divine vision" to know the
future a bit. There he sees a terrifying form of LORD.

He Asks:
आख्यािह मे को भवानुगर्रूपो
नमोऽस्तु ते देववर पर्सीद।
िवज्ञातुिमच्छािम भवन्तमाद्यं
न िह पर्जानािम तव पर्वृित्तम्।।11.31।।

Having heard the complete description about the LORD again and again in his own
words, Even after seeing the three forms of LORD (His human form as Krishna, his
manifest universal form and the unmanifestd form) Arjuna is still confused. He is asking
again "What is your source?" "What is your actions?" I want to know.

The cause for such confusion is "FEAR" Fear is caused by the limitation imposed by the
TIME in the nature of "form". All forms are limited by TIME. They emerge out of time and
merge back into TIME. So, every "FORM" is a time quantum!

Lord explains this concept very nicely:

शर्ी भगवानुवाच
कालोऽिस्म लोकक्षयकृ त्पर्वृद्धो
लोकान्समाहतर्ुिमह पर्वृत्तः।
ऋतेऽिप त्वां न भिवष्यिन्त सवेर्
येऽविस्थताः पर्त्यनीके षु योधाः।।11.32।।
11.32 कालः time, अिस्म (I) am, लोकक्षयकृ त् world-destroying, पर्वृद्धः full-grown, लोकान् the
worlds, समाहतर्ुम् to destroy, इह here, पर्वृत्तः engaged, ऋते without, अिप also, त्वाम् thee, न not,
भिवष्यिन्त shall live, सवेर् all, ये these, अविस्थताः arrayed, पर्त्यनीके षु in hostile armies, योधाः
warriors.

तस्मात्त्वमुित्तष्ठ यशो लभस्व

िजत्वा शतर्ून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते िनहताः पूवर्मेव
िनिमत्तमातर्ं भव सव्यसािचन्।।11.33।।
11.33 तस्मात् therefore, त्वम् thou, उित्तष्ठ stand up, यशः fame, लभस्व obtain, िजत्वा having
conquered, शतर्ून् enemies, भुङ्क्ष्व enjoy, राज्यम् the kingdom, समृद्धम् the unrivalled, मया by Me,
एव even, एते these, िनहताः have been slain, पूवर्म् before, एव even, िनिमत्तमातर्म् a mere
instrument, भव be, सव्यसािचन् O ambidexterous one.

दर्ोणं च भीष्मं च जयदर्थं च

कणर्ं तथाऽन्यानिप योधवीरान्।
मया हतास्त्वं
ं जिह मा व्यिथष्ठा
युध्यस्व जेतािस रणे सपत्नान्।।11.34।।
11.34 दर्ोणम् Drona, च and, भीष्मम् Bhishma, च and, जयदर्थम् Jayadratha, च and, कणर्म् Karna,
तथा also, अन्यान् others, अिप also, योधवीरान् brave warriors, मया by Me, हतान् slain, त्वम् thou,
जिह do kill, मा not, व्यिथष्ठाः be distressed with fear, युध्यस्व fight, जेतािस shall conquer, रणे in
the battle, सपत्नान् the enemies.

Arjuna was having a basic doubt that how he can win over Bhishma, Drona, Karna,
Krupacharya, etc., great warriors lined up in the Kaurava army. The "vasana" of this
doubt caused "Fear" in him. The same fear directed Arjuna's attention to the terrifying
aspect of the Viswaroopa. That lead him to ask the question about the lords actions!

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But, LORD is always clear of his position. He says the terrifying aspect is the TIME that
consumes everything here. Even if Arjuna rejects to fight, NONE of the FORMS of
Bhishma, Drona, etc., fighters are going to survive. Everything will be destroyed by the
aspect of TIME.

So, What was the Instruction given by LORD to his Disciple:

INSTRUCTION 26:
िनिमत्तम
िनिमत्तमाातर्म
तर्म्् a mere instrument, भव be, सव्यस
सव्यसाािचन
िचन्् O ambidexterous one.

O great archer (who can fire the arrows on both hands with equal precision)! Just be an
instrument! and get the fame of winning this WAR in which all these powerful warriors
are already been slain!

Note: This instruction is not for everyone. Only to a skillful warrior like Arjuna who has
completely surrendered to the LORD and given the complete authority to LORD to
"Drive" him.

So, NO FORM is eternal as it is just a pocket of TIME. The SOUL (the essence) of
ALL FORMS is never destroyed and it is always beyond TIME. Realizing this fact
makes one transcend the TIME and be FEARLESS forever!

om tat sat

Saturday, June 12, 2010

ananya bhakti is the way to moksha

Arjuna fails to get established in the divine vision. The primary reason is that he has still
not realized the "vasudeva sarvam" even after the divine internal perception granted by
the LORD. So, he requests LORD to appear in his normal human form. LORD grants his
wish.
Arjuna then declares: (11.51)

O Janardana, having seen this serene human form of Yours-gracious, as of my friend I

have now become calm in mind and restored to my own nature.

Having heard this LORD gives an important Instruction as follows:

Instruction 27:
शर्ी भगवानुवाच
सुददु श
र् र्िमदं रूपं दृष्टवानिस यन्मम।
देवा अप्यस्य रूपस्य िनत्यं दशर्नकािङ्क्षणः।।11.52।।
su-dur-darsam, idam rupam drustvaanasi yat mama
deva api yasya rupam nityam darsana-kaankshinah.

This "simultaneously brilliant and terrifying form" (su dur darsam idam rupam) that you
have seen is desired to be seen even by the Devas (the shining ones - gods) always!

नाहं वेदन
ै र् तपसा न दानेन न चेज्यया।
शक्य एवंिवधो दर्ष्टंु दृष्टवानिस मां यथा।।11.53।।
na aham vedaih na tapasaa na daanena na ca ijyayaa
sakya evam vidhe drastum drustuvaan asi maam yathaa.

Not through the four Vedas, not by tapas (austerity like chandrayana etc.,) not by giving
gifts like land, gold etc., not even by sacrifices and worship I can be seen in the form

56
that has been seen by you.

भक्त्या त्वनन्यया शक्यमहमेवंिवधोऽजर्ुन।

ज्ञातंु दृष्टंु च तत्त्वेन पर्वेष्टंु च परं तप।।11.54।।
11.54 भक्त्या by devotion, तु indeed, अनन्यया single-minded, शक्यः (am) possible, अहम् I,
एवंिवधः of this form, अजर्ुन O Arjuna, ज्ञातुम् to know, दृष्टुम् to see, च and, तत्त्वेन in reality, पर्वेष्टुम्
to enter into, च and, परं तप O Parantapa (O scorcher of the foes).

But only through "bhaktyaa ananyayaa" (bhakti based on "no second thought")
it is possible.

मत्कमर्कृन्मत्परमो मद्भक्तः सङ्गविजर्तः।

िनवैर्रः सवर्भूतेषु यः स मामेित पाण्डव।।11.55।।
11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for
Me is mat-karma; one who does it is mat-karma-krt-.Mat-paramah, who accepts Me as
the supreme Goal: A servant does work for his master, but does not accept the master
as his own supreme Goal to be attained after death; his one, however, who does work
for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I
am the supreme Goal-.So also he who is madbhaktah, devoted to me: He adores Me
alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah -
Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives,
Sanga means fondness, love; devoid of them - Nirvairah, who is free from enmity;
sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those
engaged in doing unmost harm to him - Sah, he who is such a devotee of Mine; eti,
attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This
is the advice for you, given by Me as desired by you.

This last verse of 11th Adhyaya is considered as the overall purport of Srimad
Bhagavad Gita by Adi Sankaracharya.
Also,
Sri Abhinava Gupta on last two verses says as follows:
Those, whose devotion, charming by the absence of any other object in it, bursts forth-
to the field of realisation of those persons descends the Vasudea - tattva, the Absolute
being, without any effort (on their part) just on account of their appreciation of the
advice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge in
Me. etc.'

om tat sat

Monday, June 14, 2010

Some clarifications on BHAKTI

This is the 50th post on this blog. So, let me summarize few silent features of this blog
on Yoga Vedanta and its relation to "BHAKTI"

1. If the reader is still interested in the "Bhoga" (consumption of an object =vishaya by

its consumer sense organ =indriya) this blog will not be of much help to the reader. But
it is not a waste; you will still understand the limitation of Bhoga; There is nothing wrong
with Bhoga but it always need to be supported by the "productive work". Without
productive work to create vishayas, the indriyas will not have the vishayas to consume
them.

2. Only after completely understanding that One can never consume someone else's
hard work (this is the divine law of karma - action) one should move on to the path of

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Yoga. Only this law of karma supports the multiple layers of universe (the multiverse)
together in their respective positions.

3. Initially it is advised to "give up" the choice of fruits of action. Do not hanker for
favorable results. Perform your action with utmost skill without harming anyone
intentionally or unintentionally.

4. After attaining some amount of success in the karma phala tyaga, one is advised to
give up the choice of action itself and leave it in the hands of LORD.

5. For such "surrender" one should have faith in LORD. If you are an atheist, just think
about those days when you were a baby (of few days old) even before you started your
logic and started demanding for proofs, LORD made sure your mother has milk to feed
you. It is Lord's design that keeps everything here in their respective places. (that
design is called DHARMA or Sanatana Dharma that holds everything eternally in their
respective places by the law of Action)

6. An individual limited mind will not be able to understand the nature of LORD as long
as his heart is not purified from the duality of attraction and repulsion. Karma Yoga helps
purify the external nature of an Individual.

7. Only after a fair amount of success on controlling the external nature (& Desires) a
striving YOGI can attempt controlling his internal nature called MIND (chittam). When
the YOGI is suitably conditioned, LORD will show him a GURU to learn Raja Yoga.

8. Raja Yoga leads to mastering the internal nature called mind. Once the mind is
purified, a striving Yogi becomes eligible for Higher Knowledge of LORD.

9. Lord offers the Higher Knowledge in suitable means to the Yogi. This "knowledge" is
essential for direct realization of the LORD.

10. Only after directly realizing the nature of LORD, if the subtle impressions (vasanas)
of work and desires are taking the YOGI back into the emotions like fear, passion etc.,
then the solution is the "BHAKTI" --> Devotion to the LORD.

11. In some special cases, a KARMA YOGI will be directly moved on to the BHAKTI YOGA
if the "chittam" is sufficiently pure from passion and other emotions.

When LORD said, it is not by Vedas, not by Tapas, not by Gifts etc., one gets such a
direct experience of LORD, it is not to reduce the importance of Vedas, Tapas etc., All
the Vedas, Tapas etc., are required for those who are in "need" of them.

Without BHAKTI, the knowledge will not be fruitful. It just becomes destructive like
"Atom Bombs" etc., and finally destroy the person who is attached to such dry
knowledge devoid of LORD. Such a dry knowledge is confusing also. It will never be
complete.

In Adhyatma Ramayanam, Lord RAMA states "Mad bhakti vimukhaanam hi sastra

garteshu muhyataam" means, "One who is devoid of Bhakti will keep roaming around in
the ditch dug by the sastras (sciences) deluded!"

So, with BHAKTI, the JNANA (knowledge) will become complete (purnam) and results in
complete removal of ignorance (viveka khyati or sthita prajnata or in parA vairAgya). Adi
Sankara Bhagavadpaada Acharya states in his Viveka Chudamani as follows:

मोक्ष कारणसामग्र्यां भिक्तरे व गरीयसी |

स्वस्वरूपानुसन्धानं भिक्तिरत्यिभधीयते ||

58
moksha kaarana saamagrayaam bhaktih eva gariiyasii
sva-svaruupa anusandhaanam bhaktih iti abhidhiiyate

In the saamagri for moksha, Bhakti is the highest and most important one.
Establishing in one's own true nature is called BHAKTI.

Hence, Bhakti is not an easy thing to do. It requires giving up of "sanga"

(attachment) to worldly bhogas & vishayas and completely engaging all three
layers of instruments called body, speech and mind in the service of LORD (the
true self of the individual) as well as not having any feeling of "vaira" (enmity)
to any being of this world.

From the next post onwards we will deal with most subtle aspects of Vedanta that are
meant for the TRUE Bhaktas on the path of Yoga Vedanta!

om tat sat

Saturday, June 19, 2010

Who is better at Bhakti?

Arjuna has got the instruction of akshara and avyakta brahma earlier and also had a
viswa roopa darsana. Now he is inquiring Lord:

अजर्ुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पयर्ुपासते।
येचाप्यक्षरमव्यक्तं तेषां के योगिवत्तमाः।।12.1।।

Of two groups
a. Those who are devoted to rendering services to the manifest form (viswa roopa)
b. Those who are after the avyakta and akshara i.e., the unmanifest eternal that is
beyond speech and mind
who is a better knower of Yoga? (a, or b)?

शर्ी भगवानुवाच
मय्यावेश्य मनो ये मां िनत्ययुक्ता उपासते।
शर्द्धया परयोपेतास्ते मे युक्ततमा मताः।।12.2।।
12.2 मिय on Me, आवेश्य fixing, मनः the mind, ये who, माम् Me, िनत्ययुक्ताः ever steadfast, उपासते
worship, शर्द्धया with faith, परया supreme, उपेताः endowed, ते those, मे of Me, युक्ततमाः the best
versed in Yoga, मताः (in My) opinion.

Lord said (a) is best versed in Yoga. Then he is clarifying the second group as follows:

ये त्वक्षरमिनदेर्श्यमव्यक्तं पयर्ुपासते।
सवर्तर्गमिचन्त्यं च कू टस्थमचलं धर्ुवम्।।12.3।।
12.3 ये who, तु verily, अक्षरम् the imperishable, अिनदेर्श्यम् the indefinable, अव्यक्तम् the
unmanifested, पयर्ुपासते worship, सवर्तर्गम् the omnipresent, अिचन्त्यम् the unthinkable, च and,
कू टस्थम् the unchangeable, अचलम् the immovable, धर्ुवम् the eternal.

संिनयम्येिन्दर्यगर्ामं सवर्तर् समबुद्धयः।

ते पर्ाप्नुविन्त मामेव सवर्भूतिहते रताः।।12.4।।
12.4 संिनयम्य having restrained, इिन्दर्यगर्ामम् the aggregate of the senses, सवर्तर् everywhere,
समबुद्धयः even-minded, ते they, पर्ाप्नुविन्त obtian, माम् Me, एव only, सवर्भूतिहते in the welfare of all
beings, रताः rejoicers.

59
क्लेशोऽिधकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता िह गितदःर्ुखं देहविद्भरवाप्यते।।12.5।।
12.5 क्लेशः the trouble, अिधकतरः (is) greater, तेषाम् of those, अव्यक्तासक्तचेतसाम् whose minds
are set on the unmanifested, अव्यक्ता the unmanifested, िह for, गितः goal, दःुखम् pain, देहविद्भः
by the embodied, अवाप्यते is reached.

So, as long as there is body consciousness (deha vadbhih), it is difficult and painful to
reach the goal of avyakta state. Hence the struggle is greater. But they are not any
less in devotion. Those who meditate on akshara, avyakta, anirdesya will reach the
LORD alone!

So, it is easier to take a "symbol" to worship for those who are embodied! That
is the opinion of LORD.

Note: (based on Sri Abhinava Gupta's commentary on 12.3-12.5)

Why the "trouble" of contemplation on akshara, avyakta brahma is more?

Contemplation is done using the instrument called "mind." To contemplate on something

that is beyond the "mind" itself, it need to superimpose some attributes on that avyakta
like omnipresent, omnipotent etc., so there is a two-fold process of superimposing the
attributes and denying them later....

om tat sat

Sunday, June 27, 2010

modes of BHAKTI

Lord goes on explaining the methods or modes of engaging in the process of fusion with
the Lord (bhakti) as follows:

12-6 & 12-7: Ananya Yoga: Dedicate all the actions to the lord and considering the
LORD as the SINGLE supreme goal. (Sannyasa); For those who can do this, LORD will
deliver them from the "mrityu samsaara saagara" i.e., the trans-migratory world
appearance. (Jnana Yoga)

12-8: O Partha, Merge a. Buddhi (the capacity of reasoning) and b. Manas (the capacity
of doubting) in LORD. You are sure to merge in the Lord. (Raja Yoga)

12-9: If that is not possible, O Dhananjaya (conquerer of wealth!) continuously practice.

(Abhyasa Yoga) is the mode you should get on to.

12-10: If Abhyasa is also not possible: Do all the actions for the LORD's sake. Thereby
you will achieve perfection. (Karma Yoga Phase 2)

12-11: Even if that is not possible: Leave all the fruits of actions to the LORD. (Karma
Yoga Phase 1)

By looking at this sequence one can mis-understand that leaving all the fruits of action
to the LORD (i.e., Karma Yoga Phase 1) is the inferior BHAKTI.

To avoid any such confusion LORD clarifies as follows:

शर्ेयो िह ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं िविशष्यते।

ध्यानात्कमर्फलत्यागस्त्यागाच्छािन्तरनन्तरम्।।12.12।।

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12.12 शर्ेयः better, िह indeed, ज्ञानम् knowledge, अभ्यासात् than practice, ज्ञानात् than
knowledge, ध्यानम् meditation, िविशष्यते excels, ध्यानात् than meditation, कमर्फलत्यागः the
renunciation of the fruits of actions, त्यागात् from renunciation, शािन्तः peace, अनन्तरम्
immediately

"TYAGA" - renunciation of fruits of all actions will lead to the immediate peace that is
called BHAKTI.

None of the "modes" of BHAKTI is superior or inferior to the other. Whatever best suits
an individual can perform that mode as explained above. Knowledge suits some,
meditation suits some one else, karma suits others and renunciation suits some others!
But the final result of any mode of BHAKTI is the "unceasing peace" (santi anantaram)!

Bhakti is the means and also the goal in itself!

Bhakti is all about perfecting the "yoga" that suits you. It is Not comparing different
"yogas" that are available!! All yogas will lead you into this process of fusion (bhakti)
with the ultimate TRUTH.

om tat sat

Wednesday, June 30, 2010

Attributes of BHAKTI

Having explained different aspects of "yogas" for bhakta, LORD goes on to explain the
goals of bhakti. A bhakta can be distinguished by the following attributes from the
ordinary person.

Type 1: Who has dedicated his mind and intellect in the LORD:

अद्वेष्टा सवर्भूतानां मैतर्ः करुण एव च।

िनमर्मो िनरहङ्कारः समदःुखसुखः क्षमी।।12.13।।
12.13 अद्वेष्टा non-hater, सवर्भूतानाम् of (to) all creatures, मैतर्ः friendly, करुणः compassionate, एव
even, च and, िनमर्मः without mineness, िनरहङ्कारः without egoism, समदःुखसुखः balanced in
pleasure and pain, क्षमी forgiving.

सन्तुष्टः सततं योगी यतात्मा दृढिनश्चयः।

मय्यिपर्तमनोबुिद्धयोर् मद्भक्तः स मे िपर्यः।।12.14।।
12.14 सन्तुष्टः contented, सततम् ever, योगी Yogi, यतात्मा self-controlled, दृढिनश्चयः possessed of
firm conviction, मिय अिपर्तमनोबुिद्धः with mind and intellect dedicated to Me, यः who, मद्भक्तः My
devotee, सः he, मे to Me, िपर्यः dear.

Type 2: Abhyasa Yogi - The one who is established in Practice:

यस्मान्नोिद्वजते लोको लोकान्नोिद्वजते च यः।

हषामषर्
र् भयोद्वेगैमर्ुक्तो यः स च मे िपर्यः।।12.15।।
12.15 यस्मात् for whom, न not, उिद्वजते is agitated, लोकः the world, लोकात् from the world, न
not, उिद्वजते is agitated, च and, यः who, हषामषर् र् भयोद्वेगःै by (from) joy, wrath, fear and anxiety,
मुक्तः freed, यः who, सः he, च and, मे to Me, िपर्यः dear.

Type 3: Karma Yogi - One who has given up choice of action:

अनपेक्षः शुिचदर्क्ष उदासीनो गतव्यथः।

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सवारम्भपिरत्यागी
र् यो मद्भक्तः स मे िपर्यः।।12.16।।
12.16 अनपेक्षः (he who is) free from wants, शुिचः pure, दक्षः expert, उदासीनः unconcerned,
गतव्यथः free from pain, सवारम्भपिरत्यागी
र् renouncing all undertakings or commencements, यः
who, मद्भक्तः My devotee, सः he, मे to Me, िपर्यः dear.

यो न हृष्यित न द्वेिष्ट न शोचित न काङ्क्षित।

शुभाशुभपिरत्यागी भिक्तमान्यः स मे िपर्यः।।12.17।।
12.17 यः who, न not, हृष्यित rejoices, न not, द्वेिष्ट hates, न not, शोचित grieves, न not, काङ्क्षित
desires, शुभाशुभपिरत्यागी renouncing good and evil, भिक्तमान् full of devotion, यः who, सः he, मे
to Me, िपर्यः dear.

Type 4: Sarva Sanga Parityagi - The Final Goal of a Sannyasi:

समः शतर्ौ च िमतर्े च तथा मानापमानयोः।

शीतोष्णसुखदःुखेषु समः सङ्गिवविजर्तः।।12.18।।
12.18 समः (he who is) the same, शतर्ौ to foe, च and, िमतर्े to friend, च and, तथा also,
मानापमानयोः in honour and dishonour, शीतोष्णसुखदःुखेषु in cold and heat, in pleasure and pain,
समः the same, सङ्गिवविजर्तः free from attachment.

तुल्यिनन्दास्तुितमौर्नी सन्तुष्टो येनके निचत्।

अिनके तः िस्थरमितभर्िक्तमान्मे िपर्यो नरः।।12.19।।
12.19 तुल्यिनन्दास्तुितः to whom censure and praise are equal, मौनी -- silent, सन्तुष्टः contented,
येनके निचत् with anything, अिनके तः homeless, िस्थरमितः steady-minded, भिक्तमान् full of devotion,
मे to Me, िपर्यः dear, नरः (that) man.

So, the final goal is to become a MUNI, "silent one" at the three layers of thought, word
and deed. Being silent means not giving up; but not being emotionally attached to it.
One who is not attached to his thoughts as these are my thoughts but dedicates them to
the LORD as his thoughts, dedicates all his words to the LORD, dedicates all his actions
to the LORD and lets LORD work through his instruments and ever contended with what
comes on its own to him is the MUNI. He is most dear to LORD.

Finally Lord declares:

ये तु धम्यामृ
र् तिमदं यथोक्तं पयर्ुपासते।
शर्द्दधाना मत्परमा भक्तास्तेऽतीव मे िपर्याः।।12.20।।
12.20 ये who, तु indeed, धम्यामृ र् तम् immortal Dharma (Law), इदम् this, यथोक्तम् as declared
(above), पयर्ुपासते follow, शर्द्दधानाः endowed with faith, मत्परमाः regarding Me as their
Supreme, भक्ताः devotees, ते they, अतीव exceedingly, मे to Me, िपर्याः dear.

Hence this is called "nectar of dharma" i.e., Bhakti as explained by Lord in 12th
Chapter of Srimad Bhagavad Gita. He who understands this and follows it with
faith is a Supreme Devotee.

om tat sat.

Sunday, July 4, 2010

at the end of Instructions...

We are at the end of second part of Yoga Vedanta text Srimad Bhagavad Gita.

As stated several times earlier on this blog, yoga vedanta tradition would need a realized
guru to progress on to the next stage.

Just to recap, the first part of six adhyayas ending with "Dhyana Yoga" or the yoga of

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meditation complete the first part. A yogi successful in Dhyana will realize the true
nature of the individual as "witnessing consciousness".

Only after realizing the individual aspect of the truth thoroughly, one naturally moves on
to the "higher knowledge" of the LORD.

The second part ending in "Bhakti Yoga" leads to the true nature of LORD and starting of
the fusion process.

The third part leading to "Moksha Sannyasa Yoga" is the final stage or also called as
inquiring into the essential nature of "relationship" between the individual and the
Ultimate Truth.

The mahavakya "tat tvam asi" has three words. The nature of "tvam" is the first part,
the nature of "tat" is the second part and the meaning of "asi" is explained in the third
part.

The first part is initiated by individual effort and needs full commitment of the individual.
The second part is initiated by LORD and needs full attention of the individual. The third
part has nothing new to teach. It is the same knowledge but explained in more subtle
method and much more detail manner.

I personally do not intend to make blog posts based on the third part and let the
individuals study the last six chapters of Srimad Bhagavad Gita from a realized sage
directly.

All the successful devotees (bhaktas) with final set of doubts will surely get a
GURU to clarify them!

Between the Bhagavan and the Bhakta there is nothing (third entity) that can
obstruct the grace, knowledge and bliss.

Final Instruction (only for Successful Bhaktas):

Lord Declares:

सवर्धमान्पिरत्यज्य
र् मामेकं शरणं वर्ज।
अहं त्वा सवर्पापेभ्यो मोक्षियष्यािम मा शुचः।।18.66।।

By thoroughly contemplating on what has been revealed; Leaving all attributes, duties,
take refuge in ME alone (in the TRUE SELF alone). I (the LORD), will liberate you from all
sins. Do not grieve!

om tat sat

Tuesday, July 6, 2010

Vedanta = The highest knowledge

This post gives two links to the blog posts written earlier on other chapters of Srimad
Bhagavad Gita.

Chapter 13: Kshetra and Kshetrajna Vibhaga Yoga

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The Owner and Knower of Field

This post talks about the OWNER and KNOWER of the FIELD of action.
There is only ONE KNOWER of this entire field. In that one Knower, multiple OWNERS
are assumed of differentiated fields of action. (Bodies = Fields)

Chapter 15: Purushottama prapti yoga

The Yoga of attaining Purushottama

This post was a summary of 15th Adhyaya of Srimad Bhagavad Gita. One of the shortest
chapters of Srimad Bhagavad Gita. This adhyaya is a prescribed daily reading (parayana)
before taking the meals by the wise men.

This consists of the complete essence of all the scriptures.

Continuous comtemplation (nidhidhasana) on these words will remove all the

doubts!

Wednesday, July 21, 2010

Summary of Vedanta

On this Sayana Ekadasi, I just want to give a overview of last six chapters of Srimad
Bhagavad Gita, our selected text of yoga vedanta!

1. (chapter 13) Kshetra kshetrajna vibhaga yoga is all about discrimination between the
field that is seen / experienced and the seer the knower of that field. The kshetrajna is
the imperishable, universal.

2. (chapter 14) Gunatraya Vibhaga yoga is about the knowledge of the "Gunas" satva,
rajas and tamas that bind the individual with the prakuti - the nature.

3. (chapter 15) Purushottama Prapti Yoga is about the weapon of "dispassion" - asanga
sastra that is needed to cut down the hugely grown tree of samsara! Only after cutting
down the tree of samsara one can understand the true nature of the purushottama the
lord of all!

4. (chapter 16) Daiva Asura Sampad Vibhaga yoga is about the wealth that is needed for
realization. The daivi sampada (the divine wealth) of "saadhana sampatti" an important
prerequisite for the final preparation of highest truth.

5. (chapter 17) Sraddha traya vibbhaga yoga is all about the key wealth called "sraddha"
when sraddha is dominated by sattva, rajas and tamas its results differ. One should
have "sattvika sraddha" for realization. If sraddha is polluted by rajas or tamas it will not
lead to the ultimate goal.

6. (chapter 18) Moksha Sannyasa yoga is all about sannyasa and tyaga and a summary
of all of the scripture. This is a summary for a mumukshu. The final sure technique of
getting liberated or released

So, devotion, discrimination, dispassion, saadhana sampatti and mumukshutvam

(intense desire to get liberated) are introduced to the YOGI (and BHAKTA) by LORD in

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this third part of six chapters of Srimad Bhagavad Gita.

Once perfected a yogi gets established in ultimate bliss of no return!

om tat sat.

Friday, July 23, 2010

Three doors of darkness leading to hell

Lord clearly mentions the pathways that takes to darkness of hell. (The culmination of
Asuri Sampada!)

ितर्िवधं नरकस्येदं द्वारं नाशनमात्मनः।

कामः कर्ोधस्तथा लोभस्तस्मादेतत्तर्यं त्यजेत्।।16.21।।

एतैिवर्मुक्तः कौन्तेय तमोद्वारै िस्तर्िभनर्रः।

आचरत्यात्मनः शर्ेयस्ततो याित परां गितम्।।16.22।।

Three types of gates to hell that are sure to destroy the self. They are
kaamah (passion or lust)
krodhah (anger) and
lobhah (greed).

Abandoning them and freed from these gates of darkness (tamodvara), one can practice
the "Sreyo marga" (of yoga vedanta) and gets on to the path that leads to ultimate
goal - "paraam gati".

om tat sat

Saturday, July 24, 2010

tapas = The Practice of Vedanta

To avoid the three gates of hell, LORD prescribes three things of practice. They are

yajna = sacrifice
daana = charity
and
tapas = tapas

यज्ञदानतपःकमर् न त्याज्यं कायर्मेव तत्।

यज्ञो दानं तपश्चैव पावनािन मनीिषणाम्।।18.5।।

yajna, daana and tapas are the three actions that can't be given up! These three are the
purifiers of men.

yajna and daanam are prescribed for the "grihasta" (a householder) where as the
"tapas" is for a qualified mumukshu.

What is tapas?
Lord has already explained this in 17th Adhyaya as follows:

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देविद्वजगुरुपर्ाज्ञपूजनं शौचमाजर्वम्।
बर्ह्मचयर्मिहंसा च शारीरं तप उच्यते।।17.14।।
17.14 देविद्वजगुरुपर्ाज्ञपूजनम् worship of the gods, the twice-born, the teachers and the wise,
शौचम् purity, आजर्वम् straightforwardness, बर्ह्मचयर्म् celibacy, अिहंसा non-injury, च and, शारीरम्
of the body, तपः austerity, उच्यते is called.

अनुद्वग
े करं वाक्यं सत्यं िपर्यिहतं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।17.15।।
17.15 अनुद्वग े करम् causing no excitement, वाक्यम् speech, सत्यम् truthful, िपर्यिहतम् pleasant and
beneficial, च and, यत् which, स्वाध्यायाभ्यसनम् the practice of the study of the Vedas, च and,
एव also, वाङ्मयम् of speech, तपः austerity, उच्यते is called.

मनःपर्सादः सौम्यत्वं मौनमात्मिविनगर्हः।

भावसंशुिद्धिरत्येतत्तपो मानसमुच्यते।।17.16।।
17.16 मनःपर्सादः serenity of mind, सौम्यत्वम् good-heartedness, मौनम् silence, आत्मिविनगर्हः self-
control, भावसंशुिद्धः purity of nature, इित thus, एतत् this, तपः austerity, मानसम् mental, उच्यते is
called.

The above three layers of "tapas" [of body, speech and mind] need to be performed with
"sattvika" predominance without hankering for fruits of such tapas. Explained as follows:

शर्ध्दया परया तप्तं तपस्तित्तर्िवधं नरःै।

अफलाकािङ्क्षिभयर्ुक्तै ः साित्त्वं पिरचक्षते।।17.17।।
17.17 शर्द्धया with faith, परया highest, तप्तम् practised, तपः austerity, तत् that, ितर्िवधम् threefold,
नरःै by men, अफलाकािङ्क्षिभः desiring no fruit, युक्तै ः steadfast, साित्त्वकम् Sattvic, पिरचक्षते (they)
declare.

Commentary (of Swami Sivananda) : Trividham: Threefold -- physical, vocal and

mental.Yuktaih: Steadfast: Balanced in mind, unaffected in success and
failure.Sraddhaya: With faith: With belief in the existence of God, in the words of the
preceptor, in the teachings of the scriptures and in one's own Self.

So, YOGA VEDANTA is a highly PRACTICAL mode of self realization. TAPAS is its
means! This three layered satwika tapas mentions "mauna" (silence) as the
tapas of MIND! One who makes his mind silent raises above the three gunas of
nature and attains the highest goal for sure....

om tat sat

Thursday, July 29, 2010

Knowing Lord is entering and merging in Lord

18.55 Bhaktya, through devotion, through that devotion described as Knowledge;

abhijanati, he knows; mam, Me; tattvatah, in reality; as to yavan, what I am, with the
extensive differences created by limiting adjuncts; and yah asmi, who I am when all
distinctions create by the limiting adjuncts are destroyed-Me who am the supreme
Person comparable to space In points of all-pervasiveness and non-attachment. and
one-without-a-second, absolute, homogeneous Consciousness, birthless, ageless,
immortal, fearless and deathless. Tatah, then; jnatva, having known; mam, Me, thus;
tattvatah, in truth; visate, he enters into Me, Myself; tadanantaram, immediately after
that (Knowledge).

Here, by saying, 'having known, he enters without delay', it is not meant that the acts of

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'knowing' and 'entering immediately after' are different. What then? What is meant is the
absolute Knowledge itself that has to no other result, In place of phalantarabhava-jnana-
matram eva, Ast. reads 'phalantarbhavat jnanamatram eva, absolute Knowledge itself,
since there is no other result'.-Tr. for it has been said, 'And...understand Me to be the
"Knower of the field", (13.2).

Opponent: Has it not been contradictory to say, he knows Me through that which is the
supreme steadliness (nistha) in Knowledge?

Vedantin: If it be asked, How it is contradictory?

Opponent: The answer is: Whenever any Knowledge of something arises in a knower,
at that very moment the knower knows that object. Hence, he does not depend on
steadfastness in Knowledge which consists in the repetition of the act of knowing. And
therefore, it is contradictory to say one knows not through knowledge, but through
steadfastness in knowledge which is a repetition of the act of knowing.

Vedantin: There is no such fault, since the culmination of Knowledge-which

(Knowledge) is associated with the causes of its unfoldment and maturity, and which has
nothing to contradict it- in the conviction that one's own Self has been realized is what is
referred to by the word nistha (consummation): When knowledge-which concerns the
identity of the 'Knower of the field' and the supreme Self, and which remains associated
with the renunciation of all actions that arise from the perception of the distinction
among their accessories such as agent etc., and which unfolds from the instruction of
the scriptures and teachers, depending on purity of the intellect etc. and humility etc.
which are the auxiliary causes of the origin and maturity of Knowledge-continues in the
form of the conviction that one's own Self has been realized, then that continuance is
called the supreme steadfastness (nistha) in Knowledge.This steadfastness in Knowledge
that is such has been spoken of as the highest, the fourth kind of devotion in relation to
the three other devotions viz of the afflicted, etc. (cf. 7.16). Through that highest
devotion one realizes the Lord in truth. Immediately after that the idea of difference
between the Lord and the Knower of the field vanishes totally. There-fore the statement,
'one knows Me through devotion in the form of steadfastness in Knowledge', is not
contradictory. And, in this sense, all the scriptures-consisting of Vedanta (Upanisads
etc.), History, Mythology and Smrtis-, as for instance, 'Knowing (this very Self the
Brahmanas) renounce...and lead a mendicant's life' (Br. 3.5.1), 'Therefore they speak of
monasticism as excellent among these austerities' (Ma. Na. 24.1), 'Monasticism verily
became supreme' (ibid. 21.2), which enjoin renunciation become meaningful. Thus,
monasticism means renunciation of rites and duties. There are also the texts, 'Having
renounced the Vedas as well as this world and the next' (Ap. Dh. Su. 2.9.13), and 'Give
up religion and irreligion' (Mbh. Sa. 329.40; 331.44), etc. And here (in the Gita) also
various relevant) passages have been pointed out. In is not proper that those texts
should be meaningless. Nor are they merely eulogistic, since they occur in their own
contexts. Besides, Liberation consists in being established in the changeless real nature
of the indwelling Self. Indeed, it is not possible that one who wants to go to the eastern
sea and the other who wants to go in the opposite direction to the western sea can have
the same course!And steadfastness in Knowledge consists in being totally absorbed in
maintaining a current of thought with regard to the indwelling Self. And that is opposed
to coexistence with duties, like going to the western sea. It has been the conclusion of
those versed in the valid means of knowledge that the difference between them is as
wide as that between a mountain and a mustard seed! Therefore it is established that
one should have recourse to steadfastness in Knowledge only, by relinquishing all rites
and duties. The fruit of the attainment of success from the Yoga of Devotion
consisting in worshiping the Lord with one's own actions is the ability to remain
steadfast in Knowledge, from which, follows stead-fastness in Knowledge,
culminating in the result, Liberation.

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om tat sat

Saturday, July 31, 2010

The eternal choice between ISWARA and ahamkaara

Lord summarizes the whole of the scripture between verses 56 and 63 of 18th Adhyaya
of Srimad Bhagavad Gita.

These verses are best heard from a realized sage in their original words!

I will try to summarize my limited understanding as follows.

O Arjuna :
18.56: Take refuge in me perform all the "actions"; by my grace attain the eternal,
imperishable abode of me.
18.57: Surrender all your "thoughts" in me; Take the "buddhi yogam" and enter into my
being.
18.58: Offer your "heart" to me; you shall be freed from all difficulties by my grace. But
if you take refuge in your own ahamkaara (differentiated individual nature!) you will
surely perish!

18.59: Out of your ego (ahamkaara) if you decide "I will not fight", that
decision of yours will be wrong and your own nature (prakruti) will compel you
to fight.
18.60: O Arjuna, the work you do not want to do out of aversion, you will helplessly
perform bound by innate nature of activity. (mohaat nibaddha swena karmanaa!!)

18.61: Iswara is seated in the heart of every being. He makes the instruments of body,
mind and intellect move around through his maaya.
18.62: Surrender to HIM (Iswara) alone. With his grace you will attain eternal
peace which is permanent.

18.63: This knowledge which is given to you is the secret of all secrets. After careful
deliberation of the WHOLE of it, do what you want!

So, everyone is driven by Iswara (The integrated whole) sitting in their own "hriddesa"
(heart is all pervading) by his potency that moves the instruments of equipment
(yantra). During the movement, ahamkaara raises bringing the differentiated
individuality.

The FREE WILL is given to the individual to choose between "Surrendering to

Iswara" or "being controlled by maaya/ahamkaara". There is absolutely no
force on any individual to choose either way...

The choice is yours! Deliberate on the whole of the scripture as a whole and
then take the decision.

om tat sat

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Wednesday, August 4, 2010

The summary - once again!

Swami Virajeshwara
“Hamsa”

ितर्िवधं नरकस्येदं द्वारं नाशनमात्मनः।

कामः कर्ोधस्तथा लोभस्तस्मादेतत्तर्यं त्यजेत्।।16.21।।
Lust, anger and greed the three main gates of hell in which the condemned soul enters.
They are the worst enemies of man that leads him to sin and thereby he enters the hell
upon death. Therefore these should be abandoned purposefully.

वासािसं जीणािन र् यथा िवहाय

नवािन गृहणाित नरोऽपरािण।
तथा शरीरािण िवहाय जीणा-र्
न्यन्यािन संयाित नवािन देही।।2.22।।
A man discards his worn out cloths and wears new ones, analogously atman changes
worn out bodies with new one's. Change is the law of nature. Spring marks the birth of
new life, in summer reaches full maturity, the autumn brings old age and the winter sees
the death. Again new birth is seen in spring. This cycle of birth and death is incessant
and man's life too follows the same pattern. There is no escape.

चतुिवर्धा भजन्ते मां जनाः सुकृितनोऽजर्ुन।

आतोर् िजज्ञासुरथाथीर्
र् ज्ञानी च भरतषर्भ।।7.16।।
Arjuna, four kinds of men worship me; the seeker of worldly objects - wealth, fame,
position; the sufferer and worried; seeker of real knowledge (jnana) and the man of
wisdom.

पतर्ं पुष्पं फलं तोयं यो मे भक्त्या पर्यच्छित।

तदहं भक्त्युपहृतमश्नािम पर्यतात्मनः।।9.26।।
Any devotee when offers a fruit, a flower or even water with full faith and devotion, I
delightfully accept such offerings. (What is offered to God is not important, but the pure
conviction, faith and devotion to Him is important)

मय्येव मन आधत्स्व मिय बुिद्धं िनवेशय।

िनविसष्यिस मय्येव अत ऊध्वर्ं न संशयः।।12.8।।
Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is no
doubt thay you will dwell in Me. When the mind and the buddhi become one in seeing
Me, the ego which impresses the feeling of I and mine perishes.

मन्मन
मन्मनाा भव मद्भक्त
मद्भक्तोो मद्य
मद्यााजी मां नमस्क
नमस्कुु रु।
म ाम व
े ष्ैष्यिस
यिस सत्य
सत्यंं ते पर्ितज
पर्ितजााने िपर्य
िपर्योोऽिस म।े।।18.65।।
। ।।
Fix your mind on Me, be my devotee, worship Me with pure bhakti and enter
into My Being. Because you are dear to Me, I promise that you shall attain Me
alone.

सव
सवर्ध
र् मान्पिरत्यज्य
धम र् म ाम क
े ं शरण
शरणंं वर्ज।
अह
अहंं त्व
त्वाा सवसवर्प
र् ापभ्ेभ्यो
यो मोक्षियष्य
क्षियष्याािम मा शच
ु ः।।
।।18.66।।
।।
Without bothering too much about wrong & righteous deeds and their rewards,
surrender all you activities to Me and without fear and worry take refuge in Me
alone. I shall free you from all sins. Fear Not.

अनन्यािश्चन्तयन्तो मां ये जनाः पयर्ुपासते .

तेषां िनत्यािभयुक्तानां योगक्षेमं वहाम्यहम् ।।9.22।।
I look after the needs and protection of those who constantly think of Me and remain
absorbed in My thought with pure devotion and contentment.

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ईश्वरः सवर्भूतानां हृद्देशेऽजर्ुन ितष्ठित।
भर्ामयन्सवर्भूतािन यन्तर्ारूढािन मायया।।18.61।।
The LORD is seated in the hearts of all beings who are like toys mounted on the giant
wheel and He is causing them to move around in circles through his deluding potency
(maya).

(God is everywhere, omnipresent and omniscient. Since the hearts of ignorant are
covered by filth of desire and passion, they do not transmit the image of Lord. The heart
of noble souls have been cleaned and purified, the veil of ignorance has been lifted and
Lord reflects clearly as the Sun in the clean mirror)

This is the final summary of the teaching of the Scripture Srimad Bhagavad Gita
as told by a realized sage! Daily remembering these nine gems, contemplating
on their true meaning, following the instructions given will surely lead to the
final goal of a YOGI. Even a "Bhogi" will be benefited by repeating these verses
with bhakti - devotion.

om tat sat

Friday, August 6, 2010

Some restrictions related to Scripture

इदं ते नातपस्काय नाभक्ताय कदाचन।

न चाशुशर्ूषवे वाच्यं न च मां योऽभ्यसूयित।।18.67।।
18.67 इदम् this, ते by thee, न not, अतपस्काय to one who is devoid of austerity, न not, अभक्ताय
to one who is not devoted, कदाचन never, न not, च and, अशुशर्ूषवे to one who does not render
service or who does not desire to listen, वाच्यम् to be spoken, न not, च and, माम् Me, यः
who, अभ्यसूयित cavils at.

Lord says this to Arjuna after instructing the profound knowledge in the closing remarks
of Srimad Bhagavad Gita.

Why?

Why should there be a restriction? Why not to instruct the Knowledge that leads to
ultimate good to everyone?

Let us first consider who are not allowed to know this knowledge:
1. One who is not interested in Tapas (the practice) and
2. one who is not devoted to the LORD and
3. One who is not having any desire to listen such a teaching or render service to
the teacher (means who has no respect to the teacher) and
4. one who is not conquered over the asuya. Asuya is a quality that makes one find
faults with everything not getting to the correct understanding. We have
discussed about this in one of the past posts. A person who has asuya towards
LORDs teaching, will never get to know the true meaning of what is being told.

By teaching such a person who has not qualified to take the instruction, there will be
unnecessary confusion created in the minds of such people causing conflict (buddhi-
bhedam).

Lord is so compassionate towards such people as they need to work their karmas

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according to their predominant guna (mostly the quality of tamas) So, it is better for
them to engage in action for the sake of results if not they will be taken over by the
tamas or inertia.

One should only study any scripture only when:

1. He/She is ready to practice the method,
2. He/She is devoted to the God and Guru (the teacher)
3. He/She is keen to listen, understand and
4. He/She has good intentions to reach the highest goal without harming anyone
else or finding faults with someone else.

But, teaching this scripture to a deserving person is considered one of the best virtues.
It is the Jnana Yajna which is superior to any of the dravya yajnas!

अध्येष्यते च य इमं धम्यर्ं संवादमावयोः।

ज्ञानयज्ञेन तेनाहिमष्टः स्यािमित मे मितः।।18.70।।

Even though the Scripture Srimad Bhagavad Gita has universal applicability,
The scripture itself will not force any of the thoughts on anyone. The listener is
free to choose the course of action after contemplating on the teaching of
LORD. As LORD verily exists in everyone's heart he makes this knowledge
available as soon as one deserves it.

AS I have made this posts on to the blogger, I request readers to comply with this
restriction. The knower (kshetrajna) is the Lord who takes care of its compliance
anyway!

om tat sat

Saturday, August 14, 2010

The final words of Lord after Instruction

Having instructed all that need to be instructed, Lord makes sure the "student" had
clarified ALL his doubts.

किच्चदेतच्छर्ुतं पाथर् त्वयैकागर्ेण चेतसा।

किच्चदज्ञानसंमोहः पर्नष्टस्ते धनञ्जय।।18.72।।

18.72 किच्चत् whether, एतत् this, शर्ुतम् heard, पाथर् O son of Kunti (Arjuna), त्वया by thee, एकागर्ेण
one-pointed, चेतसा by mind, किच्चत् whether, अज्ञानसंमोहः the delusion of ignorance, पर्नष्टः has
been destroyed, ते thy, धनञ्जय O Dhananjaya.

Commentary of Swami Sivananda: It is the duty of the spiritual teacher or preceptor to

make the aspirant understand the teaching of the scripture and to enable him to attain
the goal of life (Moksha). If the student has not grasped the subject he will have to
explain it in some other way with similes, analogies and illustrations. That is the reason
why Lord Krishna asks Arjuna: "Has the delusion of thy ignorance been destroyed?"This:
What I have told thee.Have you heard it, O Arjuna, with one-pointed mind? Have you
grasped My teaching?Delusion of ignorance: The absence of discrimination which is
caused by ignorance and which is natural. The destruction of delusion is the aim of all
this endeavour on your part to hear the scripture and the exertion on My part as the
teacher.

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अजर्ुन उवाच

नष्टो मोहः स्मृितलर्ब्धा त्वत्पर्सादान्मयाच्युत।

िस्थतोऽिस्म गतसन्देहः किरष्ये वचनं तव।।18.73।।

18.73 नष्टः is destroyed, मोहः delusion, स्मृितः memory (knowledge), लब्धा has been gained,
त्वत्पर्सादात् through Thy grace, मया by me, अच्युत O Krishna, िस्थतः अिस्म I remain, गतसन्देहः freed
from doubts, किरष्ये (I) will do, वचनम् word, तव Thy.

Commentary Of Swami Sivananda: Moha: Delusion: This is the strongest weapon of

Maya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the whole
evil of Samsara. It is as hard to cross as the ocean.Smritih: I have attained knowledge
of the true nature of the Self. The whole aim of Sadhana or spiritual practice and the
study of scriptures is the annihilation of delusion and the attainment of the knowledge of
the Self. When one gets it, the three knots or ties of ignorance, viz., ignorance, delusion
(desire) and action are destroyed, all the doubts are cleared, and all the Karmas are
destroyed."To him who beholds the Self in all beings, what delusion is there, what grief?"
(Isavasya Upanishad, 7)I shall do Thy word: Arjuna means to say, "I am firm in Thy
command. Through Thy grace I have achieved the end of life. I have nothing more to
do."

om tat sat

Monday, August 16, 2010

Ekasloki Gita

This is the last post on Srimad Bhagavad Gita. This was handed down by Sage Veda
Vyasa, just for the sake of universal well being. A memory of a wonderful discussion
between Arjuna and Bhagavan; by remembering it, it purifies the person and leads to
the complete victory over the most difficult enemy to be conquered i.e., Ignorance!

A deserving person studying the scripture from a realized Guru and practicing
its teaching is sure to get the ultimate bliss beyond all limitations of gunas. It
brings back the correct identity of the individual as declared by Arjuna!

सञ्जय उवाच: (18.74 till 18.78)

यतर् योगेश्वरः कृ ष्णो यतर् पाथोर् धनुधर्रः।
ततर् शर्ीिवर्जयो भूितधर्र्ुवा नीितमर्ितमर्म।।18.78।।

Sri Sankara Bhagavadpaada's Commentary translated into English By Swami

Gambhirananda:
18.78 To be brief, yatra, where, the side on which; there is Krsna, yogeswarah, the Lord
of yogas-who is the Lord of all the yogas and the source of all the yogas, since they
originate from Him; and yatra, where, the side on which; there is Partha, dhanurdharah,
the wielder of the bow, of the bow called Gandiva; tatra, there, on that side of the
Pandavas; are srih, fortune; vijayah, victory; and there itself is bhutih, prosperity, great
abundance of fortune; and dhruva, unfailing; nitih, prudence. Such is me, my ; matih,
conviction.

Sri Abhinava Gupta Comments as follows:

18.74-78 Ityaham etc. upto matir mama While concluding the Krsna-Arjuna dialogue
with Sanjaya's speech, the sage Vyasa teaches this : What leads to the Absolute
Brahman is nothing but the recollection of the purport of the dialogue--a recollection that

72
is led finally to the status of the highly vivid, direct cognition admitting no differentiation
between its subject and object, resulting from the continuity helped by the series of
incessant contemplations on the purport of the dialogue according to the method of
firmly fixing. Thus, only through the recollection of the dialogue of the Bhagavat and
Arjuna, the Reality could be reached and due to that come fortunes, victories and
prosperity.

Swami Sivananda (my spiritual great grand father!)

18.78 यतर् wherever, योगेश्वरः the Lord of Yoga, कृ ष्णः Krishna, यतर् wherever, पाथःर् Arjuna,
धनुधर्रः the archer, ततर् there, शर्ीः prosperity, िवजयः victory, भूितः happiness, धर्ुवा firm, नीितः
policy, मितः conviction, मम my.

Commentary: This verse is called the Ekasloki Gita, i.e., Bhagavad Gita in one verse.
Repetition of even this one verse bestows the benefits of reading the whole of the
scripture. Wherever: On that side on which. Yogesvarah: The Lord of Yoga. Krishna is
called the Lord of Yogas as the seed of all Yogas comes forth from Him. Dhanurdharah:
The wielder of the bow called the Gandiva. There: On the side of the Pandavas.

Thus in the Upanishad of the glorious Bhagavad Gita, the science of the Eternal,
the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the
eighteenth discourse entitled:The Yoga of Liberation by Renunciation.

OM SHANTIH! SHANTIH! SHANTIH!

Tuesday, August 24, 2010

Closing Remarks

I have been "writing" the posts to this blog over last 10 months. There are 65 posts on
this blog including this last one.

I will stop writing the posts to this blog on this Vikruti Naama samvatsara Sravana
Poornima. This full moon day is celebrated by one and all in various forms as raksha
bandhan, upakarma, Hayagriva Jayanti etc., It is a time for celebration for both "Bhogis"
and "Yogis"!!

Dharma i.e., that which holds everything in their respective positions is of two kinds.

1. The pravrutti lakshana dharma

This is the one applicable for the individuals who are interested in Bhogas i.e., Bhogis
the seekers of pleasure (which is temporary). The nature of this dharma is
"conservation". In absolute sense, there is nothing which can be produced completely
new; There is nothing that can be destroyed completely. Action is capable of
differentiating already existing raw material into a more purified or consumable material.
Then by consumption of the purified material, it goes to further transformation into
different forms and names. Forms and Names are supported by Actions of the Bhogis;
The cycle of transformation is governed by this pravrutti lakshana dharma. All the bhogis
should be aware that, they need to "produce" the things for their own "consumption"
(vishayas.) No one can really cheat the other person or steal the "hard work" of another
person. In the infinite cyclic movement of time any temporary debts or loans or credits
or deposits between individuals are reconciled and balance is maintained to keep all that
exists is intact by the dharma. This pravrutti lakshana dharma is applicable for all the
living beings i.e, plants, animals and human beings. Different names and forms of beings
interpret this dharma as per their own capability. All the religions, social laws,

73
governments etc., deal with this dharma. The goal of this dharma in concise form is "To
help others is virtue; to harm others is vice" or "Ahimsa paramo dharmah" means not
intending to harm anyone either by deed, speech or thought is the highest
virtue.

To reach this highest virtue of ahimsa, each individual manifestation should follow the
"prescribed duties" called swadharma as per the type of manifestation and the stage of
that manifestation called as varna and ashrama.

2. The nivrutti lakshana dharma

The nivrutti lakshana dharma starts with Ahimsa. One who is successful in attaining the
goal of AHIMSA (this is the first yama of astanga yoga path) is on the path of YOGA
automatically. Yoga is all about turning the whole equipment of psycho emotional
energies of an individual inward. It starts with yamas and niyamas. The Yoga ends in
samyama (dharana + dhyana + samadhi) leading an individual completely aware of
one's own true nature. Having attained the samadhi, the Higher Knowledge of VEDANTA
comes to him automatically without any further effort.

The contents of this blog mostly deal with the Nivrutti Lakshana Dharma which is
suitable for striving yogis (seekers of eternal peace). In this modern day world, two
words heavily misused are "YOGA" and "VEDANTA".

If someone says "Yoga will improve your health." Then the person may be talking about
"asanas" as some body postures. It is not really YOGA. (only after sufficient success in
yama and niyamas leading to Iswara Pranidhanam, the asana will help!)
If someone says "Yoga will reduce your stress." Then most likely the person may be
talking about "pranayama" as some breathing exercises. It is not really YOGA. (only
after sufficent success in asana, the pranayama can be taught)
If someone says "Yoga will improve your concentration and mind power." Then it is most
likely a "pratyahara" technique assisted with some external tools. It is not really YOGA.
(only after sufficient success in pranayama one can get success in pratyahaara)

It costs NOTHING to learn yoga. YOGA is free, yogeswara Lord Sri Krishna continuously
makes it available to all deserving individuals at free of charge!

All that one need to do to deserve it is "completely and actively" surrender to the LORD!

So, the dharma that starts with samkhya yoga and ends in moksha sannyasa yoga is the
Nivrutti Lakshana Dharma which leads an individual to his eternal truly blissful state
by giving up all the actions, forms and names.

one can never mix the pravrutti and nivrutti together because they go in opposite
directions.

Pravrutti is all about building up forms and names by the means of taking up the actions
there by causing Birth and Death of different forms and names

where as

Nivrutti is all about giving up all the actions there by transcending names and forms and
rising above the DEATH and BIRTH!

Sanatana Dharma is the eternal dharma that holds all that what ever exists
either it belongs to Pravrutti or Nivrutti paths and hence it is called ETERNAL
PRINCIPLE or ETERNAL LAW or ETERNAL TRUTH.

om tat sat

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Note: The interpretation provided on these 65 posts of this blog are from a little ego
identified as Prasad Chitta. It may not be exact or accurate. Use the information with
due care and your own discretion.

This marks the end of avirodha - non-contradiction phase of my vedanta

saadhana.

If any of the readers like the explanation, it is the grace of saints starting from Lord Sri
Krishna, Bhagavan Veda Vyasa, Govinda bhagavadpaada, Bhagavan Adi Sankaracharya
down all the way to my guru who have their lotus feet radiate the essence of knowledge
like an ocean of nectar. They have only one reason to leave the information in the form
of an instruction --- "Universal Well Being!"

Let there be peace (in all three layers) and let that peace be experienced by
one and all!

om santi santi santih.

75