Yoga Vedanta

An instruction on transcendental independence and mastery over life & death

mangalacharanam - prayer

ॐइशवरो गररातमित मितरभदिवभािगन |वयोमवदवयपतदहाय दिकषणामतरय नमः ||

ishwaro gururAtmeti mUrtibhedavibhAgine |vyomavadvyaptadehAya dakshhiNAmUrtaye namaH ||

On this Prabodhini Ekadasi (or Utthana Ekadasi - Kartika Suddha Ekadasi) I have beeninstructed to write this blog. This blog largely deals with the view point of sanatanadharma (the eternal law) scriptures about1. 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 practicedwhat 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)िनतानतकानतदनतकािनतमनतकानतकातमजमअिचनतयरपमनतहीनमनतरायकनतनमहरदनतर िनरनतर वसनतमव योिगन ातमकदनतमव त िविचनतयािम सततम

nitAntakAntadantakAntimantakAntakAtmajamachintyarUpamantahInamantarAyakR^intanamhrdantare nirantaraM vasantameva yoginA.mtamekadantameva taM vichintayaami sa.ntatam

Now a Prayer to Iswara - The Lord of all:

अज शशवत कारण कारणान ािशव कवल भासक भासकानाम |तरीय तमःपारमादयनतहीनपरपदय पर पावन दवतहीनम ||aja.m shashvata.m kaaraNa.m kaaraNAnA.mshiva.m kevala.m bhaasaka.m bhaasakaanaam |turIya.m tamaHpAramAdyantahIna.mprapadye 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, eternalcleanser and non-dual. I bow down to that Lord.

नमसत नमसत िवभो िवशवमतरनमसत नमसत िचदाननदमतर |नमसत नमसत तपोयोगगमयनमसत नमसत शरितजञानगमय ||namaste namaste vibho vishvamUrtenamaste namaste chidAnandamUrte |

1

namaste namaste tapoyogagamyanamaste 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 thepath 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 thebest 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 "YogaVedanta" 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 श नो िमतरः श वरणः । श नो भवतवयरमा । श न इनदरो बहसपितः । श नो िवषणररकरमः । नमो बरहमण । नमसत वायो ।तवमव परतयकष बरहमािस । तवमव परतयकष बरहम विदषयािम । ऋत विदषयािम । सतय विदषयािम । तनमामवत । तदवकतारमवत ।अवत माम । अवत वकतारम ।

ॐ शािनतः शािनतः शािनतः

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

एषएष आदआदशशःः ।। एषएष उपदउपदशशःः ।। एषएषाा ववददोोपिनषतपिनषत ।। एतदनएतदनशशाासनमसनम ।। एवमएवमपपाािसतवयमिसतवयम ।। एवमएवम चचतदतदपपाासयमसयम ॥॥

ēṣṣa ādēśaḥḥ . ēṣṣa upadēśaḥḥ . 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 theseeker in the correct direction.upadesa means a helping instruction, that helps the seeker to speed-up his journey (anadvice).

2

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 maintainerof the law or government.anusasana means a supporting order / command by following it one can be saved fromsuch punishment.

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

The primary sastra of yoga that was composed by Rishi Patanjali starts withअथ योगानशासनमatha 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 instructions1. aadesa - declarative/revealing instruction2. upadesa - helping instructions3. anusasanam - practical instructions to follow

It is left to the individual reading the blog to decide the type of each instruction and actaccording 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 ofBhagavan Adi Sankarabhagavadpaada Acharya) as part of the instruction to the oldvaiaakarana famously known as bhaja govindam states:

योगरतोवा भोगरतोवासगरतोवा सगिवहीनयसय बरहमिण रमत िचततननदित ननदित ननदतयव

yogaratovA bhogaratovAsangaratovA sangavihInayasya brahmaNi ramate chittamnandati 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 enjoymentas it is dependent on the external object. The external object decreases as one continueto 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 thisobject.

where as

3

yoga means union of one self with its own true nature. The self's true nature is bliss andonce 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 originalstate.

An individual striving for bhoga on the pravritti maarga will have the tendency to enjoythe 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! HeALONE 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 bySage Baadarayana starts with

अथातो बरहमिजजञासाathAto brahmajiGYAsA BS 1.1.1

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

Rishi Patanjali defines yoga as:योगिशचततविततिनरोधः YS 1.2तदादरषटः सवरपऽवसथानम YS 1.3

yogaḥ cittavṛtti nirodhaḥtadā draṣṭuḥ svarūpe avasthānam

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

A careful combination of these two (yoga & vedanta) is the safest, surest andwell tested path to the everlasting infinite bliss which is the true and originalnature 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 whoare interested in bhoga (= enjoyment of external objects) and those who are interestedin yoga (union with the true nature)

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

4

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

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

NOTE 2: The authoritative text documented that can be used by a wide range of peopleis called Srimad Bhagavad Gita. The other texts are Upanishads. Those are accessibleonly to certain section of the learners due to the complexity involved. It is alwayssuggested to start with Srimad Bhagavad Gita while studying the vedanta by the learnedwise men.

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

यततो हयिप कौनतय परषसय िवपिशचतः।इिनदरयािण परमाथीिन हरिनत परसभ मनः।।2.60।।

तािन सव रािण सयमय यकत आसीत मतपरः।वश िह यसयिनदरयािण तसय परजञा परितिषठता।।2.61।।

धयायतो िवषयानपसः सङगसतषपजायत।सङगात सजायत कामः कामातकरोधोऽिभजायत।।2.62।।

करोधादभवित समोहः समोहातसमितिवभरमः।समितभरशाद बिदधनाशो बिदधनाशातपरणशयित।।2.63।।

रागदवषिवयकतसत िवषयािनिनदरयशचरन।आतमवशयिवरधयातमा परसादमिधगचछित।।2.64।।

परसाद सवरदःखान ा हािनरसयोपजायत।परसननचतसो हयाश बिदधः पयरवितषठत।।2.65।।

नािसत बिधदरयकतसय न चायकतसय भावना।न चाभावयतः शािनतरशानतसय कतः सखम।।2.66।।

इिनदरयाण ा िह चरत ा यनमनोऽनिवधीयत।तदसय हरित परजञ ा वायन राविमवामभिस।।2.67।।

तसमादयसय महाबाहो िनगहीतािन सवरशः।इिनदरयाणीिनदरयाथरभयसतसय परजञा परितिषठता।।2.68।।

I am not going to give word to word meaning to the above verses but giving my owninterpretation 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 workerstowards the work. These enjoyers are unable to perform any work and they are lame.

5

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

In 2.61 Lord says who keeps the indriyas under control (including the internalinstrument 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 thepurusha.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 ofperception). This is a by-product of the wrong arrangement of tools (manas and indriyasin wrong order). In this process the main product is the kaama (desire) and the opposingproduct (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 smritiPurusha 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 controland its original position and get established in the proper knowledge. The main pointstressed is to get rid of raaga (attachment) and dvesha (aversion) to different things toattain the "prasaadam"

So, what is the conclusion?The reason for BHOGA and YOGA are the indriyas and the internal instrument. Whenthey are in wrong order i.e., when indriyas direct the manas a Purusha is in making upthe delusion state or BHOGIORwhen the Purusha is trying to restore their correct order he is a striving YOGI.FINALLYfor the one the correct order is restored he is well established in theKNOWLEDGE(prajna)

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

om tat sat

bhubhukshu and mumukshu

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

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

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

कमरिनदरयािण सयमय य आसत मनसा समरन।इिनदरयाथ रािनवमढातमा िमथयाचारः स उचयत।।3.6।।

karmendriyāni samyamya

6

ya āste manasā smaranindriyārthān vimūdhātmāmithyācārah 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:यजञाथ रातकमरणोऽनयतर लोकोऽय कमरबनधनः।तदथर कमर कौनतय मकतसगः समाचर।।3.9।।

yajñārthāt karmano 'nyatraloko 'yam karma-bandhanahtad-artham karma kaunteyamukta-sańgah samācara

The first step is to start performing the action as sacrifice. Doing one's own duty withoutany attachment to the fruits of that action. This is called "KARMA YOGA" only afterskillfully performing one's own prescribed duties as a service to LORD, one can ascend toa 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 incarrying out one's own prescribed duties as "sacrifice" to the LORD i.e., follow the karmayoga.

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 theexperience. Due to the temporary nature of this "contact" inevitably the contact will beLOST at some point of time. Two things will happen when the indriya vishayas are notavailable for the indriyas. They crave for the objects. This is the desire or kaama. Whenthe 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 controlof indriyas goes into its loop of "chitta vrittis"

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

vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ - YS1.5pramāṇa viparyaya vikalpa nidrā smṛtayaḥ - YS 1.6

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

7

They are1. Pramana - the correct understanding (or measurement)2. Viparyaya - going around the subject without getting to the understanding or WrongUnderstanding3. Vikalpa - Imagination based on pramana or viparyaya4. Nidra - temporarily ceasing the external object (vishaya) awareness; this virittidisassociate the indriyas with their vishayas.5. smriti - not "letting go" the impressions of other four vrittis. The smriti functionsthrough 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 pastimpressions (vasanas). Indriya engages in the action of consuming the vishaya. Thisconsumption leaves subtle impression (vasana) The action/enjoyment loop continues.

In the body there are five worker indriyas and five enjoyer indriyas. The enjoyer indriyasare masters of their own domain. e.g., an ear can only hear the sound. It is not useful todetect the color of a vishaya. In the same way every indriya is a "master" of its owndomain and it can't operate beyond its limitation. This limitation is caused byAHAMKAARA - 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 workerindriyas do "slavery" to satisfy the enjoyer indriyas by disguising them into the thinkingthat they are being "served" by directing them into their work. This is the briefdescription of BHOGA cycle (never ending).

Karma Yoga brings the manas back into its "true controller" position (controlled by thebuddhi or the discriminative intellect) by "properly" controlling enjoyer indriyas andworker 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 fullyconquered. 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 manasSELF (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 ofdesire (kaamarUpa) (Bhagavad Gita 3-43 the last verse of this chapter)

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

om tat sat

8

"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 ofaction".Let me explain the process of action cycle (samsara)

manas, buddhi, ahamkaaram and chittam are the four quarters of the internalinstrument.The five sense organs and five action organs are the external instruments; A placewhere all these instruments gets involved in their action is called "body" or the field ofaction 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 withilluminating nature of the five elements, indriyas are build with the "active" nature of fiveelements, respective sense objects are built with the "inert" nature of five elementsmaking up the "prapancha". Individual divisions are created by ahamkaaram between allthese things (an ear can only capture the sound and an eye can only capture the lightand shape of a thing due to ahamkaara) and overall direction (or the judgement of whatis 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 alongwith its enjoyer "purusha" who is a witness is called "kshetram" or kurukshetra or thefield of action.

This field of action (or let us say workshop) only sustained by the WORK. Without WORKthis 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, theresult can never be achieved. As the intensity of desire increases, the manas getstrapped 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 subtlevritti 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 thebuddhi (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 environmentor nature or prakriti) is called "pramada". (pramada means dangerous, carelessor 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 morefrustration. That causes more damage to the workshop. This leads to never ending cycleof causing the harm to one's own well being and recovering from the damage. This cycleis called birth and death cycle or SAMSAARA.

That is the reason "intense desire" or "trustna" need to be conquered first to master thecycle of life and death. Desire is the lone single cause that leads to the mis-judgement ofwhat 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)

मढ! जहीिह धनागम तषण ा कर सदभिदधम मनिस िवतषणाम |यललभस िनजकमोरपातत िवतत तन िवनोदय िचतत ||

भज गोिवद भज गोिवद गोिवद भज मढमतसपरापत सिननिहत काल निह निह रकषित डकञकरण

mūdha! jahīhi dhanāgama trshnām kuru sadbhuddhim manasi vitrstnāmyallabhasē nijakarmōpāttam vittam tēna vinōdaya cittam

bhaja gōvindam bhaja gōvindam gōvindam bhaja mūdhamatēsamprāptē sannihitē kālē nahi nahi rakshati dukruñkaranē

O deluded one, kill the trushna (intense desire) to amass a lot of wealth. Try to bring themanas out of the control of this trushna. Satisfy your mind with the money that naturallycomes 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 onefrom 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 toimpossible to leave the attachment to action. He will be compelled into the action by hisown nature of activity. That is the reason, one should never try to renounce action atonce.

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 harmto himself or the environment) and the results are sacrificed to the LORD. (sacrificingmeans not getting attached to the success or failure. Taking both the success and failurein the endeavors equally by performing action as service to the LORD)

INSTRUCTION 8:एव बहिवधा यजञा िवतता बरहमणो मख।कमरजािनविदध तानसव रानव जञातवा िवमोकषयस।।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 dutiesas service to the LORD) one clearly understands "ALL THIS WORLD is born and sustainedout of KARMA - action". Having "known thus" he will be freed from action.

HOW?

10

शरयानदरवयमयादयजञाजजञानयजञः परनतप।सवर कम रािखल पाथर जञान पिरसमापयत।।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 ofperforming 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 "trueknowledge of self" and the rajasic attitude will naturally turn into the sattvicpredominance of illuminating nature.

Then lord declares:न िह जञानन सदश पिवतरिमह िवदयत।ततसवय योगसिसदधः कालनातमिन िवनदित।।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?शरदधाव ाललभत जञान ततपरः सयतिनदरयः।जञान लबधवा पर ा शािनतमिचरणािधगचछित।।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 peacevery 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 itdepending 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 intendingany harm to any being. So, a natural question arises:

अजरन उवाचसनयास कमरण ा कषण पनयोरग च शसिस।यचछरय तयोरक तनम बरिह सिनिशचतम।।5.1।।arjuna uvācasaṅnyāsaṅ 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) orb. karma yogam (renouncing the attachment to the fruit of action and continue the effortin 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 hisopinion that karma yoga is surely better.

सनयाससत महाबाहो दःखमापतमयोगतः।योगयकतो मिनबररहम निचरणािधगचछित।।5.6।।saṅnyāsastu mahābāhō duḥkhamāptumayōgataḥ.yōgayuktō munirbrahma nacirēṇādhigacchati..5.6..

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

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

WHY?Even a small amount of desire for external sense enjoyments (vishayas - of tamasicnature) can push a person into action by its own inherent nature. (we know this as themanas 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 eat10kgs of it at a stretch)

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

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

During the phase 1 of karma yoga, one gives up attachment to the fruit of action andsubmits 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"

नादतत कसयिचतपाप न चव सकत िवभः ।अजञाननावत जञान तन महयिनत जनतवः।।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. Heneither 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 something1. 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 payback the loan later.

NO ONE CAN EVER ESCAPE FROM THIS PAYMENT (either upfront or later as aloan 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 managingdifferent accounts belonging to the individual and consolidates the debts and depositsinto more manageable accounts. By the way of consolidation, the INDIVIDUAL can focuson less number of accounts (desires) of past and future.

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

A "BHOGI" will be managing his own accounts (one for each of his desires); a subaccount for buying a new car; a sub account for buying a new house; another subaccount (loan) paying back his current loan for the mortgage; another sub account forhis 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 trustworthy. He runs the bank and market with absolutely "NO PROFIT" for himself - purelyfor the benefit of the individuals here!)

om tat sat

introspection

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

1. during the first phase of karma yoga, the seeker started giving the "fruits of action" tothe 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 ofaction" also to the lord. By doing so, lord will keep putting the seeker in the environmentbest suitable to deal with his long pending debts which were ignored by the seeker dueto his own choice of selecting the work.

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

Now, an individual has an account (the identification - "I" - ahamkara) and a balance inthat account. (it could be credit balance or debit balance - it is not a problem this iscalled "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 theindividual should deal with it to bring it to zero balance. i.e., the original state of theaccount.

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

Instruction 10:

बाहयसपशरषवसकतातमा िवनदतयातमिन यतसखम।स बरहमयोगयकतातमा सखमकषयमशनत।।5.21।।bāhyasparśēṣvasaktātmā vindatyātmani yatsukham.sa brahmayōgayuktātmā sukhamakṣayamaśnutē..5.21..

य िह ससपशरजा भोगा दःखयोनय एव त।आदयनतवनतः कौनतय न तष रमत बधः।।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" andwhen the contact is finally lost, they cause "misery". Hence, a wise man will not reallywant 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 Greaterthan the Greatest)

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

At this stage, a BOGHI is turned into a YOGI. As I mentioned earlier, it maytake few moments or it may take few lifespans before this transformationhappens. It is not wise to jump into "meditation" without winning the battleover 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 notdoubt 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 theindividual knows about it)

c. LORD surely "gives" each individual what they best deserve. (He is not partial to oneindividual or gives more or less than what the individual deserves.) It may not matchwith 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 agood amount of time.

Lord explains the process of "Raja Yoga" or "Dhyana Yoga" in Chapter 6 (dealing withbringing the "manas" under the control of "buddhi" - the correct reasoning.) But, thepreparation 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 inaction" 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:सपश रानकतवा बिहब राहय ाशचकषशचवानतर भरव ःो ।पराणापानौ समौ कतवा नासाभयनतरचािरणौ।।5.27।।sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..

यतिनदरयमनोबिदधमरिनमोरकषपरायणः।िवगतचछाभयकरोधो यः सदा मकत 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 samaukrutva 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 calledexternal 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 directlymove to "Bhakti Yoga" skipping Raja Yoga.

Regarding the eligibility, wise men say "A person who is thirsty can only be eligiblefor 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 notraining required to practice the Karma Yoga. Everybody is eligible. {in fact everybodyMUST practice it}

15

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

There are other simpler methods like "Naama Japa" that can achieve the sameresult without force. Lord directs an aspirant to the right GURU when theaspirant 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 areunceasingly generated in this Ocean of Duality. These waves are called vrittis. They areoriginated in this ocean, the are sustained in the ocean and they merge back into theocean. 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 thoughtwaves that are of various forms and shapes!

Instruction 12:उदधरदातमनाऽऽतमान नातमानमवसादयत।आतमव हयातमनो बनधरातमव िरपरातमनः।।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 Friendatma eva ripuh atmanah = Self alone is ones own Enemy.

बनधरातमाऽऽतमनसतसय यनातमवातमना िजतः।अनातमनसत शतरतव वतरतातमव शतरवत।।6.6।।bandhurātmā..tmanastasya yēnātmaivātmanā jitaḥ.anātmanastu śatrutvē vartētātmaiva śatruvat..6.6..

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

िजतातमनः परशानतसय परमातमा समािहतः।शीतोषणसखदःखष तथा मानापमानय ःो ।।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 asfollows)

16

6.7 The Supreme Self of him who is self-controlled and peaceful is balanced in cold andheat, 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 honorand dishonor is verily conquered the self by self, tranquil and "paramatmasamahitah" and rises above the three layered duality!

Such a state of mind is called samadhi; Attaining such a tranquil mind is the GOAL ofRaja 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.

अजरन उवाचयोऽय योगसतवया परोकतः सामयन मधसदन।एतसयाह न पशयािम चञचलतवात िसथित िसथराम।।6.33।।Arjuna Said:O Madhusudana (Krishna), this yoga of equanimity taught by you; I do not see steadycontinuance due to the restless unsteady nature (of the mind - which is well known)

चञचल िह मनः कषण परमािथ बलवददढम।तसयाह िनगरह मनय वायोिरव सदषकरम।।6.34।।O Krishna, mind is turbulent, restless, strong and unyielding. Its "control" would begreatly difficult as controlling the wind (air).

Instruction 13: (Answer to the above question)

शरी भगवानवाचअसशय महाबाहो मनो दिनरगरह चल।अभयासन त कौनतय वरागयण च गहयत।।6.35।।6.35 The Blessed Lord said -- Undoubtedly, O mighty-armed Arjuna, the mind is difficultto control and restless; but by practice and by dispassion it may be restrained.असयतातमना योगो दषपराप इित म मितः।वशयातमना त यतता शकयोऽवापतमपायतः।।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 theabhyasa and vairagya as follows:

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

abhyāsa vairāgyābhyāṁ tannirodhaḥ - 1.12The chitta vrittis can be controlled by abhyasa and vairagya.

Abhyasa:

17

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

The persistent effort is abhyasaA long term uninterrupted practice establishes firmly (yoga - stoppage of chitta vrittis)

Vairagya:dṛṣṭa ānuśravika viṣaya vitṛṣṇasya vaśīkārasaṁjñā vairāgyam - 1.15tatparaṁ 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 andunseen temporary pleasures (bhogas) is the "means" of raja yoga.

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

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

om tat sat

iswara pranidhanam

iswara pranidhanam isa. an alternative process of raja-yogab. an essential pre-requisite for the third limb of abhyasac. 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 onthe "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 externalGURU; 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 aredone 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" (YogaSutras 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) resultin the seeded samadhi.

but

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

Instruction 14:

As we have seen in "Karma Yoga" we started the Surrender process to the lord; We started with thefruits 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 grossmind level and subtle intellect level.

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

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

Lord Declares:

योिगनामिप सवरष ा मदगतनानतरातमना।शरदधावानभजत यो म ा स म यकततमो 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, worshipsMe 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 reachthe final goal of conquering the "acceptance" and "rejection" of mind. (or winning over the duality ofmind 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 dueto 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 itsgoal)?

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

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

Instruction 15:शरी भगवानवाचपाथर नवह नामतर िवनाशसतसय िवदयत।निह कलयाणकतकिशचददगरित तात गचछित।।6.40।।śrī bhagavānuvācapārtha 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 forhim; 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 thelast post. Every small effort put in the practice of Raja Yoga will lead progressively to the goal; finallytaking the YOGI to highest natural equanimity (nirvikalpa, nirbija, sahaja, samadhi) and helps theYOGI 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 Yogasaadhana (practice).

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

How Yoga becomes destroyer of dukha (pain)?

20

Instruction 16: (important practical instruction)नातयशनतसत योगोऽिसत न चकानतमनशनतः।न चाितसवपनशीलसय जागरतो नव चाजरन।।6.16।।

यकताहारिवहारसय यकतचषटसय कमरस।यकतसवपनावबोधसय योगो भवित दःखहा।।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 forhim 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 aswalking, 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 alsomeans the food for Mind in its two layers; emotional and intellectual food. Who controls the intake offood 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 alternativepath 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 needto 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 practicein the past blog post "Practice - Saadhana" on the other blog.

During this "practice" one need to overcome Nine vikshepas (obstacles) successfully to attain thesingle 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. doubt4. carelessness, 5. laziness, 6. non-detachment from sense objects7. 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 abhyāsaḥḥ (YS 1-32)

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

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

maitrī karuṇṇā muditā upekṣṣaṇṇamsukha duḥḥkha puṇṇya apuṇṇyaviṣṣayāṇṇāṁṁ bhāvanātaḥḥ cittaprasādanam (YS 1-33)

maitri, karuna, mudita, upekshanamsukha, dukha, punya, apunyavishayaanam, 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 = Happydukha = Sufferingpunya = Helping other to be happyapunya = Inflicting suffering on others

It is the mind's general tendency to "desire" the sukha and punya and "hate or get angry" with dukhaand 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 ofmaitri (frindliness) towards sukha;karuna (compassion) towards dukha;mudita (gladness / gratefulness) towards punya;ANDupekshanam ( indifference / non-responsiveness) towards apunya;

This training of mind will lead to pacification / purification of chitta which is a very important part ofabhyasa (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 solutionis being indifferent to evil at the emotional layer.

Be compassionate to the subjects of dukhabutbe emotionally indifferent to the subjects of evil.

Lord (iswara) will take care of evil doers at the correct time. Have Faith.ButRespond to the "situation of evil" in your own capacity applying the Karma Yoga while beingemotionally 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 tomultiply 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) ofsamadhi, let us now look at the obstacles for vairagya - dispassion which is the second wing ofSAADHANA 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 ownconsumption? Why to completely "conquer" the chittam? Or stop the "functions" (vrittis) of thechittam?

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 toremove the "root cause" of misery.

There are five klesas1. Avidya = ignorance2. Asmita = "I am" -ness3. 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 dueto ignorance (avidya) one considers it as pleasure.

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

What is the reason for AVIDYA?non-discrimination between the seer and seen. Non discrimination between the thinker and thethought. 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 leadto vairagya. Viveka is the only weapon on the five klesas. By properly balancing the abhyasa andvairagya one can remove all the obstacles on YOGA SAADHANA and attain the natural unseededSAMADHI. This leads to mastery of DEATH.

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

(Patanjali Yoga Sutras SAADHANA PAADA the sutras 1 to 28 discuss this subject of Klesas in muchgreater 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 - restraints2. Niyama - observancesThese two are prerequisites. In yoga vedanta path, these two limbs are sufficientlymastered during the karma yoga stage.

3. Asana - The posture4. Pranayama - the control of vital force (prana)5. Pratyahara - sense controlThese 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 place7. dhyana - fixing mind temporally to a single thought8. Samadhi - absorption of thought, object of thought and thinker into oneThese three are called internal limbs or yoga or "antaranga" practicesThe 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 andphysical modes of action towards ALL LIVING BEINGS)

The last NIYAMA is the iswara-pranidhanam = complete active unconditional surrenderto 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'sown 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 SrimadBhagavad Gita lord uses a word called "sthita-prajna" (one who is established in prajnaor samadhi) to mention the person who has mastered this skill. (Refer to SrimadBhagavad 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 twosteps (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 NIYAMAsto the highest level of "prajna" or samadhi.

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

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 upasargāḥḥ vyutthāne siddhayaḥḥ - YS 3:38

These divine experiences or perfections are obstacles for final samadhi. But they can beconsidered as attainments in an extroverted mind. Giving any importance to theseexperiences will sometimes lead to "falling off" from the path of yoga itself! Thesesiddhis 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 thetrue effortless samadhi beyond ALL "experiences"!

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

The "transcendental independence" (kaivalya) is achieved by Raja Yoga is onlypossible for the one who has developed the highest vairagya i.e., vairagya from all fruitsof action either worldly or heavenly! (the fruits should always be surrendered to theLORD - 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 asexplained in the previous posts.

Having controlled the external and internal nature and gaining the realization of the SELFas 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 LORDwho 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 isready for such a knowledge. Only by conquering one's own nature (by the means ofKarma Yoga and Raja Yoga methods) both externally and internally one can purifyhimself 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

शरी भगवानवाचमययासकतमन ःा पाथर योग यञजनमदाशरयः।असशय समगर म ा यथा जञासयिस तचछण।।7.1।।

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

जञान तऽह सिवजञानिमद वकषयामयशषतः।यजजञातवा नह भयोऽनयजजञातवयमविशषयत।।7.2।।jñānaṅ tē.haṅ savijñānamidaṅ vakṣyāmyaśēṣataḥ.yajjñātvā nēha bhūyō.nyajjñātavyamavaśiṣyatē..7.2..

मनषयाण ा सहसरष किशचदयतित िसधदय।यततामिप िसधदान ा किशचनम ा वितत तततवतः।।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 themeans of yoga and who is TRULY interested in knowing him.The DIRECT knowledge of LORD is COMPLETE (samagram - in fullness) and generates nofurther doubt (asamsayam - with certainity, without any doubt)

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

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

So, only after knowing one's own self through the purification, LORD reveals himself tothat 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 ispolluted 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 twoyogas is limited to the "knowledge" of the nature of the individual jeeva.

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

Instruction 22:

1. viveka - the power of discrimination between eternal and non-eternal2. vairagya - the dispassion towards non-eternal things that are worldly or heavenly3. saadhana sampatti - subtle wealth required for saadhanaa. sama - internal sense controlb. dama - external sense controlc. sraddha - faith on iswara, scripture (iswara's words) and guru (the medium ofdelivery)d. titiksha - endurance capacity to endure adversity of internal and external naturee. uparati - being happy with what is in hand not hankering for objectsf. samadhanam - equanimity towords pairs of opposites i.e., samadhi4. mumukshutvam - intense desire for liberation

Liberation is only possible through "Jnana". The Jnana is acquired by "jignasa" orattentively listening to the words of lord!

In the choosen "text" Srimad Bhagavad Gita has 18 adhyayas. The first six adhyayas arededicated 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 sixadhyayas 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 ultimaterelationship between jeeva and jagat & iswara.

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

This "brahma jignasa" is called vedanta. It is the process of gaining the rightknowledge 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 theindividual self with the supreme.The rest of 6 chapters starting from 13-18 deal with the essential relationship betweenthe individual and the supreme.

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

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

27

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

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. Theprocess of vedanta is based on a four step approach. (Please follow the link for an earlierblog 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 includesreconciliation 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 needto 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. Thepurified 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 byactions. 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:

भिमरापोऽनलो वायः ख मनो बिदधरव च।अहङकार इतीय म िभनना परकितरषटधा।।7.4।।

28

अपरयिमतसतवनय ा परकित िविदध म पराम।जीवभत ा महाबाहो ययद धायरत जगत।।7.5।।

एतदयोनीिन भतािन सव राणीतयपधारय।अह कतसनसय जगतः परभवः परलयसतथा।।7.6।।

मततः परतर नानयितकिञचदिसत धनञजय।मिय सवरिमद परोत सतर 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 manifestedenergy 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 perceivedby the senses.

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

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

This is the "apara" (the lower) nature; there is a "param" (higher nature) which holds orbears (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" thatholds the whole of universe together. In the microcosm, it is the vital force (the lifeforce) that equally powers all the five senses, mind and intellect; without which the bodyis 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 ofall the beings (bhutani sarvani). "AHAM = I AM" the prabhavam (bringing forth) as wellas pralayam (merging back) of whole of the worlds!

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

There is nothing whatsoever exists (kincad asti) other than me! In "me" (mayi) all theworlds 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 thejeeva bhutaam = higher prakriti that holds the worlds. Both these prakritis woven ineach 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 bedifferentiated in eight fold universals as well as within each category infinitedivisions of particular individual identities! These differentiated matter energyappearances build infinite microcosms of different sizes, shapes and tastes,emotions!

29

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

In the next four verses LORD explains his imminence as follows

रसोऽहमपस कौनतय परभािसम शिशसयरय ःो ।परणवः सवरवदष शबदः ख पौरष नष।।7.8।।

पणयो गनधः पिथवय ा च तजशचािसम िवभावसौ।जीवन सवरभतष तपशचािसम तपिसवष।।7.9।।

बीज म ा सवरभतान ा िविदध पाथर सनातनम।बिदधबरिदधमतामिसम तजसतजिसवनामहम।।7.10।।

बल बलवतामिसम कामरागिवविजरतम।धम रािवरदधो भतष कामोऽिसम भरतषरभ।।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 amthe "pranava" in all vedas; I am the sound in the space; I am the manliness in men; Iam the fragrance of the earth; I am the effulgence of effulgent things; I am the life of allliving beings; I am the austerity of tapasvis; I am intelligence of intelligent; I am theseed eternal; I am the power of the powerful (before it is qualified as attraction orrepulsion); I am the desire (the basic will power) in the beings that is notcontradicting the DHARMA.

SO, lord is the antaryami of everything.... He dwells in everything as the UNIVERSALtanmatra. But you can't qualify him as a particular and identify as "this"... He is alwaysTHAT (tat + maatra = tanmatra)!!

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

In this example the "Veena Naada" is the Universal in which all the notes emerge fromand merge back into. That is what LORD declares in this set of four verses. He is theUniversal "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:य चव सािततवका भावा राजसासतामसाशच य।मतत एवित तािनविदध नतवह तष त मिय।।7.12।।

ye ca eva satvikaa bhaavah, raajasaah, taamasaah ca yemattah eva iti tad viddhi na tu aham teshu te mayi.

"Bhava" or experience has two inherent components:

30

The experiencedAny "appearance" is a result of a specific arrangement of the differentiated universalelements 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 experiencerThis "appearance" is perceived by a specific arrangement of last three of the lord's lowernature - Manas, buddhi and Ahamkara.

The experience is qualified asa. satvika - pure, agreeable, harmonicb. rajasa - active, passionatec. taamasa - inert, dark

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

And :

ितरिभगरणमयभ रावरिभः सवरिमद जगत।मोिहत नािभजानाित मामभयः परमवययम।।7.13।।

tribhih, guna-mayai, bhavaih, ebhih, sarvam-idam-jagatmohitam na abhi-jaanati, mama, ebhyah, param-avyayam

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

So,दवी हयषा गणमयी मम माया दरतयया।मामव य परपदयनत मायामत ा तरिनत त।।7.14।।

daivi, hi, esha, guna-mayi, mama, maya, duratyayamam, 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 somethingelse.

The world appearance is a DELUSION. The true nature of LORD is mis-perceivedby the individual due to this delusion.By getting on to the path of yoga-vedanta one takes refuge in the LORD andcrosses 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 mademy best effort to explain these verses and I am fully aware of incapability of my skill and

31

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 (daivihere means the divine controller of three gunas) and it could cause the delusion due tothe "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 theseelements. (these two are the processes of mind/chittam; we have discussed the fivechitta vrittis in one of the old post on this blog - the whole of yoga is to master theseprocesses)

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 withinthis "snake" of time that is continuously moving and appearing to change.

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

This type of thing is technically called as "vivarta" in samskrutam. It means "oneappearing as many without transforming".

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

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

न म ा दषकितनो मढ ःा परपदयनत नराधम ःा ।माययापहतजञाना आसर भावमािशरत ःा ।।7.15।।

na mam dushkrutinah moodhaah prapadyante nara-adhamahmaayayaa apahruta jnaanaa aasuram bhaavam asritaah.

The lowest of mankind, foolish, evil-doers do not surrender to me as their knowledge isstolen 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 experiencesappear 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 actionsthat cause damage to his own self as well as the environment.

32

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

Evil is not due to the LORD, who is full of LIGHT; It is merely due toIGNORANCE. Ignorance is only in the individual. Ignorance is temporary. Assoon as one removes the Ignorance his own knowledge which is always there isno longer STOLEN!

Whenever the TOTAL IGNORANCE goes beyond acceptable level and it is going to inflictharm 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 progresstowards the ultimate GOAL of human life. Reacting to evil with evil causes moreEVIL! 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

चतिवरधा भजनत म ा जन ःा सकितनोऽजरन।आतोर िजजञासरथ राथीर जञानी च भरतषरभ।।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.

तष ा जञानी िनतययकत कभिकतिवरिशषयत।िपरयो िह जञािननोऽतयथरमह स च मम िपरयः।।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.

उदार ःा सवर एवत जञानी तवातमव म मतम।आिसथतः स िह यकतातमा मामवानततम ा गितम।।7.18।।

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

बहन ा जनमनामनत जञानवानम ा परपदयत।वासदवः सवरिमित स महातमा सदलरभः।।7.19।।

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

33

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

one who lives in everything is vasu; the controller of such existence isvasudeva or the vital force that holds everything is "vasudeva"

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

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

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

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

Limited Intelligence; Limited Results.

In the next four verses 7-20, 21, 22 and 23 Lord deals with the "Common Man" who isneither 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 SupremeLord.

कामसतसतहरतजञान ःा परपदयनतऽनयदवत ःा ।त त िनयममासथाय परकतया िनयत ःा सवया।।7.20।।

kamai, te, te, hruta-jnanah, prapadyante, anya-devataahtam, tam, niyamam, asthyaaya, prakrutyam, niyataam, svayaa.

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

यो यो य ा य ा तन भकतः शरदधयािचरतिमचछित।तसय तसयाचल ा शरदध ा तामव िवदधामयहम।।7.21।।

yah, yah, yaam, yaam, tanum, bhaktah, sraddhyaa, architum, ichhatitasya, tasya, achalaam, sraddham taameva, vidhadhaami, aham.

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

स तया शरदधया यकतसतसयाराधनमीहत।लभत च ततः कामानमयव िविहतान िह तान।।7.22।।

sa, tayaa, sraddhayaa, yuktah, tasya, aradhanam, ihatelabhate, 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

34

supreme lord).

अनतवतत फल तष ा तदभवतयलपमधसाम।दवानदवयजो यािनत मदभकता यािनत मामिप।।7.23।।

antavattu, phalam, teshaam, tad, bhavati, alpa-medhasaamdevan, deva-yajo, yaanti, madbhaktaa, yaani, maam, api.

Limited are those fulfillments; That for the men of small-intelligenceThe 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 thelimited 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 isstrengthened by the LORD; For each individual goes as per his own rules based on hisown nature.

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

4. MOST IMPORTANTLY, all such fulfillments are "temporary" (antavat - havingan 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 littleintellegence they keep going to the FINITE manifested "GODS" and keepgetting the FINITE manifested RESULTS.

Transcendence of LORD

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

अवयकत वयिकतमापनन मनयनत मामबधदयः।पर भावमजाननतो ममावययमनततमम।।7.24।।The foolish people(abuddhayah) think that (manyante) avyaktam (the unmanifest) hasbecome a vyaktim (the manifest). [They] do not know the higher nature (parambhavam) which is avyavam and anuttamam. (immutable and most excellent)

What is the reason for their ignorance?नाह परकाशः सवरसय योगमायासमावतः।मढोऽय नािभजानाित लोको मामजमवययम।।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:वदाह समतीतािन वतरमानािन चाजरन।भिवषयािण च भतािन म ा त वद न कशचन।।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 toknow the LORD who is immutable and unlimited.

A scientist observing a "star" that is 290 million light years away can only say that starexisted 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 290million 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 knowledgesubjected 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. Hisknowledge is not limited by the apparent division of time into past, present andfuture. 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 pravruttimaarga that is caused by iccha, dvesha duality and bundle of desires. Freedom from thisduality leads to "moksha" that is called Nivrutti maarga.

Lord Declares:इचछादवषसमतथन दवनदवमोहन भारत।सवरभतािन समोह सगर यािनत परनतप।।7.27।।

iccha, dvesha samuthena, dwandwa-mohena, bharatasarva bhutaani sammoham sarge yaanti parantapa.

By what arises from likes and dislikes, by delusion of duality O Bharata, all the beingsare 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 worldof spatial and temporal limitation.

But,

यष ा तवनतगत पाप जनान ा पणयकमरणाम।त दवनदवमोहिनमरकता भजनत म ा दढवरत ःा ।।7.28।।

yesham, tu, antagatam, paapam, janaanaam, punya-karmanaamte, dwandwa-moha-nirmuktaah, bhajante, maam, dhrudha-vrataaha.

Those people, whose sins have come to an end, and of vitreous in deedsthey, being freed from delusion of duality, with firm conviction start worshiping ME. (Thesupreme 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 supremereality or the path of a "YOGI")

जरामरणमोकषाय मामािशरतय यतिनत य।त बरहम तिदवदः कतसनमधयातम कमर चािखलम।।7.29।।

36

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

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

सािधभतािधदव म ा सािधयजञ च य िवदः।परयाणकालऽिप च म ा त िवदयरकतचतसः।।7.30।।

sah-adhibhuta-adhidaivam maam sah-adhiyajnam ca ye viduhuprayaana-kaale api ca maam te viduhu, yukta-chetasaa

They "who have ever controlled and balanced minds", know ME, asa. the manifested material elements and b. the Controlling Energy (adhibhutamadhidaivam sah)and also ME asc. 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 thebeing into limited world.

2. Only those whose "sins" are nullified by doing purification based on Karma Yoga and ifneeded Raja Yoga practices will cross over the duality and make the faith firm on theSupreme 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 isimmutable.b. The material BHUTAS, The DEVAS and about SACRIFICE (these three aspects arerelated 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" FIRMLYsuch 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 ofmaking up the delusion and breaking it to come back to the source at its ownfree will!

Summary of past nine posts

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

They are:1. http://prasad-yoga.blogspot.com/2010/02/recieving-higher-knowledge.html2. http://prasad-yoga.blogspot.com/2010/02/apara-para-prakruti-lower-and-higher.html

37

3. http://prasad-yoga.blogspot.com/2010/02/imminency-antaryamin-or-tanmatra-of.html4. http://prasad-yoga.blogspot.com/2010/02/bhava-appearence-and-delusion.html5. http://prasad-yoga.blogspot.com/2010/02/asuri-bhavam-problem-of-evil.html6. http://prasad-yoga.blogspot.com/2010/03/arta-jignasu-arthardhi-jnani-doers-of.html7. http://prasad-yoga.blogspot.com/2010/03/limited-intelligence-limited-results.html8. http://prasad-yoga.blogspot.com/2010/03/transcendence-of-lord.html9. 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. Lordstarts with his lower differentiated nature and higher nature that holds everything. Heexplains the "Universal" aspect of his higher nature in everything that appears due tospecific 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 ofgetting trapped in the bhavas and giving them equal "reality" causes the higher statusfor ignorance and those who take up this stand gets inflicted by evil. Lord gives adescription of Nobel Souls and best among the noble ones. Lord gives an account ofpeople with limited intellegence going to limited manifestations and attaining limitedresults. Lord declares his transcendence and his direct knowledge of everything beyondany 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 indescribablehigher nature of brahma, atma and karma as well as the lower nature of elements, theircontrollers and the sacrifice.

So, an individual is a mis-identified (ahamkaara) entity that arises out of specificarrangement of lower nature of lord.

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

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

Depending on the importance given to this ignorance an individual can take updaemonic, mixed or noble forms and carryout actions. based on the actions, eachindividual reaps the fruit of those actions.

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

He receives the truth about the whole thing properly and goes back to the highestreality. 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 totemporary 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 effortrequired in removing this "ignorance cover" only. No action can never produce any newKnowledge which was originally not there!

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

38

Q&A on Akshara Brahma and Atma

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

अजरन उवाच

िक तदबरहम िकमधयातम िक कमर परषोततम।अिधभत च िक परोकतमिधदव िकमचयत।।8.1।।

अिधयजञः कथ कोऽतर दहऽिसमनमधसदन।परयाणकाल च कथ जञयोऽिस िनयतातमिभः।।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:

शरी भगवानवाच

अकषर बरहम परम सवभावोऽधयातममचयत।भतभावोदभवकरो िवसगःर कमरसिजञतः।।8.3।।

अिधभत कषरो भावः परषशचािधदवतम।अिधयजञोऽहमवातर दह दहभत ा वर।।8.4।।

अनतकाल च मामव समरनमकतवा कलवरम।यः परयाित स मदभाव याित नासतयतर सशयः।।8.5।।

1. aksharam paramam BRAHMA.2. swabhavah adhi atmam utchayate3. bhuta,bhava,udbhava karah visargah karma sanjitaah

4. adhibhutam ksharah bhavah5. purushah ca adhi daivatam6. adhi yajnam AHAM eva atra dehe deha bhrutaam vara.

7. antakaale ca maam eva smaran muktvaa kalevaramyah 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 adhyatmabhuta = the beings (both moving and non-moving) bhava = the existenceudbhava = the bring forth; kara = action; visargha = the offering; karma-samjitaa =known (or remembered) as action.

khsara = the mutable bhava = the existence is adhibhutampurusha = the one who pervade the bhutas is the adhi-daivatam (Controller orHiranyagarbha)

39

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 heattains 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 andSubtle Mind is snapped. Mind+Intellect+Ego becomes frightened and keeps running in alldirections 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 naturalthing.

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

Note 2: The words in samskrutam are important. It is just like the glossary of termsthat were used by lord to explain the truth of higher realms and there are no equavalantwords 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".

य य वािप समरनभाव तयजतयनत कलवरम।त तमवित कौनतय सदा तदभावभािवतः।।8.6।।

yam yam va api smaran bhaavam tyajati ante kalevaramtam 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 arenot sure when the time of death comes on to the current form (body).

So,तसमातसवरष कालष मामनसमर यधय च।मययिपरतमनोबिदधमारमवषयसयसशयम।।8.7।।

tasmat sarveshu kaaleshu maam anusmara, yuddhya camayi arpita manah + buddhi maam eva eshyasi asamshayam.

One should dedicate whole mental equipment to LORD and perform his own duty (In the current caseFight; that is the duty of Arjuna) all the time. The mind + intellect having surrendered to LORD willreach 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" goesabout 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 thebody.

1. Leaving the body completely without returning back again2. Leaving the body for coming back again

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

ओिमतयकाकषर बरहम वयाहरनमामनसमरन।यः परयाित तयजनदह स याित परमा गितम।।8.13।।8.13 ॐ Om, इित thus, एकाकषरम one-syllabled, बरहम Brahman, वयाहरन uttering, माम Me, अनसमरन remembering,यः who, परयाित departs, तयजन leaving, दहम the body, सः he, याित attains, परमाम supreme, गितम goal.

Others who fail to attain such final goal will surely return to one of the lokas.आबरहमभवनाललोक ःा पनरावितरनोऽजरन।मामपतय त कौनतय पनजरनम न िवदयत।।8.16।।8.16 आबरहमभवनात up to the world of Brahma, लोक ःा worlds, पनरावितरनः subject to return, अजरन O Arjuna, मामMe, उपतय having attained, त but, कौनतय O Kaunteya, पनजरनम rebirth, न not, िवदयत is.

A thousand yugas time is the day time for Brahma; Same length is a Night. As the day arrives all thebeings start their activities (work and enjoyment) and as the night starts all of them dissolve.भतगरामः स एवाय भतवा भतवा परलीयत।रातरयागमऽवशः पाथर परभवतयहरागम।।8.19।।8.19 भतगरामः multitude of beings, सः that, एव verily, अयम this, भतवा भतवा being born again and again, परलीयतdissolves, रातरयागम at the coming of night, अवशः helpless, पाथर O Partha, परभवित comes forth, अहरागम at thecoming of day.

This process of day and night is an unceasing activity of time. The beings will keep coming back tothe loka that is a mixture of darkness and light as long as they do not attain the "highest light" that isbeyond all darkness.शकलकषण गती हयत जगतः शाशवत मत।एकया यातयनाविततमनययाऽऽवतरत पनः।।8.26।।8.26 शकलकषण bright and dark, गती (two) paths, िह verily, एत these, जगतः of the world, शाशवत eternal, मतare thought, एकया by one, याित (he) goes, अनाविततम to non-return, अनयया by another, आवतरत (he) returns,पनः again.

This post is primary explanation of DEATH. Key point to know here is: "DEATH" is not the end. It isanother 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 pendingdamages 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 countryb. 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 apassport and only when the person is suitable to the new country he will be given a visa by thatcountry.

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. Assoon as one violate the dharma the passport will be held by that loka and the individual is stuck in thatloka until he restores all the damages done by him in that loka. Even at the death he keep comingback 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 thatloka 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 notto continue this cycle of work & enjoyment, death & birth one should get on to the path ofYOGA.

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 getthis knowledge is being free from "jealousy" (Asuya). This Ninth Chapter of Srimad Bhagavad Gitacan't be understood by those who have not conquered this evil quality.

Lord Declares:शरी भगवानवाचइद त त गहयतम परवकषयामयनसयव।जञान िवजञानसिहत यजजञातवा मोकषयसऽशभात।।9.1।।

9.1 इदम this, त indeed, त to thee, गहयतमम greatest secret, परवकषयािम (I) shall declare, अनसयव to one whodoes not cavil, जञानम knowledge, िवजञानसिहतम combined with experience, यत which, जञातवा having known,मोकषयस thou shalt be free, अशभात from evil.

Lord has come forward in the beginning of seventh chapter exactly stating the same thing. He willdeclare 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 thatstage was "the indestructible brahma" and the "continuance of apparently destructible bhutas". Havingcleared the doubts in the Eighth chapter, Lord is bringing back the discussion to Jnana & Vijnana andgiving most confidential and secret knowledge to Arjuna.

How this chapter becomes "secret"? It can only be understood by the one who has conquered anevil 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 greatdistraction of the mind and produces intense heart-burning. Matsarya (malicious envy), Irshya (jealousof others' prosperity or happiness) and Asuya (envious or indignant over the merits of another) are allvarieties of jealousy. If you superimpose evil qualities on a virtuous man who really does not possessthese 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 isAsuya."

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

Lord is EQUAL to ALL.समोऽह सवरभतष न म दवषयोऽिसत न िपरयः।य भजिनत त मा भकतया मिय त तष चापयहम।।9.29।।9.29 समः the same, अहम I, सवरभतष in all beings, न not, म to Me, दवषयः hateful, अिसत is, न not, िपरयः dear, यwho, भजिनत worship, त but, माम Me, भकतया with devotion, मिय in Me, त they, तष in them, च and, अिप also,अहम I.

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

Thus the most secret knowledge revealed for those who are free from jealousy and want tocarefully 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. TheMimamsa process that is bringing the BUDDHI (intellect/reason) to the pure state has a distinct phasecalled "Manana". As we know this can only happen aftera. the external indriyas (senses) and the internal instrument are fully purified and brought undercontrol by the means of Karma Yoga and Raja Yoga. (the prerequisite) andb. 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 continuousremembrance of LORD.

Instruction 25:अननयािशचनतयनतो मा य जन ःा पयरपासत ।तषा िनतयािभयकताना योगकषम वहामयहम ।।9.22।।9.22 अननय ःा without others, िचनतयनतः thinking, माम Me, य who, जन ःा men, पयरपासत worship, तषाम of them,िनतयािभयकतानाम of the ever-united, योगकषमम the supply of what is not already possessed, and thepreservation of what is already possessed, वहािम carry, अहम 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" areprovided. ***

All the "second thought" or "distraction of intellect" is either for:a. YOGA - to attain something new which is not possessed. ORb. KSHEMA - to preserve/protect one's own possessions.These two things cause "samkalpa" and "vikalpa" which leads to [ALL the ACTION that appearsin] this WORLD!

43

So, This is nothing but "sanyasa yoga" that consists of1. 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:यतकरोिष यदशनािस यजजहोिष ददािस यत।यततपसयिस कौनतय ततकरषव मदपरणम।।9.27।।9.27 यत whatever, करोिष thou doest, यत whatever, अशनािस thou eatest, यत whatever, जहोिष thou offerest insacrifice, ददािस thou givest, यत whatever, यत whatever, तपसयिस thou practisest as austerity, कौनतय OKaunteya, तत that, करषव do, मदपरणम offering unto Me.

शभाशभफलरव मोकषयस कमरबनधनः।सनयासयोगयकतातमा िवमकतो मामपषयिस।।9.28।।9.28 शभाशभफलः from good and evil fruits, एवम thus, मोकषयस (thou) shalt be freed, कमरबनधनः from the bondsof actions, सनयासयोगयकतातमा with the mind steadfast in the Yoga of renunciation, िवमकतः liberated, माम toMe, उपषयिस (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., ससनयनयाासयसयोोगयगयकतकताातमतमाा who have got to 100% active complete surrender andcompleted the "shravana" from a realized GURU. Others will not be able to even attempt thisyoga. 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 theconquering of external senses and mind and for those who have the luxury of having a realizedGURU 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 चतसदराचारो भजत मामननयभाक।साधरव स मनतवयः समयगवयविसतो िह सः।।9.30।।9.30 अिप even, चत if, सदराचारः a very wicked person, भजत worships, माम Me, अननयभाक with devotion tonone else, साधः righteous, एव verily, सः he, मनतवयः should be regarded, समयक rightly, वयविसतः resolved, िहindeed, सः he.

िकषपर भवित धमारतमा शशवचछािनत िनगचछित।कौनतय परितजानीिह न म भकतः परणशयित।।9.31।।

44

9.31 िकषपरम soon, भवित (he) becomes, धमारतमा righteous, शशवत eternal, शािनतम peace, िनगचछित attains to,कौनतय O son of Kunti, परितजानीिह proclaim for certain, न not, म My, भकतः Bhakta, परणशयित perishes.

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

He/she will be turned as "Dharmatma - the righteous being" by his correct resolution and will quicklyattain 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 everlastingpeace.

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 inlistening to the glories of Lord again and again.

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

शरी भगवानवाचभय एव महाबाहो शरण म परम वचः।यततऽह परीयमाणाय वकषयािम िहतकामयया।।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, whichsupreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who takedelight (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 म िवदः सरगण ःा परभव न महषरयः।अहमािदिहर दवान ा महषीरण ा च सवरशः।।10.2।।10.2 Na sura-ganah, neither the gods-Brahma and others; viduh, know;-what do theynot know?-me, My; prabhavam (prabhavam), majesty, abundance of lordlypower-or, derived in the sense of 'coming into being', it means origin. Nor eventhe 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 onlyway to know him is to hear directly from him (or another REALIZED SAGE who hasdirectly heard from him)

The truth was told in 7th Adhyaya, and again in 9th Adhyaya and again now in 10thAdhyaya as follows:यो मामजमनािद च वितत लोकमहशवरम।

45

असममढः स मतयरष सवरपापः परमचयत।।10.3।।10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, thebeginningless: Since I am the source of the gods and the great sages, and nothing elseexists as My origin, therefore I am birthless and beginningless. Being without an origin isthe 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 ofignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, amongmortals, 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 toit 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 ofLORD can give such a delighting "shravana" to a deserving disciple. Shravana is not aspeech from someone who can eloquently talk theory of LORD.

3. Only by KNOWING the LORD properly as ajam, anadim and loka-maheshwaram andgetting rid of delusion (asammudhah), one gets freed from ALL SINS. There is nobetter cleanser than Knowledge.

om tat sat

Tuesday, May 11, 2010

psycho-emotional dispositions of beings

बिदधजञ रानमसमोहः कषमा सतय दमः शमः।सख दःख भवोऽभावो भय चाभयमव च।।10.4।।

अिहसा समता तिषटसतपो दान यशोऽयशः।भविनत भावा भतान ा मतत एव पथिगवध ःा ।।10.5।।

buddhi = intellect, jnanam = wisdom, a-sammoha = non-delusion, kshama =forgiveness, satyam = truth, dama = control of external nature, sama = control ofinternal 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-fameभविनत arise, भाव ःा qualities/moods/dispositions, भतानाम of beings, मततः from Me, एव alone,पथिगवध ःा of different kinds.

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

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

46

om tat sat

Friday, May 14, 2010

The secret of Creation

Lord gives a recap of creation:

महषरयः सपत पवर चतवारो मनवसतथा।मदभावा मानसा जाता यष ा लोक इम ःा परज ःा ।।10.6।।10.6 महषरयः the great Rishis, सपत seven, पवर ancient, चतवारः four, मनवः Manus, तथा also,मदभाव ःा possessed of powers like Me, मानस ःा from mind, जात ःा born, यषाम from whom, लोक inworld, इम ःा these, परज ःा creatures.

From Swami Sivananda's commentary:

"The seven great sages represent the seven planes also. In the macrocosm, Mahat orcosmic 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 thegross forms, represent the seven great sages. This gross universe with the moving andthe unmoving beings and the subtle inner world have come out of the above sevenprinciples. In mythology or the Puranic terminology these seven principles have beensymbolised and give human names. Bhrigu, Marichi, Atri, Pulastya, Pulaha, Kratu andVasishtha are the seven great sages. In the microcosm, Manas (mind), Buddhi(intellect), Chitta (subconsciousness) and Ahamkara (egoism) have been symbolised asthe four Manus and given human names. The first group forms the base of themacrocosm. The second group forms the base of the microcosm (individuals). These twogroups constitute this vast universe of sentient life. Madbhava: with their being in Me, ofMy 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. Theypreferred to remain perpetual celibates and to practise Brahma-Vichara or profoundmeditation 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 tomacrocosm) has MANAS -> buddhi, ahamkaara, kham, vayu, anala, apa, bhumi as eightfold prakruti.

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

So,एत ा िवभित योग च मम यो वितत तततवतः।सोऽिवकमपन योगन यजयत नातर सशयः।।10.7।।

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

47

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'smanifestation 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 bornbeings of the first principle (the Rishis, kumaras and Manus) who have the root in theSEED 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 &microcosms7 Rishis representing principles behind the macrocosm14 manus representing the principles behind the microcosm

The teaching of kumaras is silenceThe teaching of Rishis are called shrutiThe teaching of manus are called smriti (or LAW)

From the manus all the microcosmic being are born or brought into manifestation. Eachmanu 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 periodof 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 timemaking 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 iscalled as "cosmic mind". At the end of that time-span, the next Creator Brahmaeffortlessly emerges out of the SEED eternal!

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

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

In Lord's own words:अह सवरसय परभवो मततः सवर परवतरत।इित मतवा भजनत म ा बधा भावसमिनवत ःा ।।10.8।।

मिचचतता मदगतपराणा बोधयनतः परसपरम।कथयनतशच म ा िनतय तषयिनत च रमिनत च।।10.9।।

48

तष ा सततयकतान ा भजत ा परीितपवरकम।ददािम बिधदयोग त यन मामपयािनत त।।10.10।।

तषामवानकमपाथरमहमजञानज तमः।नाशयामयातमभावसथो जञानदीपन भासवता।।10.11।।

The secondary purpose: (my own notes)This manifestation is an eternal cycle. There is no first manifestation and neither therewill 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 spiritualevolution. They, through their actions, make the "events" happen in this world. All thesuitable beings that can manifest in the current yuga (time period) are allowed their ownrespective 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 areallowed to manifest based on suitability at the discretion of the current Manu in thiscurrent set of lokas. Also, new dormant beings start accumulating the likes and dislikesby 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'stendencies within the LAWs of the current Manu. As per the LAWS, the beings aredivided into the respective categories and assigned their own duties. Those who followthe natural laws of manu will skillfully complete all the pending actions (or the damagescaused to this world from infinite past) and strive to attain the absolute on the path ofYOGA. The rest of the beings keep on taking different bodies/minds and continue to goon and on in the never ending cycles of time.

Lord gives the wise ones who have thoroughly washed away all the sins with the "buddhiyogam" or jnana yogam to finally attain the absolute Truth. The primary purpose of thisworld is for mutual enlightenment of those wise ones! Out of sheer compassion on thosewise ones, LORD allows the rest of non-perfect beings also to workout their own karmasgiving 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. Ihave elaborated only the phrase "bodhayanta parasparam" in 10.9. It is advised forserious 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:कथ िवदयामह योिगसतव ा सदा पिरिचनतयन।कष कष च भावष िचनतयोऽिस भगवनमया।।10.17।।

49

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 whatobjects; 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 TenthChapter)

There are primarily two methods of meditation of Lord:अहमातमा गडाकश सवरभताशयिसथतः।अहमािदशच मधय च भतानामनत एव च।।10.20।।10.20 अहम I, आतमा the Self, गडाकश O Gudakesa, सवरभताशयिसथतः seated in the hearts of allbeings, अहम I, आिदः the beginning, च and, मधयम the middle, च and, भतानाम of (all) beings,अनतः the end, एव even, च and.

1. As all-pervading atma (the very subject). If one can't do that then2. As most glorious object in a specific class of objects.

(10:21)adityaanaam aham vishnu .... jnanam jnanvataamaham (10:38) lord givesdifferent 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 intoexistence. I am the seed of everything. I am the Self of everything. Nothing can existwithout Me. Everything is of My nature. I am the essence of everything. Without Me allthings would be mere void. I am the soul of everything."

again in 10:4110.41 यत यत whatever, िवभितमत glorious, सततवम being, शरीमत prosperous, ऊिजरतम powerful, एवalso, वा or, तत तत that, एव only, अवगचछ know, तवम thou, मम My, तजोऽशसभवम a manifestationof a part of My splendour.

and finally concludes:अथवा बहनतन िक जञातन तवाजरन।िवषटभयाहिमद कतसनमक ाशन िसथतो जगत।।10.42।।िवषटभय supporting, अहम I, इदम this, कतसनम all, एक ाशन by one part, िसथतः exist, जगत the world.

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

om tat sat

My NotesNote 1: The Universe is called a foot of His by virtue of His having the limiting adjunct ofbeing its efficient and material cause. (figuratively!) A Form constituted by the whole ofcreation has been presented in this chapter for meditation. In absolute reality, HE has nolimiting 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 oneshould choose most effulgent object in the chosen group of objects for the meditation.

50

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 allbeings (living and non living).

Lord states:अहमािदशच मधय च भतानामनत एव च।।10.20।।

Again:सग राणामािदरनतशच मधय चवाहमजरन।अधयातमिवदया िवदयान ा वादः परवदतामहम।।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, middleand end of living beings (microcosms) as well as the worlds (macrocosms) in differentcycles of time....

There are other great symbols:Among Adityas he is VishnuAmong Rudras he is SankaraAmong Vasus he is Pavaka (fire)Among the maintainers of law and order He is YamaAmong daemons he is PrahladaAmong 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 thoughtthat among the "senses" he is the mind!

So, every "thought" is rooted in him, moves in him and finally rests in him alone. Butdue to the way it is put to grow, it may be taken by the evil tendencies for a temporaryperiod. 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 leadto 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 noendurance to exist forever! }

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

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

om tat sat.

51

Tuesday, June 1, 2010

The result of "higher knowledge"

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

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

But without this higher knowledge, the "delusion" still remains! (only conqueringone's own nature temporarily is not sufficient). Only after proper understanding oftrue 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 tohim as "grace" (anugraha): (the first verse of 11th Adhyaya)

अजरन उवाचमदनगरहाय परम गहयमधयातमसिजञतम।यततवयोकत वचसतन मोहोऽय ि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 byYOUR 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 goingto 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. Thiswas his original delusion due to ignorance of true nature of SELF (adhyatma).

By shravana (listening) and manana (contemplating continuously) with a controlled andcomposed mind on the words of LORD, one can indirectly realize the true nature ofLORD.but, the last statement of LORD "Having established or pervaded this whole worldwith one fragment of Myself, I remain." Arjuna wishes to "see" that eternal form ofLORD.

So, He requests LORD:मनयस यिद तचछकय मया दरषटिमित परभो।योगशवर ततो म तव दशरयाऽतमानमवययम।।11.4।।

11.4 मनयस Thou thinkest, यिद if, तत that, शकयम possible, मया by me, दरषटम to see, इित thus,परभो O Lord, योगशवर O Lord of Yogins, ततः then, म me, तवम Thou, दशरय show, आतमानम (Thy)Self, अवययम imperishable.

This is the manner one should request for the divine vision of imperishable "SELF" (whois the LORD of all) Only through the grace one gets the divine vision! Not by force, Notby 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 eightpsychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And, Yoga is identity of

52

the individual soul with the Absolute. He who is able to bestow this realization of identityon 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, areknown respectively as Srishti, Sthiti, Samhara, Tirodhana and Anugraha.)"

So, the result of receiving higher knowledge is removal of MOHA (delusion) andan 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 beable to see anything else as the "air" acts as a screen between the eyes and the objectto 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 atomand 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 isshorter 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:इहकसथ जगतकतसन पशयादय सचराचरम।मम दह गडाकश यचचानयददरषटिमचछिस।।11.7।।11.7 इह in this, एकसथम centred in one, जगत the universe, कतसनम whole, पशय behold, अदय now,सचराचरम with the moving and the unmoving, मम My, दह in body, गडाकश O Gudakesa, यतwhatever, च and, अनयत other, दरषटम to see, इचछिस (thou) desirest.

न त म ा शकयस दरषटमननव सवचकषषा।िदवय ददािम त चकषः पशय म योगमशवरम।।11.8।।11.8 न not, त but, माम Me, शकयस (thou) canst, दरषटम to see, अनन with this, एव even, सवचकषषाwith own eyes, िदवयम divine, ददािम (I) give, त (to) thee, चकषः the eye, पशय behold, म My,योगम Yoga, ऐशवरम 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 encompassingall the spaces and all times (past, present and future) as well as transcends space andtime.

om tat sat

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

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

53

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 theone who has completely conquered his external and internal nature) describes the visionin most brilliant way as follows:

िदिव सयरसहसरसय भवदयगपदितथता।यिद भ ःा सदशी सा सयादभाससतसय महातमनः।।11.12।।11.12 िदिव in the sky, सयरसहसरसय of a thousand suns, भवत were, यगपत at once(simultaneously), उितथता arisen, यिद if, भ ःा splendour, सदशी like, सा that, सयात would be, भासःsplendour, तसय of that, महातमनः of the mighty Being (great soul).

ततरकसथ जगतकतसन परिवभकतमनकधा।अपशयददवदवसय शरीर पाणडवसतदा।।11.13।।11.13 ततर there, एकसथम resting in one, जगत the universe, कतसनम the whole, परिवभकतम divided,अनकधा in many groups, अपशयत saw, दवदवसय of the God of gods, शरीर in the body, पाणडवः sonof 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 berealized in the transcendental state of samadhi not by the "mind"!

at the same time Arjuna starts seeing the Ugra Rupam of Lord:अनािदमधयानतमननतवीयर-मननतबाह शिशसयरनतरम।पशयािम तव ा दीपतहताशवकतरमसवतजसा िवशविमद तपनतम।।11.19।।11.19 अनािदमधयानतम without beginning, middle or end, अननतवीयरम infinite in power, अननतबाहमof endless arms, शिशसयरनतरम Thy eyes as the sun and the moon, पशयािम (I) see, तवाम Thee,दीपतहताशवकतरम Thy mouth as the burning fire, सवतजसा with Thy radiance, िवशवम the universe,इदम this, तपनतम heating.

Arjuna describes his experience with the Ugra Roopa and concludes his experience asfollows:

11.30 लिलहयस (Thou) lickest, गरसमानः devouring, समनतात on every side, लोकान the worlds,समगरान all, वदनः with mouths, जवलिदभः flaming, तजोिभः with radiance, आपयर filling, जगत theworld, समगरम the whole, भासः rays, तव Thy, उगर ःा fierce, परतपिनत are burning, िवषणो O Vishnu!

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

Arjuna is still not completely conquered his Mind. One who has not completelyconquered 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 moresaadhana.

om tat sat

54

Friday, June 11, 2010

Fear, its cause and the solution

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

He Asks:आखयािह म को भवानगररपोनमोऽसत त दववर परसीद।िवजञातिमचछािम भवनतमादयन िह परजानािम तव परविततम।।11.31।।

Having heard the complete description about the LORD again and again in his ownwords, Even after seeing the three forms of LORD (His human form as Krishna, hismanifest universal form and the unmanifestd form) Arjuna is still confused. He is askingagain "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 theTIME in the nature of "form". All forms are limited by TIME. They emerge out of time andmerge back into TIME. So, every "FORM" is a time quantum!

Lord explains this concept very nicely:

शरी भगवानवाचकालोऽिसम लोककषयकतपरवदधोलोकानसमाहतरिमह परवततः।ऋतऽिप तव ा न भिवषयिनत सवरयऽविसथत ःा परतयनीकष योध ःा ।।11.32।।11.32 कालः time, अिसम (I) am, लोककषयकत world-destroying, परवदधः full-grown, लोकान theworlds, समाहतरम to destroy, इह here, परवततः engaged, ऋत without, अिप also, तवाम thee, न not,भिवषयिनत shall live, सवर all, य these, अविसथत ःा arrayed, परतयनीकष in hostile armies, योध ःाwarriors.

तसमाततवमिततषठ यशो लभसविजतवा शतरन भङकषव राजय समदधम।मयवत िनहत ःा पवरमविनिमततमातर भव सवयसािचन।।11.33।।11.33 तसमात therefore, तवम thou, उिततषठ stand up, यशः fame, लभसव obtain, िजतवा havingconquered, शतरन enemies, भङकषव enjoy, राजयम the kingdom, समदधम the unrivalled, मया by Me,एव even, एत these, िनहत ःा have been slain, पवरम before, एव even, िनिमततमातरम a mereinstrument, भव be, सवयसािचन O ambidexterous one.

दरोण च भीषम च जयदरथ चकणर तथाऽनयानिप योधवीरान।मया हत ासतव जिह मा वयिथषठायधयसव जतािस रण सपतनान।।11.34।।11.34 दरोणम Drona, च and, भीषमम Bhishma, च and, जयदरथम Jayadratha, च and, कणरम Karna,तथा also, अनयान others, अिप also, योधवीरान brave warriors, मया by Me, हतान slain, तवम thou,जिह do kill, मा not, वयिथषठ ःा be distressed with fear, यधयसव fight, जतािस shall conquer, रण inthe battle, सपतनान 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 thisdoubt caused "Fear" in him. The same fear directed Arjuna's attention to the terrifyingaspect of the Viswaroopa. That lead him to ask the question about the lords actions!

55

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

So, What was the Instruction given by LORD to his Disciple:INSTRUCTION 26:िनिमततमिनिमततमाातरमतरम a mere instrument, भवभव be, सवयससवयसाािचनिचन O ambidexterous one.

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

Note: This instruction is not for everyone. Only to a skillful warrior like Arjuna who hascompletely 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) ofALL FORMS is never destroyed and it is always beyond TIME. Realizing this factmakes 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 stillnot realized the "vasudeva sarvam" even after the divine internal perception granted bythe LORD. So, he requests LORD to appear in his normal human form. LORD grants hiswish.Arjuna then declares: (11.51)

O Janardana, having seen this serene human form of Yours-gracious, as of my friend Ihave now become calm in mind and restored to my own nature.

Having heard this LORD gives an important Instruction as follows:

Instruction 27:शरी भगवानवाचसददरशरिमद रप दषटवानिस यनमम।दवा अपयसय रपसय िनतय दशरनकािङकषणः।।11.52।।su-dur-darsam, idam rupam drustvaanasi yat mamadeva api yasya rupam nityam darsana-kaankshinah.

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

नाह वदनर तपसा न दानन न चजयया।शकय एविवधो दरषट दषटवानिस म ा यथा।।11.53।।na aham vedaih na tapasaa na daanena na ca ijyayaasakya evam vidhe drastum drustuvaan asi maam yathaa.

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

56

that has been seen by you.

भकतया तवननयया शकयमहमविवधोऽजरन।जञात दषट च तततवन परवषट च परतप।।11.54।।11.54 भकतया by devotion, त indeed, अननयया single-minded, शकयः (am) possible, अहम I,एविवधः of this form, अजरन O Arjuna, जञातम to know, दषटम to see, च and, तततवन in reality, परवषटमto enter into, च and, परतप O Parantapa (O scorcher of the foes).

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

मतकमरकनमतपरमो मदभकतः सङगविजरतः।िनवररः सवरभतष यः स मामित पाणडव।।11.55।।11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work forMe is mat-karma; one who does it is mat-karma-krt-.Mat-paramah, who accepts Me asthe supreme Goal: A servant does work for his master, but does not accept the masteras his own supreme Goal to be attained after death; his one, however, who does workfor Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom Iam the supreme Goal-.So also he who is madbhaktah, devoted to me: He adores Mealone 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 thoseengaged 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. Thisis the advice for you, given by Me as desired by you.

This last verse of 11th Adhyaya is considered as the overall purport of SrimadBhagavad 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 Absolutebeing, without any effort (on their part) just on account of their appreciation of theadvice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge inMe. 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 blogon Yoga Vedanta and its relation to "BHAKTI"

1. If the reader is still interested in the "Bhoga" (consumption of an object =vishaya byits consumer sense organ =indriya) this blog will not be of much help to the reader. Butit is not a waste; you will still understand the limitation of Bhoga; There is nothing wrongwith Bhoga but it always need to be supported by the "productive work". Withoutproductive work to create vishayas, the indriyas will not have the vishayas to consumethem.

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

57

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 forfavorable results. Perform your action with utmost skill without harming anyoneintentionally or unintentionally.

4. After attaining some amount of success in the karma phala tyaga, one is advised togive 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 thinkabout those days when you were a baby (of few days old) even before you started yourlogic and started demanding for proofs, LORD made sure your mother has milk to feedyou. It is Lord's design that keeps everything here in their respective places. (thatdesign is called DHARMA or Sanatana Dharma that holds everything eternally in theirrespective places by the law of Action)

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

7. Only after a fair amount of success on controlling the external nature (& Desires) astriving YOGI can attempt controlling his internal nature called MIND (chittam). Whenthe 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 ispurified, a striving Yogi becomes eligible for Higher Knowledge of LORD.

9. Lord offers the Higher Knowledge in suitable means to the Yogi. This "knowledge" isessential 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 YOGAif 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 adirect experience of LORD, it is not to reduce the importance of Vedas, Tapas etc., Allthe 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 dryknowledge devoid of LORD. Such a dry knowledge is confusing also. It will never becomplete.

In Adhyatma Ramayanam, Lord RAMA states "Mad bhakti vimukhaanam hi sastragarteshu muhyataam" means, "One who is devoid of Bhakti will keep roaming around inthe ditch dug by the sastras (sciences) deluded!"

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

मोकष कारणसामगरय ा भिकतरव गरीयसी |सवसवरपानसनधान भिकतिरतयिभधीयत ||

58

moksha kaarana saamagrayaam bhaktih eva gariiyasiisva-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 threelayers of instruments called body, speech and mind in the service of LORD (thetrue 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 aremeant 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 aviswa roopa darsana. Now he is inquiring Lord:

अजरन उवाचएव सततयकता य भकतासतव ा पयरपासत।यचापयकषरमवयकत तष ा क योगिवततम ःा ।।12.1।।

Of two groupsa. 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 isbeyond speech and mindwho is a better knower of Yoga? (a, or b)?

शरी भगवानवाचमययावशय मनो य म ा िनतययकता उपासत।शरदधया परयोपतासत म यकततमा मत ःा ।।12.2।।12.2 मिय on Me, आवशय fixing, मनः the mind, य who, माम Me, िनतययकत ःा ever steadfast, उपासतworship, शरदधया with faith, परया supreme, उपत ःा endowed, त those, म of Me, यकततम ःा the bestversed in Yoga, मत ःा (in My) opinion.

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

य तवकषरमिनदरशयमवयकत पयरपासत।सवरतरगमिचनतय च कटसथमचल धरवम।।12.3।।12.3 य who, त verily, अकषरम the imperishable, अिनदरशयम the indefinable, अवयकतम theunmanifested, पयरपासत worship, सवरतरगम the omnipresent, अिचनतयम the unthinkable, च and,कटसथम the unchangeable, अचलम the immovable, धरवम the eternal.

सिनयमयिनदरयगराम सवरतर समबदधयः।त परापनविनत मामव सवरभतिहत रत ःा ।।12.4।।12.4 सिनयमय having restrained, इिनदरयगरामम the aggregate of the senses, सवरतर everywhere,समबदधयः even-minded, त they, परापनविनत obtian, माम Me, एव only, सवरभतिहत in the welfare of allbeings, रत ःा rejoicers.

59

कलशोऽिधकतरसतषामवयकतासकतचतसाम।अवयकता िह गितदःर ख दहविदभरवापयत।।12.5।।12.5 कलशः the trouble, अिधकतरः (is) greater, तषाम of those, अवयकतासकतचतसाम whose mindsare set on the unmanifested, अवयकता the unmanifested, िह for, गितः goal, दःखम pain, दहविदभःby the embodied, अवापयत is reached.

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

So, it is easier to take a "symbol" to worship for those who are embodied! Thatis 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 somethingthat is beyond the "mind" itself, it need to superimpose some attributes on that avyaktalike omnipresent, omnipotent etc., so there is a two-fold process of superimposing theattributes 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 withthe Lord (bhakti) as follows:

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

12-8: O Partha, Merge a. Buddhi (the capacity of reasoning) and b. Manas (the capacityof 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. Therebyyou will achieve perfection. (Karma Yoga Phase 2)

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

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

To avoid any such confusion LORD clarifies as follows:

शरयो िह जञानमभयासाजजञानादधयान िविशषयत।धयानातकमरफलतयागसतयागाचछािनतरननतरम।।12.12।।

60

12.12 शरयः better, िह indeed, जञानम knowledge, अभयासात than practice, जञानात thanknowledge, धयानम meditation, िविशषयत excels, धयानात than meditation, कमरफलतयागः therenunciation of the fruits of actions, तयागात from renunciation, शािनतः peace, अननतरमimmediately

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

None of the "modes" of BHAKTI is superior or inferior to the other. Whatever best suitsan 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 thegoals of bhakti. A bhakta can be distinguished by the following attributes from theordinary person.

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

अदवषटा सवरभतान ा मतरः करण एव च।िनमरमो िनरहङकारः समदःखसखः कषमी।।12.13।।12.13 अदवषटा non-hater, सवरभतानाम of (to) all creatures, मतरः friendly, करणः compassionate, एवeven, च and, िनमरमः without mineness, िनरहङकारः without egoism, समदःखसखः balanced inpleasure and pain, कषमी forgiving.

सनतषटः सतत योगी यतातमा दढिनशचयः।मययिपरतमनोबिदधयोर मदभकतः स म िपरयः।।12.14।।12.14 सनतषटः contented, सततम ever, योगी Yogi, यतातमा self-controlled, दढिनशचयः possessed offirm conviction, मिय अिपरतमनोबिदधः with mind and intellect dedicated to Me, यः who, मदभकतः Mydevotee, सः he, म to Me, िपरयः dear.

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

यसमाननोिदवजत लोको लोकाननोिदवजत च यः।हष रामषरभयोदवगमरकतो यः स च म िपरयः।।12.15।।12.15 यसमात for whom, न not, उिदवजत is agitated, लोकः the world, लोकात from the world, नnot, उिदवजत is agitated, च and, यः who, हष रामषरभयोदवगः by (from) joy, wrath, fear and anxiety,मकतः freed, यः who, सः he, च and, म to Me, िपरयः dear.

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

अनपकषः शिचदरकष उदासीनो गतवयथः।

61

सव रारमभपिरतयागी यो मदभकतः स म िपरयः।।12.16।।12.16 अनपकषः (he who is) free from wants, शिचः pure, दकषः expert, उदासीनः unconcerned,गतवयथः free from pain, सव रारमभपिरतयागी renouncing all undertakings or commencements, यःwho, मदभकतः My devotee, सः he, म to Me, िपरयः dear.

यो न हषयित न दविषट न शोचित न काङकषित।शभाशभपिरतयागी भिकतमानयः स म िपरयः।।12.17।।12.17 यः who, न not, हषयित rejoices, न not, दविषट hates, न not, शोचित grieves, न not, काङकषितdesires, शभाशभपिरतयागी renouncing good and evil, भिकतमान full of devotion, यः who, सः he, मto Me, िपरयः dear.

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

समः शतरौ च िमतर च तथा मानापमानय ःो ।शीतोषणसखदःखष समः सङगिवविजरतः।।12.18।।12.18 समः (he who is) the same, शतरौ to foe, च and, िमतर to friend, च and, तथा also,मानापमानय ःो in honour and dishonour, शीतोषणसखदःखष in cold and heat, in pleasure and pain,समः the same, सङगिवविजरतः free from attachment.

तलयिननदासतितमौरनी सनतषटो यनकनिचत।अिनकतः िसथरमितभरिकतमानम िपरयो नरः।।12.19।।12.19 तलयिननदासतितः to whom censure and praise are equal, मौनी -- silent, सनतषटः contented,यनकनिचत with anything, अिनकतः homeless, िसथरमितः steady-minded, भिकतमान full of devotion,म to Me, िपरयः dear, नरः (that) man.

So, the final goal is to become a MUNI, "silent one" at the three layers of thought, wordand 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 tothe LORD as his thoughts, dedicates all his words to the LORD, dedicates all his actionsto the LORD and lets LORD work through his instruments and ever contended with whatcomes on its own to him is the MUNI. He is most dear to LORD.

Finally Lord declares:य त धमय रामतिमद यथोकत पयरपासत।शरददधाना मतपरमा भकतासतऽतीव म िपरय ःा ।।12.20।।12.20 य who, त indeed, धमय रामतम immortal Dharma (Law), इदम this, यथोकतम as declared(above), पयरपासत follow, शरददधान ःा endowed with faith, मतपरम ःा regarding Me as theirSupreme, भकत ःा devotees, त they, अतीव exceedingly, म to Me, िपरय ःा dear.

Hence this is called "nectar of dharma" i.e., Bhakti as explained by Lord in 12thChapter of Srimad Bhagavad Gita. He who understands this and follows it withfaith 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 realizedguru to progress on to the next stage.

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

62

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

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

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

The third part leading to "Moksha Sannyasa Yoga" is the final stage or also called asinquiring into the essential nature of "relationship" between the individual and theUltimate 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 thirdpart.

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 thirdpart has nothing new to teach. It is the same knowledge but explained in more subtlemethod and much more detail manner.

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

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

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

Final Instruction (only for Successful Bhaktas):

Lord Declares:

सवरधम रानपिरतयजय मामक शरण वरज।अह तवा सवरपापभयो मोकषियषयािम मा शचः।।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 allsins. 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 SrimadBhagavad Gita.

Chapter 13: Kshetra and Kshetrajna Vibhaga Yoga

63

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 OWNERSare 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 shortestchapters 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 thedoubts!

Wednesday, July 21, 2010

Summary of Vedanta

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

1. (chapter 13) Kshetra kshetrajna vibhaga yoga is all about discrimination between thefield that is seen / experienced and the seer the knower of that field. The kshetrajna isthe 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" - asangasastra that is needed to cut down the hugely grown tree of samsara! Only after cuttingdown the tree of samsara one can understand the true nature of the purushottama thelord of all!

4. (chapter 16) Daiva Asura Sampad Vibhaga yoga is about the wealth that is needed forrealization. The daivi sampada (the divine wealth) of "saadhana sampatti" an importantprerequisite 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 shouldhave "sattvika sraddha" for realization. If sraddha is polluted by rajas or tamas it will notlead to the ultimate goal.

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

64

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 ofAsuri Sampada!)

ितरिवध नरकसयद दवार नाशनमातमनः।कामः करोधसतथा लोभसतसमादतततरय तयजत।।16.21।।

एतिवरमकतः कौनतय तमोदवारिसतरिभनररः।आचरतयातमनः शरयसततो याित पर ा गितम।।16.22।।

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

Abandoning them and freed from these gates of darkness (tamodvara), one can practicethe "Sreyo marga" (of yoga vedanta) and gets on to the path that leads to ultimategoal - "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 = sacrificedaana = charityandtapas = tapas

यजञदानतपःकमर न तयाजय कायरमव तत।यजञो दान तपशचव पावनािन मनीिषणाम।।18.5।।

yajna, daana and tapas are the three actions that can't be given up! These three are thepurifiers 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:

65

दविदवजगरपराजञपजन शौचमाजरवम।बरहमचयरमिहसा च शारीर तप उचयत।।17.14।।17.14 दविदवजगरपराजञपजनम worship of the gods, the twice-born, the teachers and the wise,शौचम purity, आजरवम straightforwardness, बरहमचयरम celibacy, अिहसा non-injury, च and, शारीरमof the body, तपः austerity, उचयत is called.

अनदवगकर वाकय सतय िपरयिहत च यत।सवाधयायाभयसन चव वाङमय तप उचयत।।17.15।।17.15 अनदवगकरम causing no excitement, वाकयम speech, सतयम truthful, िपरयिहतम pleasant andbeneficial, च and, यत which, सवाधयायाभयसनम the practice of the study of the Vedas, च and,एव also, वाङमयम of speech, तपः austerity, उचयत is called.

मनःपरसादः सौमयतव मौनमातमिविनगरहः।भावसशिदधिरतयतततपो मानसमचयत।।17.16।।17.16 मनःपरसादः serenity of mind, सौमयतवम good-heartedness, मौनम silence, आतमिविनगरहः self-control, भावसशिदधः purity of nature, इित thus, एतत this, तपः austerity, मानसम mental, उचयत iscalled.

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:

शरधदया परया तपत तपसतिततरिवध नरः ।अफलाकािङकषिभयरकतः सािततव पिरचकषत।।17.17।।17.17 शरदधया with faith, परया highest, तपतम practised, तपः austerity, तत that, ितरिवधम threefold,नरः by men, अफलाकािङकषिभः desiring no fruit, यकतः steadfast, सािततवकम Sattvic, पिरचकषत (they)declare.

Commentary (of Swami Sivananda) : Trividham: Threefold -- physical, vocal andmental.Yuktaih: Steadfast: Balanced in mind, unaffected in success andfailure.Sraddhaya: With faith: With belief in the existence of God, in the words of thepreceptor, 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 itsmeans! This three layered satwika tapas mentions "mauna" (silence) as thetapas of MIND! One who makes his mind silent raises above the three gunas ofnature 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 theextensive differences created by limiting adjuncts; and yah asmi, who I am when alldistinctions create by the limiting adjuncts are destroyed-Me who am the supremePerson comparable to space In points of all-pervasiveness and non-attachment. andone-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 afterthat (Knowledge).

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

66

'knowing' and 'entering immediately after' are different. What then? What is meant is theabsolute 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 thesupreme 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 onsteadfastness in Knowledge which consists in the repetition of the act of knowing. Andtherefore, it is contradictory to say one knows not through knowledge, but throughsteadfastness 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 hasnothing to contradict it- in the conviction that one's own Self has been realized is what isreferred to by the word nistha (consummation): When knowledge-which concerns theidentity of the 'Knower of the field' and the supreme Self, and which remains associatedwith the renunciation of all actions that arise from the perception of the distinctionamong their accessories such as agent etc., and which unfolds from the instruction ofthe 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 theform of the conviction that one's own Self has been realized, then that continuance iscalled the supreme steadfastness (nistha) in Knowledge.This steadfastness in Knowledgethat is such has been spoken of as the highest, the fourth kind of devotion in relation tothe three other devotions viz of the afflicted, etc. (cf. 7.16). Through that highestdevotion one realizes the Lord in truth. Immediately after that the idea of differencebetween 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 notcontradictory. And, in this sense, all the scriptures-consisting of Vedanta (Upanisadsetc.), History, Mythology and Smrtis-, as for instance, 'Knowing (this very Self theBrahmanas) renounce...and lead a mendicant's life' (Br. 3.5.1), 'Therefore they speak ofmonasticism as excellent among these austerities' (Ma. Na. 24.1), 'Monasticism verilybecame supreme' (ibid. 21.2), which enjoin renunciation become meaningful. Thus,monasticism means renunciation of rites and duties. There are also the texts, 'Havingrenounced the Vedas as well as this world and the next' (Ap. Dh. Su. 2.9.13), and 'Giveup religion and irreligion' (Mbh. Sa. 329.40; 331.44), etc. And here (in the Gita) alsovarious relevant) passages have been pointed out. In is not proper that those textsshould be meaningless. Nor are they merely eulogistic, since they occur in their owncontexts. Besides, Liberation consists in being established in the changeless real natureof the indwelling Self. Indeed, it is not possible that one who wants to go to the easternsea and the other who wants to go in the opposite direction to the western sea can havethe same course!And steadfastness in Knowledge consists in being totally absorbed inmaintaining a current of thought with regard to the indwelling Self. And that is opposedto coexistence with duties, like going to the western sea. It has been the conclusion ofthose versed in the valid means of knowledge that the difference between them is aswide as that between a mountain and a mustard seed! Therefore it is established thatone should have recourse to steadfastness in Knowledge only, by relinquishing all ritesand duties. The fruit of the attainment of success from the Yoga of Devotionconsisting in worshiping the Lord with one's own actions is the ability to remainsteadfast in Knowledge, from which, follows stead-fastness in Knowledge,culminating in the result, Liberation.

67

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 Adhyayaof 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 mybeing.18.58: Offer your "heart" to me; you shall be freed from all difficulties by my grace. Butif you take refuge in your own ahamkaara (differentiated individual nature!) you willsurely perish!

18.59: Out of your ego (ahamkaara) if you decide "I will not fight", thatdecision of yours will be wrong and your own nature (prakruti) will compel youto fight.18.60: O Arjuna, the work you do not want to do out of aversion, you will helplesslyperform 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 eternalpeace which is permanent.

18.63: This knowledge which is given to you is the secret of all secrets. After carefuldeliberation 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 differentiatedindividuality.

The FREE WILL is given to the individual to choose between "Surrendering toIswara" or "being controlled by maaya/ahamkaara". There is absolutely noforce on any individual to choose either way...

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

om tat sat

68

Wednesday, August 4, 2010

The summary - once again!

Swami Virajeshwara“Hamsa”

ितरिवध नरकसयद दवार नाशनमातमनः।कामः करोधसतथा लोभसतसमादतततरय तयजत।।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 hellupon death. Therefore these should be abandoned purposefully.

वास ािस जीण रािन यथा िवहायनवािन गहणाित नरोऽपरािण।तथा शरीरािण िवहाय जीण रा-नयनयािन सयाित नवािन दही।।2.22।।A man discards his worn out cloths and wears new ones, analogously atman changesworn out bodies with new one's. Change is the law of nature. Spring marks the birth ofnew life, in summer reaches full maturity, the autumn brings old age and the winter seesthe death. Again new birth is seen in spring. This cycle of birth and death is incessantand man's life too follows the same pattern. There is no escape.

चतिवरधा भजनत म ा जन ःा सकितनोऽजरन।आतोर िजजञासरथ राथीर जञानी च भरतषरभ।।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 ofwisdom.

पतर पषप फल तोय यो म भकतया परयचछित।तदह भकतयपहतमशनािम परयतातमनः।।9.26।।Any devotee when offers a fruit, a flower or even water with full faith and devotion, Idelightfully accept such offerings. (What is offered to God is not important, but the pureconviction, faith and devotion to Him is important)

मययव मन आधतसव मिय बिदध िनवशय।िनविसषयिस मययव अत ऊधवर न सशयः।।12.8।।Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is nodoubt thay you will dwell in Me. When the mind and the buddhi become one in seeingMe, the ego which impresses the feeling of I and mine perishes.

मनमनमनमनाा भवभव मदभकतमदभकतोो मदयमदयााजजीी मम ाा नमसकनमसकर।र।ममााममववषयिसषयिस सतयसतय तत परितजपरितजाानन िपरयिपरयोोऽिसऽिस मम।।।।18.65।।।।Fix your mind on Me, be my devotee, worship Me with pure bhakti and enterinto My Being. Because you are dear to Me, I promise that you shall attain Mealone.

सवसवररधमधम रराानपिरतयजयनपिरतयजय ममााममकक शरणशरण वरज।वरज।अहअह तवतवाा सवसवररपपाापपभयभयोो ममोोकषियषयकषियषयाािमिम ममाा शशचचःः।।।।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 Mealone. I shall free you from all sins. Fear Not.

अननयािशचनतयनतो म ा य जन ःा पयरपासत .तष ा िनतयािभयकतान ा योगकषम वहामयहम ।।9.22।।I look after the needs and protection of those who constantly think of Me and remainabsorbed in My thought with pure devotion and contentment.

69

ईशवरः सवरभतान ा हददशऽजरन ितषठित।भरामयनसवरभतािन यनतरारढािन मायया।।18.61।।The LORD is seated in the hearts of all beings who are like toys mounted on the giantwheel 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 arecovered by filth of desire and passion, they do not transmit the image of Lord. The heartof noble souls have been cleaned and purified, the veil of ignorance has been lifted andLord reflects clearly as the Sun in the clean mirror)

This is the final summary of the teaching of the Scripture Srimad Bhagavad Gitaas told by a realized sage! Daily remembering these nine gems, contemplatingon their true meaning, following the instructions given will surely lead to thefinal goal of a YOGI. Even a "Bhogi" will be benefited by repeating these verseswith bhakti - devotion.

om tat sat

Friday, August 6, 2010

Some restrictions related to Scripture

इद त नातपसकाय नाभकताय कदाचन।न चाशशरषव वाचय न च म ा योऽभयसयित।।18.67।।18.67 इदम this, त by thee, न not, अतपसकाय to one who is devoid of austerity, न not, अभकतायto one who is not devoted, कदाचन never, न not, च and, अशशरषव to one who does not renderservice or who does not desire to listen, वाचयम to be spoken, न not, च and, माम Me, यःwho, अभयसयित cavils at.

Lord says this to Arjuna after instructing the profound knowledge in the closing remarksof Srimad Bhagavad Gita.

Why?

Why should there be a restriction? Why not to instruct the Knowledge that leads toultimate 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) and2. one who is not devoted to the LORD and3. 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) and4. 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 havediscussed about this in one of the past posts. A person who has asuya towardsLORDs 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 beunnecessary 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

70

according to their predominant guna (mostly the quality of tamas) So, it is better forthem to engage in action for the sake of results if not they will be taken over by thetamas 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 and4. 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!

अधयषयत च य इम धमयर सवादमावय ःो ।जञानयजञन तनाहिमषटः सयािमित म 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 isfree to choose the course of action after contemplating on the teaching ofLORD. As LORD verily exists in everyone's heart he makes this knowledgeavailable as soon as one deserves it.

AS I have made this posts on to the blogger, I request readers to comply with thisrestriction. The knower (kshetrajna) is the Lord who takes care of its complianceanyway!

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" hadclarified ALL his doubts.

किचचदतचछरत पाथर तवयकागरण चतसा।किचचदजञानसमोहः परनषटसत धनञजय।।18.72।।

18.72 किचचत whether, एतत this, शरतम heard, पाथर O son of Kunti (Arjuna), तवया by thee, एकागरणone-pointed, चतसा by mind, किचचत whether, अजञानसमोहः the delusion of ignorance, परनषटः hasbeen destroyed, त thy, धनञजय O Dhananjaya.

Commentary of Swami Sivananda: It is the duty of the spiritual teacher or preceptor tomake the aspirant understand the teaching of the scripture and to enable him to attainthe goal of life (Moksha). If the student has not grasped the subject he will have toexplain it in some other way with similes, analogies and illustrations. That is the reasonwhy 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 yougrasped My teaching?Delusion of ignorance: The absence of discrimination which iscaused by ignorance and which is natural. The destruction of delusion is the aim of allthis endeavour on your part to hear the scripture and the exertion on My part as theteacher.

71

अजरन उवाच

नषटो मोहः समितलरबधा तवतपरसादानमयाचयत।िसथतोऽिसम गतसनदहः किरषय वचन तव।।18.73।।

18.73 नषटः is destroyed, मोहः delusion, समितः memory (knowledge), लबधा has been gained,तवतपरसादात through Thy grace, मया by me, अचयत O Krishna, िसथतः अिसम I remain, गतसनदहः freedfrom doubts, किरषय (I) will do, वचनम word, तव Thy.

Commentary Of Swami Sivananda: Moha: Delusion: This is the strongest weapon ofMaya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the wholeevil of Samsara. It is as hard to cross as the ocean.Smritih: I have attained knowledgeof the true nature of the Self. The whole aim of Sadhana or spiritual practice and thestudy of scriptures is the annihilation of delusion and the attainment of the knowledge ofthe 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 aredestroyed."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 Thycommand. Through Thy grace I have achieved the end of life. I have nothing more todo."

om tat sat

Monday, August 16, 2010

Ekasloki Gita

This is the last post on Srimad Bhagavad Gita. This was handed down by Sage VedaVyasa, just for the sake of universal well being. A memory of a wonderful discussionbetween Arjuna and Bhagavan; by remembering it, it purifies the person and leads tothe complete victory over the most difficult enemy to be conquered i.e., Ignorance!

A deserving person studying the scripture from a realized Guru and practicingits teaching is sure to get the ultimate bliss beyond all limitations of gunas. Itbrings back the correct identity of the individual as declared by Arjuna!

सञजय उवाच: (18.74 till 18.78)यतर योगशवरः कषणो यतर पाथोर धनधररः।ततर शरीिवरजयो भितधररवा नीितमरितमरम।।18.78।।

Sri Sankara Bhagavadpaada's Commentary translated into English By SwamiGambhirananda:18.78 To be brief, yatra, where, the side on which; there is Krsna, yogeswarah, the Lordof yogas-who is the Lord of all the yogas and the source of all the yogas, since theyoriginate 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 thePandavas; are srih, fortune; vijayah, victory; and there itself is bhutih, prosperity, greatabundance 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 dialoguewith Sanjaya's speech, the sage Vyasa teaches this : What leads to the AbsoluteBrahman 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 differentiationbetween its subject and object, resulting from the continuity helped by the series ofincessant contemplations on the purport of the dialogue according to the method offirmly fixing. Thus, only through the recollection of the dialogue of the Bhagavat andArjuna, the Reality could be reached and due to that come fortunes, victories andprosperity.

Swami Sivananda (my spiritual great grand father!)18.78 यतर wherever, योगशवरः the Lord of Yoga, कषणः Krishna, यतर wherever, पाथःर Arjuna,धनधररः the archer, ततर there, शर ःी prosperity, िवजयः victory, भितः happiness, धरवा firm, नीितःpolicy, 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 thescripture. Wherever: On that side on which. Yogesvarah: The Lord of Yoga. Krishna iscalled 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 theeighteenth 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 onthis blog including this last one.

I will stop writing the posts to this blog on this Vikruti Naama samvatsara SravanaPoornima. This full moon day is celebrated by one and all in various forms as rakshabandhan, 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 dharmaThis is the one applicable for the individuals who are interested in Bhogas i.e., Bhogisthe seekers of pleasure (which is temporary). The nature of this dharma is"conservation". In absolute sense, there is nothing which can be produced completelynew; There is nothing that can be destroyed completely. Action is capable ofdifferentiating already existing raw material into a more purified or consumable material.Then by consumption of the purified material, it goes to further transformation intodifferent 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 bhogisshould 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 anotherperson. In the infinite cyclic movement of time any temporary debts or loans or creditsor deposits between individuals are reconciled and balance is maintained to keep all thatexists is intact by the dharma. This pravrutti lakshana dharma is applicable for all theliving beings i.e, plants, animals and human beings. Different names and forms of beingsinterpret 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 "Tohelp others is virtue; to harm others is vice" or "Ahimsa paramo dharmah" means notintending to harm anyone either by deed, speech or thought is the highestvirtue.

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 ofthat manifestation called as varna and ashrama.

2. The nivrutti lakshana dharmaThe nivrutti lakshana dharma starts with Ahimsa. One who is successful in attaining thegoal of AHIMSA (this is the first yama of astanga yoga path) is on the path of YOGAautomatically. Yoga is all about turning the whole equipment of psycho emotionalenergies of an individual inward. It starts with yamas and niyamas. The Yoga ends insamyama (dharana + dhyana + samadhi) leading an individual completely aware ofone's own true nature. Having attained the samadhi, the Higher Knowledge of VEDANTAcomes to him automatically without any further effort.

The contents of this blog mostly deal with the Nivrutti Lakshana Dharma which issuitable for striving yogis (seekers of eternal peace). In this modern day world, twowords 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 inyama and niyamas leading to Iswara Pranidhanam, the asana will help!)If someone says "Yoga will reduce your stress." Then most likely the person may betalking about "pranayama" as some breathing exercises. It is not really YOGA. (onlyafter sufficent success in asana, the pranayama can be taught)If someone says "Yoga will improve your concentration and mind power." Then it is mostlikely 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 continuouslymakes 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 theNivrutti Lakshana Dharma which leads an individual to his eternal truly blissful stateby giving up all the actions, forms and names.

one can never mix the pravrutti and nivrutti together because they go in oppositedirections.

Pravrutti is all about building up forms and names by the means of taking up the actionsthere 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 andrising above the DEATH and BIRTH!

Sanatana Dharma is the eternal dharma that holds all that what ever existseither it belongs to Pravrutti or Nivrutti paths and hence it is called ETERNALPRINCIPLE or ETERNAL LAW or ETERNAL TRUTH.

om tat sat

74

Note: The interpretation provided on these 65 posts of this blog are from a little egoidentified as Prasad Chitta. It may not be exact or accurate. Use the information withdue care and your own discretion.

This marks the end of avirodha - non-contradiction phase of my vedantasaadhana.

If any of the readers like the explanation, it is the grace of saints starting from Lord SriKrishna, Bhagavan Veda Vyasa, Govinda bhagavadpaada, Bhagavan Adi Sankaracharyadown all the way to my guru who have their lotus feet radiate the essence of knowledgelike an ocean of nectar. They have only one reason to leave the information in the formof an instruction --- "Universal Well Being!"

Let there be peace (in all three layers) and let that peace be experienced byone and all!

om santi santi santih.

75