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Saturday, December 4, 2010
BHAGAVAD GITA. CHAPTER VI. 44 - 47
Gita Series – 81: Chapter -VI. Verses 44 – 47
“For him, the impressions of hi s practice in his previous birth are enough to pull him towards God. He
who advances towards the path of S elf realization, transcends the rituals advocated in scriptures for
personal upli ftment. The yogi, who strives hard to attain li beration is removed of all his sins over
previous births and finally attains liberation. A yogi is superior to an ascetic, scholars and the one who
performs actions with a motive. Therefore, Arjuna! Be a yogi. Out of all yogis, the one who worships
Me by always fixing his consciousness on Me is considered by Me as the best amongst yogis.”
The result of his practice that has accrued from his previous birth makes him to continue from where he
had left in his previous birth. This mainly happens because of his karmic manifestation. Whatever one
does in his lifetime gets embedded in karmic account and manifests at an appropriate time either later
in the present birth or at the appointed time in his subsequent births. There is no way that Law of Karma
can be circumvented. His sincere effort to attain emancipation in his previous birth gets embedded in his
karmic account. During his next birth, this karma manifests at the appropriate time and makes him to
progress from where he had left in the previous birth.
If he practices with more intensity and dedication, he is bound to get emancipated, as sincerity and
dedication never goes unrewarded. When he makes significant progress, he transcends all types of
ritualistic worships. The aspirant now gradually gets transformed into a true yogi and he clearly perceives
the Lord within. Rituals are generally performed towards personal upliftment. But, a yogi firmly decides
that God is not someone who is to be revered outside his mental arena. As a result of his persistentpractice, he now knows that God is to be realised within. This change in his mental attitude is called
dawn of knowledge. A connection with the Lord can be established only through fixing his consciousness
on Him and not by any external links. Now the stage is set for the yogi to get liberated. By repeated
births, he had already exhausted all his sins and his karmic account is about to become naught.
Precondition for emancipation is that one’s karmic account should be annulled. At this stage, he stands
on a pedestal surpassing the eminence of scholars and pundits. Recitation of holy verses is a necessity
only at the time of preliminary stages of spirituality. If one continues to be associated with rituals, it
means that he has not commenced his spiritual journey. It also means that he continues to live in
materialistic world. That is why Krishna says that a yogi is much superior to scholars and ascetics. A
yogi need not be a scholar and a scholar need not be a yogi. Scholars generally attach more importance
to rituals and practices. They, by relying more on sastras attach more importance on external cleanliness
than mental purity. Ascetics, though deny themselves materialistic way of life, lose out the important
concept of realizing the Lord. But, a yogi stands tall amongst the scholars, ascetics and ritualistic, as he
alone is very close to the Lord. Hence Krishna tells Arjuna to become a yogi.
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Krishna concludes this chapter by saying that amongst the yogis, the one who always worships Him by
fixing his consciousness on Him perpetually is the best. Krishna did not say that the one who worships
Him with flowers and other offerings is close to Him. He specifically says that the one who always thinks
about Him is very close to Him. Closeness to the Lord can be attained only through the mind and not
through any other sources. One can continue to live in this world and partake in normal human activities.
But while doing so, he should never disconnect his awareness from the Lord. Then the Lord leads him
forever.
CHAPTER VI OF BHAGAVAD GITA CONCLUDED
BHAGAVAD GITA. CHAPTER VI. 40 - 43
Gita Series – 80: Chapter -VI. Verses 40 – 43
Krishna clarifies Arjuna’s doubts. “ Arjuna! There is no destruction for him either in this world or beyond,
because the one who strives for God realization never ends up in evil predicament. Though he has
fallen from yoga, he reaches higher worlds that are meant only for vi rtuous souls and stay there for a
long time and reborn in earth, in a family full of virtues and wealth. Or he may even be born in a family
of yogis. But, such births are very rare to attain. Having born there, he strives much harder for God
realization, resuming from the point, where he had left in his previous birth.”
Beginning from verse 41, till the end of this chapter (verse 47), Krishna unravels the mystery of rebirths.
There are many spiritual aspirants, who have commenced their spiritual journey with all sincerity and
dedication, but could not attain enlightenment. This could be due to various reasons. Possible causes
are lack of adequate will power, lack of determination, lack of adequate knowledge, unaware of proper
procedures, etc. He has in his mind decided to realize the Brahman and he has also begun his spiritual
journey. But, due to the reasons beyond his control, he could not reach the logical end of his spiritual
journey. Now, the question arises whether the solid time spent by this aspirant would go waste. This
doubt arises because he has neither followed karma yoga, nor attained enlightenment. Karma yoga and
Jnana yoga are two different paths to the same destination. Krishna gives equal importance to both. This
aspirant has neither traversed the path of action nor traversed the path of knowledge and hence could
not reach the destination. He is struck somewhere in the middle. Is there any salvation for this aspirant is
the doubt that Arjuna has.
Krishna says that this aspirant a fter his death reaches higher worlds, where he is rested for a
considerab le length of time. In the world that his soul reaches is full of virtuous souls. There is no
mechanism exists in that world to energize or purify the soul. The soul simply remains there without any
dynamic mechanism. This long stay is the preliminary reward that the Lord gives to the soul for having
initiated steps to realise Him. During his stay in the higher worlds, the soul is freed from the pains of
transmigrations.
As soon as the resting period is over, the soul is born again in the earth and its spiritual journey
recommences from the point where it had left during its last birth. He is made to be born in a wealthy
family that beholds virtues. If he has achieved considerable spiritual progression in his previous birth, he
is made to be born in a family of yogis. The Lord makes his environment very conducive in this birth, for
him to attain final liberation. The aspirant need not begin all over again. This is the biggest advantage of
pursuing the spiritual path. One starts from the point where he had reached in his previous incarnation.
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Krishna says that such an aspirant never undergoes pains or miseries in his subsequent births. This is
because of the fact that he has already initiated steps to realise the Lord. Even an attempt to realise the
Lord can give such wonderful results, one can imagine the level of one’s mental state, when he is about
to realize Him. Krishna also says that such births are extremely rare to find. He makes this remark
expressing His concern for humanity. Though He is ever ready to offer liberation, many are not willing to
take up His offer. They are continued to be lured by the senses and consequently affected by desires,
attachments and ego.
Friday, December 3, 2010
BHAGAVAD GITA. CHAPTER VI. 37 - 39
Gita Series – 79: Chapter -VI. Verses 37 – 39
Arjuna still nurtures some doubts and seeks further clarifications from Krishna. “Krishna, the one, who
sincerely practiced yoga, but could not achieve the desired result because of his inability to control his mind, attains which state, at the time of his death? Having failed to realise the Brahman, he who is
without any hold, deprived of both, God realization and heavenly enjoym ents like a fragmented cloud?
Krishna, except you, nobody can thoroughly clarify this doubt .”
Even a perfect person like Arjuna, nurtures doubts on God rea lization. Arjuna’s situati on is totally
different from others, as he was posing this question directly to the Lord Himself. Krishna’s sermons to
Arjuna are totally on a different footing. Krishna was advising Arjuna not only in His capacity as the Lord,
but also his spiritual preceptor.
Now, Arjuna asks a very pertinent question about the situation that is confounded by many of the spiritual
aspirants. Generally speaking, many of the spiritual aspirants fail to achieve the desired results due to
the lack of will power and adequate practice. The concept of yoga is largely misunderstood nowadays.
Yoga means union, the union of soul with the Supreme Self, the final liberation. Yoga has many limbs and
what is being discussed here is mind control. Yogic exercises are needed to keep one’s physical body
in good shape, so that the body can withstand the power of the divine energy that enters one’s body
either through crown chakra or through medulla oblongata, also known as back head chakra.
There are two types of spiritual aspirants. One is the karma yogi, who does his duties without looking for
fruits of his actions. He feels that he does a particular act at the behest of the Lord. The other person is
the one who wants to make a faster spiritual progress and chooses the difficult task of controlling his
mind, and if he succeeds, he realizes the Lord through his mind. Arjuna refers to these two types of
aspirants here. The question that Arjuna asks the Lord is about an aspirant who determines to attain
liberation through mind control. This aspirant does not attach importance to the principles of karma yoga.
Only if he makes significant advance in mind control, he gets to know the omnipresence nature of the
Lord. When this aspirant has failed to control his mind, what happens to his soul after his death is the
question here. This is because of the fact that he is not only imperfect in mind control, but also has not
followed the path of karma yoga. Arjuna also asks this question based on Krishna’s earlier saying that
an aspirant will not realise the Self, if he is not able to thoroughly control his mind.
Arjuna asks Krishna what would happen to the soul of this failed aspirant at the time of his death, in spite
of his dedicated and sincere practice. It should be understood that the failed aspirant’s aim was to attain
CHAPTER X. 37 -42
BHAGAVAD GITA.CHAPTER X. 32 -36
BHAGAVAD GITA.CHAPTER X. 27 -31
BHAGAVAD GITA.CHAPTER IX. 23 -26
BHAGAVAD GITA.CHAPTER X. 19 -22
BHAGAVAD GITA.CHAPTER X. 12 -18
BHAGAVAD GITA.CHAPTER X. 10 -
11BHAGAVAD GITA.
CHAPTER X. 6 - 9
BHAGAVAD GITA.CHAPTER X. 1 - 5
BHAGAVAD GITA.CHAPTER IX. 33 -34
BHAGAVAD GITA.CHAPTER IX. 29 -32
BHAGAVAD GITA.CHAPTER IX. 25 -28
MERRY CHRISTMAS
BHAGAVAD GITA.CHAPTER IX. 22 -24
BHAGAVAD GITA.CHAPTER IX. 20 -
21BHAGAVAD GITA.
CHAPTER IX. 16 -19
BHAGAVAD GITA.CHAPTER IX. 15
BHAGAVAD GITA.CHAPTER IX. 11 -14
BHAGAVAD GITA.CHAPTER IX. 7 -10
LALITASAHASRANAMABOOK
BHAGAVAD GITA.CHAPTER IX. 4 -6
BHAGAVAD GITA.CHAPTER IX. 1 -3
BHAGAVAD GITA.CHAPTER VIII.27-28
BHAGAVAD GITA.CHAPTER VIII.23-26
BHAGAVAD GITA.CHAPTER VIII.20-22
BHAGAVAD GITA.CHAPTER VIII.15-19
BHAGAVAD GITA.CHAPTER VIII.11-14
BHAGAVAD GITA.CHAPTER VIII. 9 -10
BHAGAVAD GITA.CHAPTER VIII. 6 -
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the Lord and that too he wanted to realize Hi m at the earliest. Krishna now begi ns to answer this
question, which is also being nurtured by many of the spiritual aspirants.
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BHAGAVAD GITA. CHAPTER VI. 35 - 36
Gita Series – 78: Chapter -VI. Verses 35 – 36
Krishna begins to clarify Arjuna’s doubt. “Oh! Mighty armed! The m ind is always restless and difficult to
control. But, this can be brought under control by practice and determination. Yoga is difficult to
achieve for the one who has not subdued his m ind. But, for the one, who has controlled his mind, yoga
can be attained through persistent practice.”
Mind becomes the foundational aspect of spirituality. A person gets transformed from his mundane levelof existence to spiritual existence only through his mind. Any amount of physical transformation will not
help in making spiritual progress. Cessation of transmigration begins to happen only if the internal
spiritual transformati on is complete. K rishna says that sincere practice of med itation coupled with
determination truly helps to control the mind. When one determines to control his mind, his determination
is also passed on to the mind. At the time of this decision, his mind is filled with too many thoughts and
consequent impressions. Now his mind is fully active and too busy to permit any other extraneous factors
to influence it. His mind got addicted to the influences of sensory inputs. The aspirant’s will power should
be several times more powerful than his thought processes and impressions in the mind. Both his will
power and sensory influences fight against each other only in the arena of his mind. His mind transforms
into a battle field where these two forces fi ght against each other. If his will power is extraordinary
powerful, his sensory influences on the mind are subdued and the cleansing process of the mind begins
to happen. This should be the first step of any spiritual aspirant. There is no way this process can be
circumvented, to achieve real spiritual progress. If one thinks that he is progressing in spirituality without
controlling his mind, it will only be the manifestation of his illusion. This is the reason why all sacred
scriptures repeatedly talk about mind, consciousness, etc. It is ultimately in the mind, true spirituality
unfolds. As long as the mind is corrupt and impure, this unfoldment never happens. Possibly the highestachievement that one can be proud of in one’s life time is mastering his mind. When the mind is
conquered, Self realization is not far off. When the mind begins the process of cleansing, spiritual energy
that enters the body helps to hasten this process. The Lord is always waiting for the initiation of this
cleansing process to happen in someone, so that He could rush to them and offer eternal liberation. He
is always the Lord in waiting, waiting to offer liberation.
Krishna highlights the importance of practice. This is explained by sage Patanjali in yoga sutras. He
says that struggling to keep the inherent nature of the mind at bay is practice (I.13). He further says that
by long and persistent practice coupled with great love for the Lord, the desired result is attained. What
is important during practice is to remain with the Lord all the time. Remain here means immersed in the
thought of the Lord. This is also known as love for the Lord or devotion. When devotion to the Lord
becomes love for the Lord, one can clearly understand that he is making rightful beginning in spiritual
progression.
Krishna is very specific in saying that unless mind is controlled, yoga, the union of Self and self can never
take place. Once the mind is totally purified, the aspirant begins the next step of realizing the Lord within.
Seeking the Lord externally only delays the process of realizing Hm. Purity of mind is a prerequisite for
Self realization.
Thursday, December 2, 2010
BHAGAVAD GITA. CHAPTER VI. 33 - 34
Gita Series – 77: Chapter -VI. Verses 33 – 34
Now, Arjuna seeks clarifications from the Lord, addressing Him as Madhusudana. “ Due to the restless
mind, I am not able to realize equalitarian principle that you had just spoken of. This is because,
Krishna, the m ind is unsteady, turbulent, tenacious and powerful. I consider that controlling mi nd is as
BHAGAVAD GITA.CHAPTER VIII. 3 -5
BHAGAVAD GITA.CHAPTER VIII. 1-2
BHAGAVAD GITA.CHAPTER VII.27–30
LALITASAHASRANAMABOOK - USEDITION
BHAGAVAD GITA.CHAPTER VII. 23-26
BHAGAVAD GITA.CHAPTER VII. 18
- 22BHAGAVAD GITA.
CHAPTER VII.15 -17
BHAGAVAD GITA.CHAPTER VII. 12-14
BHAGAVAD GITA.CHAPTER VII. 8 -11
BHAGAVAD GITA.CHAPTER VII. 4 -7
BHAGAVAD GITA.CHAPTER VII. 1 -3
BHAGAVAD GITA.CHAPTER VI. 44 -47
BHAGAVAD GITA.CHAPTER VI. 40 -
43LALITA
SAHASRANAMA -KINDLE EDITIONS
BHAGAVAD GITA.CHAPTER VI. 37 -39
BHAGAVAD GITA.CHAPTER VI. 35 -36
BHAGAVAD GITA.CHAPTER VI. 33 -34
LALITASAHASRANAMABOOK
BHAGAVAD GITA.CHAPTER VI. 31-32
BHAGAVAD GITA.CHAPTER VI. 28 -30
BHAGAVAD GITA.CHAPTER VI. 24 -27
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difficult as controlling the wind .”
Krishna has repeatedly stressed the importance of mind control, as God realization happens only in the
mind. Krishna has said earlier that one needs a completely purified mind in order to perpetually get
connected with the Lord and the consequent bli ss. Krishna also said that one needs to exercise
complete control over sensory organs, as senses leave lasting impressions in the mind, thereby
preventing its purification process. Arjuna poses this question to the Lord, not only on his own behalf, but
on behalf of all the spiritual aspirants.
Arjuna describes the innate quality of the mind. By nature, mind always looks at the sensory organs for
inputs. While trying to control the mind, one has to work against the inherent nature of the mind. When
one makes an attempt to bring his mind under his control, there are two counter acting forces in
operation. One is the will power of the aspirant who wants to bring the mind under his control and the
other one is inherent potency of the mind. Unless the will power of the aspirant is more powerful than the
inherent potency of the mind, it is not possible to purify one’s mind.
Arjuna uses four adjectives to describe mind, unsteady, turbulent, tenacious and powerful. These are the
inherent qualities of the mind. When mind is confounded with too many thoughts, the mind becomes
turbulent. If all these qualities are conquered, the mind becomes calm and gets ready for purification.
The main influencing factor of the mind is the stimulations from the sensory organs. Subjugation of the
mind is not possible unless senses are subdued. All the inputs from the senses get transformed into any
of the four adjectives used by Arjuna.
Krishna now proceeds to explain the methods by which the mind can be controlled.
BHAGAVAD GITA. CHAPTER VI. 31-32
Gita Series – 76: Chapter -VI. Verses 31 – 32
“The yogi who worships Me by establishing his unity with Me knowing Me as the one who prevails in all
the beings, abides in Me, irrespective of his way of living. Arjuna! The yogi who considers every being
as his own self, looks upon the pleasure and pain of others as his own, is considered as the best
among the yogis.”
Krishna gradually begins his teachings on the the advanced stages of yoga. As already discussed, yoga
means, the union of self with the Self. It can also be explained as the union of individual awareness with
universal consciousness or cosmic consciousness. It is all about understanding the omnipresent nature
of the Lord. By persistent practice and with a focused mind, Self can be realised. When this realization
happens, which normally happens in a fraction of second, the yogi undergoes complete transformation,
as a result of which he discards his worldly attachments and always stands submerged in the bliss that
unfolds automatically as a consequence of understandi ng the Self within. All these three aspects,
realization, emergence of bliss and submergence in bliss happen in a sequential manner and in quick
succession. When it is said that an aspi rant is in a blis sful state, it means that he has already
experienced the previous two stages.
The way of living of such a yogi does not matter. One day he may live in a cozy place and the next day he
may live in an open space. Any type of living does not affect him, as he has already chosen to ignore his
body except for the purpose of encasing his soul within. He knows well that his soul will leave his body at
the appointed time. He thinks beyond his body. The knowledge and experience that he has gained,
makes him to differentiate between Imperishable and perishable. Having understood the Reality, he
decides to concentrate on the Imperishable, the Brahman.
Realization is not complete without understanding the omnipresent and omnipotent nature of the Lord.
This yogi fully understands that what exists in him also exists in all other beings as well. Typically, he is
not able to differentiate between others and his own self. He has developed this attitude because he has
clearly realised the Lord and His omnipresence. This atti tude automatically blossoms forth, if Self
realization is complete in all respects. At this stage, the yogi has become a perfect yogi without any
blemishes whatsoever. This perfect yogi always worships the Brahman internally and externally, as the
Brahman is omnipresent. Krishna calls this yogi as the supreme among the yogis.
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BHAGAVAD GITA. CHAPTER VI. 28 - 30
Gita Series – 75: Chapter -VI. Verses 28 – 30
“This yogi, who always stands united with the Brahman, becomes devoid of sins and enjoys the
eternal bliss of being with the Brahman. When he is united with the omnipresent Brahman, the infinite
Consciousness, he understands that all the beings exist in the form of the Brahman and the Brahman
assumes shapes and forms of the entire beings. Such a yogi never loses his connection with me
(Krishna), nor do I lose sight of him .”
Krishna, after having described the ways of transforming into a yogi, now expounds further on theadvantage of establishing oneself with the Brahman. When one’s mind is totally purified, his awareness
becomes focused on the Lord. In the state of purified mind, there exists no impression to get his
attention distracted from the Lord. He becomes a renounced person. His thought becomes focused and
powerful. The Brahman is formless and establishing oneself with the formless Brahman is surely a
difficult task to accomplish. But, it is possible with a focused thought and a refined mind. The intellect that
he has gained helps him to make further progress in attaining the Brahman. Everything associated with
the Lord is the ultimate, be it happiness, knowledge, truth, etc. This is due to the fact that the Brahman is
nothing but the embodiment of infinitude.
The Self is eternal and self is perishable. All that is visible to our eyes are bound to disintegrate at a later
date. What exists today will not exist forever. The shapes and forms are bound by limitations of time. The
Self on the other hand is eternal. It is not perishable. It is Infinite and not bound by anything. No
comparison can be drawn between Self and self. Before that Self, self is insignificant. Realizing the
connection between the self and Self can be known only through meditation. The connection already
exists between the two. But, due to innate ignorance, the connection is not realised. The intellect that has
been discussed in the previous verses, make one understand this cosmic link. The one who is involvedin materialistic life neither finds time nor inclined to explore the foundational cause of his existence.
Innate ignorance prevails over him and makes him to suffer from the pains of transmigration.
The one who has attained knowledge through sacred teachings is able to understand the cause of his
existence. He knows that his body is perishable at any point of time. He also realizes that the Brahman
alone is imperishable and eternal and not bound by time. This yogi understands that both animate and
inanimate things originate from Him and dissolve unto Him. By his knowledge and practice, the yogi
further strengthens the connection between the Lord and his self. By firmly establishing himself in this
connection, the yogi gradually progresses towards the infinitude of the Brahman. As he nears Him, he
attains His attributes. Such a well developed yogi never loses his awareness of the Brahman in whose
effulgence he remains always immersed and experiences perpetual bliss. Hitherto, the yogi has not
experienced this kind of ultimate of happiness. He walks and talks and even in those times, he never
loses his connection with the Lord. His capacity to visualize the formless Brahman has fructified and he
is getting ready for liberation. The Lord always notices him and never loses his sight as He distinctly
remembers that his soul is ripe enough for final liberation.
The knowledge of sacred writings can be of help only in the initial stages of spirituality. They provide
foundational impetus to transform a person from religion oriented to Spirit oriented. The yogi, who has
advanced through this transformation, still identifies himself with his perishable body, but disassociated
his thought from his body. His thoughts already filled with eternal bliss and he has no time, interest or
ability to nurture his body beyond the requisi te level to exhaust the balance i n his karmic account.
Liberation is not possible where there is a balance in one’s karmic account.
BHAGAVAD GITA. CHAPTER VI. 24 -27
Gita Series – 74: Chapter -VI. Verses 24 – 27
“By becoming devoid of desires arising out of thought processes and by demolishing all the sensory
inflictions, the aspirant should gradually turn away his mind from the materialistic world by using his
intellect and fixing his awareness on the Lord. He should pull back his wavering mind from the
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addictive objects. When this aspirant, whose mind is thoroughly cleansed by God consciousness,
transforms as the one with peace, devoid of passions and become si nless, to ultimately become the
embodiment of Sat-Cit-Ananda, the Lord Himself .”
Krishna repeatedly underlines the importance of mind while pursuing spiritual path. In a normal human
mind, all kinds of thoughts manifest. The only influencing factor on the mind is sensory inputs. As already
discussed, one cannot effectively function without proper usage of the sensory organs. Sensory organs
used for the purpose of normal existence do not cause afflictions in the mind. Every desire leaves
impressions in the mind. Cleansing of the mind means not concentrating on the materialistic world.
Existing in the material world is one thing and getting addicted to materialistic living is another thing.
Addiction is caused by the mind. The perfect way to keep the mind serene is not to indulge in excess.
Over indulgence induces the mind to become addictive. Therefore, controlling senses do not mean
plugging all the sensory organs. One has to e ffectively utilize his sensory organs to sustain himself
comfortably.
If the mind is controlled, sensory organs do not cause any afflictions in the mind. Mind and sensory
organs are interdependent and one without the other cannot even function. What is essentially needed to
control the mind is a sort of filtering mechanism. The filtering mechanism is known as intellect. The
intellect decides on the kind of inputs that the mind can receive. The intellect alone has the capacity to
control the mind. This intellect is attained from the study of sacred scriptures and valuable teachings.
Scriptures clearly negate the bad and affirm the good. When the mind becomes devoid of impressions,
whether good or bad, the process of purification of the mind begins. At this time, the aspirant should
spend adequate ti me on meditati on, so that he can confidently and comfortably achieve spiritual
progression. Meditation is a process during which the effective process of cleaning the mind happens.
During meditation, one should always concentrate on the Lord and the God awareness should never be
disturbed and distracted. By persistent practice, the mind attains the highest purity level. In that state, the
mind realizes what is Real, what is True Knowledge and what is the True Happiness or Bliss. When this
stage is reached, worldly desires and attachments automatically wane away, leading to clarity of
thoughts, where one understands the difference between illusion and reality. Now, the mind decides for
good its logical goal.
When this state unfolds, one is able to fix his awareness on the Lord perpetually. His mind gradually
becomes focused. His meditation turns into quality oriented. His mind is rested, not confronted with too
many thought processes. His mind turns into an instrument of peace, which can be effectively utilized for
Self-realization. He attains the attributes of the Lord, Reality, Wisdom and Bliss and he ultimately
becomes Lord Himself.
Tuesday, November 30, 2010
BHAGAVAD GITA. CHAPTER VI. 20 - 23
Gita Series – 73: Chapter -VI. Verses 20 – 23
“The mind that is purified by practicing yoga becomes devoid of thought processes and rejoices in the
bliss of the Lord. This bl iss is realized through his intellect. He is not affected by sensory perceptions,as a result of which he continues to remain the state of bliss. He decides that there is nothing superior
to remaining in God consciousness. He is not even affected by the worst of his miseries. This state
that is free from the pains of transmigrations is known as yoga and should be practiced with resolute
mind.”
Yoga means union. The union of self, the empirical soul and Self, the Lord is called yoga. In yoga, the
union of self and the Self takes place. The yoga that is discussed here is nothing to do with yogic
exercises. Throughout Gita, yoga means the union of Self and self that takes place in the mind. Mind
does not have the capacity to act on its own. It receives necessary inputs from sensory organs. The
quality of the mind undergoes significant changes, depending upon one’s perceptions. If the mind is
bombarded with evil thoughts, one is induced to indulge in unethical activities. On the other hand, if the
mind is barraged with good thoughts, it becomes sanctified. Mind cannot be purified on its own. The
purificati on process happens based on the types of influence that the mind receives from sensory
organs. This does not mean that one should not use his sensory organs that are essential to have a
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decent living. By an effective thought process, sensory influences can be filtered and refined. If the mind
becomes devoid of evil influences, over a period of time, the mind becomes adept to virtuous thoughts
and chooses to reject any evil influences, thereby making him to perform only virtuous acts.
A purified mind is the place where one’s consciousness is consecrated, where the Lord is realised. The
realization of the Lord becomes visible to the yogi. He always exists in the state of absolute happiness
and joy. This happens not only because of his mental purity, but also of the fact that he has now
understood the Reality. Reality is nothing but the universal consciousness. This is a byproduct of his
intellect that understands the omnipresent nature of the Lord and now his mind affirms that there is
nothing superior to God consciousness. The mind is able to affirm now, as the mind experiences the
bliss, a natural process that happens when the mind becomes devoid of addictive sensory influences.
For him, nothing else is important than staying with the Lord in the domain of his mind. The worst of his
miseries and pains do not affect him at all.
Sage Patanjali, in his yoga sutras talk about this state. He says that one can avoid unmanifested
miseries if the union of Self and self takes place (II.16). Ignorance is the foundational cause for not
availing the opportunity made available to the mankind by the ever compassionate God. If one is able
perfect himself by practicing this spiritual union, first he gets enlightened and finally gets liberated, not to
be born again.
Thursday, June 24, 2010
BHAGAVAD GITA. CHAPTER VI. 15 - 19.
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Gita Series 71: Chapter VI. Verses 15 – 19
“The yogi, by constantly fixing his controlled mind on me attains everlasting
peace which is the combination of supreme bli ss and nirvana that inhabits in me.
Arjuna! This yoga i s nei ther for the one who overeats and nor for the one whoobserves total fasting; neither for the one who oversleeps and nor for the one who
is always awake. Yoga wipes out miseries of those who have regulated diet and
recreation, regulated karmas and regulated sleep and alertness. When his mind
is thoroughly subdued and fixed on the Atman alone, devoid of yearning for
enjoyments is said to have achieved yoga.”
Krishna now proceeds to elucidate the nature of a true yogi. The first step is to
control the mind and the next step is to fix this controlled mind on Him. Mind can be controlled only if it
becomes devoid of sensory afflictions. In order to plug the sensory influences on the mind, one has to
focus his senses inwardly. Mind gets affected only if the sensory organs are turned outwardly. Even if
one turns his sensory organs outwardly, he has to realize the presence of Brahman in all the objects. This
becomes almost impossible. Unless the mind is totally purified, individualisation of objects is bound to
continue. Mind is always susceptible to sensory influences which over a period of time transforms into
addiction. Mind is always fragile and prone to sensory perceptions. Once perceptions become ingrained
into the mind, it is very difficult to eradicate them. Since, the mind is the controlling factor for all our
actions Krishna attaches great importance to the mind while practicing yoga. Yoga is nothing but theunion of atman and Atman. Realisation takes place only in this union. Controlling the mind is more
important than controlling the prana. An uncontrolled mind is of no use even if one is able to practice the
highest level of pranayama. A focused mind is capable of penetrating deep into our thoughts where
spiritual aspirations are stored, which is otherwise missed out when the mind is made to function under
sensory influences. When the mind is disturbed, it has to be fed with spiritual thoughts or positive
energies. When someone wants to turn spiritual, the first step he has to do is to develop positive
thoughts. When the mind becomes blank, bliss is attained. Patanjali says (I.17) “The concentration called
right knowledge is that, which is followed by reasoning, discrimination, bliss and unqualified egoism.”
This stage is known as ‘samprajñātah’, which means entering the stage of pure consciousness where
Supreme is revealed i n the form of Self i llumination. Tattvabodha (an ancient treatise on advaita
philosophy) says “The Self, which of such nature of Being-Consciousness-Bliss, should be known”
(chapter 31). Bliss is nothing but the spiritual delight that is incomparable to the material happiness.
Nirvana is also known as enlightenment. In the stage of nirvana, he is not different from the Brahman. His
individual identity is extinguished. These are the stages of mental modifications that can be experienced
only if the mind is totally controlled or subdued. Krishna calls this as yoga, the union of individual
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consciousness with universal consciousness or the union of individuality with infinity.
The true yoga can be practiced only by those who lead a regulated and disciplined life. Krishna does not
say that one should lead the life of a saint. What he says is that one should not overindulge in sensory
gratifications. Both excessive sleep and sleeplessness are not good to the biological system as they
cause sluggishness. A daily sleep of about six hours is recommended to energise and revitalise the
biological system. During deep sleep stage, the mind and nervous system is completely rested thereby
making the brain also rest during that period. An ideal physiological system is necessary for spiritual
advancement, as spiritual progress generates considerable amount of energy and the body should be
capable of enduring the energy generated. The same theory also applies to eating habits. High level of
solid food is not advisable for a healthy mind. It is said that one should take food to fill only half of the
stomach. The balance should be filled with water and air on equal proportion. This combination is said to
be the ideal one for an efficient biological system. In the advanced stage of spirituality the proportion of
50:25:25 gets modified into 25:25:50. At that he lives more on prana than on food and water. He
consumes food and water merely to retain his body. Krishna says that one should not fast as this leads
to a condition where the digestive fire (jadaragni) is not fed with proper oblations to keep it alive. The
right proportion of rest and diet keeps a man healthy. In the case of a yogi at the time of his death, the
body is consumed to Prakriti and the soul merges with the Brahman. Excessiveness or deficits of
anything, be it food or sleep, make the mind lethargic. When the mind is lethargic, it cannot explore
within. It cannot penetrate thought processes to reach the reservoir of spirituality. The sluggish mind is of
no use in spiritual advancement as it loses its capacity to concentrate on the Self. A sluggish mind is
incapable of purification. When mind is not purified, realisation cannot take place. Krishna’s emphasis
on mind is not without reasoning. Yoga is achieved only in a subdued mind, which constitutes the
platform for Self-realisation.
Saturday, June 19, 2010
BHAGAVAD GITA. CHAPTER VI. 10 - 14.
Gita Series 70: Chapter VI. Verses 10 – 14
“Living in isolation with controlled mind and body (senses), devoid of desires and possessions, he
should constantly postulate in meditation. His seat (asana) should be neither too high nor too lowand
free of impurities. It should be made by spreading kusha grass (dharba grass), deer skin and cloth
one over the other. By sitting on that seat, utilising his thought process and controlling his senses, he
should practice yoga for self-purification. He should hold his trunk, head and neck firm and erect,
fixing his concentration on the tip of the nose and not elsewhere. By ensuring continence and
braveness, remaining calm and thoughts focused on me, he should meditate on me and should get
absorbed in me.”
Krishna now proceeds to teach the practical aspect of yoga. He commences by narrating the
requirements for a good meditation. Isolation is advocated by Krishna, as unpolluted atmosphere with
calm environment is important to make significant progress in meditati on. Meditation is a process
wherein one’s mind is made to focus on the Creator and the Creator alone. Controlling the mind is a very
difficult task to achieve. Perfection can be achieved only by practice. Initial stage of mind control is moredifficult than latter stages. Once the mind begins the process of taming through persistent practice,
further advancements would be much easier. Therefore, it is important that during initial stages, one
needs to have calm surroundings, as noise would disturb the practitioner’s concentration. Living in
isolation also helps in controlling senses. If one really wants to realise the Brahman, he should sacrifice
the level of his comfort. Ramana Maharishi asked one of his followers “Is it the body in front of me that
desires to obtain my grace or is it the awareness within it? All that you have to do hereafter is that you do
not identify yourself with the body, the senses and the mind.” Krishna does not say that one should not
eat and sleep. What He says is that one should not succumb to pleasures and comforts, because desire
is the reason for such longings. Claiming ownership of an object is the result of ego. Any modification of
mental state leads to distraction in single pointed focus on the Brahman. If single pointed objective focus
is lost, the desired result is not achieved. The entire exercise then could become futile. Further, if one is
not able to make small sacrifices, how can he realise the Brahman? Isolation means those places,
where there is less noise and distraction. Places like mountains or riversides or forests would be ideal
choices as the presence of pure air with higher level of oxygen make one’s breathing comfortable,
thereby causing increased oxygen absorption into the body and better nourishment. During protracted
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meditative sessions, breathing tends to become shallow.
After having spoken about the mental stage of the practitioner, Krishna proceeds to explain the
intricacies of one’s seati ng known as ‘āsanā’. The seating arrangement that Krishna talks about
depends upon certain environmental factors. Suppose one meditates in a forest, the place either could
be wet or infested with tiny insects and worms that could hurt the body. That is why Krishna says that the
seat one makes should be neither too high nor too low. If the seat is situated in a high place, there is a
possibility that one could fall down when he enters unconscious (super conscious) stage while
transcending his thought process. Kusa grass is first placed on the ground. A deer skin is placed over
the kusa grass. Deer skin means skin taken from a naturally dead deer (Now this is a prohibited item.
There cannot be any worse sin than killing a deer and taking its skin for meditation). Those days, deer
population was very high and such skins are taken from the dead ones. Over the deer skin, a white cloth
should be spread in order to make the sitting comfortable. Kusha grass and animal skin prevents
wetness of the ground percolating into the physical body, causing alteration in the composition of
elements that prevails in the body. Such alterations cause physical ailments. When body is not healthy,
meditation is not possible. Caraka Samhita, an ancient Ayurvedic treatise says (I.54) “the causes of the
diseases relating to both mind and body are three fold: wrong utilisation, non-utilisation and excessive
utilisation of time, mental faculties and objects of sense organs.” The proper utilisation of mind and body
is called yoga. A healthy body and a disciplined mind are the two factors that are responsible for spiritual
advancement. That is why Krishna talks about different types of yoga in Bhagavad Gita.
After having sai d about the seat, Krishna talks about positioning the body. Two major factors are
emphasised, one is the body and another is the mind. Body posture is important in meditation at least in
the preliminary stages of practice. Trunk, neck and head should be kept erect. During meditation, a
current is generated inside the body that traverses from the lower part of the spinal cord to the brain. This
is what is called as Kundalini or the life force. The body current moves up and down the body producing
heat and energy waves. If trunk, neck and head are not kept in a straight line, the kundalini energy will
find it difficult to freely make movements through the spinal cord. It traverses only through the spine.
There is a wrong notion that kundalini meditation should be learnt and practiced separately. When one is
deeply involved in meditation, kundalini energy automatically ascends. No effort is needed on the part of
the practitioner. There is another reason to keep the body firm. If there are movements in the body, one’s
concentration gets diverted. But, if one is able to transcend his mind and aligns himself with pureconsciousness, he need not bother about the position of his body, as the body is bound to droop at that
stage. His consciousness is outside his body and disturbance at this stage could cause irreparable
damage to his body. This is also one of the reasons for suggesting isolation.
The next point that Krishna says i s to keep one’s attention on the tip of the nose. There are two
interpretations for the tip of the nose. One school of thought feels it is really the tip of the nostrils, just
above the mouth. Another school of thought feels it is the point of ajna chakra, or the meeting point of the
two eyebrows. When one has to concentrate on the tip of the nose, is he to keep his eyes open or closed
is another point of discussion. The right practice would be to concentrate on the tip of the nose at the
upper lip with eyes open. After a few minutes, one will find extensive generation of energy in the
forehead. At that time, one should close his eyes and concentrate on the third eye or ajna chakra. In
majority of the practitioners, this happens automatically. Once the third eye is well activated, rest of the
meditation happens automatically. The visible symptoms of advancement in spirituality are the
development of level of conti nence and the level of fearlessness. Fea rlessness uprises when one
develops disinterest in his body. All types of fears are associated with the body. When the mind is
devoid of ego, desire and attachment, it becomes serene. Krishna does not say that one should not takecare of his children or wife or parents. If one fails to protect them, he fails in his karmas. One can have
love and affection for his kith and kin. What Krishna says is that one should not engross with them
always. Love is an essential factor of life, but beyond the point of breach, it becomes an addiction and
turns dangerous. Mind cannot have twin stages while pursuing the path of spirituality. When the mind
becomes serene and devoid of ego, desire and attachment it becomes easier for the mind to focus on
the eternal Brahman. Such focus is strengthened during meditation. When the single pointed focus
becomes absolute, the practitioner stays perpetually connected with the Brahman. He is attracted to the
Brahman as he knows the enjoyment of bliss. He becomes a Self-realised person and gets absorbed
into Him. True love emanates from him.
Tuesday, June 15, 2010
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BHAGAVAD GITA. CHAPTER VI. 5 - 9.
God Talkswith Arjuna
Paramahansa Yogana...
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Gita Series 69: Chapter VI. Verses 5 – 9
“One should ascend through his own efforts and should not subvert himself, as one’s
own self is one’s own friend as well as his own enemy. The soul that conquers his
mind and senses becomes his friend. But the one, whose soul is not able conquer
his mind and senses, becomes his own foe. The Brahman fully manifests in the one,
whose mind is perfectly serene and who has overcome the opposites like cold and
heat, pleasure and pain and honour and dishonour. The one, whose mind is filled
with knowledge and equanimity, who never changes under any circumstances, who
has completely mastered his senses and to whom earth, stone and gold are the
same, is the one who has attained the Brahman. The one without any selfish motive
looks upon well wishers, friends, enemies, neutral persons, mediators, relatives,
virtuous and sinful with same mind stands supreme.”
Krishna says that one should progress spiritually by his own efforts. A master can lift his disciple only to
an extent. One’s own self means his mind. Ego, a product of mind is the cause for identifying the body as
the self {soul (self) in the initial stages and the Brahman (Self) in the later stages}. If one makes his mind
devoid of ego, then he has neither a friend nor an enemy. This is because, when his mind becomes
devoid of ego, he realises everyone including himself as the Brahman (Self-reali sed). He cannot
distinguish and differentiate because he knows that not only he is the Brahman, but also everything and
everyone around him is Brahman. He truly realises the omnipresence nature of the Brahman. This is
what all the Upanishads preach “I am That” or “Aham Brahmasmi” (I am Brahman). He realises that self
and Self are the same. If one gives impo rtance to the empiri cal body that embodies the soul, he
becomes bound by opposites and dyads. Pleasure and pain, happiness and sorrow and all such
opposites are only for the body. They do not affect the soul within. Opposites are the products of mind.
When mind is inflicted with thoughts other than that of the Brahman, naturally senses distinguishes and
differentiates, as the mind sees more than one object. A true Self-realised person will share his food with
hungry animals. For him a street dog is not different from his self. This is what Ramana Maharishi did.
He says “The meditation ‘I am That’ is regarded as more purifying than one based on dualistic thought.
The repose of being poised in one’s nature, devoid of thoughts is the highest devotion.” The purification
of the mind can be carried out only by the mind alone. The purification of the mind is called meditation.
Meditati on is nothing but self-enquiry. (More details on medi tation is available in the series
‘Understanding Meditation.) When one persistently explores within, one day he gets an answer by
realising the Brahman. When mind is quietened down, it becomes serene. A serene mind is a
precondition for the Brahman to manifest. Manifestation of the Brahman is different from the
omnipresence nature of the Brahman. Omnipresence nature of the Brahman cannot be realized, but
when the Brahman manifests in mind, He is realised. On the contrary, if one is not able to control his
mind, it goes haywire by conjoining with senses becomes susceptible to addiction. When mind and
senses interact with each other, they go beyond repair and reprehension. It becomes difficult to train the
mind at that stage. He fails to use the precious gift of God in the form of human birth to realize the
Creator and merge with Him.
When the Brahman manifests, the practitioner a lso transforms i nto Brahman. The qualities of the
Brahman are predominantly visible in him. For him opposi tes like p leasure and pain become
meaningless, as his mi nd does not bother about his surroundings. His mind is busy, perpetually
connected to the Brahman. He walks, he talks, he eats and sleeps, but while doing so, he is not doingthem for himself. He is doing it for the Brahman. He knows that he is not different from the Brahman. He
is a Self-realised person. If someone praises him or abuses him, he remains unaffected. He will not
succumb to praises as he knows that today’s praise is tomorrows ignominy. This is where most men fail
to retain their credibility. Praise and honour are showered today for some outrageous favours tomorrow.
Succumbing to praise and honours is like digging one’s own grave. In order to avert a disastrous
tomorrow, Krishna says that one’s mind should not change according to the surroundings. Mind should
be firm and steadfast, devoid of desires, attachments and ego. Ego awakens when we wake up and
ego sleeps only when we sleep. But, the yogi makes his ego sleep always making his inner self to stay
connected to the cosmic Self, thereby enjoying bliss. In the case of others, mind conquers the self. When
one is caught in the mental movement, he succumbs to whirlpool of illusion. Attention paid to the thinker
instead of thought has the power of stilling the mind. The experience and joy of an unshackled mind pull
the mind inward, thereby causing internal search and exploration. The result of such exploration is Self-
realisation, the manifestation of the Brahman.
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For the one who has mastered his senses, gold and stone do not make any difference. He is devoid of
desires and attachments. He considers everyone on the same level. Nobody is superior to him nor
inferior to him. He is typical exhibitor of universal brotherhood. Isha Upanishad (6 and 7) says, “He who
sees everything in himself and himself in everything never hates anything. When a person knows that he
himself has become everything and he knows the oneness of things, how can he hate or love anything?”
Ramana Maharishi said “Steady abidance in the Self, looking at all with an equal eye, unshakable
courage at all times , in all places and circumstances make a man perfect.” Those who have less
selfishness and less desire for worldly pursuits than others can easily acquire the supreme knowledge to
attain the Brahman. It is ultimately the thought process that counts in Self-realisation.
Monday, June 7, 2010
BHAGAVAD GITA. CHAPTER VI. 1 - 4.Gita Series 68: Chapter VI. Verses 1 – 4
Introduction to Chapter VI
Krishna explained in detail about karma yoga and samkhya yoga in the previous chapters. In chapter VI
He deals with yoga of meditation or dhyāna yoga. This chapter is named as ‘atma samyama (samya
means to become one. Here it means to become one with Atman) yoga’. This chapter has 47 verses
and mainly deals with yoga, one’s duty, subduing body, mind and senses, meditative practice, diet
regulations, recreation, sleep, etc. Krishna gradually builds up momentum in this chapter that ultimately
leads to purity of mind. Krishna also clarifies during the end of this chapter about the destiny of a person
who falls from the height of yoga.
“The one, who performs his duties without attachment to the fruits of actions, is both a sannyasi and a
yogi. The one who merely does away with fire ritual is not a sannyasi and the one who simply gives up
activities does not become a yogi. Arjuna, know that what is called sannyasa is yoga. None becomesa yogi without doing away with the sankalpa. The one who wants to advance in the path of spirituality
by following the path of yoga, unprovoked action is said to be the stepping stone. After attaining
mastery over yoga he becomes blessed after the termination of sankalpas. When he is not afflicted by
sensory objects or actions, he becomes the renouncer of al l sankalpas and known as ‘yogarūda’.”
Sankalapa means resolution or determination. It is a sort of thought process of the mind. Mind makes
certain decisions to achieve a goal. Such a determination is called sankalapa. Sankalapa can also be
explained as celebration of the mind beyond time and space. Focusing the mind beyond all tatvas or
principles is sankalpa. It is often misunderstood that sankalpa means only the time. Sankalpa is equal to
bargaining with God, a barter deal with Him. Resolution is for those who have wagering mind. For a
focused mind, sankalpa is not necessary. The focused mind does not resolve. It has already crossed the
stages of resolutions and determinations. The mind now is singularly focused. The mind at this stage
does not have too many thoughts. When the mind is not crowded with thoughts, it remains serene. Purity
is the elementary essence of spirituality. When the mind continues to make sankalapas, it is an
indication that the mind continues to be affected by crowded thoughts, making the mind impure.
There is a difference between a sanyasi and a yogi. Sanyasi means a person who has renounced all
desires and wants. It is the stage of total renunciation to remain eternally connected with the Brahman. A
true sanyasi has to bear everything. Even the basic requirements of water, food and shelter are not to be
sought after. He will take what comes to him on its own. He will never ask for anything. In today’s
scenario the real meaning of sanyasi is totally lost in obliviousness. The word sanyasa is made up two
root words sam + nyasa. Sam means total and nyasa means renunciation. A sanyasi exercises total
control over his mind discarding all earthly affairs in thought, word and dee