Yoga VedantaAn instruction on transcendental independence and
mastery over life & death
mangalacharanam - prayer | || ishwaro gururAtmeti
mUrtibhedavibhAgine | vyomavadvyaptadehAya dakshhiNAmUrtaye namaH
|| On this Prabodhini Ekadasi (or Utthana Ekadasi - Kartika Suddha
Ekadasi) I have been instructed to write this blog. This blog
largely deals with the view point of sanatana dharma (the eternal
law) scriptures about 1. transcendental independence (kaivalya) 2.
mastery over life and death (vedanta - the ultimate knowledge) My
work here is just "typing in" what the ancient rishis (the leaders
who have practiced what they preached) spoke about the above
subjects. INSTRUCTION 1: Any such work should start with a prayer
to Lord Ganesha. (To know "WHY?" follow the link to an earlier blog
post) nitAntakAntadantakAntimantakAntakAtmajam
achintyarUpamantahInamantarAyakR^intanam hrdantare nirantaraM
vasantameva yoginA.m tamekadantameva taM vichintayaami sa.ntatam
Now a Prayer to Iswara - The Lord of all: | || aja.m shashvata.m
kaaraNa.m kaaraNAnA.m shiva.m kevala.m bhaasaka.m bhaasakaanaam |
turIya.m tamaHpAramAdyantahIna.m prapadye para.m paavana.m
dvaitahInam || Lord: never born, eternal, cause of all causes,
auspicious, independent, light of all lights, beyond all triads
(the forth), beyond all ignorance, who is beginning and endless,
eternal cleanser and non-dual. I bow down to that Lord. | ||
namaste namaste vibho vishvamUrte namaste namaste chidAnandamUrte
|
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namaste namaste tapoyogagamya namaste namaste shrutiGYAnagamya
|| He is the same lord who appears as this world. He is the same
lord who is beyond all this (world) as chidananda murthi. So, it is
the same lord who is the goal of karma yogi's who are in tapas and
yoga paths. It is the same lord who is the goal of all the
knowledge seekers based on shruti on the path of jnana. I pray to
him repeatedly for the well being of this whole visible world and
beyond!! Note1: All the above prayers are from Sri Adi
Sankaracharya's Stotras. Note2: This blog uses a lot of samskrutam
words and some explaination in English to the best of my ability.
om tat sat
aadesa, updesa, anushasanam - InstructionIf any reader reads the
description of this document/blog, just next to the title "Yoga
Vedanta" on the top of this page, it reads "An Instruction
........" Let me clarify the nature of "Instruction" of this blog
in this post. I am going to quote the "Siksha Valli" of Taittariya
Upanishad to do so. INSTRUCTION 2: before quoting anything from any
Upanishad one SHOULD recite the "santi mantra" of that upanishad.
In this part of taittariya upanishad the upanishad seer having
given a set of instructions (11 anuvakas), concludes siksha valli
with this statement: a da . a upada . vdpaniat . tadanusanam .
vamupsitavyam . vamu caitadupsyam . In my own words This is the
declaration. This is the advice. This is the essence of vedas. This
is the commad. Follow this. Worship this alone. So, Q: what is
aadesa, what is upadesa, what is anusasanam? A: They are different
types of "instructions" The adesa and upadesa come from the root
"dis" which means "to point" or "to show" in this current context,
aadesa means the primary instruction pointing or directing the
seeker in the correct direction. upadesa means a helping
instruction, that helps the seeker to speed-up his journey (an
advice).
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Where as the anusasanam comes from the root "sas" which means
"to punish" sasana means the order or law; anyone breaches that law
will be punished by maintainer of the law or government. anusasana
means a supporting order / command by following it one can be saved
from such punishment. Even the word "sastra" (scripture) also comes
from the same root. The primary sastra of yoga that was composed by
Rishi Patanjali starts with atha yogAnushasanam (YS 1.1) But NO
scripture or sastra enforces adherence to what is been declared by
the scripture. It merely declare the true nature of the subject
under discussion. This blog intended to give all three types of
instructions 1. aadesa - declarative/revealing instruction 2.
upadesa - helping instructions 3. anusasanam - practical
instructions to follow It is left to the individual reading the
blog to decide the type of each instruction and act according to
his/her free will. om tat sat
yoga + vedanta = yoga vedantaSo, what is yoga? what is vedanta?
and why to combine them? INSTRUCTION 3: This instruction from "moha
mudgara" attributed to Sri Anandagiri (A direct disciple of
Bhagavan Adi Sankarabhagavadpaada Acharya) as part of the
instruction to the old vaiaakarana famously known as bhaja govindam
states: yogaratovA bhogaratovA sangaratovA sangavihIna yasya
brahmaNi ramate chittam nandati nandati nandatyeva yoga is about
"union" it is opposed to the word bhoga which means "enjoyment"
bhoga means enjoying an external object. This kind of enjoyment is
not really enjoyment as it is dependent on the external object. The
external object decreases as one continue to consume it. Once the
external object is lost the bhoga ends. So bhoga is temporary,
dependent and based on external sense organs' capability to acquire
and consume this object. where as
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yoga means union of one self with its own true nature. The
self's true nature is bliss and once the union is achieved it gives
an infinite everlasting bliss and a complete 'transcendental
independence' to the one who has attained such a natural and
original state. An individual striving for bhoga on the pravritti
maarga will have the tendency to enjoy the sanga (attachment) with
similar flocks where as an individual striving on the path of yoga
will have a tendency to be sangavihina (detached) and alone. BUT
whose "chittam" rejoices in "brahma" he will enjoy, verily enjoy
and ONLY enjoy! He ALONE enjoys the infinite everlasting bliss. the
word nandati is repeated as "nandati nandati" then nandati is
qualified with the word "eva" (which means ONLY, ALONE) Vedanta is
all about brahma jignasa - an inquiry into brahman; The vedanta
sutras by Sage Baadarayana starts with athAto brahmajiGYAsA BS
1.1.1 and what makes the "chittam" *NOT* rejoice in the brahma (the
true awareness of bliss)? it is called chitta vrittis. The mental
and emotional veils that cover the true nature of the self. Rishi
Patanjali defines yoga as: YS 1.2 YS 1.3 yoga cittavtti nirodha tad
drau svarpe avasthnam Hence, the yoga is all about mastering the
"chittam" and vedanta is all about inquiry into brahma. A careful
combination of these two (yoga & vedanta) is the safest, surest
and well tested path to the everlasting infinite bliss which is the
true and original nature of the self!!
jignasa, mumukshatva and yogaEverything should have a "cause"
and nothing is causeless. As seen from the previous post, we have
seen two primary divisions of the people who are interested in
bhoga (= enjoyment of external objects) and those who are
interested in yoga (union with the true nature) What causes anyone
to be engaged in either BHOGA or YOGA? What is beyond both of
them?
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Let me try to explain the reason in the words of the best of
teachers appeared in this world. NOTE 1: The knowledge of mastering
the life and death called "Brahma Vidya" can only be taught by a
realized GURU to a deserving SISHYA. There is no other way of
getting the knowledge. All the other modes are just instruments to
make oneself deserve a realized GURU. NOTE 2: The authoritative
text documented that can be used by a wide range of people is
called Srimad Bhagavad Gita. The other texts are Upanishads. Those
are accessible only to certain section of the learners due to the
complexity involved. It is always suggested to start with Srimad
Bhagavad Gita while studying the vedanta by the learned wise men.
INSTRUCTION 4: For this instruction Sri Krishna IS the teacher and
Arjuna IS the student! This appears in the second adhyaya of Srimad
Bhagavad Gita verses 60 till 68 (a total of 9 verses) 2.60 2.61
2.62 2.63 2.64 2.65 2.66 2.67 2.68 I am not going to give word to
word meaning to the above verses but giving my own interpretation
with reference to the earlier post. chittam is the subtle field of
the internal instrument (called anthakarana in samskrutam) the
other three quarters of anthakarana are manas, buddhi and ahankara.
Lord Krishna explains the power of "indriyas" and "manas" coming
into the control of "indriyas" in 2.60. Who are these "indriyas"? -
they are 10 of them in this "pura" or the city called body. Five of
them are "workers" and five of them are "enjoyers" who direct the
workers towards the work. These enjoyers are unable to perform any
work and they are lame.
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The workers are unable to perceive things hence they are blind.
So, the worker indriyas depend on the enjoyer indriyas to show them
the direction. All the coordination is done through the processing
engine called manas - a part of internal instrument which is
controlled by the "buddhi" In 2.61 Lord says who keeps the indriyas
under control (including the internal instrument total 11 of them)
is established in the knowledge (tasya prajna pratisthita) Then in
2.62 and 2.63 he goes on to explain the process of building up of
delusion of the purusha. by directing the mind through indriyas to
their objects, the Purusha develops "attachment" or the mind comes
under the control of indriyas (of the senses of perception). This
is a by-product of the wrong arrangement of tools (manas and
indriyas in wrong order). In this process the main product is the
kaama (desire) and the opposing product (or shall we call it as
waste) is the krodha (anger). From krodha the delusion; from
delusion the revolution of smriti (memory or chittam); from this
revolution of smriti Purusha falls down into samsara of unending
births and deaths. Then in 2.64 to 2.68 Lord explains how to bring
back the different tools under the control and its original
position and get established in the proper knowledge. The main
point stressed is to get rid of raaga (attachment) and dvesha
(aversion) to different things to attain the "prasaadam" So, what
is the conclusion? The reason for BHOGA and YOGA are the indriyas
and the internal instrument. When they are in wrong order i.e.,
when indriyas direct the manas a Purusha is in making up the
delusion state or BHOGI OR when the Purusha is trying to restore
their correct order he is a striving YOGI. FINALLY for the one the
correct order is restored he is well established in the
KNOWLEDGE(prajna) This document/blog is of no value/a little value
for a BHOGI; It is of no value for the one who is established in
TRUTH (jnani) It is only for those who are striving on the path of
YOGA. om tat sat
bhubhukshu and mumukshuThis is a continuation of the last post
regarding the jignasa (the interest to know the reality) and
mumukshutva (the intense desire to get liberated) and then
establishing in YOGA. What if the person is still interested in
BHOGA (such a person is called bhubhukshu) and try to learn YOGA?
This causes a contradiction. The person will neither be able to
enjoy the external objects of the senses due to this contradiction
nor will be able to progress on the path of YOGA due to the
disturbance created by the "indriyas" - the senses of perception
and action. 3.6 karmendriyni samyamya
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ya ste manas smaran indriyrthn vimdhtm mithycrah 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: 3.9 yajrtht karmano 'nyatra loko 'yam
karma-bandhanah tad-artham karma kaunteya mukta-sagah samcara The
first step is to start performing the action as sacrifice. Doing
one's own duty without any attachment to the fruits of that action.
This is called "KARMA YOGA" only after skillfully performing one's
own prescribed duties as a service to LORD, one can ascend to a
position of "mumukshu" a spiritual seeker of knowledge. om tat
sat
The Secret of "Karma Yoga"In the last post, the instruction is
given that everyone should engage themselves in carrying out one's
own prescribed duties as "sacrifice" to the LORD i.e., follow the
karma yoga. WHY? and for HOW LONG? INSTRUCTION 6: (the whole third
chapter of Srimad Bhagavad Gita) Please follow this link -
http://prasadchitta.blogspot.com/2008/07/karma-yoga-thridchapter-of-srimad.html
There is NO OTHER WAY to overcome "desire" The indiryas get in
contact with its preferred vishayas (external objects) causing the
experience. Due to the temporary nature of this "contact"
inevitably the contact will be LOST at some point of time. Two
things will happen when the indriya vishayas are not available for
the indriyas. They crave for the objects. This is the desire or
kaama. When the preferred object (vishaya) is not attainable it
leads to frustration. This is krodha anger. Either the "kaama" or
"krodha" that leads to more work. Mind within the control of
indriyas goes into its loop of "chitta vrittis" Rishi Patanjali
Defines the vrittis as follows: (Yoga Sutras - Samadhi Paada 5 and
6 sutras) vttaya pacatayya kli akli - YS1.5 prama viparyaya vikalpa
nidr smtaya - YS 1.6 There are five vrittis that could be
troublesome or non-troublesome.
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They are 1. Pramana - the correct understanding (or measurement)
2. Viparyaya - going around the subject without getting to the
understanding or Wrong Understanding 3. Vikalpa - Imagination based
on pramana or viparyaya 4. Nidra - temporarily ceasing the external
object (vishaya) awareness; this viritti disassociate the indriyas
with their vishayas. 5. smriti - not "letting go" the impressions
of other four vrittis. The smriti functions through the Nidra
causing the dream (swapna) etc., This is the subtlest form of
vrittis. These vrittis are supported by three gunas. The vishayas
are predominantly inert nature (tamasa guna) The Indriyas are
predominantly active nature (rajasa guna) The manas is
predominantly illuminative nature (sattva guna) manas illuminates
(or subtly diverts) the indriya towards its vishaya due to the past
impressions (vasanas). Indriya engages in the action of consuming
the vishaya. This consumption leaves subtle impression (vasana) The
action/enjoyment loop continues. In the body there are five worker
indriyas and five enjoyer indriyas. The enjoyer indriyas are
masters of their own domain. e.g., an ear can only hear the sound.
It is not useful to detect the color of a vishaya. In the same way
every indriya is a "master" of its own domain and it can't operate
beyond its limitation. This limitation is caused by AHAMKAARA -
ego. A combination of manas, buddhi, ahamkaara and chitta is the
internal instrument (loosely translated as MIND in English). The
"manas" coming into the control of the enjoyer indriyas and making
the worker indriyas do "slavery" to satisfy the enjoyer indriyas by
disguising them into the thinking that they are being "served" by
directing them into their work. This is the brief description of
BHOGA cycle (never ending). Karma Yoga brings the manas back into
its "true controller" position (controlled by the buddhi or the
discriminative intellect) by "properly" controlling enjoyer
indriyas and worker indriyas to work in harmony with in the city of
BODY. The effort need to be put in until the enemy in the name of
"desire" is fully conquered. Once this is conquered, "KARMA YOGA"
becomes effortless. Indriyas are superior to the Vishayas. Manas is
superior to the Indiryas. Buddhi (the discriminative
reasoning/intellect) is superior to the manas SELF (atma or the
LORD) is superior to the buddhi. (Bhagavad Gita 3-42) To realize
this SELF or atma or the LORD one should first sly the enemy in the
form of desire (kaamarUpa) (Bhagavad Gita 3-43 the last verse of
this chapter) So, by "sacrificing" the inferiors object into their
respective superior controlling fire by performing the prescribed
duties as a service to the LORD, one raises higher towards
mastering the life and death. om tat sat
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"mOha" the delusionmOha or delusion is the direct implication of
desire (kaama) desire has no utility in the "process of action" and
attaining the "result of action". Let me explain the process of
action cycle (samsara) manas, buddhi, ahamkaaram and chittam are
the four quarters of the internal instrument. The five sense organs
and five action organs are the external instruments; A place where
all these instruments gets involved in their action is called
"body" or the field of action or city (pura). The observer
(saakshi) of all this action is the "purusha" the king/ owner of
the city. So, all the city is built with five elements and three
qualities. manas is built with illuminating nature of the five
elements, indriyas are build with the "active" nature of five
elements, respective sense objects are built with the "inert"
nature of five elements making up the "prapancha". Individual
divisions are created by ahamkaaram between all these things (an
ear can only capture the sound and an eye can only capture the
light and shape of a thing due to ahamkaara) and overall direction
(or the judgement of what is good and what is not) is given by
buddhi. These five elements + manas + buddhi + ahamkaaram are
covered within the wrapper of "chittam". This overall package along
with its enjoyer "purusha" who is a witness is called "kshetram" or
kurukshetra or the field of action. This field of action (or let us
say workshop) only sustained by the WORK. Without WORK this field
of ACTION has no purpose and can't be sustained. Every being within
the prapancha has equal right to work and enjoy the fruit thereof.
This is the divine rule ordained by the LORD (iswara) of this gross
prapancha. So, doing right work leads to right result. Everyone
always "desires" favorable results. But without the right WORK, the
result can never be achieved. As the intensity of desire increases,
the manas gets trapped in a very dangerous trap called krodha -
anger and frustration. This anger/ frustration leads to delusion.
Delusion leads to vibrations in the smriti (the most subtle vritti
of chittam) This vibration in the core of the internal instrument
causes the buddhi (or the direction of ultimate goal/ultimate good
i.e., the judgment) to be lost. Once the buddhi (judgement of good
and bad) is lost, the person falls into the loop of causing the
"harm" to the workshop by mis-using it. This unintended harm to the
workshop (kshetra - the body and its environment or nature or
prakriti) is called "pramada". (pramada means dangerous, careless
or hurried action!) Once some part of this workshop is damaged, it
causes more work to fix (re-construct) the workshop. That leads to
more delay in attaining the result. That leads to more frustration.
That causes more damage to the workshop. This leads to never ending
cycle of causing the harm to one's own well being and recovering
from the damage. This cycle is called birth and death cycle or
SAMSAARA. That is the reason "intense desire" or "trustna" need to
be conquered first to master the cycle of life and death. Desire is
the lone single cause that leads to the mis-judgement of what is
right and what is wrong. (leading to ADHARMA - breaching the divine
"dharma" of the lord!)
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Instruction 7: (The First verse of Adi Sankaracharya's moha
mudgara stotram) ! | || mdha! jahhi dhangama trshnm kuru
sadbhuddhim manasi vitrstnm yallabhas nijakarmpttam vittam tna
vindaya cittam bhaja gvindam bhaja gvindam gvindam bhaja mdhamat
samprpt sannihit kl nahi nahi rakshati dukrukaran O deluded one,
kill the trushna (intense desire) to amass a lot of wealth. Try to
bring the manas out of the control of this trushna. Satisfy your
mind with the money that naturally comes to you by doing your own
WORK skillfully! Pray to lord GOVINDA, pray to lord GOVINDA! O
deluded mind! When it comes to death, no materialistic skill (that
was acquired by manas) will save you! (that which saves one from
the ultimate damage to the body is called devotion, faith that are
of "buddhi") om tat sat
The "process" of Karma Yoga - Part 1Having discussed the
importance of YOGA (vs. Bhoga) or the Karma Yoga in particular, Let
me explain the two distinct phases of practice of the "karma yoga".
In the first phase, one should give up the attachment to the
"result of action" In the second phase, one should give up the
attachment to the "action itself". So, what is the difference?
While a person is still predominantly "rajasic" (active) in nature,
it is just next to impossible to leave the attachment to action. He
will be compelled into the action by his own nature of activity.
That is the reason, one should never try to renounce action at
once. So, as the first phase, the attachment to the fruits of
action should be abandoned. The seeker continue to perform the
action (without "pramada" = without causing harm to himself or the
environment) and the results are sacrificed to the LORD.
(sacrificing means not getting attached to the success or failure.
Taking both the success and failure in the endeavors equally by
performing action as service to the LORD) INSTRUCTION 8: 4.32 va
bahuvidh yaj vitat brahma mukh. karmajnviddhi tnsarvnva jtv
vimkyas..4.32.. Having performed different kinds of sacrifices (by
skillfully performing ones own duties as service to the LORD) one
clearly understands "ALL THIS WORLD is born and sustained out of
KARMA - action". Having "known thus" he will be freed from action.
HOW?
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4.33 ryndravyamaydyajjjnayaja parantapa. sarva karmkhila prtha
jn parisampyat..4.33 Karma yoga has two aspects, the result of
action and the knowledge born out of performing the action. This
knowledge born out of karma yoga is as follows: "all the work
(without any exception) ends only in the experienced knowledge" At
this stage a person becomes a "jignasu" or one who is interested in
the "true knowledge of self" and the rajasic attitude will
naturally turn into the sattvic predominance of illuminating
nature. Then lord declares: 4.38 na hi jnna sada pavitramiha
vidyat. tatsvaya ygasasiddha klntmani 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? 4.39 raddhvomllabhat jna tatpara sayatndriya. jna
labdhv par ntimacirdhigacchati..4.39.. A person with "sraddha"
(faith) will gain the knowledge who has conquered the senses (by
the means of karma yoga) Having gained the knowledge (jnanam) of
self one reaches the highest peace very quickly. We will deal with
the "phase 2" of Karma Yoga in the next post. om tat sat
The "Process" of Karma Yoga - Part 2The "Phase 1" of karma yoga
may take few moments to few lifespans to perfect it depending on
the amount of "desire stock" one has accumulated. During the first
phase of Karma Yoga, the seeker has to carefully give up
"attachment" to the "fruit of action". Seeker has to continue to
performing action without intending any harm to any being. So, a
natural question arises: 5.1 arjuna uvca sanysa karma ka punaryga
ca asasi. yacchrya tayrka tanm brhi sunicitam..5.1.. Arjuna (the
student) is asking this question to the teacher (Lord Sri
Krishna)
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What is better? a. sannyasam (renouncing action or effort
itself) or b. karma yogam (renouncing the attachment to the fruit
of action and continue the effort in performing one's own duties
driven by the own true nature) ???? Lord says, both will lead to
the same result when performed properly. And he gives his opinion
that karma yoga is surely better. 5.6 sanysastu mahbh
dukhamptumaygata. ygayukt munirbrahma nacirdhigacchati..5.6..
Renouncing action (or effort) leads to "duhkam" to the one who has
not mastered the karma yoga. But, one who has perfected the karma
yoga (yogayukta) will quickly attain the eternal. So, only after
skillfully doing the action as sacrifice to the LORD one should
attempt to samnyasa (giving up of effort) not before that. WHY?
Even a small amount of desire for external sense enjoyments
(vishayas - of tamasic nature) can push a person into action by its
own inherent nature. (we know this as the manas comes under the
control of indriyas that are predominantly rajasic nature) tamas
and rajas attract each other being opposite polarities. (inertia
and passion) The body (predominantly tamasic) has limited
capability of consuming vishayas (predominantly tamasic) this
causes repulsion. (Even the best loved food, one can't eat 10kgs of
it at a stretch) The regulation between these activities
(attraction and repulsion) should be done by the manas.
(predominantly sattwik nature) But, under the control of indriyas,
manas pushes the body beyond its limits to cause harm to itself.
During the phase 1 of karma yoga, one gives up attachment to the
fruit of action and submits all the fruits to LORD and only
consumes it after offering it to LORD. So, will lord accept the
rest of the fruits of action? Lord says "NO" 5.15 ndatt kasyacitppa
na caiva sukta vibhu. ajnnvta jna tna muhyanti jantava..5.15.. From
beginning less time, each individual involved in several enjoyments
and actions. Let me explain this with an example. There are two
ways to acquire an object from the market. 1. Pay upfront and buy
the thing. 2. Get the thing on a LOAN basis. LORD just manages all
the accounts of all the individual beings and the market. He
neither produces anything nor consumes anything. All the things
here (in this world) are
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produced by the individuals. The things are also consumed by
individuals. When an individual gets a desire to consume something
1. He has to put in the "effort" in performing his own duty and
convert it as "money" (karma dhanam) then he can use the karma
dhanam is procuring the desired object. or 2. He should take a LOAN
from the bank (LORD) and consume the thing first, and pay back the
loan later. NO ONE CAN EVER ESCAPE FROM THIS PAYMENT (either
upfront or later as a loan with necessary interest) LORD merely
manages this "UNIVERSAL LAW" of the market and bank (the UNIVERSE).
When a person starts performing the "Karma Yoga" as sacrifice, LORD
starts managing different accounts belonging to the individual and
consolidates the debts and deposits into more manageable accounts.
By the way of consolidation, the INDIVIDUAL can focus on less
number of accounts (desires) of past and future. This account
consolidation continue to happen until all the accounts are finally
consolidated into ONE single account. A "BHOGI" will be managing
his own accounts (one for each of his desires); a sub account for
buying a new car; a sub account for buying a new house; another sub
account (loan) paying back his current loan for the mortgage;
another sub account for his auto loan. MOST OF HIS EFFORT LOST in
managing all these sub accounts! INSTRUCTION 9: It is wise to leave
the consolidation to the BANKER (LORD - This banker is highly trust
worthy. He runs the bank and market with absolutely "NO PROFIT" for
himself - purely for the benefit of the individuals here!) om tat
sat
introspectionHaving dealt with the "desires" by performing the
karma yoga for sufficient amount of time an individual makes
himself suitable for "introspection" 1. during the first phase of
karma yoga, the seeker started giving the "fruits of action" to the
LORD to adjust the worst debts first and consolidate the deposit
accounts. 2. during the second phase of karma yoga, the seeker
started leaving the "choice of action" also to the lord. By doing
so, lord will keep putting the seeker in the environment best
suitable to deal with his long pending debts which were ignored by
the seeker due to his own choice of selecting the work. By doing
both the above steps, lord helps an individual to consolidate all
the sub accounts into a single account. Now, an individual has an
account (the identification - "I" - ahamkara) and a balance in that
account. (it could be credit balance or debit balance - it is not a
problem this is called "MINE" - mamakara) If the balance is
positive, the person has a deposit account,
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if the balance is negative the person is left with the loan
account. But in any case the individual should deal with it to
bring it to zero balance. i.e., the original state of the account.
One one side the karma yoga leads to this account consolidation,
and on the other side the karma yogi becomes suitable to get this
following knowledge: (the secret of external sensual enjoyments)
Instruction 10: 5.21 bhyasparvasakttm vindatytmani yatsukham. sa
brahmaygayukttm sukhamakayamanut..5.21.. 5.22 y hi sasparaj bhg
dukhaynaya va t. dyantavanta kauntya na tu ramat budha..5.22.. All
the "enjoyments" based on external object contact are "temporary in
nature" and when the contact is finally lost, they cause "misery".
Hence, a wise man will not really want to enjoy them (the BHOGAS).
The one who gets detached from the external objects will find the
real infinite-bliss (sukham-akshayam) whose atma is absorbed in the
BRAHMA. (Brahma means Greater than the Greatest) So, The single
account (after consolidation) represents the "single desire" for
liberation and attaining the permanent un-decaying bliss of peace.
At this stage, a BOGHI is turned into a YOGI. As I mentioned
earlier, it may take few moments or it may take few lifespans
before this transformation happens. It is not wise to jump into
"meditation" without winning the battle over the desires and
bringing the "indriyas" (senses) under the control of "manas"
(mind). The key ingredient for success in Karma Yoga is "faith" on
lord. Let me explain the characteristics of "LORD" in following
three statements: a. "very existence" is LORD. If anything exists
at all; then LORD exists! (One need not doubt the existence of LORD
because he is the existence itself) b. LORD clearly "knows" what is
best for "each individual" (He knows it better than the individual
knows about it) c. LORD surely "gives" each individual what they
best deserve. (He is not partial to one individual or gives more or
less than what the individual deserves.) It may not match with what
an individual "desires"!!! This rule is applicable for both "the
enjoyments" and "the work assignment". The above three statements,
I have realized having performed the Karma Yoga for a good amount
of time. Lord explains the process of "Raja Yoga" or "Dhyana Yoga"
in Chapter 6 (dealing with bringing the "manas" under the control
of "buddhi" - the correct reasoning.) But, the preparation for the
Dhyana Yoga is best explained by Rishi Patanjali in his Yoga
Sutras.
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We will deal with them in the future posts. om tat sat
Raja Yoga - PrerequisitesALL are eligible for "Karma Yoga" there
are no specific pre-requisites specified. But for Raja Yoga there
are few pre-requisites. 1. The aspirant should have good mastery
over the external senses and attained "skill in action" by
performing the Karma Yoga. 2. The person still has a lot of
predominant quality of "rajas" - inclined towards action. (A large
balance either +ve or -ve in the account) Lord Declares: 5.27
sparnktv bahirbhycakucaivntar bhruv. prpnau samau ktv
nsbhyantaracriau..5.27.. 5.28 yatndriyamanbuddhirmunirmkaparyaa.
vigatcchbhayakrdh ya sad mukta va sa..5.28.. Instruction 11:
(Meaning of above two verses) Keeping external objects outside
(bahih, sparsan, bahihi kritva), keeping eyes fixed at the middle
of eyebrows (chaksus, ca, eva, antere bhruvau) Keeping equal
breathing cycles that move through the nostrils (prana-apana samau
krutva nasa abhyantara carinau) The contemplating one (munih),
fully intent only on liberation (moksha parayana) Who has control
over the indriyas, manas and buddhi (yata-indriya-mano-buddhi) free
from desire, fear and anger (vigata-iccha-bhaya-krodha) He is
verily always free! (yah-sada-mukta-eva-sah) The Karma Yoga helps
one win over the quality of Tamas (inertia) and its products called
external sense objects by mastering the indriyas (organs), which
are predominantly of "rajas" nature by freeing them from the
clutches of their respective sense objects (vishayas). The Raja
Yoga helps one win over the quality of Rajas, by mastering the
manas (mind, predominantly Sattvik - illuminating nature) by
freeing it from the clutches of desire, fear and anger.
Predominantly sattvik nature aspirants, having mastered the Karma
Yoga can directly move to "Bhakti Yoga" skipping Raja Yoga.
Regarding the eligibility, wise men say "A person who is thirsty
can only be eligible for drinking water!" In case of Karma Yoga, an
aspirant is asked to do "HIS OWN DUTY" and nothing new. Just the
attachment to the fruit of action to be surrendered to the LORD.
There is no training required to practice the Karma Yoga. Everybody
is eligible. {in fact everybody MUST practice it}
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Warning: Never try to practice "Raja Yoga" without a "living
realized Guru" - It may prove counter productive in some cases
because one need to take up practice of "eight limbs of Yoga" that
forcibly control various internal energies of the aspirant (the
energy of resolve,the energy of knowing and the vital force). If
not managed with a proper balance it may cause the friction within.
There are other simpler methods like "Naama Japa" that can achieve
the same result without force. Lord directs an aspirant to the
right GURU when the aspirant is successful in KARMA YOGA! om tat
sat
samadhi - The Goal of Raja YogaSo, the next thing one should be
clear about Raja Yoga is its final Goal. sama + dhi or equanimity
of mind to the duality is the goal of Raja Yoga. "Freedom" of mind
from the duality of attraction and repulsion is the Goal of Raja
Yoga. Mind is sunk in the ocean of duality. There are infinite
emotional waves that are unceasingly generated in this Ocean of
Duality. These waves are called vrittis. They are originated in
this ocean, the are sustained in the ocean and they merge back into
the ocean. One should take a "deep dive" into this ocean to realize
its TRUE POTENTIAL. Other than one's own self, no one can save the
mind that is entangled in the thought waves that are of various
forms and shapes! Instruction 12: 6.5 uddhardtman..tmna
ntmnamavasdayt. tmaiva hytman bandhurtmaiva ripurtmana..6.5..
uddharet atmana atmanam = One should uplift own self; na avasadayet
= one should not lower himself. atma eva hi atmanah bandhu = Self
alone is ones Friend atma eva ripuh atmanah = Self alone is ones
own Enemy. 6.6 bandhurtm..tmanastasya yntmaivtman jita. antmanastu
atrutv vartttmaiva atruvat..6.6.. yena atma eva atmana jitah =
whose self is conquered by his own self tasya bandhuh atma
atmanasya = his self is verily his friend. tu = but, anatmanah =
for the one who has not conquered the self satrutve varteta atma
eva satruvat = the self alone acts as an enemy. 6.7 jittmana
prantasya paramtm samhita. tasukhadukhu tath mnpamnay..6.7.. (I am
not attempting to translate this sloka; I borrow the words of Swami
Sivananda as follows)
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6.7 The Supreme Self of him who is self-controlled and peaceful
is balanced in cold and heat, pleasure and pain, as also in honour
and dishonour. What does this mean? One who is "balanced" in the
situations of external (physical) heat and cold, and internal
(emotional) pleasure and pain and the (third party view) of honor
and dishonor is verily conquered the self by self, tranquil and
"paramatma samahitah" and rises above the three layered duality!
Such a state of mind is called samadhi; Attaining such a tranquil
mind is the GOAL of Raja Yoga in the words of Lord. Rishi Patanjali
explains Samadhi in the first pada (quarter) of Yoga Sutras.
abhyasa + vairagya = the "process" of raja yogasamadhi 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.
6.33 Arjuna Said: O Madhusudana (Krishna), this yoga of equanimity
taught by you; I do not see steady continuance due to the restless
unsteady nature (of the mind - which is well known) 6.34 O Krishna,
mind is turbulent, restless, strong and unyielding. Its "control"
would be greatly difficult as controlling the wind (air).
Instruction 13: (Answer to the above question) 6.35 6.35 The
Blessed Lord said -- Undoubtedly, O mighty-armed Arjuna, the mind
is difficult to control and restless; but by practice and by
dispassion it may be restrained. 6.36 6.36 I think Yoga is hard to
be attained by one of uncontrolled self, but the selfcontrolled and
striving one can attain to it by the (proper) means. So, what is
this "abhyasa" (practice) and the "vairagya" (dispassion)? Rishi
Patanjali also uses the same words and explains what they are in
the Yoga Sutras. In five sutras in the first paada (samadhi pada)
Sutra 12 till sutra 16 he explains the abhyasa and vairagya as
follows: Having explained the five chitta vrittis Rishi Patanjali
declares: (The discussion on chitta vrittis is done in one of the
earlier posts on karma yoga) abhysa vairgybhy tannirodha - 1.12 The
chitta vrittis can be controlled by abhyasa and vairagya.
Abhyasa:
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tatra sthitau yatna abhysa - 1.13 sa tu drghakla nairantarya
satkra sevita dhabhmi - 1.14 The persistent effort is abhyasa A
long term uninterrupted practice establishes firmly (yoga -
stoppage of chitta vrittis) Vairagya: da nuravika viaya vitasya
vakrasaj vairgyam - 1.15 tatpara puruakhyte guavaityam 1-16
vairagya is aversion to the vishayas perceived and those which were
only heard of. the para-vairagya is the ultimate aversion to the
gunas (qualities) themselves. So, the STRONG attachment to practice
and STRONG detachment towards the seen and unseen temporary
pleasures (bhogas) is the "means" of raja yoga. Note: seen
pleasures are seen in this world. Unseen pleasures refer to those
which were told as heaven and other worlds. A YOGI should not even
have least desire for either SEEN or UNSEEN/heard pleasures
(bhogas). A GURU who has understood these two terms (abhyasa and
vairagya) and practiced them successfully to achieve equanimity of
mind is required for successful practice of Raja Yoga. om tat
sat
iswara pranidhanamiswara pranidhanam is a. an alternative
process of raja-yoga b. an essential pre-requisite for the third
limb of abhyasa c. the "sufficient condition" to attain the final
goal of raja yoga Rishi Patanjali states: (yoga sutras) vara
praidhnt v - 1.23 auca satoa tapa svdhyya varapraidhnni niyam -
2.32 samdhisiddhi varapraidhnt - 2.45
An active complete surrender to the LORD is called iswara
pranidhanam. I. an alternative process: Rishi Patanjali qualifies
the abhyasa in three categories as soft, medium and rigorous.
Depending on the "effort level" the "level of achievement" in the
YOGA. In Yoga Sutra 1.23 Rishi Patanjali is stating that the
Samadhi comes also from surrender to Lord. So, this surrender is
only possible for those who have "sattvik" predominance as the
inherent nature. So, iswara pranidhanam is an alternative process
of Raja Yoga. This do not require a qualified external GURU; Iswara
himself "from within the individual" guides on the right path for
the faithful ones! II. an essential pre-requisite
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Yoga has eight limbs; yama, niyama, asana, pranayama, pratyahara
are the first five limbs that are done at the gross body/mind
level. The last three limbs are called dharana, dhyana and samadhi.
Putting the three together is called "samyama" which need to be
carriedout with subtle intellect layer. for obvious reasons all
these eight steps have to be sequentially mastered. In the first
group of 5 limbs, the first two are called "yama" and "niyama" Yama
means regulation. Control of body and mind at gross level. niyama
means observance - Control of subtle intellect. There are five
yamas and five niyamas and the last of the niyamas is the "iswara
pranidhanam" (Yoga Sutras 2.32) So, this "active surrender to the
lord" is essential prerequisite for practicing the next limbs
called "asana, pranayama etc.," III. The sufficient condition to
attain samadhi. Samadhi is primarily classified as two types. a.
Samadhi with a seed - or the samadhi which is seeded with effort
and practice. b. Samadhi without a seed - or the natural effortless
samadhi. The abhyasa and vairagya along with the practice of
samyama (dharana, dhyana and samadhi) result in the seeded samadhi.
but when the surrender becomes complete and throughly active, then
the samadhi becomes established in the practitioner. This state is
called "samadhi siddhi" which is attained by perfecting the "iswara
pranidhanam" (Yoga Sutra 2.45) Instruction 14: As we have seen in
"Karma Yoga" we started the Surrender process to the lord; We
started with the fruits of action, slowly developed the surrender
into the choice of action. Now, during the Raja Yoga the skill is
perfected to surrender the "free will" to the LORD at a gross mind
level and subtle intellect level. Such surrender gets completed
when the YOGI establishes himself in perfect seedless Samadhi. This
happens ONCE and ONLY ONCE. Once you are completely surrendered to
the ULTIMATE POWER (iswara) that guides the whole universe, there
is nothing to choose and the "free will" is completely useless! All
the effort of eight limbs of yoga is to achieve this alone. yama,
niyama and samyama. Lord Declares: 6.47 In Swami Sivananda's words:
Among all the Yogis he who, full of faith and with his inner self
merged in Me, worships Me is deemed by Me to be the most
devout.
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A doubt regarding Raja Yoga - yoga bhrasthaThe Raja Yoga path is
quite complex and new (vs. Karma Yoga) It may take quite long time
to reach the final goal of conquering the "acceptance" and
"rejection" of mind. (or winning over the duality of mind to get
established in the natural samadhi without vikalpas!) After
initiation in the path before attaining the final goal of Raja Yoga
if one falls off from the path due to delusion or some other
failure (like death of physical body) won't he get ruined? What is
the future of such a YOGA BHRASTHA? (fallen from the path of yoga
before attaining its goal)? Arjuna requests the answer for the
above question in three verses 6-37,38,39 to Lord Sri Krishna. 6.38
6.38 Mahabaho, O Mighty-armed one; ubhaya-vibhrastah, fallen from
both, having fallen from the Path of Action and the Path of Yoga;
apratisthah, without support; vimudhah, deluded-having become
deluded; brahmanah pathi, on the path of Brahman, on the path
leading to Brahman; kaccit na, does he not; nasyati, get ruined;
iva, like; a chinna-abhram, scattered cloud? Or is it that he does
not? Instruction 15: 6.40 r bhagavnuvca prtha naivha nmutra
vinastasya vidyat. nahi kalyaktkaciddurgati tta gacchati..6.40..
The Blessed Lord said -- O Arjuna, neither in this world, nor in
the next world is there destruction for him; none, verily, who does
good, O My son, ever comes to grief. The answer actually concludes
the Sixth chapter between 6-40 till 6-47. Anyone interested can go
through the detailed answer of Lord Krishna for this above
question. But one thing is sure. There is no ruin for a YOGI. No
effort put in RAJA YOGA ever goes waste. We have seen the
concluding verse 6-47 in the last post. Every small effort put in
the practice of Raja Yoga will lead progressively to the goal;
finally taking the YOGI to highest natural equanimity (nirvikalpa,
nirbija, sahaja, samadhi) and helps the YOGI reveal/realize/merge
in his own true nature. om tat sat
ati sarvatra varjayet - avoid excessesEither excessive force in
doing something or abstaining from something will lead to pain in
Raja Yoga saadhana (practice). Lord suggest the "moderate" path for
success in yoga and overcoming the most important obstacle for yoga
i.e., pain (physical, emotional and intellectual) = "dukha". How
Yoga becomes destroyer of dukha (pain)?
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Instruction 16: (important practical instruction) 6.16 6.17
ntyanatastu yg.sti na caikntamananata. na ctisvapnalasya jgrat
naiva crjuna..6.16.. yukthravihrasya yuktacasya karmasu.
yuktasvapnvabdhasya yg bhavati dukhah..6.17.. 6.16 Verily Yoga is
not possible for him who eats too much, nor for him who does not
eat at all, nor for him who sleeps too much, nor for him who is
(always) awake, O Arjuna. 6.17 Yoga becomes the destroyer of pain
for him who is moderate in eating and recreation (such as walking,
etc.), who is moderate in exertion in actions, who is moderate in
sleep and wakefulness. Notes: yukta Ahara & vihara = food
mentioned in the above verse not only means the physical food; it
also means the food for Mind in its two layers; emotional and
intellectual food. Who controls the intake of food and "recreation
of body and mind" in a moderate level will be successful in yoga.
yukta chesta & karma = "chesta" represents mental effort where
as karma represents physical effort; one who is moderate in effort
of both physical and mental layers during the "saadhana" A balanced
"input" AND "process" will lead to the balanced outcome of samadhi!
This is very useful suggestion especially for the saadhakas who are
on the alternative path of iswara pranidhanam and has no living
GURU to guide.
As long as one is on the correct path and in correct direction
he reaches the goal without fail. No need to hurry or worry!! om
tat sat (Vaikuntha Ekadasi)
chitta prasadanam - pacifying the mindHaving practiced the Raja
Yoga for some years, I have summarised the overall Yoga Vedanta
practice in the past blog post "Practice - Saadhana" on the other
blog. During this "practice" one need to overcome Nine vikshepas
(obstacles) successfully to attain the single pointed concentration
which is required for "dhyana" that leads to samadhi. The nine
vikshepas are enumerated as (Yoga Sutra 1-30): 1. disease, 2.
dullness, 3. doubt 4. carelessness, 5. laziness, 6. non-detachment
from sense objects 7. false-visions, 8. not attaining a state, 9.
not able to sustain the state These nine obstacles are accompanied
by the symptoms of (Yoga Sutra 1-31): 1. Pain, 2. Sadness, 3.
shaking of limbs of body, 4. irregular breathing
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Instruction 17: tatpratiedhrtham ekatattva abhysa (YS 1-32) tat,
pratishedha, artham, eka-tatva, abhyasah. Rishi Patanjali gives a
SINGLE PRINCIPLE of PRACTICE to pacify the nine obstacles and the
four symptoms of those obstacles. That is: maitr karu mudit upekaam
sukha dukha puya apuya viay bhvanta cittaprasdanam (YS 1-33)
maitri, karuna, mudita, upekshanam sukha, dukha, punya, apunya
vishayaanam, bhavanatah, ciitta, prasadanam. What is this single
principle? We come across four kinds of people/situations while on
the path of Raja Yoga. They are: sukha = Happy dukha = Suffering
punya = Helping other to be happy apunya = Inflicting suffering on
others It is the mind's general tendency to "desire" the sukha and
punya and "hate or get angry" with dukha and apunya. The desire is
raaga and hate/anger is dvesha = the fundamental duality the mind
is trapped in. What is Maharshi Patanjali Instructing to bring the
mind out of this fundamental duality? Develop an attitude of maitri
(frindliness) towards sukha; karuna (compassion) towards dukha;
mudita (gladness / gratefulness) towards punya; AND upekshanam (
indifference / non-responsiveness) towards apunya; This training of
mind will lead to pacification / purification of chitta which is a
very important part of abhyasa (practice) of Raja Yoga. Why should
one develop "upakshanam" towards "apunya"? Hating or getting angry
with the evil will leave the mind polluted by evil. The best
solution is being indifferent to evil at the emotional layer. Be
compassionate to the subjects of dukha but be emotionally
indifferent to the subjects of evil. Lord (iswara) will take care
of evil doers at the correct time. Have Faith. But Respond to the
"situation of evil" in your own capacity applying the Karma Yoga
while being emotionally indifferent as suggested by Rishi Patanjali
for not getting trapped by the evil!
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Due to ignorance of this principle people "react" (emotionally
react) to evil, causing the evil to multiply in unending
action-reaction cycle.
om tat sat
The "FIVE" klesasHaving seen the "single principle" of how to
deal with obstacles during the practice (abhyasa) of samadhi, let
us now look at the obstacles for vairagya - dispassion which is the
second wing of SAADHANA that is used to sustain the samadhi. An
ordinary Bhogi's question on YOGA is: is it not sufficient to do
righteous work and continue to get the ("good") fruits of work for
one's own consumption? Why to completely "conquer" the chittam? Or
stop the "functions" (vrittis) of the chittam? or this question can
be simply put as: Is the "RIGHTEOUS ACTION" in itself not
sufficient? Answer: The righteous action is the first necessary
condition for the KARMA YOGA. It is not sufficient to remove the
"root cause" of misery. There are five klesas 1. Avidya = ignorance
2. Asmita = "I am" -ness 3. Raaga = attraction or the colored
vision. 4. Dvesha = repulsion, the opposite of raaga. 5.
Abhinivesha = clinging on to life or actions; [or fear of death.]
Of these five, AVIDYA is the basis of rest of them. What is AVIDYA?
AVIDYA is considering temporary as eternal, impure as pure, pain as
pleasure and non-soul as soul. Action is temporary. Its fruits are
also temporary. Body is inherently impure. It continuously needs
purification and maintenance. Any association of "fruits of action"
with the "body and senses" will finally lead to dukha only. But due
to ignorance (avidya) one considers it as pleasure. The temporary
action leading to temporary fruits leads to temporary attraction
and repulsion. The attachment to the impressions produced by the
raaga and dvesha leads to clinging on to the life and further
unfinished actions making the jeeva to take up new set of
instruments (body, mind and intellect) to carry on those actions
over and over again. (this action - more action - more and more
action cycle is called samsaara which is a mixture of good and bad
that is daily experienced by the jeeva!) What is the reason for
AVIDYA? non-discrimination between the seer and seen. Non
discrimination between the thinker and the thought. non
discrimination between the universal and particular. i.e., mixing
up of the "witnessing consciousness" with the "witnessed
object".
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Instruction 18: Develop the discrimination (viveka) to properly
understand the eternal and temporary. This will lead to vairagya.
Viveka is the only weapon on the five klesas. By properly balancing
the abhyasa and vairagya one can remove all the obstacles on YOGA
SAADHANA and attain the natural unseeded SAMADHI. This leads to
mastery of DEATH. Realizing one's own true nature as the "eternal
witnessing consciousness" beyond all the witnessed object
manifestations is the final result of the SAMADHI.
(Patanjali Yoga Sutras SAADHANA PAADA the sutras 1 to 28 discuss
this subject of Klesas in much greater detail. This is the basis of
YOGA philosophy and saadhana) om tat sat
Astangas - The eight fold pathThe eight "angas" of the
Patanjali's path towards "viveka-khyati" or "prajna" or
"development of discrimination" is: 1. Yama - restraints 2. Niyama
- observances These two are prerequisites. In yoga vedanta path,
these two limbs are sufficiently mastered during the karma yoga
stage. 3. Asana - The posture 4. Pranayama - the control of vital
force (prana) 5. Pratyahara - sense control These three called
external limbs of yoga or "bahiranga" practices. The aim of the
bahiranga practices is to conquer the "External Nature" 6. dharana
- Fixing mind to a specific place 7. dhyana - fixing mind
temporally to a single thought 8. Samadhi - absorption of thought,
object of thought and thinker into one These three are called
internal limbs or yoga or "antaranga" practices The aim of the
antaranga practices is to conquer the "Internal Nature" The
"bahiranga" and "antaranga" practices are enveloped in the "yamas"
and "niyamas". The first YAMA is the ahimasa = non-injury.
(non-injury at emotional, verbal and physical modes of action
towards ALL LIVING BEINGS) The last NIYAMA is the
iswara-pranidhanam = complete active unconditional surrender to
iswara. (perfecting this niyama is called natural unseeded samadhi)
So, practice has to start with a strong harmless action to any
living being including one's own self. (one's own self is also
included in practice of non-injury!) It ends in complete surrender
to iswara fully established in the "prajna". In Srimad Bhagavad
Gita lord uses a word called "sthita-prajna" (one who is
established in prajna or samadhi) to mention the person who has
mastered this skill. (Refer to Srimad Bhagavad Gita Chapter 2 verse
54 till 61 regarding the qualities of a sthita-prajna) Instruction
19: Learn to practice YAMAs and NIYAMAs. Without a good level of
mastery over these two steps (consisting of 5 yamas and 5 niyamas)
no practice will yield any result.
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The true practice goes in a "spiral model" gradually perfecting
the YAMAs and NIYAMAs to the highest level of "prajna" or samadhi.
WARNING: As I have mentioned earlier also, the bahiranga and
antaranga practices should be "guided" by a living realized GURU. A
formal initiation into the practice is mandatory. om tat sat
siddhis - The final set of obstacles for SamadhiIn 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 samdhau upasarg vyutthne siddhaya - YS 3:38 These divine
experiences or perfections are obstacles for final samadhi. But
they can be considered as attainments in an extroverted mind.
Giving any importance to these experiences will sometimes lead to
"falling off" from the path of yoga itself! These siddhis will lead
the YOGI back into the status of a BHOGI... One who cleverly
crosses this final set of obstacles of divine perfections will
attain the true effortless samadhi beyond ALL "experiences"!
Instruction 20: All the experiences (including the divine
experiences) are temporary. The ultimate independence is beyond all
the experiences. Beware of any super natural powers that may appear
and never deviate from the "saadhana" for final goal of YOGA. The
"transcendental independence" (kaivalya) is achieved by Raja Yoga
is only possible for the one who has developed the highest vairagya
i.e., vairagya from all fruits of action either worldly or
heavenly! (the fruits should always be surrendered to the LORD -
the first principle of Karma Yoga and last niyama of Raja Yoga) om
tat sat
Receiving Higher KnowledgeThe "Raja Yoga" gives perfection of
Sama+dhi (equanimity of mind) gradually as explained in the
previous posts. Having controlled the external and internal nature
and gaining the realization of the SELF as it were, leads the YOGI
to be capable of receiving the HIGHER knowledge of LORD. Question:
Until this stage we have not entertained any question relating to
the "nature
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of LORD". We have just been instructed to surrender to the LORD.
WHY? Ans: Because a person will not be able to "intellectually
speculate" the nature of LORD who is beyond the ideas and words.
Question: So, Is there no way to gain the knowledge of LORD? Ans:
NO. There is a WAY. LORD himself reveals his true nature once the
recipient is ready for such a knowledge. Only by conquering one's
own nature (by the means of Karma Yoga and Raja Yoga methods) both
externally and internally one can purify himself to receive the
higher knowledge directly from LORD. In Srimad Bhagavad Gita, the
first verses (1-3) of Chapter 7 (called jnana vijnana yoga), Lord
Declares to Arjuna 7.1 r bhagavnuvca mayysaktaman prtha yga
yujanmadraya. asaaya samagra m yath jsyasi tacchu..7.1.. 7.2 jna
t.ha savijnamida vakymyaata. yajjtv nha
bhy.nyajjtavyamavaiyat..7.2.. 7.3 manuy sahasru kacidyatati
sidhday. yatatmapi sidhdn kacinm vtti tattvata..7.3.. What does the
above three verses tell? Instruction 21: LORD comes forward to
reveal himself to the one who has surrendered himself by the means
of yoga and who is TRULY interested in knowing him. The DIRECT
knowledge of LORD is COMPLETE (samagram - in fullness) and
generates no further doubt (asamsayam - with certainity, without
any doubt) By knowing such knowledge (jnanam) along with the
realization of its apparent multiple branches (sa, vijnanam) there
is nothing more worthy remains to be known. (na anyat jnatavyam
avasishyate) In thousands of men, one (a few of them) strives for
perfection [of their knowledge of LORD]. Of the thousands who
strive to know the LORD, one will truly know the LORD in essence!
So, only after knowing one's own self through the purification,
LORD reveals himself to that pure soul. There is no way of knowing
the LORD by the means of "ideas" and "words" that are generated out
of confused dualistic mind! (extroverted mind that is polluted by
the duality of attraction and repulsion / acceptance and rejection)
om tat sat
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The "prerequisites" for Jnana YogaEffort can take a saadhaka
only till karma yoga and raja yoga. The siddhi of these two yogas
is limited to the "knowledge" of the nature of the individual
jeeva. Effort ceases immediately after tuning the "receiver"; it
just starts receiving the signal from the universal knowledge store
- iswara. During the karma yoga and raja yoga processes (of tuning
the receiver) a saadhaka acquires the following four prerequisites.
Instruction 22: 1. viveka - the power of discrimination between
eternal and non-eternal 2. vairagya - the dispassion towards
non-eternal things that are worldly or heavenly 3. saadhana
sampatti - subtle wealth required for saadhana a. sama - internal
sense control b. dama - external sense control c. sraddha - faith
on iswara, scripture (iswara's words) and guru (the medium of
delivery) d. titiksha - endurance capacity to endure adversity of
internal and external nature e. uparati - being happy with what is
in hand not hankering for objects f. samadhanam - equanimity
towords pairs of opposites i.e., samadhi 4. mumukshutvam - intense
desire for liberation Liberation is only possible through "Jnana".
The Jnana is acquired by "jignasa" or attentively listening to the
words of lord! In the choosen "text" Srimad Bhagavad Gita has 18
adhyayas. The first six adhyayas are dedicated to teach the effort
required to gain prerequisites to higher knowledge of LORD (and the
correct realization of true nature of individual - jeeva); The
second set of six adhyayas explain the nature of LORD (iswara and
his power that manifests as world jagat) in his own words; and the
third set of six chapters explain the ultimate relationship between
jeeva and jagat & iswara. "jignasa" actually means "vichara".
It is not questioning. It is the process of getting the answers.
This "brahma jignasa" is called vedanta. It is the process of
gaining the right knowledge of infinite (brahma means infinite)
effortlessly.
The process of "mimamsa""The Higher knowledge" is summarized by
Lord in Srimad Bhagavad Gita chapters 7, 8, 9 and 10. In Chapter 11
gives a description of a glimpse of majesty of LORD as "shown" to
Arjuna. and the chapter 12 - "Bhakti Yoga" provides the ultimate
instruction on fusing the individual self with the supreme. The
rest of 6 chapters starting from 13-18 deal with the essential
relationship between the individual and the supreme. As I have
mentioned in an earlier post, this subject is very subtle and
depends on the usage of correct technical words from Samskrutam
language. pada artham (word meaning), vakya artham (sentence
meaning) and the lakshya artham (essential truth being conveyed)
need to be realized.
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Each "word" should be understood in the context, each sentence
should be thoroughly understood and finally the "essential truth"
the statements, groups of statements and the whole scripture is
trying to convey should be realized. This process is called
mimamsa. Every "Philosophy" should provide clear answers to the
following questions: 1. Who am i? (who is an individual being)? 2.
What is "this" world? (The environment in which the individual is
living) 3. Who is the controller of "i" and "this" or what is
"THAT"? 4. What is the essential relationship between this and
THAT? The Knowledge of true nature of LORD shifts the paradigm from
I am a "part" of this! to I am THAT! Instruction 23: This paradigm
shift is the objective of "saririka mimamsa sastra" or vedanta. The
process of vedanta is based on a four step approach. (Please follow
the link for an earlier blog post on this same subject) Step 1:
shravana = listening attentively to a realized GURU. This phase is
also called as "samanvaya" or forming up a "Thesis" of answers for
the above questions. This includes reconciliation of all different
views on the above questions. Step 2: manana = memorizing what has
learned from shravana. During this stage, any apparent
contradiction with the other sources of knowledge need to be dealt
with. This is called "avirodha" or thorough evaluation of
"Antitheses" Step 3: nidhidhyasana = internalizing the knowledge or
"Synthesis" of above two steps. All the above three steps happen in
the "witnessing consciousness" of the individual. The purified
jeeva. They are not related to mental/emotional or physical process
of day-to-day life. Step 4: phala = the fruit of above three steps
is not a "new product" achieved by actions. It is omnipresent. It
is called realization of the ultimate relationship between this
(known lower nature) and THAT (higher nature). We will do "vichara"
based on Srimad Bhagavad Gita (the words of Lord) in future
posts.
apara, para prakruti - the lower and higher naturesLet 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:
7.4
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7.5 7.6 7.7 My eight fold differentiated prakruti (ayam = this)
is bhumi, apah, anala, vayu, kham, manah, buddhi (eva ca and also)
ahamkaram (iti = thus) The three states of matter bhumi = solid,
apah = liquid, vayu = gaseous; the manifested energy anala (or the
fire) and the non-manifested energy kham (or space, ether etc.,)
are the five elements that make up the universe of things that are
seen and perceived by the senses. manas is the instrument of
measurement and a faculty of doubt; buddhi is the resolve that
finalizes a measurement and makes a judgment of the perceived.
ahamkaram is the one which differentiates the respective
capabilities to the rest of the seven divisions. It creates
similarity and (infinite way) differentiation amongst the
senses/manas/buddhi. This is the "apara" (the lower) nature; there
is a "param" (higher nature) which holds or bears (dharayate) this
lower nature called "jeeva bhutaam" or simply the jeeva. In the
macrocosm, the visible universe, it is similar to the basic force
like "gravity" that holds the whole of universe together. In the
microcosm, it is the vital force (the life force) that equally
powers all the five senses, mind and intellect; without which the
body is dead.... that higher force which holds/bears everything is
termed as "jeeva bhutam" by lord is the "higher nature" of the
Lord. Thus understand (iti upadharaya) these two prakritis are the
yoni = repository/source of all the beings (bhutani sarvani). "AHAM
= I AM" the prabhavam (bringing forth) as well as pralayam (merging
back) of whole of the worlds! The pra+bhavam and pra+layam or
bhavam or layam is the pair of opposites called birth and death in
case of microcosm. This is a continuous cycle. There is nothing
whatsoever exists (kincad asti) other than me! In "me" (mayi) all
the worlds are woven (protam) just like the pearls (maniganaa)
strung in the thread (sutre) to make the necklace. The "maniganas"
represents the worlds made up of lower prakriti, sutram represents
the jeeva bhutaam = higher prakriti that holds the worlds. Both
these prakritis woven in each other forming a wonderful necklace to
the supreme lord. The higher nature is non-differentiated. It is
Universal. Due to the impact of ahamkara i.e., ego, the lower
nature appears to be differentiated in eight fold universals as
well as within each category infinite divisions of particular
individual identities! These differentiated matter energy
appearances build infinite microcosms of different sizes, shapes
and tastes, emotions!
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imminency, antaryamin or tanmatra of LordIn the next four verses
LORD explains his imminence as follows 7.8 7.9 7.10 7.11 rasha aham
apsu .... .... bhuteshu (dharma a-viruddha) kaamaha asmi I am the
fluidity of liquid; I am the light of light giving things (sun and
moon); I am the "pranava" in all vedas; I am the sound in the
space; I am the manliness in men; I am the fragrance of the earth;
I am the effulgence of effulgent things; I am the life of all
living beings; I am the austerity of tapasvis; I am intelligence of
intelligent; I am the seed eternal; I am the power of the powerful
(before it is qualified as attraction or repulsion); I am the
desire (the basic will power) in the beings that is not
contradicting the DHARMA. SO, lord is the antaryami of
everything.... He dwells in everything as the UNIVERSAL tanmatra.
But you can't qualify him as a particular and identify as "this"...
He is always THAT (tat + maatra = tanmatra)!! When a specific
musical note emerges from an instrument like Veena, it emerges in
the universal of Veena Naada. Every note emerging from the Veena is
Veena Nada but each note is named as sa, ri, ga, ma, pa, da, ni.
Without the UNIVERSAL Veena Naada, there is no sa, ri .... etc.,
but the Veena Naada always manifests as one of the particulars as
sa, ri, ga etc., In this example the "Veena Naada" is the Universal
in which all the notes emerge from and merge back into. That is
what LORD declares in this set of four verses. He is the Universal
"seed eternal" (beejam sanatanam) of everything here.
bhava - appearence and delusionFrom 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: 7.12 ye ca eva satvikaa bhaavah,
raajasaah, taamasaah ca ye mattah eva iti tad viddhi na tu aham
teshu te mayi. "Bhava" or experience has two inherent
components:
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The experienced Any "appearance" is a result of a specific
arrangement of the differentiated universal elements of lord's
lower nature. i.e., It is the first five of eight fold
differentiated nature bhumi, apah, anala, vayu, kham these are
called five elements. The experiencer This "appearance" is
perceived by a specific arrangement of last three of the lord's
lower nature - Manas, buddhi and Ahamkara. The experience is
qualified as a. satvika - pure, agreeable, harmonic b. rajasa -
active, passionate c. taamasa - inert, dark These three bhavas are
ultimately from the Lord's nature alone; but lord is beyond the
three qualifications as satvika, rajasa or tamasa. But all the
"experiences" and "perceptions" are qualified into one of the three
bhavas always. And : 7.13 tribhih, guna-mayai, bhavaih, ebhih,
sarvam-idam-jagat mohitam na abhi-jaanati, mama, ebhyah,
param-avyayam All the beings of the world, being deluded by these
three "bhavas" filled with the qualification (as pure, active,
inert of the limited appearances) are unable to recognize and know
the higher nature of ME (the lord) So, 7.14 daivi, hi, esha,
guna-mayi, mama, maya, duratyaya mam, eva, ye, prapadyante, mayaam,
etam, taranti, te. Divine is my MAYA that is "guna-mayi" (qualified
with pure, active or inert attributes) and is difficult to
overcome. He who surrenders on to me and takes refuge in me,
crosses over this delusion. With one last note I close this post:
There is a difference between Illusion and Delusion. In Illusion
there is absolutely no reality. It is fully made of NOTHING.
Fantasy. In Delusion there is a TRUE substrate which is mis-judged
by the observer as something else. The world appearance is a
DELUSION. The true nature of LORD is mis-perceived by the
individual due to this delusion. By getting on to the path of
yoga-vedanta one takes refuge in the LORD and crosses over the
delusion and reaches the higher nature of LORD. Note: This set of
three verses are indeed very difficult to comprehend. One who has
"sraddha" in the ULTIMATE TRUTH can only understand these three
verses. I only made my best effort to explain these verses and I am
fully aware of incapability of my skill and
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language to explain this. But still an attempt is an
attempt....
asuri bhavam - the problem of evil"daivi hi esha guna-mayi mama
maya duratyaya" - Maya indeed is only divine (daivi here means the
divine controller of three gunas) and it could cause the delusion
due to the "judgment" and "misjudgment" of a limited manifestation
of a thing by an individual. The "thing" of macrocosm (that is made
up of 1. solid, 2. liquid, 3. manifested energy fire, 4. gaseous,
and 5. space - the ultimate envelope of all matter & energy
elements) in itself is neither satvika, rajasa, nor tamasa. The
judgment of a thing by the specific microcosmic observer (made up
of 1. manas, 2. buddhi and 3. ahamkara elements) could be a
"pramana" - the right understanding or "viparyaya" - the wrong
understanding based on the specific arrangement of these elements.
(these two are the processes of mind/chittam; we have discussed the
five chitta vrittis in one of the old post on this blog - the whole
of yoga is to master these processes) Lord's lower nature is
symbolized as a "snake" which signifies time. A snake can "form"
multiple combinations of "coils". All the eight fold differentiated
elements are held within this "snake" of time that is continuously
moving and appearing to change. Snake is not transforming into a
different thing when it is continuously changing the structure of
coils. It is the same snake that can appear in infinite coil
structures in a cyclic manner without transforming itself into
anything else. This type of thing is technically called as
"vivarta" in samskrutam. It means "one appearing as many without
transforming". Brahma's vivartam is the World appearance. Multiple
Worlds appear in Brahma at the same time. With this introduction
let me take the next verse of Lord's declaration that deals with
the problem of evil. 7.15 na mam dushkrutinah moodhaah prapadyante
nara-adhamah maayayaa apahruta jnaanaa aasuram bhaavam asritaah.
The lowest of mankind, foolish, evil-doers do not surrender to me
as their knowledge is stolen away by the delusion (maaya). They
take refuge in the "aasuri bhavam" Ignorance of Darkness or
daemonic nature. Key points here are: 1. Knowledge is originally
there with all microcosmic beings as "light". 2. Due to the
multiple arrangement or vivartam three different kinds of
experiences appear to the microcosmic beings. 3. Being foolish, the
non-discriminating intellect thinks the "shadow" is as real as
"light" and gives equal importance to the DARKNESS. 4. At this
stage a person's knowledge is "STOLEN" by the delusion. 5. This
person having taken by the "asuri bhavam" starts committing the
evil actions that cause damage to his own self as well as the
environment.
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The evil doers are minority in number. Giving a lot of
importance to the EVIL DOERS causes the EVIL to multiply. The
technique of dealing with EVIL was discussed in one of the past
blog post - chitta prasadanam. Evil is not due to the LORD, who is
full of LIGHT; It is merely due to IGNORANCE. Ignorance is only in
the individual. Ignorance is temporary. As soon as one removes the
Ignorance his own knowledge which is always there is no longer
STOLEN! Whenever the TOTAL IGNORANCE goes beyond acceptable level
and it is going to inflict harm to any RIGHTEOUS being and if his
intervention is needed to put things to order, LORD appears here
immediately and corrects the situation. That is certain.
Instruction 24: It is the individual responsibility to be RIGHTEOUS
ALWAYS to progress towards the ultimate GOAL of human life.
Reacting to evil with evil causes more EVIL! Always RESPOND to evil
RIGHTEOUSLY! om tat sat
Arta, jignAsu, arthArdhI, jnAni - doers of GOOD actionsHaving
dealt with the "evil-doers", lord goes on to explain different
categories of GOODDOERS 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. 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.
7.18 All the four are NOBLE; but the "jnani atma eva me matam" -
Jnani is verily my self. It is my opinion. Having established in
"uttamam-gati" (excellent path) he is set to lead to ME alone (mam
eva). 7.19 After many births, having attained the "jnanam" (the
jnavan); having realized "vasudeva sarvam iti" (all this verily is
vasudeva) surrenders to me. It is indeed very rare to find such a
great soul (mahatma).
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vasudeva: vasati sarvasmin iti vasu; tasya devah "vasudeva" one
who lives in everything is vasu; the controller of such existence
is vasudeva or the vital force that holds everything is "vasudeva"
Key points: 1. only by doing good actions (sukrutinah) or
"prescribed duties" one can start the process of surrender. 2. The
conditional surrender (to remove suffering, seeking knowledge,
seeking material progress) is lower but not useless. It may
gradually lead to higher surrender. 3. The unconditional surrender
having realized the TRUTH as "vasudeva sarvam iti" is the highest
knowledge of all. 4. The higher nature "jeeva bhutam" mentioned by
the lord (in the earlier blog post) is itself the "vasudeva" quoted
here. That which holds everything here is the vasudeva that exists
in everything here as the central holding power. (as seen in the
imminence of lord post)
Limited Intelligence; Limited Results.In the next four verses
7-20, 21, 22 and 23 Lord deals with the "Common Man" who is neither
EVIL DOER nor a NOBLE SOUL. EVIL DOER is the one whose knowledge is
completely stolen by Ignorance. NOBLE SOUL is the one whose
knowledge is fully restored by surrender to Supreme Lord. 7.20
kamai, te, te, hruta-jnanah, prapadyante, anya-devataah tam, tam,
niyamam, asthyaaya, prakrutyam, niyataam, svayaa. Those whose
knowledge is stolen by desires, they take refuge in other devatas
led by their own natures. 7.21 yah, yah, yaam, yaam, tanum,
bhaktah, sraddhyaa, architum, ichhati tasya, tasya, achalaam,
sraddham taameva, vidhadhaami, aham. whatsoever form any devotee
want to be devoted with faith, I give them that unfailing faith in
that form. 7.22 sa, tayaa, sraddhayaa, yuktah, tasya, aradhanam,
ihate labhate, ca, tatah, kaamaan, maya, eva, vihitaan, hi taan.
With that sraddha (which is given by supreme lord) one engages in
"aradhanam" worshiping of that form; he will get the desire
fulfilled as ordained by me alone (the
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supreme lord). 7.23 antavattu, phalam, teshaam, tad, bhavati,
alpa-medhasaam devan, deva-yajo, yaanti, madbhaktaa, yaani, maam,
api. Limited are those fulfillments; That for the men of
small-intelligence The worshipers of gods go to them. But, my
worshipers reach me alone. Key points: 1. As desires start stealing
the original jnana (and viveka) one starts approaching the limited
controllers of material powers. The controller of each energy is a
GOD. 2. As long as such devotion to a limited energy source is
based on FAITH such faith is strengthened by the LORD; For each
individual goes as per his own rules based on his own nature. 3.
With that strengthened FAITH, one devotedly puts in effort for
achievement of his desire, the fulfillment if ordained by the
supreme lord alone according to the sraddha and aradhana
(work/effort). 4. MOST IMPORTANTLY, all such fulfillments are
"temporary" (antavat - having an end). So, an ordinary BHOGI will
continue to WORK, and GET the RESULT. The WORK is FINITE and the
RESULT is FINITE. Those who are of little intellegence they keep
going to the FINITE manifested "GODS" and keep getting the FINITE
manifested RESULTS.
Transcendence of LORDWhy the people with "limited intelligence"
will go to Limited "forms" of GOD? 7.24 The foolish
people(abuddhayah) think that (manyante) avyaktam (the unmanifest)
has become a vyaktim (the manifest). [They] do not know the higher
nature (param bhavam) which is avyavam and anuttamam. (immutable
and most excellent) What is the reason for their ignorance? 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: 7.26 I
know the beings of past, present and future. But, No one knows ME.
Only the LORD "knows" everything as it happens, no limited
manifestation will be able to know the LORD who is immutable and
unlimited. A scientist observing a "star" that is 290 million light
years away can only say that star existed 290 million years back.
He is not sure of the existence of that star as of today. If
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that star were to blast now, an "earthly" observer will come to
know about it after 290 million years at the earliest. That is the
limitation imposed on the "external" observation. So, all the
"knowledge" that is gained by "external" senses is indirect
knowledge subjected to the limitations of the object, observer and
other illuminating factors. WHERE AS The Lord's knowledge is DIRECT
and COMPLETE. He knows every small thought, word and action of all
the beings (living and non-living) as they occur. His knowledge is
not limited by the apparent division of time into past, present and
future. Still he is not revealed by any thought, word or action.
That is his Transcendence. Avyaktam, avyavam and anuttamam!!
dwandwa moha - its making (pravrutti) and breaking
(nivrutti)"Duality based delusion" that brings beings into "bandha"
which is called pravrutti maarga that is caused by iccha, dvesha
duality and bundle of desires. Freedom from this duality leads to
"moksha" that is called Nivrutti maarga. Lord Declares: 7.27 iccha,
dvesha samuthena, dwandwa-mohena, bharata sarva bhutaani sammoham
sarge yaanti parantapa. By what arises from likes and dislikes, by
delusion of duality O Bharata, all the beings are DELUDED
completely (yaanti sammoham) originate (sarge) O Parantapa! This is
the secret of BIRTH (sarga or visarga or taking up agency of
doer-ship and enjoyer-ship). This is also called pravrutti maarga
or going forward from the original source.... This is typical path
of a BHOGI.... Then we know the story of cycle of going around and
around within the world of spatial and temporal limitation. But,
7.28 yesham, tu, antagatam, paapam, janaanaam, punya-karmanaam te,
dwandwa-moha-nirmuktaah, bhajante, maam, dhrudha-vrataaha. Those
people, whose sins have come to an end, and of vitreous in deeds
they, being freed from delusion of duality, with firm conviction
start worshiping ME. (The supreme unlimited self who is beyond all
duality) Why do they do so? (Now Lord is stating the Nivrutti
maarga the path that takes one back to the supreme reality or the
path of a "YOGI") 7.29
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jaraa, marana, mokshaaya, maam, asritya, yatanti, ye te, brahma
tat viduhu, krutsnam-adhyatmam, karma, ca, akhilam Those who
strive, by surrendering to me (the supreme lord) for liberation
from old-age and death, they know: a. that brahma (tat brahma)
"BRAHMA" (no other word can be used for this in any language) b.
all about atma (krutsham-adhyatmam) and c. all about action
(akhilam karma) 7.30 sah-adhibhuta-adhidaivam maam sah-adhiyajnam
ca ye viduhu prayaana-kaale api ca maam te viduhu, yukta-chetasaa
They "who have ever controlled and balanced minds", know ME, as a.
the manifested material elements and b. the Controlling Energy
(adhibhutam adhidaivam sah) and also ME as c. the "sacrifice" (sah
adhiyajnam) even at the time of leaving the body - "Death" Key
points: 1. Delusion based on duality (dwandwa-moha) causes the
"sarga" origination of the being into limited world. 2. Only those
whose "sins" are nullified by doing purification based on Karma
Yoga and if needed Raja Yoga practices will cross over the duality
and make the faith firm on the Supreme Lord. 3. Such a pure soul
who strives for "moksha" will know two things: a. "That" Brahma,
All about ATMA (self) and All about ACTION (this is called DHARMA
what can be done and what cant be done) This triad is of ultimate
reality that is immutable. b. The material BHUTAS, The DEVAS and
about SACRIFICE (these three aspects are related to "this"
MANIFESTATION of the WORLD which is mutable and ever changing) 4.
He not only knows the above things, but also internalize/realize
this "TRUTH" FIRMLY such that it is not even lost at the time of
leaving the body (DEATH?). While the LORD is "just being", the
deluded one will go on a full circle of making up the delusion and
breaking it to come back to the source at its own free will!
Summary of past nine postsIn past posts thirty verses of seventh
Adhyaya of Srimad Bhagavad Gita were explained to the best of my
ability. They are: 1.
http://prasad-yoga.blogspot.com/2010/02/recieving-higher-knowledge.html
2.
http://prasad-yoga.blogspot.com/2010/02/apara-para-prakruti-lower-and-higher.html
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3.
http://prasad-yoga.blogspot.com/2010/02/imminency-antaryamin-or-tanmatraof.html
4.
http://prasad-yoga.blogspot.com/2010/02/bhava-appearence-and-delusion.html
5.
http://prasad-yoga.blogspot.com/2010/02/asuri-bhavam-problem-of-evil.html
6.
http://prasad-yoga.blogspot.com/2010/03/arta-jignasu-arthardhi-jnani-doers-of.html
7.
http://prasad-yoga.blogspot.com/2010/03/limited-intelligence-limited-results.html
8.
http://prasad-yoga.blogspot.com/2010/03/transcendence-of-lord.html
9.
http://prasad-yoga.blogspot.com/2010/03/dwandwa-moha-its-making-pravruttiand.html
This is one of the most complete answer to most of the
philosophical questions. Lord starts with his lower differentiated
nature and higher nature that holds everything. He explains the
"Universal" aspect of his higher nature in everything that appears
due to specific arrangement of his lower nature. Most important
concept of three bhavas satva, rajas & tamas are derived from
this combination but he is not in them. The result of getting
trapped in the bhavas and giving them equal "reality" causes the
higher status for ignorance and those who take up this stand gets
inflicted by evil. Lord gives a description of Nobel Souls and best
among the noble ones. Lord gives an account of people with limited
intellegence going to limited manifestations and attaining limited
results. Lord declares his transcendence and his direct knowledge
of everything beyond any differentiation of time. Finally lord
declares that how beings get into this "sargam" and get out of it.
People who complete the full circle have the clear understanding of
lord's indescribable higher nature of brahma, atma and karma as
well as the lower nature of elements, their controllers and the
sacrifice. So, an individual is a mis-identified (ahamkaara) entity
that arises out of specific arrangement of lower nature of lord.
Even though powered by the lord's higher undifferentiated nature,
the attachment with ahamkaara keeps the individual
mis-identification causing the ignorance. This individual ahamkaara
starts judging the rest of the manifestation as satva, rajas and
tamas. This judgment causes experiences and impressions on the
individual. Depending on the importance given to this ignorance an
individual can take up daemonic, mixed or noble forms and carryout
actions. based on the actions, each individual reaps the fruit of
those actions. At the point when all the "sins" are washed away by
doing righteous work, an individual surrenders himself back to the
highest reality. He receives the truth about the whole thing
properly and goes back to the highest reality. Until that point of
time the individual will keep going around in the 'sargam' Lord is
NEVER partial and beyond all the duality. Only due to individual's
attachment to temporary things and actions thereof, they get the
fruits ordained by the Lord. Most importantly this KNOWLEDGE is
equally available with every being. It was covered/ stolen by the
ignorance born out of attachment to finite manifestations. All the
effort required in removing this "ignorance cover" only. No action
can never produce any new Knowledge which was originally not there!
At this stage readers are requested to study these verses on their
own in original samskrutam for internalizing the facts provided in
them. One should meditate on the meaning of this chapter before
progressing to the next one.
38
Q&A on Akshara Brahma and AtmaHaving quickly "recapped" the
jnana and vijnana as disclosed by the Lord, Arjuna Asks: 8.1 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: 8.3 8.4 8.5 1.
aksharam paramam BRAHMA. 2. swabhavah adhi atmam utchayate 3.
bhuta,bhava,udbhava karah visargah karma sanjitaah 4. adhibhutam
ksharah bhavah 5. purushah ca adhi daivatam 6. adhi yajnam AHAM eva
atra dehe deha bhrutaam vara. 7. antakaale ca maam eva smaran
muktvaa kalevaram yah prayaati sah mad+bhavaam yaati naasti atra
samshayah. aksharam = na ksharati which does not perish; paramam =
absolute is BRAHMA. swa+bhava = the own true nature (of THAT
BRAHMAN) is called adhyatma bhuta = the beings (both moving and
non-moving) bhava = the existence udbhava = the bring forth; kara =
action; visargha = the offering; karma-samjitaa = known (or
remembered) as action. khsara = the mutable bhava = the existence
is adhibhutam purusha = the one who pervade the bhutas is the
adhi-daivatam (Controller or Hiranyagarbha)
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 he attains mad+bhavam (my
existence) ME alone. There is no doubt. Note 1: at the time of
leaving the body, the connection between the Gross Body and Subtle
Mind is snapped. Mind+Intellect+Ego becomes frightened and keeps
running in all directions of the sphere (360 Degrees) When the
thread that holds is snapped, it "falls" in the direction of when
it was at the time of final snapping of the thread. It is a natural
thing. So, it is impossible to remember the LORD at the time of
death all of a sudden. One should constantly practice remembering
the lord always to make sure when the thread is snapped he falls in
the right direction into the LORD. Note 2: The words in samskrutam
are important. It is just like the glossary of terms that were used
by lord to explain the truth of higher realms and there are no
equavalant words for BRAHMA, SWABHAVA, ATMA, PURUSHA, DAIVA, BHUTA,
YAJNA, AKSHARA, KSHARA and AHAM.
Last Thought, Next Form Lord explains the departure and arrival
process. (of an embodied being.) This is the general rule how one
leaves his current "holding place" and goes to the destination
"holding place". 8.6 yam yam va api smaran bhaavam tyajati ante
kalevaram tam tam eva eti kaunteya sadaa tat+bhaava bhaavitah. The
most important thought of one's life occupies the mind at the time
of Death. So, the last thoughts of a person will decide the next
"form" (body) they are going to take. Also we are not sure when the
time of death comes on to the current form (body). So, 8.7 tasmat
sarveshu kaaleshu maam anusmara, yuddhya ca mayi arpita manah +
buddhi maam eva eshyasi asamshayam. One should dedicate whole
mental equipment to LORD and perform his own duty (In the current
case Fight; that is the duty of Arjuna) all the time. The mind +
intellect having surrendered to LORD will reach him alone. There is
no doubt. ============================================= Note: The
embodied being is the higher nature that holds the aggregate of
body + senses and M