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.

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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)

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adhiyajna AHAM eva atra .... = the sacrifice is I am (the Iswara) who is in the body. At the time of leaving the body WHO leaves this body while thinking of ME he attains mad+bhavam (my existence) ME alone. There is no doubt. Note 1: at the time of leaving the body, the connection between the Gross Body and Subtle Mind is snapped. Mind+Intellect+Ego becomes frightened and keeps running in all directions of the sphere (360 Degrees) When the thread that holds is snapped, it "falls" in the direction of when it was at the time of final snapping of the thread. It is a natural thing. So, it is impossible to remember the LORD at the time of death all of a sudden. One should constantly practice remembering the lord always to make sure when the thread is snapped he falls in the right direction into the LORD. Note 2: The words in samskrutam are important. It is just like the glossary of terms that were used by lord to explain the truth of higher realms and there are no equavalant words for BRAHMA, SWABHAVA, ATMA, PURUSHA, DAIVA, BHUTA, YAJNA, AKSHARA, KSHARA and AHAM.

Last Thought, Next Form Lord explains the departure and arrival process. (of an embodied being.) This is the general rule how one leaves his current "holding place" and goes to the destination "holding place". 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