Either excessive force in doing something or abstaining from something will lead to pain in Raja Yoga saadhana (practice).
Lord suggest the "moderate" path for success in yoga and overcoming the most important obstacle for yoga i.e., pain (physical, emotional and intellectual) = "dukha".
How Yoga becomes destroyer of dukha (pain)?
Instruction 16: (important practical instruction)
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।6.16।।
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।
nātyaśnatastu yōgō.sti na caikāntamanaśnataḥ.
na cātisvapnaśīlasya jāgratō naiva cārjuna..6.16..
yuktāhāravihārasya yuktacēṣṭasya karmasu.
yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā..6.17..
6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.
6.17 Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.
Notes:
yukta Ahara & vihara = food mentioned in the above verse not only means the physical food; it also means the food for Mind in its two layers; emotional and intellectual food. Who controls the intake of food and "recreation of body and mind" in a moderate level will be successful in yoga.
yukta chesta & karma = "chesta" represents mental effort where as karma represents physical effort; one who is moderate in effort of both physical and mental layers during the "saadhana"
A balanced "input" AND "process" will lead to the balanced outcome of samadhi!
This is very useful suggestion especially for the saadhakas who are on the alternative path of iswara pranidhanam and has no living GURU to guide.
As long as one is on the correct path and in correct direction he reaches the goal without fail. No need to hurry or worry!!
om tat sat
(Vaikuntha Ekadasi)
Yóga Vedānta - An instruction on transcendental independence and mastery over life & death
Monday, December 28, 2009
Sunday, December 27, 2009
A doubt regarding Raja Yoga - yoga bhrastha
The Raja Yoga path is quite complex and new (vs. Karma Yoga) It may take quite long time to reach the final goal of conquering the "acceptance" and "rejection" of mind. (or winning over the duality of mind to get established in the natural samadhi without vikalpas!)
After initiation in the path before attaining the final goal of Raja Yoga if one falls off from the path due to delusion or some other failure (like death of physical body) won't he get ruined?
What is the future of such a YOGA BHRASTHA? (fallen from the path of yoga before attaining its goal)?
Arjuna requests the answer for the above question in three verses 6-37,38,39 to Lord Sri Krishna.
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।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:
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।6.40।।
śrī bhagavānuvāca
pārtha naivēha nāmutra vināśastasya vidyatē.
nahi kalyāṇakṛtkaściddurgatiṅ tāta gacchati..6.40..
The Blessed Lord said -- O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.
The answer actually concludes the Sixth chapter between 6-40 till 6-47.
Anyone interested can go through the detailed answer of Lord Krishna for this above question.
But one thing is sure. There is no ruin for a YOGI.
No effort put in RAJA YOGA ever goes waste. We have seen the concluding verse 6-47 in the last post. Every small effort put in the practice of Raja Yoga will lead progressively to the goal; finally taking the YOGI to highest natural equanimity (nirvikalpa, nirbija, sahaja, samadhi) and helps the YOGI reveal/realize/merge in his own true nature.
om tat sat
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.
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।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:
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।6.40।।
śrī bhagavānuvāca
pārtha naivēha nāmutra vināśastasya vidyatē.
nahi kalyāṇakṛtkaściddurgatiṅ tāta gacchati..6.40..
The Blessed Lord said -- O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.
The answer actually concludes the Sixth chapter between 6-40 till 6-47.
Anyone interested can go through the detailed answer of Lord Krishna for this above question.
But one thing is sure. There is no ruin for a YOGI.
No effort put in RAJA YOGA ever goes waste. We have seen the concluding verse 6-47 in the last post. Every small effort put in the practice of Raja Yoga will lead progressively to the goal; finally taking the YOGI to highest natural equanimity (nirvikalpa, nirbija, sahaja, samadhi) and helps the YOGI reveal/realize/merge in his own true nature.
om tat sat
Friday, December 25, 2009
iswara pranidhanam
iswara pranidhanam is
a. an alternative process of raja-yoga
b. an essential pre-requisite for the third limb of abhyasa
c. the "sufficient condition" to attain the final goal of raja yoga
Rishi Patanjali states: (yoga sutras)
Īśvara praṇidhānāt vā - 1.23
tapaḥ svādhyāya Īśvarapraṇidhānāni kriyāyogaḥ - 2.1
śauca saṅtoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ - 2.32
samādhisiddhiḥ īśvarapraṇidhānāt - 2.45
An active complete surrender to the LORD is called iswara pranidhanam.
I. an alternative process:
Rishi Patanjali qualifies the abhyasa in three categories as soft, medium and rigorous. Depending on the "effort level" the "level of achievement" in the YOGA.
In Yoga Sutra 1.23 Rishi Patanjali is stating that the Samadhi comes also from surrender to Lord. So, this surrender is only possible for those who have "sattvik" predominance as the inherent nature.
So, iswara pranidhanam is an alternative process of Raja Yoga. This do not require a qualified external GURU; Iswara himself "from within the individual" guides on the right path for the faithful ones!
II. an essential pre-requisite
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) It is also an essential component of Kriya Yoga (as per 2.1 - definition)
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:
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।
In Swami Sivananda's words:
Among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.
a. an alternative process of raja-yoga
b. an essential pre-requisite for the third limb of abhyasa
c. the "sufficient condition" to attain the final goal of raja yoga
Rishi Patanjali states: (yoga sutras)
Īśvara praṇidhānāt vā - 1.23
tapaḥ svādhyāya Īśvarapraṇidhānāni kriyāyogaḥ - 2.1
śauca saṅtoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ - 2.32
samādhisiddhiḥ īśvarapraṇidhānāt - 2.45
An active complete surrender to the LORD is called iswara pranidhanam.
I. an alternative process:
Rishi Patanjali qualifies the abhyasa in three categories as soft, medium and rigorous. Depending on the "effort level" the "level of achievement" in the YOGA.
In Yoga Sutra 1.23 Rishi Patanjali is stating that the Samadhi comes also from surrender to Lord. So, this surrender is only possible for those who have "sattvik" predominance as the inherent nature.
So, iswara pranidhanam is an alternative process of Raja Yoga. This do not require a qualified external GURU; Iswara himself "from within the individual" guides on the right path for the faithful ones!
II. an essential pre-requisite
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) It is also an essential component of Kriya Yoga (as per 2.1 - definition)
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:
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।
In Swami Sivananda's words:
Among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.
Thursday, December 17, 2009
abhyasa + vairagya = the "process" of raja yoga
samadhi is the goal to be achieved by rajayoga. But HOW?
Arjuna Asks the same question to Lord Sri Krishna having heard about this raja yoga.
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
Arjuna Said:
O Madhusudana (Krishna), this yoga of equanimity taught by you; I do not see steady continuance due to the restless unsteady nature (of the mind - which is well known)
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।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)
श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
6.35 The Blessed Lord said -- Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.
So, what is this "abhyasa" (practice) and the "vairagya" (dispassion)?
Rishi Patanjali also uses the same words and explains what they are in the Yoga Sutras.
In five sutras in the first paada (samadhi pada) Sutra 12 till sutra 16 he explains the abhyasa and vairagya as follows:
Having explained the five chitta vrittis Rishi Patanjali declares: (The discussion on chitta vrittis is done in one of the earlier posts on karma yoga)
abhyāsa vairāgyābhyāṁ tannirodhaḥ - 1.12
The chitta vrittis can be controlled by abhyasa and vairagya.
Abhyasa:
tatra sthitau yatnaḥ abhyāsaḥ - 1.13
sa tu dīrghakāla nairantarya satkāra āsevitaḥ dṛḍhabhūmiḥ - 1.14
The persistent effort is abhyasa
A long term uninterrupted practice establishes firmly (yoga - stoppage of chitta vrittis)
Vairagya:
dṛṣṭa ānuśravika viṣaya vitṛṣṇasya vaśīkārasaṁjñā vairāgyam - 1.15
tatparaṁ puruṣakhyāteḥ guṇavaitṛṣṇyam 1-16
vairagya is aversion to the vishayas perceived and those which were only heard of.
the para-vairagya is the ultimate aversion to the gunas (qualities) themselves.
So, the STRONG attachment to practice and STRONG detachment towards the seen and unseen temporary pleasures (bhogas) is the "means" of raja yoga.
Note: seen pleasures are seen in this world. Unseen pleasures refer to those which were told as heaven and other worlds. A YOGI should not even have least desire for either SEEN or UNSEEN/heard pleasures (bhogas).
A GURU who has understood these two terms (abhyasa and vairagya) and practiced them successfully to achieve equanimity of mind is required for successful practice of Raja Yoga.
om tat sat
Arjuna Asks the same question to Lord Sri Krishna having heard about this raja yoga.
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
Arjuna Said:
O Madhusudana (Krishna), this yoga of equanimity taught by you; I do not see steady continuance due to the restless unsteady nature (of the mind - which is well known)
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।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)
श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
6.35 The Blessed Lord said -- Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.
So, what is this "abhyasa" (practice) and the "vairagya" (dispassion)?
Rishi Patanjali also uses the same words and explains what they are in the Yoga Sutras.
In five sutras in the first paada (samadhi pada) Sutra 12 till sutra 16 he explains the abhyasa and vairagya as follows:
Having explained the five chitta vrittis Rishi Patanjali declares: (The discussion on chitta vrittis is done in one of the earlier posts on karma yoga)
abhyāsa vairāgyābhyāṁ tannirodhaḥ - 1.12
The chitta vrittis can be controlled by abhyasa and vairagya.
Abhyasa:
tatra sthitau yatnaḥ abhyāsaḥ - 1.13
sa tu dīrghakāla nairantarya satkāra āsevitaḥ dṛḍhabhūmiḥ - 1.14
The persistent effort is abhyasa
A long term uninterrupted practice establishes firmly (yoga - stoppage of chitta vrittis)
Vairagya:
dṛṣṭa ānuśravika viṣaya vitṛṣṇasya vaśīkārasaṁjñā vairāgyam - 1.15
tatparaṁ puruṣakhyāteḥ guṇavaitṛṣṇyam 1-16
vairagya is aversion to the vishayas perceived and those which were only heard of.
the para-vairagya is the ultimate aversion to the gunas (qualities) themselves.
So, the STRONG attachment to practice and STRONG detachment towards the seen and unseen temporary pleasures (bhogas) is the "means" of raja yoga.
Note: seen pleasures are seen in this world. Unseen pleasures refer to those which were told as heaven and other worlds. A YOGI should not even have least desire for either SEEN or UNSEEN/heard pleasures (bhogas).
A GURU who has understood these two terms (abhyasa and vairagya) and practiced them successfully to achieve equanimity of mind is required for successful practice of Raja Yoga.
om tat sat
Sunday, December 13, 2009
samadhI - The Goal of Raja Yoga
So, the next thing one should be clear about Raja Yoga is its final Goal.
samadhI or equanimity of being to the duality is the goal of Raja Yoga.
"Freedom" of being 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, they are sustained in the ocean and 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:
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।
uddharēdātmanā..tmānaṅ nātmānamavasādayēt.
ātmaiva hyātmanō bandhurātmaiva ripurātmanaḥ..6.5..
uddharet atmana atmanam = One should uplift own self;
na avasadayet = one should not lower himself.
atma eva hi atmanah bandhu = Self alone is one's Friend
atma eva ripuh atmanah = Self alone is one's own Enemy.
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।
bandhurātmā..tmanastasya yēnātmaivātmanā jitaḥ.
anātmanastu śatrutvē vartētātmaiva śatruvat..6.6..
yena atma eva atmana jitah = whose self is conquered by his own self
tasya bandhuh atma atmanasya = his self is verily his friend.
tu = but,
anatmanah = for the one who has not conquered the self
satrutve varteta atma eva satruvat = the self alone acts as an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।
jitātmanaḥ praśāntasya paramātmā samāhitaḥ.
śītōṣṇasukhaduḥkhēṣu tathā mānāpamānayōḥ..6.7..
(I am not attempting to translate this sloka; I borrow the words of Swami Sivananda as follows)
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 honor and dishonor.
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 being is called samadhi; Attaining such a tranquil being is the GOAL of Raja Yoga in the words of Lord.
Rishi Patanjali explains a step-by-step process of saM+Adhi in the first pada (quarter) of Yoga Sutras to achieve this samadhI prescribed by the Lord here.
Tuesday, December 8, 2009
Raja Yoga - Prerequisites
ALL are eligible for "Karma Yoga" there are no specific pre-requisites specified.
But for Raja Yoga there are few pre-requisites.
1. The aspirant should have good mastery over the external senses and attained "skill in action" by performing the Karma Yoga.
2. The person still has a lot of predominant quality of "rajas" - inclined towards action. (A large balance either +ve or -ve in the account)
Lord Declares:
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।5.27।।
sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।5.28।।
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.
vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ..5.28..
Instruction 11: (Meaning of above two verses)
Keeping external objects outside (bahih, sparsan, bahihi kritva),
keeping eyes fixed at the middle of eyebrows (chaksus, ca, eva, antere bhruvau)
Keeping equal breathing cycles that move through the nostrils (prana-apana samau krutva nasa abhyantara carinau)
The contemplating one (munih),
fully intent only on liberation (moksha parayana)
Who has control over the indriyas, manas and buddhi (yata-indriya-mano-buddhi)
free from desire, fear and anger (vigata-iccha-bhaya-krodha)
He is verily always free! (yah-sada-mukta-eva-sah)
The Karma Yoga helps one win over the quality of Tamas (inertia) and its products called external sense objects by mastering the indriyas (organs), which are predominantly of "rajas" nature by freeing them from the clutches of their respective sense objects (vishayas).
The Raja Yoga helps one win over the quality of Rajas, by mastering the manas (mind, predominantly Sattvik - illuminating nature) by freeing it from the clutches of desire, fear and anger.
Predominantly sattvik nature aspirants, having mastered the Karma Yoga can directly move to "Bhakti Yoga" skipping Raja Yoga.
Regarding the eligibility, wise men say "A person who is thirsty can only be eligible for drinking water!"
In case of Karma Yoga, an aspirant is asked to do "HIS OWN DUTY" and nothing new. Just the attachment to the fruit of action to be surrendered to the LORD. There is no training required to practice the Karma Yoga. Everybody is eligible. {in fact everybody MUST practice it}
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
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:
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।5.27।।
sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।5.28।।
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.
vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ..5.28..
Instruction 11: (Meaning of above two verses)
Keeping external objects outside (bahih, sparsan, bahihi kritva),
keeping eyes fixed at the middle of eyebrows (chaksus, ca, eva, antere bhruvau)
Keeping equal breathing cycles that move through the nostrils (prana-apana samau krutva nasa abhyantara carinau)
The contemplating one (munih),
fully intent only on liberation (moksha parayana)
Who has control over the indriyas, manas and buddhi (yata-indriya-mano-buddhi)
free from desire, fear and anger (vigata-iccha-bhaya-krodha)
He is verily always free! (yah-sada-mukta-eva-sah)
The Karma Yoga helps one win over the quality of Tamas (inertia) and its products called external sense objects by mastering the indriyas (organs), which are predominantly of "rajas" nature by freeing them from the clutches of their respective sense objects (vishayas).
The Raja Yoga helps one win over the quality of Rajas, by mastering the manas (mind, predominantly Sattvik - illuminating nature) by freeing it from the clutches of desire, fear and anger.
Predominantly sattvik nature aspirants, having mastered the Karma Yoga can directly move to "Bhakti Yoga" skipping Raja Yoga.
Regarding the eligibility, wise men say "A person who is thirsty can only be eligible for drinking water!"
In case of Karma Yoga, an aspirant is asked to do "HIS OWN DUTY" and nothing new. Just the attachment to the fruit of action to be surrendered to the LORD. There is no training required to practice the Karma Yoga. Everybody is eligible. {in fact everybody MUST practice it}
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
Tuesday, December 1, 2009
introspection
Having dealt with the "desires" by performing the karma yoga for sufficient amount of time an individual makes himself suitable for "introspection"
1. during the first phase of karma yoga, the seeker started giving the "fruits of action" to the LORD to adjust the worst debts first and consolidate the deposit accounts.
2. during the second phase of karma yoga, the seeker started leaving the "choice of action" also to the lord. By doing so, lord will keep putting the seeker in the environment best suitable to deal with his long pending debts which were ignored by the seeker due to his own choice of selecting the work.
By doing both the above steps, lord helps an individual to consolidate all the sub accounts into a single account.
Now, an individual has an account (the identification - "I" - ahamkara) and a balance in that account. (it could be credit balance or debit balance - it is not a problem this is called "MINE" - mamakara) If the balance is positive, the person has a deposit account, 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:
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham.
sa brahmayōgayuktātmā sukhamakṣayamaśnutē..5.21..
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।
yē hi saṅsparśajā bhōgā duḥkhayōnaya ēva tē.
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ..5.22..
All the "enjoyments" based on external object contact are "temporary in nature" and when the contact is finally lost, they cause "misery". Hence, a wise man will not really want to enjoy them (the BHOGAS).
The one who gets detached from the external objects will find the real infinite-bliss (sukham-akshayam) whose atma is absorbed in the BRAHMA. (Brahma means Greater than the Greatest)
So, The single account (after consolidation) represents the "single desire" for liberation and attaining the permanent un-decaying bliss of peace.
At this stage, a BOGHI is turned into a YOGI. As I mentioned earlier, it may take few moments or it may take few lifespans before this transformation happens. It is not wise to jump into "meditation" without winning the battle over the desires and bringing the "indriyas" (senses) under the control of "manas" (mind).
The key ingredient for success in Karma Yoga is "faith" on lord.
Let me explain the characteristics of "LORD" in following three statements:
a. "very existence" is LORD. If anything exists at all; then LORD exists! (One need not doubt the existence of LORD because he is the existence itself)
b. LORD clearly "knows" what is best for "each individual" (He knows it better than the individual knows about it)
c. LORD surely "gives" each individual what they best deserve. (He is not partial to one individual or gives more or less than what the individual deserves.) It may not match with what an individual "desires"!!! This rule is applicable for both "the enjoyments" and "the work assignment".
The above three statements, I have realized having performed the Karma Yoga for a good amount of time.
Lord explains the process of "Raja Yoga" or "Dhyana Yoga" in Chapter 6 (dealing with bringing the "manas" under the control of "buddhi" - the correct reasoning.) But, the preparation for the Dhyana Yoga is best explained by Rishi Patanjali in his Yoga Sutras. We will deal with them in the future posts.
om tat sat
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, 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:
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham.
sa brahmayōgayuktātmā sukhamakṣayamaśnutē..5.21..
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।
yē hi saṅsparśajā bhōgā duḥkhayōnaya ēva tē.
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ..5.22..
All the "enjoyments" based on external object contact are "temporary in nature" and when the contact is finally lost, they cause "misery". Hence, a wise man will not really want to enjoy them (the BHOGAS).
The one who gets detached from the external objects will find the real infinite-bliss (sukham-akshayam) whose atma is absorbed in the BRAHMA. (Brahma means Greater than the Greatest)
So, The single account (after consolidation) represents the "single desire" for liberation and attaining the permanent un-decaying bliss of peace.
At this stage, a BOGHI is turned into a YOGI. As I mentioned earlier, it may take few moments or it may take few lifespans before this transformation happens. It is not wise to jump into "meditation" without winning the battle over the desires and bringing the "indriyas" (senses) under the control of "manas" (mind).
The key ingredient for success in Karma Yoga is "faith" on lord.
Let me explain the characteristics of "LORD" in following three statements:
a. "very existence" is LORD. If anything exists at all; then LORD exists! (One need not doubt the existence of LORD because he is the existence itself)
b. LORD clearly "knows" what is best for "each individual" (He knows it better than the individual knows about it)
c. LORD surely "gives" each individual what they best deserve. (He is not partial to one individual or gives more or less than what the individual deserves.) It may not match with what an individual "desires"!!! This rule is applicable for both "the enjoyments" and "the work assignment".
The above three statements, I have realized having performed the Karma Yoga for a good amount of time.
Lord explains the process of "Raja Yoga" or "Dhyana Yoga" in Chapter 6 (dealing with bringing the "manas" under the control of "buddhi" - the correct reasoning.) But, the preparation for the Dhyana Yoga is best explained by Rishi Patanjali in his Yoga Sutras. We will deal with them in the future posts.
om tat sat
Wednesday, November 25, 2009
The "Process" of Karma Yoga - Part 2
The "Phase 1" of karma yoga may take few moments to few lifespans to perfect it depending on the amount of "desire stock" one has accumulated.
During the first phase of Karma Yoga, the seeker has to carefully give up "attachment" to the "fruit of action". Seeker has to continue to performing action without intending any harm to any being. So, a natural question arises:
अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय तयोरेकं तन्मे ब्रूहि सुनिश्चितम्।।5.1।।
arjuna uvāca
saṅnyāsaṅ karmaṇāṅ kṛṣṇa punaryōgaṅ ca śaṅsasi.
yacchrēya tayōrēkaṅ tanmē brūhi suniścitam..5.1..
Arjuna (the student) is asking this question to the teacher (Lord Sri Krishna)
What is better?
a. sannyasam (renouncing action or effort itself) or
b. karma yogam (renouncing the attachment to the fruit of action and continue the effort in performing one's own duties driven by the own true nature)
????
Lord says, both will lead to the same result when performed properly. And he gives his opinion that karma yoga is surely better.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति।।5.6।।
saṅnyāsastu mahābāhō duḥkhamāptumayōgataḥ.
yōgayuktō munirbrahma nacirēṇādhigacchati..5.6..
Renouncing action (or effort) leads to "duhkam" to the one who has not mastered the karma yoga. But, one who has perfected the karma yoga (yogayukta) will quickly attain the eternal.
So, only after skillfully doing the action as sacrifice to the LORD one should attempt to samnyasa (giving up of effort) not before that.
WHY?
Even a small amount of desire for external sense enjoyments (vishayas - of tamasic nature) can push a person into action by its own inherent nature. (we know this as the manas comes under the control of indriyas that are predominantly rajasic nature)
tamas and rajas attract each other being opposite polarities. (inertia and passion)
The body (predominantly tamasic) has limited capability of consuming vishayas (predominantly tamasic) this causes repulsion. (Even the best loved food, one can't eat 10kgs of it at a stretch)
The regulation between these activities (attraction and repulsion) should be done by the manas. (predominantly sattwik nature)
But, under the control of indriyas, manas pushes the body beyond its limits to cause harm to itself.
During the phase 1 of karma yoga, one gives up attachment to the fruit of action and submits all the fruits to LORD and only consumes it after offering it to LORD.
So, will lord accept the rest of the fruits of action?
Lord says "NO"
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।
nādattē kasyacitpāpaṅ na caiva sukṛtaṅ vibhuḥ.
ajñānēnāvṛtaṅ jñānaṅ tēna muhyanti jantavaḥ..5.15..
From beginning less time, each individual involved in several enjoyments and actions.
Let me explain this with an example.
There are two ways to acquire an object from the market.
1. Pay upfront and buy the thing.
2. Get the thing on a LOAN basis.
LORD just manages all the accounts of all the individual beings and the market. He neither produces anything nor consumes anything. All the things here (in this world) are 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
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:
अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय तयोरेकं तन्मे ब्रूहि सुनिश्चितम्।।5.1।।
arjuna uvāca
saṅnyāsaṅ karmaṇāṅ kṛṣṇa punaryōgaṅ ca śaṅsasi.
yacchrēya tayōrēkaṅ tanmē brūhi suniścitam..5.1..
Arjuna (the student) is asking this question to the teacher (Lord Sri Krishna)
What is better?
a. sannyasam (renouncing action or effort itself) or
b. karma yogam (renouncing the attachment to the fruit of action and continue the effort in performing one's own duties driven by the own true nature)
????
Lord says, both will lead to the same result when performed properly. And he gives his opinion that karma yoga is surely better.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति।।5.6।।
saṅnyāsastu mahābāhō duḥkhamāptumayōgataḥ.
yōgayuktō munirbrahma nacirēṇādhigacchati..5.6..
Renouncing action (or effort) leads to "duhkam" to the one who has not mastered the karma yoga. But, one who has perfected the karma yoga (yogayukta) will quickly attain the eternal.
So, only after skillfully doing the action as sacrifice to the LORD one should attempt to samnyasa (giving up of effort) not before that.
WHY?
Even a small amount of desire for external sense enjoyments (vishayas - of tamasic nature) can push a person into action by its own inherent nature. (we know this as the manas comes under the control of indriyas that are predominantly rajasic nature)
tamas and rajas attract each other being opposite polarities. (inertia and passion)
The body (predominantly tamasic) has limited capability of consuming vishayas (predominantly tamasic) this causes repulsion. (Even the best loved food, one can't eat 10kgs of it at a stretch)
The regulation between these activities (attraction and repulsion) should be done by the manas. (predominantly sattwik nature)
But, under the control of indriyas, manas pushes the body beyond its limits to cause harm to itself.
During the phase 1 of karma yoga, one gives up attachment to the fruit of action and submits all the fruits to LORD and only consumes it after offering it to LORD.
So, will lord accept the rest of the fruits of action?
Lord says "NO"
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।
nādattē kasyacitpāpaṅ na caiva sukṛtaṅ vibhuḥ.
ajñānēnāvṛtaṅ jñānaṅ tēna muhyanti jantavaḥ..5.15..
From beginning less time, each individual involved in several enjoyments and actions.
Let me explain this with an example.
There are two ways to acquire an object from the market.
1. Pay upfront and buy the thing.
2. Get the thing on a LOAN basis.
LORD just manages all the accounts of all the individual beings and the market. He neither produces anything nor consumes anything. All the things here (in this world) are 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
Monday, November 23, 2009
The "process" of Karma Yoga - Part 1
Having discussed the importance of YOGA (vs. Bhoga) or the Karma Yoga in particular, Let me explain the two distinct phases of practice of the "karma yoga".
In the first phase, one should give up the attachment to the "result of action"
In the second phase, one should give up the attachment to the "action itself".
So, what is the difference?
While a person is still predominantly "rajasic" (active) in nature, it is just next to impossible to leave the attachment to action. He will be compelled into the action by his own nature of activity. That is the reason, one should never try to renounce action at once.
So, as the first phase, the attachment to the fruits of action should be abandoned.
The seeker continue to perform the action (without "pramada" = without causing harm to himself or the environment) and the results are sacrificed to the LORD. (sacrificing means not getting attached to the success or failure. Taking both the success and failure in the endeavors equally by performing action as service to the LORD)
INSTRUCTION 8:
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।4.32।।
ēvaṅ bahuvidhā yajñā vitatā brahmaṇō mukhē.
karmajānviddhi tānsarvānēvaṅ jñātvā vimōkṣyasē..4.32..
Having performed different kinds of sacrifices (by skillfully performing ones own duties as service to the LORD) one clearly understands "ALL THIS WORLD is born and sustained out of KARMA - action". Having "known thus" he will be freed from action.
HOW?
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।
śrēyāndravyamayādyajñājjñānayajñaḥ parantapa.
sarvaṅ karmākhilaṅ pārtha jñānē parisamāpyatē..4.33
Karma yoga has two aspects, the result of action and the knowledge born out of performing the action. This knowledge born out of karma yoga is as follows:
"all the work (without any exception) ends only in the experienced knowledge"
At this stage a person becomes a "jignasu" or one who is interested in the "true knowledge of self" and the rajasic attitude will naturally turn into the sattvic predominance of illuminating nature.
Then lord declares:
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।4.38।।
na hi jñānēna sadṛśaṅ pavitramiha vidyatē.
tatsvayaṅ yōgasaṅsiddhaḥ kālēnātmani vindati..4.38..
There is no better "purifier" than jnana (knowledge) known; only through that (jnana) purifier one can gain the knowledge of the self (atma).
Who will gain the knowledge of self and what is the use of gaining such a knowledge?
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।4.39।।
śraddhāvāomllabhatē jñānaṅ tatparaḥ saṅyatēndriyaḥ.
jñānaṅ labdhvā parāṅ śāntimacirēṇādhigacchati..4.39..
A person with "sraddha" (faith) will gain the knowledge who has conquered the senses (by the means of karma yoga)
Having gained the knowledge (jnanam) of self one reaches the highest peace very quickly.
We will deal with the "phase 2" of Karma Yoga in the next post.
om tat sat
In the first phase, one should give up the attachment to the "result of action"
In the second phase, one should give up the attachment to the "action itself".
So, what is the difference?
While a person is still predominantly "rajasic" (active) in nature, it is just next to impossible to leave the attachment to action. He will be compelled into the action by his own nature of activity. That is the reason, one should never try to renounce action at once.
So, as the first phase, the attachment to the fruits of action should be abandoned.
The seeker continue to perform the action (without "pramada" = without causing harm to himself or the environment) and the results are sacrificed to the LORD. (sacrificing means not getting attached to the success or failure. Taking both the success and failure in the endeavors equally by performing action as service to the LORD)
INSTRUCTION 8:
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।4.32।।
ēvaṅ bahuvidhā yajñā vitatā brahmaṇō mukhē.
karmajānviddhi tānsarvānēvaṅ jñātvā vimōkṣyasē..4.32..
Having performed different kinds of sacrifices (by skillfully performing ones own duties as service to the LORD) one clearly understands "ALL THIS WORLD is born and sustained out of KARMA - action". Having "known thus" he will be freed from action.
HOW?
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।
śrēyāndravyamayādyajñājjñānayajñaḥ parantapa.
sarvaṅ karmākhilaṅ pārtha jñānē parisamāpyatē..4.33
Karma yoga has two aspects, the result of action and the knowledge born out of performing the action. This knowledge born out of karma yoga is as follows:
"all the work (without any exception) ends only in the experienced knowledge"
At this stage a person becomes a "jignasu" or one who is interested in the "true knowledge of self" and the rajasic attitude will naturally turn into the sattvic predominance of illuminating nature.
Then lord declares:
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।4.38।।
na hi jñānēna sadṛśaṅ pavitramiha vidyatē.
tatsvayaṅ yōgasaṅsiddhaḥ kālēnātmani vindati..4.38..
There is no better "purifier" than jnana (knowledge) known; only through that (jnana) purifier one can gain the knowledge of the self (atma).
Who will gain the knowledge of self and what is the use of gaining such a knowledge?
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।4.39।।
śraddhāvāomllabhatē jñānaṅ tatparaḥ saṅyatēndriyaḥ.
jñānaṅ labdhvā parāṅ śāntimacirēṇādhigacchati..4.39..
A person with "sraddha" (faith) will gain the knowledge who has conquered the senses (by the means of karma yoga)
Having gained the knowledge (jnanam) of self one reaches the highest peace very quickly.
We will deal with the "phase 2" of Karma Yoga in the next post.
om tat sat
Thursday, November 19, 2009
"mOha" the delusion
mOha or delusion is the direct implication of desire (kaama)
desire has no utility in the "process of action" and attaining the "result of action".
Let me explain the process of action cycle (samsara)
manas, buddhi, ahamkaaram and chittam are the four quarters of the internal instrument.
The five sense organs and five action organs are the external instruments; A place where all these instruments gets involved in their action is called "body" or the field of action or city (pura). The observer (saakshi) of all this action is the "purusha" the king/owner of the city.
So, all the city is built with five elements and three qualities. manas is built with illuminating nature of the five elements, indriyas are build with the "active" nature of five elements, respective sense objects are built with the "inert" nature of five elements making up the "prapancha". Individual divisions are created by ahamkaaram between all these things (an ear can only capture the sound and an eye can only capture the light and shape of a thing due to ahamkaara) and overall direction (or the judgement of what is good and what is not) is given by buddhi. These five elements + manas + buddhi + ahamkaaram are covered within the wrapper of "chittam". This overall package along with its enjoyer "purusha" who is a witness is called "kshetram" or kurukshetra or the field of action.
This field of action (or let us say workshop) only sustained by the WORK. Without WORK this field of ACTION has no purpose and can't be sustained.
Every being within the prapancha has equal right to work and enjoy the fruit thereof. This is the divine rule ordained by the LORD (iswara) of this gross prapancha.
So, doing right work leads to right result.
Everyone always "desires" favorable results. But without the right WORK, the result can never be achieved. As the intensity of desire increases, the manas gets trapped in a very dangerous trap called krodha - anger and frustration. This anger/frustration leads to delusion. Delusion leads to vibrations in the smriti (the most subtle vritti of chittam) This vibration in the core of the internal instrument causes the buddhi (or the direction of ultimate goal/ultimate good i.e., the judgment) to be lost. Once the buddhi (judgement of good and bad) is lost, the person falls into the loop of causing the "harm" to the workshop by mis-using it.
This unintended harm to the workshop (kshetra - the body and its environment or nature or prakriti) is called "pramada". (pramada means dangerous, careless or hurried action!)
Once some part of this workshop is damaged, it causes more work to fix (re-construct) the workshop. That leads to more delay in attaining the result. That leads to more frustration. That causes more damage to the workshop. This leads to never ending cycle of causing the harm to one's own well being and recovering from the damage. This cycle is called birth and death cycle or SAMSAARA.
That is the reason "intense desire" or "trustna" need to be conquered first to master the cycle of life and death. Desire is the lone single cause that leads to the mis-judgement of what is right and what is wrong. (leading to ADHARMA - breaching the divine "dharma" of the lord!)
Instruction 7: (The First verse of Adi Sankaracharya's moha mudgara stotram)
मूढ! जहीहि धनागम तृष्णां कुरु सद्भुद्धिम् मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तं ||
भज गोविंदं भज गोविंदं गोविंदं भज मूढमते
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे
mūdha! jahīhi dhanāgama trshnām kuru sadbhuddhim manasi vitrstnām
yallabhasē nijakarmōpāttam vittam tēna vinōdaya cittam
bhaja gōvindam bhaja gōvindam gōvindam bhaja mūdhamatē
samprāptē sannihitē kālē nahi nahi rakshati dukruñkaranē
O deluded one, kill the trushna (intense desire) to amass a lot of wealth. Try to bring the manas out of the control of this trushna. Satisfy your mind with the money that naturally comes to you by doing your own WORK skillfully!
Pray to lord GOVINDA, pray to lord GOVINDA! O deluded mind! When it comes to death, no materialistic skill (that was acquired by manas) will save you! (that which saves one from the ultimate damage to the body is called devotion, faith that are of "buddhi")
om tat sat
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!)
Instruction 7: (The First verse of Adi Sankaracharya's moha mudgara stotram)
मूढ! जहीहि धनागम तृष्णां कुरु सद्भुद्धिम् मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तं ||
भज गोविंदं भज गोविंदं गोविंदं भज मूढमते
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे
mūdha! jahīhi dhanāgama trshnām kuru sadbhuddhim manasi vitrstnām
yallabhasē nijakarmōpāttam vittam tēna vinōdaya cittam
bhaja gōvindam bhaja gōvindam gōvindam bhaja mūdhamatē
samprāptē sannihitē kālē nahi nahi rakshati dukruñkaranē
O deluded one, kill the trushna (intense desire) to amass a lot of wealth. Try to bring the manas out of the control of this trushna. Satisfy your mind with the money that naturally comes to you by doing your own WORK skillfully!
Pray to lord GOVINDA, pray to lord GOVINDA! O deluded mind! When it comes to death, no materialistic skill (that was acquired by manas) will save you! (that which saves one from the ultimate damage to the body is called devotion, faith that are of "buddhi")
om tat sat
Monday, November 16, 2009
The Secret of "Karma Yoga"
In the last post, the instruction is given that everyone should engage themselves in carrying out one's own prescribed duties as "sacrifice" to the LORD i.e., follow the karma yoga.
WHY? and for HOW LONG?
INSTRUCTION 6: (the whole third chapter of Srimad Bhagavad Gita)
Please follow this link - http://prasadchitta.blogspot.com/2008/07/karma-yoga-thrid-chapter-of-srimad.html
There is NO OTHER WAY to overcome "desire"
The indiryas get in contact with its preferred vishayas (external objects) causing the experience. Due to the temporary nature of this "contact" inevitably the contact will be LOST at some point of time. Two things will happen when the indriya vishayas are not available for the indriyas. They crave for the objects. This is the desire or kaama. When the preferred object (vishaya) is not attainable it leads to frustration. This is krodha - anger. Either the "kaama" or "krodha" that leads to more work. Mind within the control of indriyas goes into its loop of "chitta vrittis"
Rishi Patanjali Defines the vrittis as follows: (Yoga Sutras - Samadhi Paada 5 and 6 sutras)
vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ - YS1.5
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ - YS 1.6
There are five vrittis that could be troublesome or non-troublesome.
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
WHY? and for HOW LONG?
INSTRUCTION 6: (the whole third chapter of Srimad Bhagavad Gita)
Please follow this link - http://prasadchitta.blogspot.com/2008/07/karma-yoga-thrid-chapter-of-srimad.html
There is NO OTHER WAY to overcome "desire"
The indiryas get in contact with its preferred vishayas (external objects) causing the experience. Due to the temporary nature of this "contact" inevitably the contact will be LOST at some point of time. Two things will happen when the indriya vishayas are not available for the indriyas. They crave for the objects. This is the desire or kaama. When the preferred object (vishaya) is not attainable it leads to frustration. This is krodha - anger. Either the "kaama" or "krodha" that leads to more work. Mind within the control of indriyas goes into its loop of "chitta vrittis"
Rishi Patanjali Defines the vrittis as follows: (Yoga Sutras - Samadhi Paada 5 and 6 sutras)
vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ - YS1.5
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ - YS 1.6
There are five vrittis that could be troublesome or non-troublesome.
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
Thursday, November 12, 2009
bhubhukshu and mumukshu
This is a continuation of the last post regarding the jignasa (the interest to know the reality) and mumukshutva (the intense desire to get liberated) and then establishing in YOGA.
What if the person is still interested in BHOGA (such a person is called bhubhukshu) and try to learn YOGA?
This causes a contradiction. The person will neither be able to enjoy the external objects of the senses due to this contradiction nor will be able to progress on the path of YOGA due to the disturbance created by the "indriyas" - the senses of perception and action.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।
karmendriyāṇi saḿyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate
In the above sloka, lord is clearly mentioning that forcibly holding the senses of action, but thinking of the objects of senses within the mind that one is called a pretender.
This type of "mithyachara" is neither good to the individual nor to the society.
So what is to be done?
Instruction 5:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।
yajñārthāt karmaṇo 'nyatra
loko 'yaḿ karma-bandhanaḥ
tad-arthaḿ karma kaunteya
mukta-sańgaḥ samācara
The first step is to start performing the action as sacrifice. Doing one's own duty without any attachment to the fruits of that action. This is called "KARMA YOGA" only after skillfully performing one's own prescribed duties as a service to LORD, one can ascend to a position of "mumukshu" a spiritual seeker of knowledge.
om tat sat
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.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।
karmendriyāṇi saḿyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate
In the above sloka, lord is clearly mentioning that forcibly holding the senses of action, but thinking of the objects of senses within the mind that one is called a pretender.
This type of "mithyachara" is neither good to the individual nor to the society.
So what is to be done?
Instruction 5:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।
yajñārthāt karmaṇo 'nyatra
loko 'yaḿ karma-bandhanaḥ
tad-arthaḿ karma kaunteya
mukta-sańgaḥ samācara
The first step is to start performing the action as sacrifice. Doing one's own duty without any attachment to the fruits of that action. This is called "KARMA YOGA" only after skillfully performing one's own prescribed duties as a service to LORD, one can ascend to a position of "mumukshu" a spiritual seeker of knowledge.
om tat sat
Wednesday, November 4, 2009
jignasa, mumukshatva and yoga
Everything should have a "cause" and nothing is causeless.
As seen from the previous post, we have seen two primary divisions of the people who are interested in bhoga (= enjoyment of external objects) and those who are interested in yoga (union with the true nature)
What causes anyone to be engaged in either BHOGA or YOGA? What is beyond both of them?
Let me try to explain the reason in the words of the best of teachers appeared in this world.
NOTE 1: The knowledge of mastering the life and death called "Brahma Vidya" can only be taught by a realized GURU to a deserving SISHYA. There is no other way of getting the knowledge. All the other modes are just instruments to make oneself deserve a realized GURU.
NOTE 2: The authoritative text documented that can be used by a wide range of people is called Srimad Bhagavad Gita. The other texts are Upanishads. Those are accessible only to certain section of the learners due to the complexity involved. It is always suggested to start with Srimad Bhagavad Gita while studying the vedanta by the learned wise men.
INSTRUCTION 4:
For this instruction Sri Krishna IS the teacher and Arjuna IS the student! This appears in the second adhyaya of Srimad Bhagavad Gita verses 60 till 68 (a total of 9 verses)
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।
नास्ति बुध्दिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।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. 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 (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 "prasadam"
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 blog is of no 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
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?
Let me try to explain the reason in the words of the best of teachers appeared in this world.
NOTE 1: The knowledge of mastering the life and death called "Brahma Vidya" can only be taught by a realized GURU to a deserving SISHYA. There is no other way of getting the knowledge. All the other modes are just instruments to make oneself deserve a realized GURU.
NOTE 2: The authoritative text documented that can be used by a wide range of people is called Srimad Bhagavad Gita. The other texts are Upanishads. Those are accessible only to certain section of the learners due to the complexity involved. It is always suggested to start with Srimad Bhagavad Gita while studying the vedanta by the learned wise men.
INSTRUCTION 4:
For this instruction Sri Krishna IS the teacher and Arjuna IS the student! This appears in the second adhyaya of Srimad Bhagavad Gita verses 60 till 68 (a total of 9 verses)
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।
नास्ति बुध्दिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।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. 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 (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 "prasadam"
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 blog is of no 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
Monday, November 2, 2009
yoga + vedanta = yoga vedanta
So, what is yoga? what is vedanta? and why to combine them?
INSTRUCTION 3:
This instruction from "moha mudgara" attributed to Sri Anandagiri (A direct disciple of Bhagavan Adi Sankarabhagavadpaada Acharya) as part of the instruction to the old vaiaakarana famously known as bhaja govindam states:
योगरतोवा भोगरतोवा
संगरतोवा संगविहीन
यस्य ब्रह्मणि रमते चित्तं
नन्दति नन्दति नन्दत्येव
yogaratovA bhogaratovA
sangaratovA sangavihIna
yasya brahmaNi ramate chittam
nandati nandati nandatyeva
yoga is about "union" it is opposed to the word bhoga which means "enjoyment"
bhoga means enjoying an external object. This kind of enjoyment is not really enjoyment as it is dependent on the external object. The external object decreases as one continue to consume it. Once the external object is lost the bhoga ends. So bhoga is temporary, dependent and based on external sense organs' capability to acquire and consume this object.
where as
yoga means union of one self with its own true nature. The self's true nature is bliss and once the union is achieved it gives an infinite everlasting bliss and a complete 'transcendental independence' to the one who has attained such a natural and original state.
An individual striving for bhoga on the pravritti maarga will have the tendency to enjoy the sanga (attachment) with similar flocks
where as
an individual striving on the path of yoga will have a tendency to be sangavihina (detached) and alone.
BUT
whose "chittam" rejoices in "brahma" he will enjoy, verily enjoy and ONLY enjoy! He ALONE enjoys the infinite everlasting bliss.
the word nandati is repeated as "nandati nandati" then nandati is qualified with the word "eva" (which means ONLY, ALONE)
Vedanta is all about brahma jignasa - an inquiry into brahman; The vedanta sutras by Sage Baadarayana starts with
अथातो ब्रह्मजिज्ञासा
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:
योगश्चित्तवृत्तिनिरोधः YS 1.2
तदाद्रष्टुःस्वरूपेऽवस्थानम YS 1.3
yogaḥ cittavṛtti nirodhaḥ
tadā draṣṭuḥ svarūpe avasthānam
Hence, the yoga is all about mastering the "chittam" and vedanta is all about inquiry into brahma.
A careful combination of these two (yoga & vedanta) is the safest, surest and well tested path to the everlasting infinite bliss which is the true and original nature of the self!!
INSTRUCTION 3:
This instruction from "moha mudgara" attributed to Sri Anandagiri (A direct disciple of Bhagavan Adi Sankarabhagavadpaada Acharya) as part of the instruction to the old vaiaakarana famously known as bhaja govindam states:
योगरतोवा भोगरतोवा
संगरतोवा संगविहीन
यस्य ब्रह्मणि रमते चित्तं
नन्दति नन्दति नन्दत्येव
yogaratovA bhogaratovA
sangaratovA sangavihIna
yasya brahmaNi ramate chittam
nandati nandati nandatyeva
yoga is about "union" it is opposed to the word bhoga which means "enjoyment"
bhoga means enjoying an external object. This kind of enjoyment is not really enjoyment as it is dependent on the external object. The external object decreases as one continue to consume it. Once the external object is lost the bhoga ends. So bhoga is temporary, dependent and based on external sense organs' capability to acquire and consume this object.
where as
yoga means union of one self with its own true nature. The self's true nature is bliss and once the union is achieved it gives an infinite everlasting bliss and a complete 'transcendental independence' to the one who has attained such a natural and original state.
An individual striving for bhoga on the pravritti maarga will have the tendency to enjoy the sanga (attachment) with similar flocks
where as
an individual striving on the path of yoga will have a tendency to be sangavihina (detached) and alone.
BUT
whose "chittam" rejoices in "brahma" he will enjoy, verily enjoy and ONLY enjoy! He ALONE enjoys the infinite everlasting bliss.
the word nandati is repeated as "nandati nandati" then nandati is qualified with the word "eva" (which means ONLY, ALONE)
Vedanta is all about brahma jignasa - an inquiry into brahman; The vedanta sutras by Sage Baadarayana starts with
अथातो ब्रह्मजिज्ञासा
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:
योगश्चित्तवृत्तिनिरोधः YS 1.2
तदाद्रष्टुःस्वरूपेऽवस्थानम YS 1.3
yogaḥ cittavṛtti nirodhaḥ
tadā draṣṭuḥ svarūpe avasthānam
Hence, the yoga is all about mastering the "chittam" and vedanta is all about inquiry into brahma.
A careful combination of these two (yoga & vedanta) is the safest, surest and well tested path to the everlasting infinite bliss which is the true and original nature of the self!!
Friday, October 30, 2009
aadesa, updesa, anushasanam - Instruction
If any reader reads the description of this blog, just next to the title "Yoga Vedanta" on the top of this page, it reads "An Instruction ........"
Let me clarify the nature of "Instruction" of this blog in this post.
I am going to quote the "Siksha Valli" of Taittariya Upanishad to do so.
INSTRUCTION 2: before quoting anything from any Upanishad one SHOULD recite the "santi mantra" of that upanishad.
ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः
In this part of taittariya upanishad the upanishad seer having given a set of instructions (11 anuvakas), concludes siksha valli with this statement:
एष आदेशः । एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥
ēṣa ādēśaḥ . ēṣa upadēśaḥ . ēṣā vēdōpaniṣat . ētadanuśāsanam . ēvamupāsitavyam . ēvamu caitadupāsyam .
In my own words This is the declaration. This is the advice. This is the essence of vedas. This is the commad. Follow this. Worship this alone.
So,
Q: what is aadesa, what is upadesa, what is anusasanam?
A: They are different types of "instructions"
The adesa and upadesa come from the root "dis" which means "to point" or "to show"
in this current context, aadesa means the primary instruction pointing or directing the seeker in the correct direction.
upadesa means a helping instruction, that helps the seeker to speed-up his journey (an advice).
Where as
the anusasanam comes from the root "sas" which means "to punish"
sasana means the order or law; anyone breaches that law will be punished by maintainer of the law or government.
anusasana means a supporting order / command by following it one can be saved from such punishment.
Even the word "sastra" (scripture) also comes from the same root.
The primary sastra of yoga that was composed by Rishi Patanjali starts with
अथ योगानुशासनम्
atha yogAnushasanam (YS 1.1)
But NO scripture or sastra enforces adherence to what is been declared by the scripture. It merely declare the true nature of the subject under discussion.
This blog intended to give all three types of instructions
1. aadesa - declarative/revealing instruction
2. upadesa - helping instructions
3. anusasanam - practical instructions to follow
It is left to the individual reading the blog to decide the type of each instruction and act according to his/her free will.
om tat sat
Let me clarify the nature of "Instruction" of this blog in this post.
I am going to quote the "Siksha Valli" of Taittariya Upanishad to do so.
INSTRUCTION 2: before quoting anything from any Upanishad one SHOULD recite the "santi mantra" of that upanishad.
ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः
In this part of taittariya upanishad the upanishad seer having given a set of instructions (11 anuvakas), concludes siksha valli with this statement:
एष आदेशः । एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥
ēṣa ādēśaḥ . ēṣa upadēśaḥ . ēṣā vēdōpaniṣat . ētadanuśāsanam . ēvamupāsitavyam . ēvamu caitadupāsyam .
In my own words This is the declaration. This is the advice. This is the essence of vedas. This is the commad. Follow this. Worship this alone.
So,
Q: what is aadesa, what is upadesa, what is anusasanam?
A: They are different types of "instructions"
The adesa and upadesa come from the root "dis" which means "to point" or "to show"
in this current context, aadesa means the primary instruction pointing or directing the seeker in the correct direction.
upadesa means a helping instruction, that helps the seeker to speed-up his journey (an advice).
Where as
the anusasanam comes from the root "sas" which means "to punish"
sasana means the order or law; anyone breaches that law will be punished by maintainer of the law or government.
anusasana means a supporting order / command by following it one can be saved from such punishment.
Even the word "sastra" (scripture) also comes from the same root.
The primary sastra of yoga that was composed by Rishi Patanjali starts with
अथ योगानुशासनम्
atha yogAnushasanam (YS 1.1)
But NO scripture or sastra enforces adherence to what is been declared by the scripture. It merely declare the true nature of the subject under discussion.
This blog intended to give all three types of instructions
1. aadesa - declarative/revealing instruction
2. upadesa - helping instructions
3. anusasanam - practical instructions to follow
It is left to the individual reading the blog to decide the type of each instruction and act according to his/her free will.
om tat sat
Thursday, October 29, 2009
mangalacharanam - prayer
ॐ
इश्वरो गुरुरात्मेति मूर्तिभेदविभागिने |
व्योमवद्व्यप्तदेहाय दक्षिणामूर्तये नमः ||
ishwaro gururAtmeti mUrtibhedavibhAgine |
vyomavadvyaptadehAya dakshhiNAmUrtaye namaH ||
On this Prabodhini Ekadasi (or Utthana Ekadasi - Kartika Suddha Ekadasi) I have been instructed to write this blog. This blog largely deals with the view point of sanatana dharma (the eternal law) scriptures about
1. transcendental independence (kaivalya)
2. mastery over life and death (vedanta - the ultimate knowledge)
My work here is just "typing in" what the ancient rishis (the leaders who have practiced what they preached) spoke about the above subjects.
INSTRUCTION 1: Any such work should start with a prayer to Lord Ganesha. (To know "WHY?" follow the link to an earlier blog post)
नितान्तकान्तदन्तकान्तिमन्तकान्तकात्मजम्
अचिन्त्यरूपमन्तहीनमन्तरायकृन्तनम्
ह्र्दन्तरे निरन्तरं वसन्तमेव योगिनां
तमेकदन्तमेव तं विचिन्तयामि संततम्
nitAntakAntadantakAntimantakAntakAtmajam
achintyarUpamantahInamantarAyakR^intanam
hrdantare nirantaraM vasantameva yoginA.m
tamekadantameva taM vichintayaami sa.ntatam
Now a Prayer to Iswara - The Lord of all:
अजं शश्वतं कारणं कारणानां
शिवं केवलं भासकं भासकानाम् |
तुरीयं तमःपारमाद्यन्तहीनं
प्रपद्ये परं पावनं द्वैतहीनम् ||
aja.m shashvata.m kaaraNa.m kaaraNAnA.m
shiva.m kevala.m bhaasaka.m bhaasakaanaam |
turIya.m tamaHpAramAdyantahIna.m
prapadye para.m paavana.m dvaitahInam ||
Lord: never born, eternal, cause of all causes, auspicious, independent, light of all lights, beyond all triads (the forth), beyond all ignorance, who is beginning and endless, eternal cleanser and non-dual. I bow down to that Lord.
नमस्ते नमस्ते विभो विश्वमूर्ते
नमस्ते नमस्ते चिदानन्दमूर्ते |
नमस्ते नमस्ते तपोयोगगम्य
नमस्ते नमस्ते श्रुतिज्ञानगम्य ||
namaste namaste vibho vishvamUrte
namaste namaste chidAnandamUrte |
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
इश्वरो गुरुरात्मेति मूर्तिभेदविभागिने |
व्योमवद्व्यप्तदेहाय दक्षिणामूर्तये नमः ||
ishwaro gururAtmeti mUrtibhedavibhAgine |
vyomavadvyaptadehAya dakshhiNAmUrtaye namaH ||
On this Prabodhini Ekadasi (or Utthana Ekadasi - Kartika Suddha Ekadasi) I have been instructed to write this blog. This blog largely deals with the view point of sanatana dharma (the eternal law) scriptures about
1. transcendental independence (kaivalya)
2. mastery over life and death (vedanta - the ultimate knowledge)
My work here is just "typing in" what the ancient rishis (the leaders who have practiced what they preached) spoke about the above subjects.
INSTRUCTION 1: Any such work should start with a prayer to Lord Ganesha. (To know "WHY?" follow the link to an earlier blog post)
नितान्तकान्तदन्तकान्तिमन्तकान्तकात्मजम्
अचिन्त्यरूपमन्तहीनमन्तरायकृन्तनम्
ह्र्दन्तरे निरन्तरं वसन्तमेव योगिनां
तमेकदन्तमेव तं विचिन्तयामि संततम्
nitAntakAntadantakAntimantakAntakAtmajam
achintyarUpamantahInamantarAyakR^intanam
hrdantare nirantaraM vasantameva yoginA.m
tamekadantameva taM vichintayaami sa.ntatam
Now a Prayer to Iswara - The Lord of all:
अजं शश्वतं कारणं कारणानां
शिवं केवलं भासकं भासकानाम् |
तुरीयं तमःपारमाद्यन्तहीनं
प्रपद्ये परं पावनं द्वैतहीनम् ||
aja.m shashvata.m kaaraNa.m kaaraNAnA.m
shiva.m kevala.m bhaasaka.m bhaasakaanaam |
turIya.m tamaHpAramAdyantahIna.m
prapadye para.m paavana.m dvaitahInam ||
Lord: never born, eternal, cause of all causes, auspicious, independent, light of all lights, beyond all triads (the forth), beyond all ignorance, who is beginning and endless, eternal cleanser and non-dual. I bow down to that Lord.
नमस्ते नमस्ते विभो विश्वमूर्ते
नमस्ते नमस्ते चिदानन्दमूर्ते |
नमस्ते नमस्ते तपोयोगगम्य
नमस्ते नमस्ते श्रुतिज्ञानगम्य ||
namaste namaste vibho vishvamUrte
namaste namaste chidAnandamUrte |
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
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