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
Yóga Vedānta - An instruction on transcendental independence and mastery over life & death
Wednesday, November 25, 2009
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!!
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