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