Closing Remarks

I have been "writing" the posts to this blog over last 10 months. There are 65 posts on this blog including this last one.

I will stop writing the posts to this blog on this Vikruti Naama samvatsara Sravana Poornima. This full moon day is celebrated by one and all in various forms as raksha bandhan, upakarma, Hayagriva Jayanti etc., It is a time for celebration for both "Bhogis" and "Yogis"!!

Dharma i.e., that which holds everything in their respective positions is of two kinds.

1. The pravrutti lakshana dharma
This is the one applicable for the individuals who are interested in Bhogas i.e., Bhogis the seekers of pleasure (which is temporary). The nature of this dharma is "conservation". In absolute sense, there is nothing which can be produced completely new; There is nothing that can be destroyed completely. Action is capable of differentiating already existing raw material into a more purified or consumable material. Then by consumption of the purified material, it goes to further transformation into different forms and names. Forms and Names are supported by Actions of the Bhogis; The cycle of transformation is governed by this pravrutti lakshana dharma. All the bhogis should be aware that, they need to "produce" the things for their own "consumption" (vishayas.) No one can really cheat the other person or steal the "hard work" of another person. In the infinite cyclic movement of time any temporary debts or loans or credits or deposits between individuals are reconciled and balance is maintained to keep all that exists is intact by the dharma. This pravrutti lakshana dharma is applicable for all the living beings i.e, plants, animals and human beings. Different names and forms of beings interpret this dharma as per their own capability. All the religions, social laws, governments etc., deal with this dharma. The goal of this dharma in concise form is "To help others is virtue; to harm others is vice" or "Ahimsa paramo dharmah" means not intending to harm anyone either by deed, speech or thought is the highest virtue.

To reach this highest virtue of ahimsa, each individual manifestation should follow the "prescribed duties" called swadharma as per the type of manifestation and the stage of that manifestation called as varna and ashrama.

2. The nivrutti lakshana dharma
The nivrutti lakshana dharma starts with Ahimsa. One who is successful in attaining the goal of AHIMSA (this is the first yama of astanga yoga path) is on the path of YOGA automatically. Yoga is all about turning the whole equipment of psycho emotional energies of an individual inward. It starts with yamas and niyamas. The Yoga ends in samyama (dharana + dhyana + samadhi) leading an individual completely aware of one's own true nature. Having attained the samadhi, the Higher Knowledge of VEDANTA comes to him automatically without any further effort.

The contents of this blog mostly deal with the Nivrutti Lakshana Dharma which is suitable for striving yogis (seekers of eternal peace). In this modern day world, two words heavily misused are "YOGA" and "VEDANTA".

If someone says "Yoga will improve your health." Then the person may be talking about "asanas" as some body postures. It is not really YOGA. (only after sufficient success in yama and niyamas leading to Iswara Pranidhanam, the asana will help!)
If someone says "Yoga will reduce your stress." Then most likely the person may be talking about "pranayama" as some breathing exercises. It is not really YOGA. (only after sufficent success in asana, the pranayama can be taught)
If someone says "Yoga will improve your concentration and mind power." Then it is most likely a "pratyahara" technique assisted with some external tools. It is not really YOGA. (only after sufficient success in pranayama one can get success in pratyahaara)

It costs NOTHING to learn yoga. YOGA is free, yogeswara Lord Sri Krishna continuously makes it available to all deserving individuals at free of charge!

All that one need to do to deserve it is "completely and actively" surrender to the LORD!

So, the dharma that starts with samkhya yoga and ends in moksha sannyasa yoga is the Nivrutti Lakshana Dharma which leads an individual to his eternal truly blissful state by giving up all the actions, forms and names.

one can never mix the pravrutti and nivrutti together because they go in opposite directions.

Pravrutti is all about building up forms and names by the means of taking up the actions there by causing Birth and Death of different forms and names

where as

Nivrutti is all about giving up all the actions there by transcending names and forms and rising above the DEATH and BIRTH!

Sanatana Dharma is the eternal dharma that holds all that what ever exists either it belongs to Pravrutti or Nivrutti paths and hence it is called ETERNAL PRINCIPLE or ETERNAL LAW or ETERNAL TRUTH.

om tat sat

Note: The interpretation provided on these 65 posts of this blog are from a little ego identified as Prasad Chitta. It may not be exact or accurate. Use the information with due care and at your own discretion.

This marks the end of avirodha - non-contradiction phase of my vedanta saadhana.

If any of the readers like the explanation, it is the grace of saints starting from Lord Sri Krishna, Bhagavan Veda Vyasa, Govinda bhagavadpaada, Bhagavan Adi Sankaracharya down all the way to my guru who have their lotus feet radiate the essence of knowledge like an infinite ocean of nectar. They have only one reason to give / leave the information in the form of an instruction. That one reason is --- "Universal Well Being!"

Let there be peace (in all three layers) and let that peace be experienced by one and all!

om santi santi santih.

Ekasloki Gita

This is the last post on Srimad Bhagavad Gita. This was handed down by Sage Veda Vyasa, just for the sake of universal well being. A memory of a wonderful discussion between Arjuna and Bhagavan; by remembering it, it purifies the person and leads to the complete victory over the most difficult enemy to be conquered i.e., Ignorance!

A deserving person studying the scripture from a realized Guru and practicing its teaching is sure to get the ultimate bliss beyond all limitations of gunas. It brings back the correct identity of the individual as declared by Arjuna!

सञ्जय उवाच: (18.74 till 18.78)
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।।

Sri Sankara Bhagavadpaada's Commentary translated into English By Swami Gambhirananda:
18.78 To be brief, yatra, where, the side on which; there is Krsna, yogeswarah, the Lord of yogas-who is the Lord of all the yogas and the source of all the yogas, since they originate from Him; and yatra, where, the side on which; there is Partha, dhanurdharah, the wielder of the bow, of the bow called Gandiva; tatra, there, on that side of the Pandavas; are srih, fortune; vijayah, victory; and there itself is bhutih, prosperity, great abundance of fortune; and dhruva, unfailing; nitih, prudence. Such is me, my ; matih, conviction.

Sri Abhinava Gupta Comments as follows:
18.74-78 Ityaham etc. upto matir mama While concluding the Krsna-Arjuna dialogue with Sanjaya's speech, the sage Vyasa teaches this : What leads to the Absolute Brahman is nothing but the recollection of the purport of the dialogue--a recollection that is led finally to the status of the highly vivid, direct cognition admitting no differentiation between its subject and object, resulting from the continuity helped by the series of incessant contemplations on the purport of the dialogue according to the method of firmly fixing. Thus, only through the recollection of the dialogue of the Bhagavat and Arjuna, the Reality could be reached and due to that come fortunes, victories and prosperity.

Swami Sivananda (my spiritual great grand father!)
18.78 यत्र wherever, योगेश्वरः the Lord of Yoga, कृष्णः Krishna, यत्र wherever, पार्थः Arjuna, धनुर्धरः the archer, तत्र there, श्रीः prosperity, विजयः victory, भूतिः happiness, ध्रुवा firm, नीतिः policy, मतिः conviction, मम my.

Commentary: This verse is called the Ekasloki Gita, i.e., Bhagavad Gita in one verse. Repetition of even this one verse bestows the benefits of reading the whole of the scripture. Wherever: On that side on which. Yogesvarah: The Lord of Yoga. Krishna is called the Lord of Yogas as the seed of all Yogas comes forth from Him. Dhanurdharah: The wielder of the bow called the Gandiva. There: On the side of the Pandavas.

Thus in the Upanishad of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth discourse entitled:The Yoga of Liberation by Renunciation.


OM SHANTIH! SHANTIH! SHANTIH!

The final words of Lord after Instruction

Having instructed all that need to be instructed, Lord makes sure the "student" had clarified ALL his doubts.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय।।18.72।।

18.72 कच्चित् whether, एतत् this, श्रुतम् heard, पार्थ O son of Kunti (Arjuna), त्वया by thee, एकाग्रेण one-pointed, चेतसा by mind, कच्चित् whether, अज्ञानसंमोहः the delusion of ignorance, प्रनष्टः has been destroyed, ते thy, धनञ्जय O Dhananjaya.

Commentary of Swami Sivananda: It is the duty of the spiritual teacher or preceptor to make the aspirant understand the teaching of the scripture and to enable him to attain the goal of life (Moksha). If the student has not grasped the subject he will have to explain it in some other way with similes, analogies and illustrations. That is the reason why Lord Krishna asks Arjuna: "Has the delusion of thy ignorance been destroyed?"This: What I have told thee.Have you heard it, O Arjuna, with one-pointed mind? Have you grasped My teaching?Delusion of ignorance: The absence of discrimination which is caused by ignorance and which is natural. The destruction of delusion is the aim of all this endeavour on your part to hear the scripture and the exertion on My part as the teacher.


अर्जुन उवाच

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।18.73।।

18.73 नष्टः is destroyed, मोहः delusion, स्मृतिः memory (knowledge), लब्धा has been gained, त्वत्प्रसादात् through Thy grace, मया by me, अच्युत O Krishna, स्थितः अस्मि I remain, गतसन्देहः freed from doubts, करिष्ये (I) will do, वचनम् word, तव Thy.

Commentary Of Swami Sivananda: Moha: Delusion: This is the strongest weapon of Maya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the whole evil of Samsara. It is as hard to cross as the ocean.Smritih: I have attained knowledge of the true nature of the Self. The whole aim of Sadhana or spiritual practice and the study of scriptures is the annihilation of delusion and the attainment of the knowledge of the Self. When one gets it, the three knots or ties of ignorance, viz., ignorance, delusion (desire) and action are destroyed, all the doubts are cleared, and all the Karmas are destroyed."To him who beholds the Self in all beings, what delusion is there, what grief?" (Isavasya Upanishad, 7)I shall do Thy word: Arjuna means to say, "I am firm in Thy command. Through Thy grace I have achieved the end of life. I have nothing more to do."

om tat sat

Some restrictions related to Scripture

इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।18.67।।
18.67 इदम् this, ते by thee, न not, अतपस्काय to one who is devoid of austerity, न not, अभक्ताय to one who is not devoted, कदाचन never, न not, च and, अशुश्रूषवे to one who does not render service or who does not desire to listen, वाच्यम् to be spoken, न not, च and, माम् Me, यः who, अभ्यसूयति cavils at.

Lord says this to Arjuna after instructing the profound knowledge in the closing remarks of Srimad Bhagavad Gita.

Why?

Why should there be a restriction? Why not to instruct the Knowledge that leads to ultimate good to everyone?

Let us first consider who are not allowed to know this knowledge:

1. One who is not interested in Tapas (the practice) and
2. one who is not devoted to the LORD and
3. One who is not having any desire to listen such a teaching or render service to the teacher (means who has no respect to the teacher) and
4. one who is not conquered over the asuya. Asuya is a quality that makes one find faults with everything not getting to the correct understanding. We have discussed about this in one of the past posts. A person who has asuya towards LORDs teaching, will never get to know the true meaning of what is being told.

By teaching such a person who has not qualified to take the instruction, there will be unnecessary confusion created in the minds of such people causing conflict (buddhi-bhedam).

Lord is so compassionate towards such people as they need to work their karmas according to their predominant guna (mostly the quality of tamas) So, it is better for them to engage in action for the sake of results if not they will be taken over by the tamas or inertia.

One should only study any scripture only when:

1. He/She is ready to practice the method,
2. He/She is devoted to the God and Guru (the teacher)
3. He/She is keen to listen, understand and
4. He/She has good intentions to reach the highest goal without harming anyone else or finding faults with someone else.

But, teaching this scripture to a deserving person is considered one of the best virtues. It is the Jnana Yajna which is superior to any of the dravya yajnas!

अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।18.70।।

Even though the Scripture Srimad Bhagavad Gita has universal applicability, The scripture itself will not force any of the thoughts on anyone. The listener is free to choose the course of action after contemplating on the teaching of LORD. As LORD verily exists in everyone's heart he makes this knowledge available as soon as one deserves it.

AS I have made this posts on to the blogger, I request readers to comply with this restriction. The knower (kshetrajna) is the Lord who takes care of its compliance anyway!

om tat sat

The summary - once again!

Swami Virajeshwara
“Hamsa”

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।16.21।।
Lust, anger and greed the three main gates of hell in which the condemned soul enters. They are the worst enemies of man that leads him to sin and thereby he enters the hell upon death. Therefore these should be abandoned purposefully.

वासांसि जीर्णानि यथा विहाय
नवानि गृहणाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही।।2.22।।
A man discards his worn out cloths and wears new ones, analogously atman changes worn out bodies with new one's. Change is the law of nature. Spring marks the birth of new life, in summer reaches full maturity, the autumn brings old age and the winter sees the death. Again new birth is seen in spring. This cycle of birth and death is incessant and man's life too follows the same pattern. There is no escape.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
Arjuna, four kinds of men worship me; the seeker of worldly objects - wealth, fame, position; the sufferer and worried; seeker of real knowledge (jnana) and the man of wisdom.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।
Any devotee when offers a fruit, a flower or even water with full faith and devotion, I delightfully accept such offerings. (What is offered to God is not important, but the pure conviction, faith and devotion to Him is important)

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः।।12.8।।
Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is no doubt thay you will dwell in Me. When the mind and the buddhi become one in seeing Me, the ego which impresses the feeling of I and mine perishes.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।18.65।।
Fix your mind on Me, be my devotee, worship Me with pure bhakti and enter into My Being. Because you are dear to Me, I promise that you shall attain Me alone.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।
Without bothering too much about wrong & righteous deeds and their rewards, surrender all you activities to Me and without fear and worry take refuge in Me alone. I shall free you from all sins. Fear Not.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते .
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।9.22।।
I look after the needs and protection of those who constantly think of Me and remain absorbed in My thought with pure devotion and contentment.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।
The LORD is seated in the hearts of all beings who are like toys mounted on the giant wheel and He is causing them to move around in circles through his deluding potency (maya).

(God is everywhere, omnipresent and omniscient. Since the hearts of ignorant are covered by filth of desire and passion, they do not transmit the image of Lord. The heart of noble souls have been cleaned and purified, the veil of ignorance has been lifted and Lord reflects clearly as the Sun in the clean mirror)

This is the final summary of the teaching of the Scripture Srimad Bhagavad Gita as told by a realized sage! Daily remembering these nine gems, contemplating on their true meaning, following the instructions given will surely lead to the final goal of a YOGI. Even a "Bhogi" will be benefited by repeating these verses with bhakti - devotion.


om tat sat

The eternal choice between ISWARA and ahamkaara

Lord summarizes the whole of the scripture between verses 56 and 63 of 18th Adhyaya of Srimad Bhagavad Gita.

These verses are best heard from a realized sage in their original words!

I will try to summarize my limited understanding as follows.

O Arjuna :
18.56: Take refuge in me perform all the "actions"; by my grace attain the eternal, imperishable abode of me.
18.57: Surrender all your "thoughts" in me; Take the "buddhi yogam" and enter into my being.
18.58: Offer your "heart" to me; you shall be freed from all difficulties by my grace. But if you take refuge in your own ahamkaara (differentiated individual nature!) you will surely perish!

18.59: Out of your ego (ahamkaara) if you decide "I will not fight", that decision of yours will be wrong and your own nature (prakruti) will compel you to fight.
18.60: O Arjuna, the work you do not want to do out of aversion, you will helplessly perform bound by innate nature of activity. (mohaat nibaddha swena karmanaa!!)

18.61: Iswara is seated in the heart of every being. He makes the instruments of body, mind and intellect move around through his maaya.
18.62: Surrender to HIM (Iswara) alone. With his grace you will attain eternal peace which is permanent.

18.63: This knowledge which is given to you is the secret of all secrets. After careful deliberation of the WHOLE of it, do what you want!

So, everyone is driven by Iswara (The integrated whole) sitting in their own "hriddesa" (heart is all pervading) by his potency that moves the instruments of equipment (yantra). During the movement, ahamkaara raises bringing the differentiated individuality.

The FREE WILL is given to the individual to choose between "Surrendering to Iswara" or "being controlled by maaya/ahamkaara". There is absolutely no force on any individual to choose either way...

The choice is yours! Deliberate on the whole of the scripture as a whole and then take the decision.

om tat sat

Knowing Lord is entering and merging in Lord

18.55 Bhaktya, through devotion, through that devotion described as Knowledge; abhijanati, he knows; mam, Me; tattvatah, in reality; as to yavan, what I am, with the extensive differences created by limiting adjuncts; and yah asmi, who I am when all distinctions create by the limiting adjuncts are destroyed-Me who am the supreme Person comparable to space In points of all-pervasiveness and non-attachment. and one-without-a-second, absolute, homogeneous Consciousness, birthless, ageless, immortal, fearless and deathless. Tatah, then; jnatva, having known; mam, Me, thus; tattvatah, in truth; visate, he enters into Me, Myself; tadanantaram, immediately after that (Knowledge).

Here, by saying, 'having known, he enters without delay', it is not meant that the acts of 'knowing' and 'entering immediately after' are different. What then? What is meant is the absolute Knowledge itself that has to no other result, In place of phalantarabhava-jnana-matram eva, Ast. reads 'phalantarbhavat jnanamatram eva, absolute Knowledge itself, since there is no other result'.-Tr. for it has been said, 'And...understand Me to be the "Knower of the field", (13.2).

Opponent: Has it not been contradictory to say, he knows Me through that which is the supreme steadliness (nistha) in Knowledge?

Vedantin: If it be asked, How it is contradictory?

Opponent: The answer is: Whenever any Knowledge of something arises in a knower, at that very moment the knower knows that object. Hence, he does not depend on steadfastness in Knowledge which consists in the repetition of the act of knowing. And therefore, it is contradictory to say one knows not through knowledge, but through steadfastness in knowledge which is a repetition of the act of knowing.

Vedantin: There is no such fault, since the culmination of Knowledge-which (Knowledge) is associated with the causes of its unfoldment and maturity, and which has nothing to contradict it- in the conviction that one's own Self has been realized is what is referred to by the word nistha (consummation): When knowledge-which concerns the identity of the 'Knower of the field' and the supreme Self, and which remains associated with the renunciation of all actions that arise from the perception of the distinction among their accessories such as agent etc., and which unfolds from the instruction of the scriptures and teachers, depending on purity of the intellect etc. and humility etc. which are the auxiliary causes of the origin and maturity of Knowledge-continues in the form of the conviction that one's own Self has been realized, then that continuance is called the supreme steadfastness (nistha) in Knowledge.This steadfastness in Knowledge that is such has been spoken of as the highest, the fourth kind of devotion in relation to the three other devotions viz of the afflicted, etc. (cf. 7.16). Through that highest devotion one realizes the Lord in truth. Immediately after that the idea of difference between the Lord and the Knower of the field vanishes totally. There-fore the statement, 'one knows Me through devotion in the form of steadfastness in Knowledge', is not contradictory. And, in this sense, all the scriptures-consisting of Vedanta (Upanisads etc.), History, Mythology and Smrtis-, as for instance, 'Knowing (this very Self the Brahmanas) renounce...and lead a mendicant's life' (Br. 3.5.1), 'Therefore they speak of monasticism as excellent among these austerities' (Ma. Na. 24.1), 'Monasticism verily became supreme' (ibid. 21.2), which enjoin renunciation become meaningful. Thus, monasticism means renunciation of rites and duties. There are also the texts, 'Having renounced the Vedas as well as this world and the next' (Ap. Dh. Su. 2.9.13), and 'Give up religion and irreligion' (Mbh. Sa. 329.40; 331.44), etc. And here (in the Gita) also various relevant) passages have been pointed out. In is not proper that those texts should be meaningless. Nor are they merely eulogistic, since they occur in their own contexts. Besides, Liberation consists in being established in the changeless real nature of the indwelling Self. Indeed, it is not possible that one who wants to go to the eastern sea and the other who wants to go in the opposite direction to the western sea can have the same course!And steadfastness in Knowledge consists in being totally absorbed in maintaining a current of thought with regard to the indwelling Self. And that is opposed to coexistence with duties, like going to the western sea. It has been the conclusion of those versed in the valid means of knowledge that the difference between them is as wide as that between a mountain and a mustard seed! Therefore it is established that one should have recourse to steadfastness in Knowledge only, by relinquishing all rites and duties. The fruit of the attainment of success from the Yoga of Devotion consisting in worshiping the Lord with one's own actions is the ability to remain steadfast in Knowledge, from which, follows stead-fastness in Knowledge, culminating in the result, Liberation.

om tat sat

tapas = The Practice of Vedanta

To avoid the three gates of hell, LORD prescribes three things of practice. They are

yajna = sacrifice
daana = charity
and
tapas = tapas

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।18.5।।

yajna, daana and tapas are the three actions that can't be given up! These three are the purifiers of men.

yajna and daanam are prescribed for the "grihasta" (a householder) where as the "tapas" is for a qualified mumukshu.

What is tapas?
Lord has already explained this in 17th Adhyaya as follows:

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते।।17.14।।
17.14 देवद्विजगुरुप्राज्ञपूजनम् worship of the gods, the twice-born, the teachers and the wise, शौचम् purity, आर्जवम् straightforwardness, ब्रह्मचर्यम् celibacy, अहिंसा non-injury, च and, शारीरम् of the body, तपः austerity, उच्यते is called.

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।17.15।।
17.15 अनुद्वेगकरम् causing no excitement, वाक्यम् speech, सत्यम् truthful, प्रियहितम् pleasant and beneficial, च and, यत् which, स्वाध्यायाभ्यसनम् the practice of the study of the Vedas, च and, एव also, वाङ्मयम् of speech, तपः austerity, उच्यते is called.

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते।।17.16।।
17.16 मनःप्रसादः serenity of mind, सौम्यत्वम् good-heartedness, मौनम् silence, आत्मविनिग्रहः self-control, भावसंशुद्धिः purity of nature, इति thus, एतत् this, तपः austerity, मानसम् mental, उच्यते is called.

The above three layers of "tapas" [of body, speech and mind] need to be performed with "sattvika" predominance without hankering for fruits of such tapas. Explained as follows:

श्रध्दया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विं परिचक्षते।।17.17।।
17.17 श्रद्धया with faith, परया highest, तप्तम् practised, तपः austerity, तत् that, त्रिविधम् threefold, नरैः by men, अफलाकाङ्क्षिभिः desiring no fruit, युक्तैः steadfast, सात्त्विकम् Sattvic, परिचक्षते (they) declare.

Commentary (of Swami Sivananda) : Trividham: Threefold -- physical, vocal and mental.Yuktaih: Steadfast: Balanced in mind, unaffected in success and failure.Sraddhaya: With faith: With belief in the existence of God, in the words of the preceptor, in the teachings of the scriptures and in one's own Self.

So, YOGA VEDANTA is a highly PRACTICAL mode of self realization. TAPAS is its means! This three layered satwika tapas mentions "mauna" (silence) as the tapas of MIND! One who makes his mind silent raises above the three gunas of nature and attains the highest goal for sure....


om tat sat

Three doors of darkness leading to hell

Lord clearly mentions the pathways that takes to darkness of hell. (The culmination of Asuri Sampada!)

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।16.21।।

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्।।16.22।।

Three types of gates to hell that are sure to destroy the self. They are
kaamah (passion or lust)
krodhah (anger) and
lobhah (greed).

Abandoning them and freed from these gates of darkness (tamodvara), one can practice the "Sreyo marga" (of yoga vedanta) and gets on to the path that leads to ultimate goal - "paraam gati".

om tat sat

Summary of Vedanta

On this Sayana Ekadasi, I just want to give a overview of last six chapters of Srimad Bhagavad Gita, our selected text of yoga vedanta!

1. (chapter 13) Kshetra kshetrajna vibhaga yoga is all about discrimination between the field that is seen / experienced and the seer the knower of that field. The kshetrajna is the imperishable, universal.

2. (chapter 14) Gunatraya Vibhaga yoga is about the knowledge of the "Gunas" satva, rajas and tamas that bind the individual with the prakuti - the nature.

3. (chapter 15) Purushottama Prapti Yoga is about the weapon of "dispassion" - asanga sastra that is needed to cut down the hugely grown tree of samsara! Only after cutting down the tree of samsara one can understand the true nature of the purushottama the lord of all!

4. (chapter 16) Daiva Asura Sampad Vibhaga yoga is about the wealth that is needed for realization. The daivi sampada (the divine wealth) of "saadhana sampatti" an important prerequisite for the final preparation of highest truth.

5. (chapter 17) Sraddha traya vibbhaga yoga is all about the key wealth called "sraddha" when sraddha is dominated by sattva, rajas and tamas its results differ. One should have "sattvika sraddha" for realization. If sraddha is polluted by rajas or tamas it will not lead to the ultimate goal.

6. (chapter 18) Moksha Sannyasa yoga is all about sannyasa and tyaga and a summary of all of the scripture. This is a summary for a mumukshu. The final sure technique of getting liberated or released

So, devotion, discrimination, dispassion, saadhana sampatti and mumukshutvam (intense desire to get liberated) are introduced to the YOGI (and BHAKTA) by LORD in this third part of six chapters of Srimad Bhagavad Gita.

Once perfected a yogi gets established in ultimate bliss of no return!

om tat sat.

Vedanta = The highest knowledge

This post gives two links to the blog posts written earlier on other chapters of Srimad Bhagavad Gita.

Chapter 13: Kshetra and Kshetrajna Vibhaga Yoga

The Owner and Knower of Field

This post talks about the OWNER and KNOWER of the FIELD of action.
There is only ONE KNOWER of this entire field. In that one Knower, multiple OWNERS are assumed of differentiated fields of action. (Bodies = Fields)

Chapter 15: Purushottama prapti yoga

The Yoga of attaining Purushottama


This post was a summary of 15th Adhyaya of Srimad Bhagavad Gita. One of the shortest chapters of Srimad Bhagavad Gita. This adhyaya is a prescribed daily reading (parayana) before taking the meals by the wise men.

This consists of the complete essence of all the scriptures.

Continuous comtemplation (nidhidhasana) on these words will remove all the doubts!

at the end of Instructions...

We are at the end of second part of Yoga Vedanta text Srimad Bhagavad Gita.

As stated several times earlier on this blog, yoga vedanta tradition would need a realized guru to progress on to the next stage.

Just to recap, the first part of six adhyayas ending with "Dhyana Yoga" or the yoga of meditation complete the first part. A yogi successful in Dhyana will realize the true nature of the individual as "witnessing consciousness".

Only after realizing the individual aspect of the truth thoroughly, one naturally moves on to the "higher knowledge" of the LORD.

The second part ending in "Bhakti Yoga" leads to the true nature of LORD and starting of the fusion process.

The third part leading to "Moksha Sannyasa Yoga" is the final stage or also called as inquiring into the essential nature of "relationship" between the individual and the Ultimate Truth.

The mahavakya "tat tvam asi" has three words. The nature of "tvam" is the first part, the nature of "tat" is the second part and the meaning of "asi" is explained in the third part.

The first part is initiated by individual effort and needs full commitment of the individual. The second part is initiated by LORD and needs full attention of the individual. The third part has nothing new to teach. It is the same knowledge but explained in more subtle method and much more detail manner.

I personally do not intend to make blog posts based on the third part and let the individuals study the last six chapters of Srimad Bhagavad Gita from a realized sage directly.

All the successful devotees (bhaktas) with final set of doubts will surely get a GURU to clarify them!


Between the Bhagavan and the Bhakta there is nothing (third entity) that can obstruct the grace, knowledge and bliss.

Final Instruction (only for Successful Bhaktas):

Lord Declares:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।

By thoroughly contemplating on what has been revealed; Leaving all attributes, duties, take refuge in ME alone (in the TRUE SELF alone). I (the LORD), will liberate you from all sins. Do not grieve!

om tat sat

Attributes of BHAKTI

Having explained different aspects of "yogas" for bhakta, LORD goes on to explain the goals of bhakti. A bhakta can be distinguished by the following attributes from the ordinary person.

Type 1: Who has dedicated his mind and intellect in the LORD:

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।।12.13।।
12.13 अद्वेष्टा non-hater, सर्वभूतानाम् of (to) all creatures, मैत्रः friendly, करुणः compassionate, एव even, च and, निर्ममः without mineness, निरहङ्कारः without egoism, समदुःखसुखः balanced in pleasure and pain, क्षमी forgiving.

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः।।12.14।।
12.14 सन्तुष्टः contented, सततम् ever, योगी Yogi, यतात्मा self-controlled, दृढनिश्चयः possessed of firm conviction, मयि अर्पितमनोबुद्धिः with mind and intellect dedicated to Me, यः who, मद्भक्तः My devotee, सः he, मे to Me, प्रियः dear.

Type 2: Abhyasa Yogi - The one who is established in Practice:

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः।।12.15।।
12.15 यस्मात् for whom, न not, उद्विजते is agitated, लोकः the world, लोकात् from the world, न not, उद्विजते is agitated, च and, यः who, हर्षामर्षभयोद्वेगैः by (from) joy, wrath, fear and anxiety, मुक्तः freed, यः who, सः he, च and, मे to Me, प्रियः dear.

Type 3: Karma Yogi - One who has given up choice of action:

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः।।12.16।।
12.16 अनपेक्षः (he who is) free from wants, शुचिः pure, दक्षः expert, उदासीनः unconcerned, गतव्यथः free from pain, सर्वारम्भपरित्यागी renouncing all undertakings or commencements, यः who, मद्भक्तः My devotee, सः he, मे to Me, प्रियः dear.

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः।।12.17।।
12.17 यः who, न not, हृष्यति rejoices, न not, द्वेष्टि hates, न not, शोचति grieves, न not, काङ्क्षति desires, शुभाशुभपरित्यागी renouncing good and evil, भक्तिमान् full of devotion, यः who, सः he, मे to Me, प्रियः dear.

Type 4: Sarva Sanga Parityagi - The Final Goal of a Sannyasi:

समः शत्रौ च मित्रे च तथा मानापमानयोः।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः।।12.18।।
12.18 समः (he who is) the same, शत्रौ to foe, च and, मित्रे to friend, च and, तथा also, मानापमानयोः in honour and dishonour, शीतोष्णसुखदुःखेषु in cold and heat, in pleasure and pain, समः the same, सङ्गविवर्जितः free from attachment.

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः।।12.19।।
12.19 तुल्यनिन्दास्तुतिः to whom censure and praise are equal, मौनी -- silent, सन्तुष्टः contented, येनकेनचित् with anything, अनिकेतः homeless, स्थिरमतिः steady-minded, भक्तिमान् full of devotion, मे to Me, प्रियः dear, नरः (that) man.

So, the final goal is to become a MUNI, "silent one" at the three layers of thought, word and deed. Being silent means not giving up; but not being emotionally attached to it. One who is not attached to his thoughts as these are my thoughts but dedicates them to the LORD as his thoughts, dedicates all his words to the LORD, dedicates all his actions to the LORD and lets LORD work through his instruments and ever contended with what comes on its own to him is the MUNI. He is most dear to LORD.

Finally Lord declares:
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः।।12.20।।
12.20 ये who, तु indeed, धर्म्यामृतम् immortal Dharma (Law), इदम् this, यथोक्तम् as declared (above), पर्युपासते follow, श्रद्दधानाः endowed with faith, मत्परमाः regarding Me as their Supreme, भक्ताः devotees, ते they, अतीव exceedingly, मे to Me, प्रियाः dear.

Hence this is called "nectar of dharma" i.e., Bhakti as explained by Lord in 12th Chapter of Srimad Bhagavad Gita. He who understands this and follows it with faith is a Supreme Devotee.

om tat sat.

modes of BHAKTI

Lord goes on explaining the methods or modes of engaging in the process of fusion with the Lord (bhakti) as follows:

12-6 & 12-7: Ananya Yoga: Dedicate all the actions to the lord and considering the LORD as the SINGLE supreme goal. (Sannyasa); For those who can do this, LORD will deliver them from the "mrityu samsaara saagara" i.e., the trans-migratory world appearance. (Jnana Yoga)

12-8: O Partha, Merge a. Buddhi (the capacity of reasoning) and b. Manas (the capacity of doubting) in LORD. You are sure to merge in the Lord. (Raja Yoga)

12-9: If that is not possible, O Dhananjaya (conquerer of wealth!) continuously practice. (Abhyasa Yoga) is the mode you should get on to.

12-10: If Abhyasa is also not possible: Do all the actions for the LORD's sake. Thereby you will achieve perfection. (Karma Yoga Phase 2)

12-11: Even if that is not possible: Leave all the fruits of actions to the LORD. (Karma Yoga Phase 1)

By looking at this sequence one can mis-understand that leaving all the fruits of action to the LORD (i.e., Karma Yoga Phase 1) is the inferior BHAKTI.

To avoid any such confusion LORD clarifies as follows:

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्।।12.12।।

12.12 श्रेयः better, हि indeed, ज्ञानम् knowledge, अभ्यासात् than practice, ज्ञानात् than knowledge, ध्यानम् meditation, विशिष्यते excels, ध्यानात् than meditation, कर्मफलत्यागः the renunciation of the fruits of actions, त्यागात् from renunciation, शान्तिः peace, अनन्तरम् immediately

"TYAGA" - renunciation of fruits of all actions will lead to the immediate peace that is called BHAKTI.

None of the "modes" of BHAKTI is superior or inferior to the other. Whatever best suits an individual, can perform that mode as explained above. Knowledge suits some, meditation suits some one else, karma suits others and renunciation suits some others! But the final result of any mode of BHAKTI is the "unceasing peace" (santi anantaram)!

Bhakti is the means and also the goal in itself!

Bhakti is all about perfecting the "yoga" that suits you. It is Not comparing different "yogas" that are available!! All yogas will lead you into this process of fusion (bhakti) with the ultimate TRUTH.

om tat sat

Who is better at Bhakti?

Arjuna has got the instruction of akshara and avyakta brahma earlier and also had a viswa roopa darsana. Now he is inquiring Lord:

अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः।।12.1।।

Of two groups
a. Those who are devoted to rendering services to the manifest form (viswa roopa)
b. Those who are after the avyakta and akshara i.e., the unmanifest eternal that is beyond speech and mind
who is a better knower of Yoga? (a, or b)?

श्री भगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः।।12.2।।
12.2 मयि on Me, आवेश्य fixing, मनः the mind, ये who, माम् Me, नित्ययुक्ताः ever steadfast, उपासते worship, श्रद्धया with faith, परया supreme, उपेताः endowed, ते those, मे of Me, युक्ततमाः the best versed in Yoga, मताः (in My) opinion.

Lord said (a) is best versed in Yoga. Then he is clarifying the second group as follows:

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्।।12.3।।
12.3 ये who, तु verily, अक्षरम् the imperishable, अनिर्देश्यम् the indefinable, अव्यक्तम् the unmanifested, पर्युपासते worship, सर्वत्रगम् the omnipresent, अचिन्त्यम् the unthinkable, च and, कूटस्थम् the unchangeable, अचलम् the immovable, ध्रुवम् the eternal.

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।
12.4 संनियम्य having restrained, इन्द्रियग्रामम् the aggregate of the senses, सर्वत्र everywhere, समबुद्धयः even-minded, ते they, प्राप्नुवन्ति obtian, माम् Me, एव only, सर्वभूतहिते in the welfare of all beings, रताः rejoicers.

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।
12.5 क्लेशः the trouble, अधिकतरः (is) greater, तेषाम् of those, अव्यक्तासक्तचेतसाम् whose minds are set on the unmanifested, अव्यक्ता the unmanifested, हि for, गतिः goal, दुःखम् pain, देहवद्भिः by the embodied, अवाप्यते is reached.

So, as long as there is body consciousness (deha vadbhih), it is difficult and painful to reach the goal of avyakta state. Hence the struggle is greater. But they are not any less in devotion. Those who meditate on akshara, avyakta, anirdesya will reach the LORD alone!

So, it is easier to take a "symbol" to worship for those who are embodied! That is the opinion of LORD.

Note: (based on Sri Abhinava Gupta's commentary on 12.3-12.5)
Why the "trouble" of contemplation on akshara, avyakta brahma is more?

Contemplation is done using the instrument called "mind." To contemplate on something that is beyond the "mind" itself, it need to superimpose some attributes on that avyakta like omnipresent, omnipotent etc., so there is a two-fold process of superimposing the attributes and denying them later....

om tat sat

Some clarifications on BHAKTI

This is the 50th post on this blog. So, let me summarize few silent features of this blog on Yoga Vedanta and its relation to "BHAKTI"

1. If the reader is still interested in the "Bhoga" (consumption of an object =vishaya by its consumer sense organ =indriya) this blog will not be of much help to the reader. But it is not a waste; you will still understand the limitation of Bhoga; There is nothing wrong with Bhoga but it always need to be supported by the "productive work". Without productive work to create vishayas, the indriyas will not have the vishayas to consume them.

2. Only after completely understanding that One can never consume someone else's hard work (this is the divine law of karma - action) one should move on to the path of Yoga. Only this law of karma supports the multiple layers of universe (the multiverse) together in their respective positions.

3. Initially it is advised to "give up" the choice of fruits of action. Do not hanker for favorable results. Perform your action with utmost skill without harming anyone intentionally or unintentionally.

4. After attaining some amount of success in the karma phala tyaga, one is advised to give up the choice of action itself and leave it in the hands of LORD.

5. For such "surrender" one should have faith in LORD. If you are an atheist, just think about those days when you were a baby (of few days old) even before you started your logic and started demanding for proofs, LORD made sure your mother has milk to feed you. It is Lord's design that keeps everything here in their respective places. (that design is called DHARMA or Sanatana Dharma that holds everything eternally in their respective places by the law of Action)

6. An individual limited mind will not be able to understand the nature of LORD as long as his heart is not purified from the duality of attraction and repulsion. Karma Yoga helps purify the external nature of an Individual.

7. Only after a fair amount of success on controlling the external nature (& Desires) a striving YOGI can attempt controlling his internal nature called MIND (chittam). When the YOGI is suitably conditioned, LORD will show him a GURU to learn Raja Yoga.

8. Raja Yoga leads to mastering the internal nature called mind. Once the mind is purified, a striving Yogi becomes eligible for Higher Knowledge of LORD.

9. Lord offers the Higher Knowledge in suitable means to the Yogi. This "knowledge" is essential for direct realization of the LORD.

10. Only after directly realizing the nature of LORD, if the subtle impressions (vasanas) of work and desires are taking the YOGI back into the emotions like fear, passion etc., then the solution is the "BHAKTI" --> Devotion to the LORD.

11. In some special cases, a KARMA YOGI will be directly moved on to the BHAKTI YOGA if the "chittam" is sufficiently pure from passion and other emotions.

When LORD said, it is not by Vedas, not by Tapas, not by Gifts etc., one gets such a direct experience of LORD, it is not to reduce the importance of Vedas, Tapas etc., All the Vedas, Tapas etc., are required for those who are in "need" of them.

Without BHAKTI, the knowledge will not be fruitful. It just becomes destructive like "Atom Bombs" etc., and finally destroy the person who is attached to such dry knowledge devoid of LORD. Such a dry knowledge is confusing also. It will never be complete.

In Adhyatma Ramayanam, Lord RAMA states "Mad bhakti vimukhaanam hi sastra garteshu muhyataam" means, "One who is devoid of Bhakti will keep roaming around in the ditch dug by the sastras (sciences) deluded!"

So, with BHAKTI, the JNANA (knowledge) will become complete (purnam) and results in complete removal of ignorance (viveka khyati or sthita prajnata or in parA vairAgya). Adi Sankara Bhagavadpaada Acharya states in his Viveka Chudamani as follows:

मोक्ष​कारणसामग्र्यां भक्तिरेव गरीयसी |
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ||

moksha kaarana saamagrayaam bhaktih eva gariiyasii
sva-svaruupa anusandhaanam bhaktih iti abhidhiiyate

In the saamagri for moksha, Bhakti is the highest and most important one.
Establishing in one's own true nature is called BHAKTI.

Hence, Bhakti is not an easy thing to do. It requires giving up of "sanga" (attachment) to worldly bhogas & vishayas and completely engaging all three layers of instruments called body, speech and mind in the service of LORD (the true self of the individual) as well as not having any feeling of "vaira" (enmity) to any being of this world.

From the next post onwards we will deal with most subtle aspects of Vedanta that are meant for the TRUE Bhaktas on the path of Yoga Vedanta!

om tat sat

ananya bhakti is the way to moksha

Arjuna fails to get established in the divine vision. The primary reason is that he has still not realized the "vasudeva sarvam" even after the divine internal perception granted by the LORD. So, he requests LORD to appear in his normal human form. LORD grants his wish.
Arjuna then declares: (11.51)

O Janardana, having seen this serene human form of Yours-gracious, as of my friend I have now become calm in mind and restored to my own nature.

Having heard this LORD gives an important Instruction as follows:

Instruction 27:
श्री भगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः।।11.52।।
su-dur-darsam, idam rupam drustvaanasi yat mama
deva api yasya rupam nityam darsana-kaankshinah.

This "simultaneously brilliant and terrifying form" (su dur darsam idam rupam) that you have seen is desired to be seen even by the Devas (the shining ones - gods) always!

नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा।।11.53।।
na aham vedaih na tapasaa na daanena na ca ijyayaa
sakya evam vidhe drastum drustuvaan asi maam yathaa.

Not through the four Vedas, not by tapas (austerity like chandrayana etc.,) not by giving gifts like land, gold etc., not even by sacrifices and worship I can be seen in the form that has been seen by you.

भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।
ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप।।11.54।।
11.54 भक्त्या by devotion, तु indeed, अनन्यया single-minded, शक्यः (am) possible, अहम् I, एवंविधः of this form, अर्जुन O Arjuna, ज्ञातुम् to know, दृष्टुम् to see, च and, तत्त्वेन in reality, प्रवेष्टुम् to enter into, च and, परंतप O Parantapa (O scorcher of the foes).

But only through "bhaktyaa ananyayaa" (bhakti based on "no second thought") it is possible.

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।।11.55।।
11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for Me is mat-karma; one who does it is mat-karma-krt-.Mat-paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-.So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah - Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them - Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those engaged in doing unmost harm to him - Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.

This last verse of 11th Adhyaya is considered as the overall purport of Srimad Bhagavad Gita by Adi Sankaracharya.
Also,
Sri Abhinava Gupta on last two verses says as follows:
Those, whose devotion, charming by the absence of any other object in it, bursts forth-to the field of realisation of those persons descends the Vasudea - tattva, the Absolute being, without any effort (on their part) just on account of their appreciation of the advice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge in Me. etc.'

om tat sat

Fear, its cause and the solution

Having seen the universal form, Arjuna has directed his "divine vision" to know the future a bit. There he sees a terrifying form of LORD.

He Asks:
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम्।।11.31।।

Having heard the complete description about the LORD again and again in his own words, Even after seeing the three forms of LORD (His human form as Krishna, his manifest universal form and the unmanifestd form) Arjuna is still confused. He is asking again "What is your source?" "What is your actions?" I want to know.

The cause for such confusion is "FEAR" Fear is caused by the limitation imposed by the TIME in the nature of "form". All forms are limited by TIME. They emerge out of time and merge back into TIME. So, every "FORM" is a time quantum!

Lord explains this concept very nicely:

श्री भगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः।।11.32।।
11.32 कालः time, अस्मि (I) am, लोकक्षयकृत् world-destroying, प्रवृद्धः full-grown, लोकान् the worlds, समाहर्तुम् to destroy, इह here, प्रवृत्तः engaged, ऋते without, अपि also, त्वाम् thee, न not, भविष्यन्ति shall live, सर्वे all, ये these, अवस्थिताः arrayed, प्रत्यनीकेषु in hostile armies, योधाः warriors.

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्।।11.33।।
11.33 तस्मात् therefore, त्वम् thou, उत्तिष्ठ stand up, यशः fame, लभस्व obtain, जित्वा having conquered, शत्रून् enemies, भुङ्क्ष्व enjoy, राज्यम् the kingdom, समृद्धम् the unrivalled, मया by Me, एव even, एते these, निहताः have been slain, पूर्वम् before, एव even, निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथाऽन्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान्।।11.34।।
11.34 द्रोणम् Drona, च and, भीष्मम् Bhishma, च and, जयद्रथम् Jayadratha, च and, कर्णम् Karna, तथा also, अन्यान् others, अपि also, योधवीरान् brave warriors, मया by Me, हतान् slain, त्वम् thou, जहि do kill, मा not, व्यथिष्ठाः be distressed with fear, युध्यस्व fight, जेतासि shall conquer, रणे in the battle, सपत्नान् the enemies.

Arjuna was having a basic doubt that how he can win over Bhishma, Drona, Karna, Krupacharya, etc., great warriors lined up in the Kaurava army. The "vasana" of this doubt caused "Fear" in him. The same fear directed Arjuna's attention to the terrifying aspect of the Viswaroopa. That lead him to ask the question about the lords actions!

But, LORD is always clear of his position. He says the terrifying aspect is the TIME that consumes everything here. Even if Arjuna rejects to fight, NONE of the FORMS of Bhishma, Drona, etc., fighters are going to survive. Everything will be destroyed by the aspect of TIME.

So, What was the Instruction given by LORD to his Disciple:
INSTRUCTION 26:
निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.

O great archer (who can fire the arrows on both hands with equal precision)! Just be an instrument! and get the fame of winning this WAR in which all these powerful warriors are already been slain!

Note: This instruction is not for everyone. Only to a skillful warrior like Arjuna who has completely surrendered to the LORD and given the complete authority to LORD to "Drive" him.

So, NO FORM is eternal as it is just a pocket of TIME. The SOUL (the essence) of ALL FORMS is never destroyed and it is always beyond TIME. Realizing this fact makes one transcend the TIME and be FEARLESS forever!

om tat sat

simultaneously brilliant and terrifying form

Having gained a "divine vision" it is difficult to narrate the "vision" in words!

Sanjaya (the narrator of Srimad Bhagavad Gita to Dhritarastra - "sanjaya" means the one who has completely conquered his external and internal nature) describes the vision in most brilliant way as follows:

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।
11.12 दिवि in the sky, सूर्यसहस्रस्य of a thousand suns, भवेत् were, युगपत् at once (simultaneously), उत्थिता arisen, यदि if, भाः splendour, सदृशी like, सा that, स्यात् would be, भासः splendour, तस्य of that, महात्मनः of the mighty Being (great soul).

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।
11.13 तत्र there, एकस्थम् resting in one, जगत् the universe, कृत्स्नम् the whole, प्रविभक्तम् divided, अनेकधा in many groups, अपश्यत् saw, देवदेवस्य of the God of gods, शरीरे in the body, पाण्डवः son of Pandu, तदा then.

ekastham (resting in one) pravibhaktam anekadhaa (divided in many groups) is a truly graphic description of the viswa roopa by Sanjaya. It has to be realized in the transcendental state of samadhi not by the "mind"!

at the same time Arjuna starts seeing the Ugra Rupam of Lord:
अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रम्
स्वतेजसा विश्वमिदं तपन्तम्।।11.19।।
11.19 अनादिमध्यान्तम् without beginning, middle or end, अनन्तवीर्यम् infinite in power, अनन्तबाहुम् of endless arms, शशिसूर्यनेत्रम् Thy eyes as the sun and the moon, पश्यामि (I) see, त्वाम् Thee, दीप्तहुताशवक्त्रम् Thy mouth as the burning fire, स्वतेजसा with Thy radiance, विश्वम् the universe, इदम् this, तपन्तम् heating.

Arjuna describes his experience with the Ugra Roopa and concludes his experience as follows:

11.30 लेलिह्यसे (Thou) lickest, ग्रसमानः devouring, समन्तात् on every side, लोकान् the worlds, समग्रान् all, वदनैः with mouths, ज्वलद्भिः flaming, तेजोभिः with radiance, आपूर्य filling, जगत् the world, समग्रम् the whole, भासः rays, तव Thy, उग्राः fierce, प्रतपन्ति are burning, विष्णो O Vishnu!

So, Arjuna's perception of the viswaroopa is slightly different from the Sanjaya's perception. Why is it so?

Arjuna is still not completely conquered his Mind. One who has not completely conquered his mind can't get established in the natural unseeded samadhi. Even if the "divine vision" is granted, they get back to the world vision for more saadhana.

om tat sat

The "divine" perception

Usual human "eyes" can't perceive the air. If they are able to see the air, they will not be able to see anything else as the "air" acts as a screen between the eyes and the object to be seen. None of the human perception can perceive "space".

But Arjuna wants to see the "vibhutis" of the LORD who is in the space within an atom and at the same time who supports the whole of this Brahmanda (The Multiverse)

Lord is subtler than time (time can be infinitesimally divided into "moments" so Lord is shorter than the shortest moment anyone can perceive) and bigger than the space (space supports and pervades all the objects including the galaxies and lokas - universes).

So,
Lord Says:
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि।।11.7।।
11.7 इह in this, एकस्थम् centred in one, जगत् the universe, कृत्स्नम् whole, पश्य behold, अद्य now, सचराचरम् with the moving and the unmoving, मम My, देहे in body, गुडाकेश O Gudakesa, यत् whatever, च and, अन्यत् other, द्रष्टुम् to see, इच्छसि (thou) desirest.

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।।11.8।।
11.8 न not, तु but, माम् Me, शक्यसे (thou) canst, द्रष्टुम् to see, अनेन with this, एव even, स्वचक्षुषा with own eyes, दिव्यम् divine, ददामि (I) give, ते (to) thee, चक्षुः the eye, पश्य behold, मे My, योगम् Yoga, ऐश्वरम् lordly.

A yogiswara GURU alone can bestow such "divine" perception to have a glimpse of "Viswa Rupa" - the universal imperishable form. That Universal form is all encompassing all the spaces and all times (past, present and future) as well as transcends space and time.

om tat sat

Note: This is no trick like curing a disease, getting some object from nowhere, or creating and illusory vision like a magician creates it etc.,

The "Viswa Rupa" darsana is a deep and profound vision of LORD by his own grace of divine internal perception.

The result of "higher knowledge"

On this blog, the discussion on the "higher knowledge" or the knowledge of LORD is started from this post. As a prerequisite one should have carried out karma yoga and Raja yoga to conquer his own internal and external natures and made himself eligible to recieving this "higher knowledge" about the LORD.

In Srimad Bhagavad Gita chapters 7,8,9 and 10 are of highest metaphysical value. They describe the true nature of LORD in his own words. It is very difficult to understand them as a whole for a person who has not conquered the external and internal indriyas (the external senses + the internal mind) thoroughly.

But without this higher knowledge, the "delusion" still remains! (only conquering one's own nature temporarily is not sufficient). Only after proper understanding of true nature of LORD one can cross over his differentiated lower nature called "maaya" which repeatedly causes the "moha" in the individual.

Arjuna declares that his "moha" is gone by listening to the secret knowledge given to him as "grace" (anugraha): (the first verse of 11th Adhyaya)

अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।।

mat+anugrahaya (for the sake of blessing me), paramam guhyam adhyatma sanjtam (the highest secret called adhyatma) yat tvya uktam vachah (that which was revealed by YOUR words) tena moha ayam vigatah mama (by those words, my delusion has gone)

What was this delusion? Arjuna's agency in killing in the war. Arjuna thought he is going to be the agent of all killing he is going to perform in the war due to his ahamkaara (ego). He thought he is going to accrue sin by killing his relatives and preceptors. This was his original delusion due to ignorance of true nature of SELF (adhyatma).

By shravana (listening) and manana (contemplating continuously) with a controlled and composed mind on the words of LORD, one can indirectly realize the true nature of LORD.
but, the last statement of LORD "Having established or pervaded this whole world with one fragment of Myself, I remain." Arjuna wishes to "see" that eternal form of LORD.

So, He requests LORD:
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्।।11.4।।

11.4 मन्यसे Thou thinkest, यदि if, तत् that, शक्यम् possible, मया by me, द्रष्टुम् to see, इति thus, प्रभो O Lord, योगेश्वर O Lord of Yogins, ततः then, मे me, त्वम् Thou, दर्शय show, आत्मानम् (Thy) Self, अव्ययम् imperishable.

This is the manner one should request for the divine vision of imperishable "SELF" (who is the LORD of all) Only through the grace one gets the divine vision! Not by force, Not by effort, Not by ACTION of the deluded ahamkaara.

Swami Sivananda explains who is a "Yogiswara" as follows:
"Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And, Yoga is identity of the individual soul with the Absolute. He who is able to bestow this realization of identity on the deserving spiritual aspirant is Yogesvara. He Who is able to create, preserve, destroy, veil and graciously release is the Lord. (These five actions, Panchakriyas, are known respectively as Srishti, Sthiti, Samhara, Tirodhana and Anugraha.)"

So, the result of receiving higher knowledge is removal of MOHA (delusion) and an opportunity to get a divine vision of imperishable ATMA, the LORD.

om tat sat

Beginning, middle and ending of all beings

First mode of meditating on the LORD is as ATMA, the antaryami, the in dweller or SOUL.
The other mode as taking up an external entity as he is beginning, middle and end of all beings (living and non living).

Lord states:
अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।

Again:
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।10.32।।

Bhutanam in 10.20 means the living beings; sarganaam in 10.32 means the creation(s) as a whole. This includes all living and non living beings.... He is the beginning, middle and end of living beings (microcosms) as well as the worlds (macrocosms) in different cycles of time....


There are other great symbols:
Among Adityas he is Vishnu
Among Rudras he is Sankara
Among Vasus he is Pavaka (fire)
Among the maintainers of law and order He is Yama
Among daemons he is Prahlada
Among counters he is Time. (He is Time of Time also)
Among wielders of weapons, he is Rama, son of Dasaratha.
Among senses (indriyas) he is Manas.

All these vibhutis are very useful to continuously remember the LORD. The very thought that among the "senses" he is the mind!

So, every "thought" is rooted in him, moves in him and finally rests in him alone. But due to the way it is put to grow, it may be taken by the evil tendencies for a temporary period. When the thoughts are controlled by the evil tendencies, due to ignorance (i.e., not acknowledging the true source, abode and final goal of thoughts as LORD) they lead to unwanted results that cause harm to the individual and the the environment. {remember that the evil tendencies due to ignorance are only temporary. They have no endurance to exist forever! }

The thought (of psychological plane) manifests as word and action in the emotional and physical planes.

Just by acknowledging the fact that not even a single action/thing, word or thought exists beyond the LORD himself gives eternal peace.

om tat sat.

How to meditate upon LORD?

Arjuna asks this question in six verses 10:12 - 10:18

The most important of the six verses is:
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया।।10.17।।

10.17 O Yogi, katham, how; aham vidyam, shall I know tvam, You; sada pari-cintayan, by remaining ever-engaged in meditation? Ca, and; kesu kesu bhavesu, through what objects; bhagvan, O Lord; cintah asi, are You to be meditated on; maya, by me?

Lord Answers this question in several verses from 10:19 till 10:42 (end of Tenth Chapter)

There are primarily two methods of meditation of Lord:
अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।
10.20 अहम् I, आत्मा the Self, गुडाकेश O Gudakesa, सर्वभूताशयस्थितः seated in the hearts of all beings, अहम् I, आदिः the beginning, च and, मध्यम् the middle, च and, भूतानाम् of (all) beings, अन्तः the end, एव even, च and.

1. As all-pervading atma (the very subject). If one can't do that then
2. As most glorious object in a specific class of objects.

(10:21)adityaanaam aham vishnu .... jnanam jnanvataamaham (10:38) lord gives different objects that can be used for the most glorious object for meditation.

in 10:39 Lord states, "I am the primeval seed from which all creation has come into existence. I am the seed of everything. I am the Self of everything. Nothing can exist without Me. Everything is of My nature. I am the essence of everything. Without Me all things would be mere void. I am the soul of everything."

again in 10:41
10.41 यत् यत् whatever, विभूतिमत् glorious, सत्त्वम् being, श्रीमत् prosperous, ऊर्जितम् powerful, एव also, वा or, तत् तत् that, एव only, अवगच्छ know, त्वम् thou, मम My, तेजोंऽशसंभवम् a manifestation of a part of My splendour.

and finally concludes:
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्।।10.42।।
विष्टभ्य supporting, अहम् I, इदम् this, कृत्स्नम् all, एकांशेन by one part, स्थितः exist, जगत् the world.

"Having established or pervaded this whole world with one fragment of Myself, I remain."

om tat sat

My Notes
Note 1: The Universe is called a foot of His by virtue of His having the limiting adjunct of being its efficient and material cause. (figuratively!) A Form constituted by the whole of creation has been presented in this chapter for meditation. In absolute reality, HE has no limiting adjunct. The limiting adjunct belongs to the one who is meditating on him.... called ignorance.

Note 2: Second method is no inferior to the first one. Both are equally effective, but one should choose most effulgent object in the chosen group of objects for the meditation.

The purpose of Manifestation

We have seen in the last post, all the "manifestation" spring forth from the mind born beings of the first principle (the Rishis, kumaras and Manus) who have the root in the SEED eternal i.e., LORD himself.

1 cosmic Manas or "Brahma the creator with four heads"
4 kumaras representing the highest knowledge / the silent link between macro & microcosms
7 Rishis representing principles behind the macrocosm
14 manus representing the principles behind the microcosm

The teaching of kumaras is silence
The teaching of Rishis are called shruti
The teaching of manus are called smriti (or LAW)

From the manus all the microcosmic being are born or brought into manifestation. Each manu has his own code of conduct and he also enforces that law over his manvantara (his period of rule over this loka - current manvantara is of vaivasvata) The time period of each manu is 71 maha yugas consisting 10 charanas (4 krita + 3 treta + 2 dvapara + 1 kali yuga charana making up 10 charanas, each charana is 432000 Earth years)

14 such manvantaras make up a day time + 14 manvantaras make up night time making up a ahoratra

360 such ahoratras make up one year and 100 such years is the life-span of Brahma (the creator) which is the first principle that came out of the LORD effortlessly which is called as "cosmic mind". At the end of that time-span, the next Creator Brahma effortlessly emerges out of the SEED eternal!

The question here comes is WHY? What is the purpose of these beings emerging out?

The primary purpose:
The sole purpose of manifestation is for "mutual enlightenment" of wise beings! The Rishis, Kumaras and manus having completed their respective prescribed duties, merge back into the LORD alone by getting the buddhi yogam as mentioned by LORD. They have attained those positions by carrying out the suitable actions in the past KALPA, manvantara, yuga etc.,

In Lord's own words:
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः।।10.8।।

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च।।10.9।।

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।
ददामि बुध्दियोगं तं येन मामुपयान्ति ते।।10.10।।

तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता।।10.11।।

The secondary purpose: (my own notes)
This manifestation is an eternal cycle. There is no first manifestation and neither there will be a last manifestation.

As the Manu's let the microcosmic beings manifest based on their past actions and pre-dominant qualities, each being is unique and on its own point on the path of spiritual evolution. They, through their actions, make the "events" happen in this world. All the suitable beings that can manifest in the current yuga (time period) are allowed their own respective bodies to work out their own karmas (pending actions) by the current Manu. (in their respective loka)

There are infinite microcosmic individual beings and only a finite number of them are allowed to manifest based on suitability at the discretion of the current Manu in this current set of lokas. Also, new dormant beings start accumulating the likes and dislikes by misusing the witnessing capability to "judge" the "events" in these lokas.

So, World serves as:
a platform to carryout the actions and enjoy the fruits according to each individual's tendencies within the LAWs of the current Manu. As per the LAWS, the beings are divided into the respective categories and assigned their own duties. Those who follow the natural laws of manu will skillfully complete all the pending actions (or the damages caused to this world from infinite past) and strive to attain the absolute on the path of YOGA. The rest of the beings keep on taking different bodies/minds and continue to go on and on in the never ending cycles of time.

Lord gives the wise ones who have thoroughly washed away all the sins with the "buddhi yogam" or jnana yogam to finally attain the absolute Truth. The primary purpose of this world is for mutual enlightenment of those wise ones! Out of sheer compassion on those wise ones, LORD allows the rest of non-perfect beings also to workout their own karmas giving everyone an equal opportunity to realize the absolute TRUTH.

om tat sat

(On Sri Sankara Jayanti)

Note: There are several other points that can be elaborated from these four verses. I have elaborated only the phrase "bodhayanta parasparam" in 10.9. It is advised for serious seekers to meditate on each verse to get the complete meaning of it!

The secret of Creation

Lord gives a recap of creation:

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः।।10.6।।
10.6 महर्षयः the great Rishis, सप्त seven, पूर्वे ancient, चत्वारः four, मनवः Manus, तथा also, मद्भावाः possessed of powers like Me, मानसाः from mind, जाताः born, येषाम् from whom, लोके in world, इमाः these, प्रजाः creatures.

From Swami Sivananda's commentary:

"The seven great sages represent the seven planes also. In the macrocosm, Mahat or cosmic Buddhi, Ahamkara or the cosmic egoism and the five Tanmatras or the five root-elements of which the five great elements, viz., earth, water, fire, air and ether are the gross forms, represent the seven great sages. This gross universe with the moving and the unmoving beings and the subtle inner world have come out of the above seven principles. In mythology or the Puranic terminology these seven principles have been symbolised and give human names. Bhrigu, Marichi, Atri, Pulastya, Pulaha, Kratu and Vasishtha are the seven great sages. In the microcosm, Manas (mind), Buddhi (intellect), Chitta (subconsciousness) and Ahamkara (egoism) have been symbolised as the four Manus and given human names. The first group forms the base of the macrocosm. The second group forms the base of the microcosm (individuals). These two groups constitute this vast universe of sentient life. Madbhava: with their being in Me, of My nature."

The "ancient four" are the mind born sons of Lord who are described as follows:

"The four Kumaras (chaste, ascetic youths) declined to marry and create offspring. They preferred to remain perpetual celibates and to practise Brahma-Vichara or profound meditation on Brahman or the Absolute."

We can also see from a later verse lord stats that out of maharshis, he is Bhrigu.
From the seventh chapter, we see the eight fold lower nature (that pertains to macrocosm) has MANAS -> buddhi, ahamkaara, kham, vayu, anala, apa, bhumi as eight fold prakruti.

Key point:
All the macrocosm and microcosm has its origin in the Lord alone. (or born out of Lord's MANAS = MIND) That is his Vibhuti.

So,
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः।।10.7।।

My Comments:
1. Lord's thoughts "manifest" without any effort as seven great Rishis or fundamental principles of macrocosm, as well as four kumaras, and as manus originating the microcosm.

2. Lord's manifestation is non-different from his nature in its true essence.

3. Only through the process of "yoga" one can realize the oneness of Lord's manifestation and his true nature.

om tat sat

psycho-emotional dispositions of beings

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च।।10.4।।

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।।10.5।।

buddhi = intellect, jnanam = wisdom, a-sammoha = non-delusion, kshama = forgiveness, satyam = truth, dama = control of external nature, sama = control of internal nature, sukham = happiness, dukham = sorrow, bhava = birth or existence, a-bhava = death or non-existence, bhayam = fear, a-bhayam = fearlessness, ahimsa = non-injury, samata = equanimity, tusti = satisfaction, tapa = austerity, dana = charity, yasa = fame, a-yasa = ill-fame
भवन्ति arise, भावाः qualities/moods/dispositions, भूतानाम् of beings, मत्तः from Me, एव alone, पृथग्विधाः of different kinds.

This is said in the sense that none of these dispositions can exist without the Self. (From LORD, in accordance with their actions.)

Notes:
There are multiple dispositions enumerated that includes all possible microcosmic psycho-emotional energies. All these are from the LORD alone. The basis of all these modifications is called "cit" or consciousness (none other than LORD). The single cit appearing as all these multiple moods (pruthak-vidhaah) simultaneously is called "vivarta" without any real transformation. Similar "vivarta" was explained in seventh adhyaya where multiple macrocosmic differentiated elements as LORD's lower nature and the problem of evil.

om tat sat

vibhuti - again and again

A devotee having reached a state of "ananya chintana" of LORD, would take delight in listening to the glories of Lord again and again.

Lord offers another round of "shravana" to Arjuna in the start of 10th Adhyaya of Srimad Bhagavad Gita.

श्री भगवानुवाच
भूय एव महाबाहो श्रृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया।।10.1।।
10.1 O mighty-armed one, srnu, listen; bhuyah eva, over again; me, to My; paramam, supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia. Hence, I shall speak to you hita-kamyaya, wishing your welfare.

Why should Lord speak again? The answer is in the next verse:

न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः।।10.2।।
10.2 Na sura-ganah, neither the gods-Brahma and others; viduh, know;-what do they not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly power-or, derived in the sense of 'coming into being', it means origin. Nor even the maharsayah, great sages, Bhrgu and others Bhrgu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.-Tr. devanam, of the gods; ca, and; maharsinam, of the great sages.

So, no one knows the "prabhavam" of the LORD other than the LORD himself. The only way to know him is to hear directly from him (or another REALIZED SAGE who has directly heard from him)

The truth was told in 7th Adhyaya, and again in 9th Adhyaya and again now in 10th Adhyaya as follows:
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।।10.3।।
10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-committed knowingly or unknowingly.

Key Points:

1. The opportunity of "shravana" comes to those who take absolute delight in listening to it directly. (Lord comes forward on his own; no need to ask him for such a shravana)

2. No one other than the LORD, or someone who has directly realized the TRUTH of LORD can give such a delighting "shravana" to a deserving disciple. Shravana is not a speech from someone who can eloquently talk theory of LORD.

3. Only by KNOWING the LORD properly as ajam, anadim and loka-maheshwaram and getting rid of delusion (asammudhah), one gets freed from ALL SINS. There is no better cleanser than Knowledge.

om tat sat

Hope for All - Always

In past two posts, I have explained the Most Secret Yoga as declared by Lord.
But, It was said, it is only for those who have conquered asUya, for those who have completed the conquering of external senses and mind and for those who have the luxury of having a realized GURU to "hear" (shravana) some higher TRUTHS.

What about those who have not gone through the process of "yoga"?
What about those who unfortunately took by the darkness of ignorance and committed sins?

Is there no HOPE for such beings??

Lord declares:
अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः।।9.30।।
9.30 अपि even, चेत् if, सुदुराचारः a very wicked person, भजते worships, माम् Me, अनन्यभाक् with devotion to none else, साधुः righteous, एव verily, सः he, मन्तव्यः should be regarded, सम्यक् rightly, व्यवसितः resolved, हि indeed, सः he.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति।।9.31।।
9.31 क्षिप्रम् soon, भवति (he) becomes, धर्मात्मा righteous, शश्वत् eternal, शान्तिम् peace, निगच्छति attains to, कौन्तेय O son of Kunti, प्रतिजानीहि proclaim for certain, न not, मे My, भक्तः Bhakta, प्रणश्यति perishes.

Once a person realizes he has been doing "bad deeds" and firmly decides to leave his evil tendencies and take refuge in the "saadhu tendencies - righteousness" and surrender to the LORD, will surely shown the right path to the light.

He/she will be turned as "Dharmatma - the righteous being" by his correct resolution and will quickly attain peace; LORD's devotees will never perish. They will always be redeemed by the LORD.

So, Giving up "evil tendencies" and a strong resolve to surrender to the LORD (and DHARMA - righteousness) is a very good starting point to ANYONE who wishes to achieve everlasting peace.



There is HOPE for ALL. - Always!

om tat sat

The Secret Instruction

From the Seventh Adhyaya Lord started declaring the "HIGHER TRUTH" about himself. The Mimamsa process that is bringing the BUDDHI (intellect/reason) to the pure state has a distinct phase called "Manana". As we know this can only happen after
a. the external indriyas (senses) and the internal instrument are fully purified and brought under control by the means of Karma Yoga and Raja Yoga. (the prerequisite) and
b. having "heard" the "higher truth" from a realized sage (Shravana).

In the Ninth Adhyaya a secret Instruction is given to the Seeker to do the "Manana" or continuous remembrance of LORD.

Instruction 25:
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।9.22।।
9.22 अनन्याः without others, चिन्तयन्तः thinking, माम् Me, ये who, जनाः men, पर्युपासते worship, तेषाम् of them, नित्याभियुक्तानाम् of the ever-united, योगक्षेमम् the supply of what is not already possessed, and the preservation of what is already possessed, वहामि carry, अहम् I.

Here Lord is declaring two things.
1. Do the "UPASANA" without a thought of difference; without other thought. Always. Ever United.
2. For such nitya-yukta upasakas, he (the LORD) will make sure the "YOGA" and "KSHEMA" are provided. ***

All the "second thought" or "distraction of intellect" is either for:
a. YOGA - to attain something new which is not possessed. OR
b. KSHEMA - to preserve/protect one's own possessions.
These two things cause "samkalpa" and "vikalpa" which leads to [ALL the ACTION that appears in] this WORLD!

So, This is nothing but "sanyasa yoga" that consists of
1. 100% active complete surrender to LORD.
2. 100% FAITH in the WORDS of LORD as heard from a realized sage.

So, Lord gives stress on these points:
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।।9.27।।
9.27 यत् whatever, करोषि thou doest, यत् whatever, अश्नासि thou eatest, यत् whatever, जुहोषि thou offerest in sacrifice, ददासि thou givest, यत् whatever, यत् whatever, तपस्यसि thou practisest as austerity, कौन्तेय O Kaunteya, तत् that, कुरुष्व do, मदर्पणम् offering unto Me.

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि।।9.28।।
9.28 शुभाशुभफलैः from good and evil fruits, एवम् thus, मोक्ष्यसे (thou) shalt be freed, कर्मबन्धनैः from the bonds of actions, संन्यासयोगयुक्तात्मा with the mind steadfast in the Yoga of renunciation, विमुक्तः liberated, माम् to Me, उपैष्यसि (thou) shalt come.

om tat sat

Note: This is not for all seekers. This is only applicable for those who are "ready" for "Sannyasa Yoga". i.e., संन्यासयोगयुक्तात्मा who have got to 100% active complete surrender and completed the "shravana" from a realized GURU. Others will not be able to even attempt this yoga. So, It is the most secret instruction. (even though publicly blogged......)


*** (It is an experienced and verified TRUTH. In fact HE only provides everything to everyone; only due to ignorance leading to AHAMKAARA people think they are achieving and protecting/preserving things.... )

Most Secret Doctrine

This post deals with the most confidential knowledge as declared by Lord. The key requirement to get this knowledge is being free from "jealousy" (asUya). This Ninth Chapter of Srimad Bhagavad Gita can't be understood by those who have not conquered this evil quality.

Lord Declares:
श्री भगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।9.1।।

9.1 इदम् this, तु indeed, ते to thee, गुह्यतमम् greatest secret, प्रवक्ष्यामि (I) shall declare, अनसूयवे to one who does not cavil, ज्ञानम् knowledge, विज्ञानसहितम् combined with experience, यत् which, ज्ञात्वा having known, मोक्ष्यसे thou shalt be free, अशुभात् from evil.

Lord has come forward in the beginning of seventh chapter exactly stating the same thing. He will declare jnanam along with vijnanam having known that there is nothing more left that is knowable.

But at the end of Seventh Chapter, Arjuna raised few questions. The fundamental question at that stage was "the indestructible brahma" and the "continuance of apparently destructible bhutas". Having cleared the doubts in the Eighth chapter, Lord is bringing back the discussion to Jnana & Vijnana and giving most confidential and secret knowledge to Arjuna.

How this chapter becomes "secret"? It can only be understood by the one who has conquered an evil quality called "asUya" i.e., jealousy. In Swami Sivananda's words:

"Knowledge can only dawn in a mind which is free from all forms of jealousy which causes great distraction of the mind and produces intense heart-burning. Matsarya (malicious envy), Irshya (jealous of others' prosperity or happiness) and Asuya (envious or indignant over the merits of another) are all varieties of jealousy. If you superimpose evil qualities on a virtuous man who really does not possess these qualities and speak ill of him, this is jealousy (Asuya). To behold evil or to look at a person with the fault-finding evil eye, and to see evil in him who is free from any kind of fault and who is virtuous is Asuya."

I have written a loose translation of this chapter in one of the old blog post. Follow this link for reading the same. (I suggest readers to take original samskrutam slokas for study)

Lord is EQUAL to ALL.
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्।।9.29।।
9.29 समः the same, अहम् I, सर्वभूतेषु in all beings, न not, मे to Me, द्वेष्यः hateful, अस्ति is, न not, प्रियः dear, ये who, भजन्ति worship, तु but, माम् Me, भक्त्या with devotion, मयि in Me, ते they, तेषु in them, च and, अपि also, अहम् I.

So, even a greatest sinner, by completely surrendering to the LORD by giving up the evil nature and taking the divine nature will be quickly purified by this correct knowledge. He will be shown the correct path to the highest light.

Thus the most secret knowledge revealed for those who are free from jealousy and want to carefully follow the instruction of the LORD as per the Ninth Chapter of Srimad Bhagavad Gita.

om tat sat

Two modes of leaving the body

Remaining verses (8 - 28) of the Eighth Adhyaya Lord deals primarily with two modes of leaving the body.

1. Leaving the body completely without returning back again
2. Leaving the body for coming back again

One who has mastered the process of yoga will attain the highest goal of non-return.

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्।।8.13।।
8.13 ॐ Om, इति thus, एकाक्षरम् one-syllabled, ब्रह्म Brahman, व्याहरन् uttering, माम् Me, अनुस्मरन् remembering, यः who, प्रयाति departs, त्यजन् leaving, देहम् the body, सः he, याति attains, परमाम् supreme, गतिम् goal.

Others who fail to attain such final goal will surely return to one of the lokas.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते।।8.16।।
8.16 आब्रह्मभुवनात् up to the world of Brahma, लोकाः worlds, पुनरावर्तिनः subject to return, अर्जुन O Arjuna, माम् Me, उपेत्य having attained, तु but, कौन्तेय O Kaunteya, पुनर्जन्म rebirth, न not, विद्यते is.

A thousand yugas time is the day time for Brahma; Same length is a Night. As the day arrives all the beings start their activities (work and enjoyment) and as the night starts all of them dissolve.
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे।।8.19।।
8.19 भूतग्रामः multitude of beings, सः that, एव verily, अयम् this, भूत्वा भूत्वा being born again and again, प्रलीयते dissolves, रात्र्यागमे at the coming of night, अवशः helpless, पार्थ O Partha, प्रभवति comes forth, अहरागमे at the coming of day.

This process of day and night is an unceasing activity of time. The beings will keep coming back to the loka that is a mixture of darkness and light as long as they do not attain the "highest light" that is beyond all darkness.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः।।8.26।।
8.26 शुक्लकृष्णे bright and dark, गती (two) paths, हि verily, एते these, जगतः of the world, शाश्वते eternal, मते are thought, एकया by one, याति (he) goes, अनावृत्तिम् to non-return, अन्यया by another, आवर्तते (he) returns, पुनः again.

This post is primary explanation of DEATH. Key point to know here is: "DEATH" is not the end. It is another transformation to attach the subtle desires of an individual with a suitable BODY + MIND + Intellect. As long as the individual "desires" to do something/enjoy something here, or he has pending damages to pay for he will have to come back here again (and again!).

A modern day example for this:
a. Getting a passport -> clearance to leave the current country
b. Getting a visa -> entry clearance to go to another country

Only when a person has no pending cases in the current country the administration will issue him a passport and only when the person is suitable to the new country he will be given a visa by that country.

Each loka has its own rules of being (natural laws) that hold the loka in its position. Everyone should lead a life that do not go against the "natural laws" (dharma) of that loka to not get punishment. As soon as one violate the dharma the passport will be held by that loka and the individual is stuck in that loka until he restores all the damages done by him in that loka. Even at the death he keep coming back to the same loka again and again.

OR

If the individual has a desire to continue doing "work" in a loka and enjoy the "fruits of work" in that loka he keeps coming back out of his own will. (even if he has no penalty to pay back)

Only after realizing that all the fruits are temporary and generated by work; Having decided not to continue this cycle of work & enjoyment, death & birth one should get on to the path of YOGA.

Such a person will transcend all the LOKAs to reach the ultimate goal/source of no-return. This knowledge of Death is important for a seeker of truth.


om tat sat

Last Thought, Next Form

Lord explains the departure and arrival process. (of an embodied being.)

This is the general rule how one leaves his current "holding place" and goes to the destination "holding place".

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः।।8.6।।

yam yam va api smaran bhaavam tyajati ante kalevaram
tam tam eva eti kaunteya sadaa tat+bhaava bhaavitah.

The most important thought of one's life occupies the mind at the time of Death.
So, the last thoughts of a person will decide the next "form" (body) they are going to take. Also we are not sure when the time of death comes on to the current form (body).

So,
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्।।8.7।।

tasmat sarveshu kaaleshu maam anusmara, yuddhya ca
mayi arpita manah + buddhi maam eva eshyasi asamshayam.

One should dedicate whole mental equipment to LORD and perform his own duty (In the current case Fight; that is the duty of Arjuna) all the time. The mind + intellect having surrendered to LORD will reach him alone. There is no doubt.

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Note: The embodied being is the higher nature that holds the aggregate of body + senses and Mind + intellect together. At the time of snapping the relationship between the instruments, this "jeeva" goes about to a new dwelling place in the direction of the last thought or last predominant nature...
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