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
Yóga Vedānta - An instruction on transcendental independence and mastery over life & death
Saturday, July 31, 2010
Thursday, July 29, 2010
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
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
Saturday, July 24, 2010
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
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
Friday, July 23, 2010
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
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
Wednesday, July 21, 2010
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.
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.
Tuesday, July 6, 2010
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!
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!
Sunday, July 4, 2010
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
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
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