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Saturday, December 4, 2010

BHAGAVAD GITA. CHAPTER VI. 44 - 47

Gita Series – 81: Chapter -VI. Verses 44 – 47

“For him, the impressions of hi s practice in his previous birth are enough to pull him towards God. He

who advances towards the path of S elf realization, transcends the rituals advocated in scriptures for

personal upli ftment. The yogi, who strives hard to attain li beration is removed of all his sins over

previous births and finally attains liberation. A yogi is superior to an ascetic, scholars and the one who

performs actions with a motive. Therefore, Arjuna! Be a yogi. Out of all yogis, the one who worships

Me by always fixing his consciousness on Me is considered by Me as the best amongst yogis.”

The result of his practice that has accrued from his previous birth makes him to continue from where he

had left in his previous birth. This mainly happens because of his karmic manifestation. Whatever one

does in his lifetime gets embedded in karmic account and manifests at an appropriate time either later

in the present birth or at the appointed time in his subsequent births. There is no way that Law of Karma

can be circumvented. His sincere effort to attain emancipation in his previous birth gets embedded in his

karmic account. During his next birth, this karma manifests at the appropriate time and makes him to

progress from where he had left in the previous birth.

If he practices with more intensity and dedication, he is bound to get emancipated, as sincerity and

dedication never goes unrewarded. When he makes significant progress, he transcends all types of

ritualistic worships. The aspirant now gradually gets transformed into a true yogi and he clearly perceives

the Lord within. Rituals are generally performed towards personal upliftment. But, a yogi firmly decides

that God is not someone who is to be revered outside his mental arena. As a result of his persistentpractice, he now knows that God is to be realised within. This change in his mental attitude is called

dawn of knowledge. A connection with the Lord can be established only through fixing his consciousness

on Him and not by any external links. Now the stage is set for the yogi to get liberated. By repeated

births, he had already exhausted all his sins and his karmic account is about to become naught.

Precondition for emancipation is that one’s karmic account should be annulled. At this stage, he stands

on a pedestal surpassing the eminence of scholars and pundits. Recitation of holy verses is a necessity

only at the time of preliminary stages of spirituality. If one continues to be associated with rituals, it

means that he has not commenced his spiritual journey. It also means that he continues to live in

materialistic world. That is why Krishna says that a yogi is much superior to scholars and ascetics. A

yogi need not be a scholar and a scholar need not be a yogi. Scholars generally attach more importance

to rituals and practices. They, by relying more on sastras attach more importance on external cleanliness

than mental purity. Ascetics, though deny themselves materialistic way of life, lose out the important

concept of realizing the Lord. But, a yogi stands tall amongst the scholars, ascetics and ritualistic, as he

alone is very close to the Lord. Hence Krishna tells Arjuna to become a yogi.

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Krishna concludes this chapter by saying that amongst the yogis, the one who always worships Him by

fixing his consciousness on Him perpetually is the best. Krishna did not say that the one who worships

Him with flowers and other offerings is close to Him. He specifically says that the one who always thinks

about Him is very close to Him. Closeness to the Lord can be attained only through the mind and not

through any other sources. One can continue to live in this world and partake in normal human activities.

But while doing so, he should never disconnect his awareness from the Lord. Then the Lord leads him

forever.

CHAPTER VI OF BHAGAVAD GITA CONCLUDED



Krishna clarifies Arjuna’s doubts. “ Arjuna! There is no destruction for him either in this world or beyond,

because the one who strives for God realization never ends up in evil predicament. Though he has

fallen from yoga, he reaches higher worlds that are meant only for vi rtuous souls and stay there for a

long time and reborn in earth, in a family full of virtues and wealth. Or he may even be born in a family

of yogis. But, such births are very rare to attain. Having born there, he strives much harder for God

realization, resuming from the point, where he had left in his previous birth.”

Beginning from verse 41, till the end of this chapter (verse 47), Krishna unravels the mystery of rebirths.

There are many spiritual aspirants, who have commenced their spiritual journey with all sincerity and

dedication, but could not attain enlightenment. This could be due to various reasons. Possible causes

are lack of adequate will power, lack of determination, lack of adequate knowledge, unaware of proper

procedures, etc. He has in his mind decided to realize the Brahman and he has also begun his spiritual

journey. But, due to the reasons beyond his control, he could not reach the logical end of his spiritual

journey. Now, the question arises whether the solid time spent by this aspirant would go waste. This

doubt arises because he has neither followed karma yoga, nor attained enlightenment. Karma yoga and

Jnana yoga are two different paths to the same destination. Krishna gives equal importance to both. This

aspirant has neither traversed the path of action nor traversed the path of knowledge and hence could

not reach the destination. He is struck somewhere in the middle. Is there any salvation for this aspirant is

the doubt that Arjuna has.

Krishna says that this aspirant a fter his death reaches higher worlds, where he is rested for a

considerab le length of time. In the world that his soul reaches is full of virtuous souls. There is no

mechanism exists in that world to energize or purify the soul. The soul simply remains there without any

dynamic mechanism. This long stay is the preliminary reward that the Lord gives to the soul for having

initiated steps to realise Him. During his stay in the higher worlds, the soul is freed from the pains of

transmigrations.

As soon as the resting period is over, the soul is born again in the earth and its spiritual journey

recommences from the point where it had left during its last birth. He is made to be born in a wealthy

family that beholds virtues. If he has achieved considerable spiritual progression in his previous birth, he

is made to be born in a family of yogis. The Lord makes his environment very conducive in this birth, for

him to attain final liberation. The aspirant need not begin all over again. This is the biggest advantage of

pursuing the spiritual path. One starts from the point where he had reached in his previous incarnation.

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Krishna says that such an aspirant never undergoes pains or miseries in his subsequent births. This is

because of the fact that he has already initiated steps to realise the Lord. Even an attempt to realise the

Lord can give such wonderful results, one can imagine the level of one’s mental state, when he is about

to realize Him. Krishna also says that such births are extremely rare to find. He makes this remark

expressing His concern for humanity. Though He is ever ready to offer liberation, many are not willing to

take up His offer. They are continued to be lured by the senses and consequently affected by desires,

attachments and ego.

Friday, December 3, 2010



Arjuna still nurtures some doubts and seeks further clarifications from Krishna. “Krishna, the one, who

sincerely practiced yoga, but could not achieve the desired result because of his inability to control his mind, attains which state, at the time of his death? Having failed to realise the Brahman, he who is

without any hold, deprived of both, God realization and heavenly enjoym ents like a fragmented cloud?

Krishna, except you, nobody can thoroughly clarify this doubt .”

Even a perfect person like Arjuna, nurtures doubts on God rea lization. Arjuna’s situati on is totally

different from others, as he was posing this question directly to the Lord Himself. Krishna’s sermons to

Arjuna are totally on a different footing. Krishna was advising Arjuna not only in His capacity as the Lord,

but also his spiritual preceptor.

Now, Arjuna asks a very pertinent question about the situation that is confounded by many of the spiritual

aspirants. Generally speaking, many of the spiritual aspirants fail to achieve the desired results due to

the lack of will power and adequate practice. The concept of yoga is largely misunderstood nowadays.

Yoga means union, the union of soul with the Supreme Self, the final liberation. Yoga has many limbs and

what is being discussed here is mind control. Yogic exercises are needed to keep one’s physical body

in good shape, so that the body can withstand the power of the divine energy that enters one’s body

either through crown chakra or through medulla oblongata, also known as back head chakra.

There are two types of spiritual aspirants. One is the karma yogi, who does his duties without looking for

fruits of his actions. He feels that he does a particular act at the behest of the Lord. The other person is

the one who wants to make a faster spiritual progress and chooses the difficult task of controlling his

mind, and if he succeeds, he realizes the Lord through his mind. Arjuna refers to these two types of

aspirants here. The question that Arjuna asks the Lord is about an aspirant who determines to attain

liberation through mind control. This aspirant does not attach importance to the principles of karma yoga.

Only if he makes significant advance in mind control, he gets to know the omnipresence nature of the

Lord. When this aspirant has failed to control his mind, what happens to his soul after his death is the

question here. This is because of the fact that he is not only imperfect in mind control, but also has not

followed the path of karma yoga. Arjuna also asks this question based on Krishna’s earlier saying that

an aspirant will not realise the Self, if he is not able to thoroughly control his mind.

Arjuna asks Krishna what would happen to the soul of this failed aspirant at the time of his death, in spite

of his dedicated and sincere practice. It should be understood that the failed aspirant’s aim was to attain

CHAPTER X. 37 -42

BHAGAVAD GITA.CHAPTER X. 32 -36


BHAGAVAD GITA.CHAPTER IX. 23 -26



BHAGAVAD GITA.CHAPTER X. 10 -

11BHAGAVAD GITA.

CHAPTER X. 6 - 9

BHAGAVAD GITA.CHAPTER X. 1 - 5




MERRY CHRISTMAS


BHAGAVAD GITA.CHAPTER IX. 20 -

21BHAGAVAD GITA.

CHAPTER IX. 16 -19

BHAGAVAD GITA.CHAPTER IX. 15



LALITASAHASRANAMABOOK



BHAGAVAD GITA.CHAPTER VIII.27-28





BHAGAVAD GITA.CHAPTER VIII. 9 -10

BHAGAVAD GITA.CHAPTER VIII. 6 -

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the Lord and that too he wanted to realize Hi m at the earliest. Krishna now begi ns to answer this

question, which is also being nurtured by many of the spiritual aspirants.

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Krishna begins to clarify Arjuna’s doubt. “Oh! Mighty armed! The m ind is always restless and difficult to

control. But, this can be brought under control by practice and determination. Yoga is difficult to

achieve for the one who has not subdued his m ind. But, for the one, who has controlled his mind, yoga

can be attained through persistent practice.”

Mind becomes the foundational aspect of spirituality. A person gets transformed from his mundane levelof existence to spiritual existence only through his mind. Any amount of physical transformation will not

help in making spiritual progress. Cessation of transmigration begins to happen only if the internal

spiritual transformati on is complete. K rishna says that sincere practice of med itation coupled with

determination truly helps to control the mind. When one determines to control his mind, his determination

is also passed on to the mind. At the time of this decision, his mind is filled with too many thoughts and

consequent impressions. Now his mind is fully active and too busy to permit any other extraneous factors

to influence it. His mind got addicted to the influences of sensory inputs. The aspirant’s will power should

be several times more powerful than his thought processes and impressions in the mind. Both his will

power and sensory influences fight against each other only in the arena of his mind. His mind transforms

into a battle field where these two forces fi ght against each other. If his will power is extraordinary

powerful, his sensory influences on the mind are subdued and the cleansing process of the mind begins

to happen. This should be the first step of any spiritual aspirant. There is no way this process can be

circumvented, to achieve real spiritual progress. If one thinks that he is progressing in spirituality without

controlling his mind, it will only be the manifestation of his illusion. This is the reason why all sacred

scriptures repeatedly talk about mind, consciousness, etc. It is ultimately in the mind, true spirituality

unfolds. As long as the mind is corrupt and impure, this unfoldment never happens. Possibly the highestachievement that one can be proud of in one’s life time is mastering his mind. When the mind is

conquered, Self realization is not far off. When the mind begins the process of cleansing, spiritual energy

that enters the body helps to hasten this process. The Lord is always waiting for the initiation of this

cleansing process to happen in someone, so that He could rush to them and offer eternal liberation. He

is always the Lord in waiting, waiting to offer liberation.

Krishna highlights the importance of practice. This is explained by sage Patanjali in yoga sutras. He

says that struggling to keep the inherent nature of the mind at bay is practice (I.13). He further says that

by long and persistent practice coupled with great love for the Lord, the desired result is attained. What

is important during practice is to remain with the Lord all the time. Remain here means immersed in the

thought of the Lord. This is also known as love for the Lord or devotion. When devotion to the Lord

becomes love for the Lord, one can clearly understand that he is making rightful beginning in spiritual

progression.

Krishna is very specific in saying that unless mind is controlled, yoga, the union of Self and self can never

take place. Once the mind is totally purified, the aspirant begins the next step of realizing the Lord within.

Seeking the Lord externally only delays the process of realizing Hm. Purity of mind is a prerequisite for

Self realization.

Thursday, December 2, 2010



Now, Arjuna seeks clarifications from the Lord, addressing Him as Madhusudana. “ Due to the restless

mind, I am not able to realize equalitarian principle that you had just spoken of. This is because,

Krishna, the m ind is unsteady, turbulent, tenacious and powerful. I consider that controlling mi nd is as

BHAGAVAD GITA.CHAPTER VIII. 3 -5

BHAGAVAD GITA.CHAPTER VIII. 1-2

BHAGAVAD GITA.CHAPTER VII.27–30

LALITASAHASRANAMABOOK - USEDITION

BHAGAVAD GITA.CHAPTER VII. 23-26

BHAGAVAD GITA.CHAPTER VII. 18

- 22BHAGAVAD GITA.

CHAPTER VII.15 -17

BHAGAVAD GITA.CHAPTER VII. 12-14

BHAGAVAD GITA.CHAPTER VII. 8 -11



BHAGAVAD GITA.CHAPTER VI. 44 -47

BHAGAVAD GITA.CHAPTER VI. 40 -

43LALITA

SAHASRANAMA -KINDLE EDITIONS




LALITASAHASRANAMABOOK

BHAGAVAD GITA.CHAPTER VI. 31-32



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difficult as controlling the wind .”

Krishna has repeatedly stressed the importance of mind control, as God realization happens only in the

mind. Krishna has said earlier that one needs a completely purified mind in order to perpetually get

connected with the Lord and the consequent bli ss. Krishna also said that one needs to exercise

complete control over sensory organs, as senses leave lasting impressions in the mind, thereby

preventing its purification process. Arjuna poses this question to the Lord, not only on his own behalf, but

on behalf of all the spiritual aspirants.

Arjuna describes the innate quality of the mind. By nature, mind always looks at the sensory organs for

inputs. While trying to control the mind, one has to work against the inherent nature of the mind. When

one makes an attempt to bring his mind under his control, there are two counter acting forces in

operation. One is the will power of the aspirant who wants to bring the mind under his control and the

other one is inherent potency of the mind. Unless the will power of the aspirant is more powerful than the

inherent potency of the mind, it is not possible to purify one’s mind.

Arjuna uses four adjectives to describe mind, unsteady, turbulent, tenacious and powerful. These are the

inherent qualities of the mind. When mind is confounded with too many thoughts, the mind becomes

turbulent. If all these qualities are conquered, the mind becomes calm and gets ready for purification.

The main influencing factor of the mind is the stimulations from the sensory organs. Subjugation of the

mind is not possible unless senses are subdued. All the inputs from the senses get transformed into any

of the four adjectives used by Arjuna.

Krishna now proceeds to explain the methods by which the mind can be controlled.

BHAGAVAD GITA. CHAPTER VI. 31-32


“The yogi who worships Me by establishing his unity with Me knowing Me as the one who prevails in all

the beings, abides in Me, irrespective of his way of living. Arjuna! The yogi who considers every being

as his own self, looks upon the pleasure and pain of others as his own, is considered as the best

among the yogis.”

Krishna gradually begins his teachings on the the advanced stages of yoga. As already discussed, yoga

means, the union of self with the Self. It can also be explained as the union of individual awareness with

universal consciousness or cosmic consciousness. It is all about understanding the omnipresent nature

of the Lord. By persistent practice and with a focused mind, Self can be realised. When this realization

happens, which normally happens in a fraction of second, the yogi undergoes complete transformation,

as a result of which he discards his worldly attachments and always stands submerged in the bliss that

unfolds automatically as a consequence of understandi ng the Self within. All these three aspects,

realization, emergence of bliss and submergence in bliss happen in a sequential manner and in quick

succession. When it is said that an aspi rant is in a blis sful state, it means that he has already

experienced the previous two stages.

The way of living of such a yogi does not matter. One day he may live in a cozy place and the next day he

may live in an open space. Any type of living does not affect him, as he has already chosen to ignore his

body except for the purpose of encasing his soul within. He knows well that his soul will leave his body at

the appointed time. He thinks beyond his body. The knowledge and experience that he has gained,

makes him to differentiate between Imperishable and perishable. Having understood the Reality, he

decides to concentrate on the Imperishable, the Brahman.

Realization is not complete without understanding the omnipresent and omnipotent nature of the Lord.

This yogi fully understands that what exists in him also exists in all other beings as well. Typically, he is

not able to differentiate between others and his own self. He has developed this attitude because he has

clearly realised the Lord and His omnipresence. This atti tude automatically blossoms forth, if Self

realization is complete in all respects. At this stage, the yogi has become a perfect yogi without any

blemishes whatsoever. This perfect yogi always worships the Brahman internally and externally, as the

Brahman is omnipresent. Krishna calls this yogi as the supreme among the yogis.

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Wednesday, December 1, 2010

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“This yogi, who always stands united with the Brahman, becomes devoid of sins and enjoys the

eternal bliss of being with the Brahman. When he is united with the omnipresent Brahman, the infinite

Consciousness, he understands that all the beings exist in the form of the Brahman and the Brahman

assumes shapes and forms of the entire beings. Such a yogi never loses his connection with me

(Krishna), nor do I lose sight of him .”

Krishna, after having described the ways of transforming into a yogi, now expounds further on theadvantage of establishing oneself with the Brahman. When one’s mind is totally purified, his awareness

becomes focused on the Lord. In the state of purified mind, there exists no impression to get his

attention distracted from the Lord. He becomes a renounced person. His thought becomes focused and

powerful. The Brahman is formless and establishing oneself with the formless Brahman is surely a

difficult task to accomplish. But, it is possible with a focused thought and a refined mind. The intellect that

he has gained helps him to make further progress in attaining the Brahman. Everything associated with

the Lord is the ultimate, be it happiness, knowledge, truth, etc. This is due to the fact that the Brahman is

nothing but the embodiment of infinitude.

The Self is eternal and self is perishable. All that is visible to our eyes are bound to disintegrate at a later

date. What exists today will not exist forever. The shapes and forms are bound by limitations of time. The

Self on the other hand is eternal. It is not perishable. It is Infinite and not bound by anything. No

comparison can be drawn between Self and self. Before that Self, self is insignificant. Realizing the

connection between the self and Self can be known only through meditation. The connection already

exists between the two. But, due to innate ignorance, the connection is not realised. The intellect that has

been discussed in the previous verses, make one understand this cosmic link. The one who is involvedin materialistic life neither finds time nor inclined to explore the foundational cause of his existence.

Innate ignorance prevails over him and makes him to suffer from the pains of transmigration.

The one who has attained knowledge through sacred teachings is able to understand the cause of his

existence. He knows that his body is perishable at any point of time. He also realizes that the Brahman

alone is imperishable and eternal and not bound by time. This yogi understands that both animate and

inanimate things originate from Him and dissolve unto Him. By his knowledge and practice, the yogi

further strengthens the connection between the Lord and his self. By firmly establishing himself in this

connection, the yogi gradually progresses towards the infinitude of the Brahman. As he nears Him, he

attains His attributes. Such a well developed yogi never loses his awareness of the Brahman in whose

effulgence he remains always immersed and experiences perpetual bliss. Hitherto, the yogi has not

experienced this kind of ultimate of happiness. He walks and talks and even in those times, he never

loses his connection with the Lord. His capacity to visualize the formless Brahman has fructified and he

is getting ready for liberation. The Lord always notices him and never loses his sight as He distinctly

remembers that his soul is ripe enough for final liberation.

The knowledge of sacred writings can be of help only in the initial stages of spirituality. They provide

foundational impetus to transform a person from religion oriented to Spirit oriented. The yogi, who has

advanced through this transformation, still identifies himself with his perishable body, but disassociated

his thought from his body. His thoughts already filled with eternal bliss and he has no time, interest or

ability to nurture his body beyond the requisi te level to exhaust the balance i n his karmic account.

Liberation is not possible where there is a balance in one’s karmic account.

BHAGAVAD GITA. CHAPTER VI. 24 -27


“By becoming devoid of desires arising out of thought processes and by demolishing all the sensory

inflictions, the aspirant should gradually turn away his mind from the materialistic world by using his

intellect and fixing his awareness on the Lord. He should pull back his wavering mind from the

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addictive objects. When this aspirant, whose mind is thoroughly cleansed by God consciousness,

transforms as the one with peace, devoid of passions and become si nless, to ultimately become the

embodiment of Sat-Cit-Ananda, the Lord Himself .”

Krishna repeatedly underlines the importance of mind while pursuing spiritual path. In a normal human

mind, all kinds of thoughts manifest. The only influencing factor on the mind is sensory inputs. As already

discussed, one cannot effectively function without proper usage of the sensory organs. Sensory organs

used for the purpose of normal existence do not cause afflictions in the mind. Every desire leaves

impressions in the mind. Cleansing of the mind means not concentrating on the materialistic world.

Existing in the material world is one thing and getting addicted to materialistic living is another thing.

Addiction is caused by the mind. The perfect way to keep the mind serene is not to indulge in excess.

Over indulgence induces the mind to become addictive. Therefore, controlling senses do not mean

plugging all the sensory organs. One has to e ffectively utilize his sensory organs to sustain himself

comfortably.

If the mind is controlled, sensory organs do not cause any afflictions in the mind. Mind and sensory

organs are interdependent and one without the other cannot even function. What is essentially needed to

control the mind is a sort of filtering mechanism. The filtering mechanism is known as intellect. The

intellect decides on the kind of inputs that the mind can receive. The intellect alone has the capacity to

control the mind. This intellect is attained from the study of sacred scriptures and valuable teachings.

Scriptures clearly negate the bad and affirm the good. When the mind becomes devoid of impressions,

whether good or bad, the process of purification of the mind begins. At this time, the aspirant should

spend adequate ti me on meditati on, so that he can confidently and comfortably achieve spiritual

progression. Meditation is a process during which the effective process of cleaning the mind happens.

During meditation, one should always concentrate on the Lord and the God awareness should never be

disturbed and distracted. By persistent practice, the mind attains the highest purity level. In that state, the

mind realizes what is Real, what is True Knowledge and what is the True Happiness or Bliss. When this

stage is reached, worldly desires and attachments automatically wane away, leading to clarity of

thoughts, where one understands the difference between illusion and reality. Now, the mind decides for

good its logical goal.

When this state unfolds, one is able to fix his awareness on the Lord perpetually. His mind gradually

becomes focused. His meditation turns into quality oriented. His mind is rested, not confronted with too

many thought processes. His mind turns into an instrument of peace, which can be effectively utilized for

Self-realization. He attains the attributes of the Lord, Reality, Wisdom and Bliss and he ultimately

becomes Lord Himself.

Tuesday, November 30, 2010



“The mind that is purified by practicing yoga becomes devoid of thought processes and rejoices in the

bliss of the Lord. This bl iss is realized through his intellect. He is not affected by sensory perceptions,as a result of which he continues to remain the state of bliss. He decides that there is nothing superior

to remaining in God consciousness. He is not even affected by the worst of his miseries. This state

that is free from the pains of transmigrations is known as yoga and should be practiced with resolute

mind.”

Yoga means union. The union of self, the empirical soul and Self, the Lord is called yoga. In yoga, the

union of self and the Self takes place. The yoga that is discussed here is nothing to do with yogic

exercises. Throughout Gita, yoga means the union of Self and self that takes place in the mind. Mind

does not have the capacity to act on its own. It receives necessary inputs from sensory organs. The

quality of the mind undergoes significant changes, depending upon one’s perceptions. If the mind is

bombarded with evil thoughts, one is induced to indulge in unethical activities. On the other hand, if the

mind is barraged with good thoughts, it becomes sanctified. Mind cannot be purified on its own. The

purificati on process happens based on the types of influence that the mind receives from sensory

organs. This does not mean that one should not use his sensory organs that are essential to have a

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decent living. By an effective thought process, sensory influences can be filtered and refined. If the mind

becomes devoid of evil influences, over a period of time, the mind becomes adept to virtuous thoughts

and chooses to reject any evil influences, thereby making him to perform only virtuous acts.

A purified mind is the place where one’s consciousness is consecrated, where the Lord is realised. The

realization of the Lord becomes visible to the yogi. He always exists in the state of absolute happiness

and joy. This happens not only because of his mental purity, but also of the fact that he has now

understood the Reality. Reality is nothing but the universal consciousness. This is a byproduct of his

intellect that understands the omnipresent nature of the Lord and now his mind affirms that there is

nothing superior to God consciousness. The mind is able to affirm now, as the mind experiences the

bliss, a natural process that happens when the mind becomes devoid of addictive sensory influences.

For him, nothing else is important than staying with the Lord in the domain of his mind. The worst of his

miseries and pains do not affect him at all.

Sage Patanjali, in his yoga sutras talk about this state. He says that one can avoid unmanifested

miseries if the union of Self and self takes place (II.16). Ignorance is the foundational cause for not

availing the opportunity made available to the mankind by the ever compassionate God. If one is able

perfect himself by practicing this spiritual union, first he gets enlightened and finally gets liberated, not to

be born again.

Thursday, June 24, 2010

BHAGAVAD GITA. CHAPTER VI. 15 - 19.

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Gita Series 71: Chapter VI. Verses 15 – 19

“The yogi, by constantly fixing his controlled mind on me attains everlasting

peace which is the combination of supreme bli ss and nirvana that inhabits in me.

Arjuna! This yoga i s nei ther for the one who overeats and nor for the one whoobserves total fasting; neither for the one who oversleeps and nor for the one who

is always awake. Yoga wipes out miseries of those who have regulated diet and

recreation, regulated karmas and regulated sleep and alertness. When his mind

is thoroughly subdued and fixed on the Atman alone, devoid of yearning for

enjoyments is said to have achieved yoga.”

Krishna now proceeds to elucidate the nature of a true yogi. The first step is to

control the mind and the next step is to fix this controlled mind on Him. Mind can be controlled only if it

becomes devoid of sensory afflictions. In order to plug the sensory influences on the mind, one has to

focus his senses inwardly. Mind gets affected only if the sensory organs are turned outwardly. Even if

one turns his sensory organs outwardly, he has to realize the presence of Brahman in all the objects. This

becomes almost impossible. Unless the mind is totally purified, individualisation of objects is bound to

continue. Mind is always susceptible to sensory influences which over a period of time transforms into

addiction. Mind is always fragile and prone to sensory perceptions. Once perceptions become ingrained

into the mind, it is very difficult to eradicate them. Since, the mind is the controlling factor for all our

actions Krishna attaches great importance to the mind while practicing yoga. Yoga is nothing but theunion of atman and Atman. Realisation takes place only in this union. Controlling the mind is more

important than controlling the prana. An uncontrolled mind is of no use even if one is able to practice the

highest level of pranayama. A focused mind is capable of penetrating deep into our thoughts where

spiritual aspirations are stored, which is otherwise missed out when the mind is made to function under

sensory influences. When the mind is disturbed, it has to be fed with spiritual thoughts or positive

energies. When someone wants to turn spiritual, the first step he has to do is to develop positive

thoughts. When the mind becomes blank, bliss is attained. Patanjali says (I.17) “The concentration called

right knowledge is that, which is followed by reasoning, discrimination, bliss and unqualified egoism.”

This stage is known as ‘samprajñātah’, which means entering the stage of pure consciousness where

Supreme is revealed i n the form of Self i llumination. Tattvabodha (an ancient treatise on advaita

philosophy) says “The Self, which of such nature of Being-Consciousness-Bliss, should be known”

(chapter 31). Bliss is nothing but the spiritual delight that is incomparable to the material happiness.

Nirvana is also known as enlightenment. In the stage of nirvana, he is not different from the Brahman. His

individual identity is extinguished. These are the stages of mental modifications that can be experienced

only if the mind is totally controlled or subdued. Krishna calls this as yoga, the union of individual

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consciousness with universal consciousness or the union of individuality with infinity.

The true yoga can be practiced only by those who lead a regulated and disciplined life. Krishna does not

say that one should lead the life of a saint. What he says is that one should not overindulge in sensory

gratifications. Both excessive sleep and sleeplessness are not good to the biological system as they

cause sluggishness. A daily sleep of about six hours is recommended to energise and revitalise the

biological system. During deep sleep stage, the mind and nervous system is completely rested thereby

making the brain also rest during that period. An ideal physiological system is necessary for spiritual

advancement, as spiritual progress generates considerable amount of energy and the body should be

capable of enduring the energy generated. The same theory also applies to eating habits. High level of

solid food is not advisable for a healthy mind. It is said that one should take food to fill only half of the

stomach. The balance should be filled with water and air on equal proportion. This combination is said to

be the ideal one for an efficient biological system. In the advanced stage of spirituality the proportion of

50:25:25 gets modified into 25:25:50. At that he lives more on prana than on food and water. He

consumes food and water merely to retain his body. Krishna says that one should not fast as this leads

to a condition where the digestive fire (jadaragni) is not fed with proper oblations to keep it alive. The

right proportion of rest and diet keeps a man healthy. In the case of a yogi at the time of his death, the

body is consumed to Prakriti and the soul merges with the Brahman. Excessiveness or deficits of

anything, be it food or sleep, make the mind lethargic. When the mind is lethargic, it cannot explore

within. It cannot penetrate thought processes to reach the reservoir of spirituality. The sluggish mind is of

no use in spiritual advancement as it loses its capacity to concentrate on the Self. A sluggish mind is

incapable of purification. When mind is not purified, realisation cannot take place. Krishna’s emphasis

on mind is not without reasoning. Yoga is achieved only in a subdued mind, which constitutes the

platform for Self-realisation.

Saturday, June 19, 2010



“Living in isolation with controlled mind and body (senses), devoid of desires and possessions, he

should constantly postulate in meditation. His seat (asana) should be neither too high nor too lowand

free of impurities. It should be made by spreading kusha grass (dharba grass), deer skin and cloth

one over the other. By sitting on that seat, utilising his thought process and controlling his senses, he

should practice yoga for self-purification. He should hold his trunk, head and neck firm and erect,

fixing his concentration on the tip of the nose and not elsewhere. By ensuring continence and

braveness, remaining calm and thoughts focused on me, he should meditate on me and should get

absorbed in me.”

Krishna now proceeds to teach the practical aspect of yoga. He commences by narrating the

requirements for a good meditation. Isolation is advocated by Krishna, as unpolluted atmosphere with

calm environment is important to make significant progress in meditati on. Meditation is a process

wherein one’s mind is made to focus on the Creator and the Creator alone. Controlling the mind is a very

difficult task to achieve. Perfection can be achieved only by practice. Initial stage of mind control is moredifficult than latter stages. Once the mind begins the process of taming through persistent practice,

further advancements would be much easier. Therefore, it is important that during initial stages, one

needs to have calm surroundings, as noise would disturb the practitioner’s concentration. Living in

isolation also helps in controlling senses. If one really wants to realise the Brahman, he should sacrifice

the level of his comfort. Ramana Maharishi asked one of his followers “Is it the body in front of me that

desires to obtain my grace or is it the awareness within it? All that you have to do hereafter is that you do

not identify yourself with the body, the senses and the mind.” Krishna does not say that one should not

eat and sleep. What He says is that one should not succumb to pleasures and comforts, because desire

is the reason for such longings. Claiming ownership of an object is the result of ego. Any modification of

mental state leads to distraction in single pointed focus on the Brahman. If single pointed objective focus

is lost, the desired result is not achieved. The entire exercise then could become futile. Further, if one is

not able to make small sacrifices, how can he realise the Brahman? Isolation means those places,

where there is less noise and distraction. Places like mountains or riversides or forests would be ideal

choices as the presence of pure air with higher level of oxygen make one’s breathing comfortable,

thereby causing increased oxygen absorption into the body and better nourishment. During protracted

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meditative sessions, breathing tends to become shallow.

After having spoken about the mental stage of the practitioner, Krishna proceeds to explain the

intricacies of one’s seati ng known as ‘āsanā’. The seating arrangement that Krishna talks about

depends upon certain environmental factors. Suppose one meditates in a forest, the place either could

be wet or infested with tiny insects and worms that could hurt the body. That is why Krishna says that the

seat one makes should be neither too high nor too low. If the seat is situated in a high place, there is a

possibility that one could fall down when he enters unconscious (super conscious) stage while

transcending his thought process. Kusa grass is first placed on the ground. A deer skin is placed over

the kusa grass. Deer skin means skin taken from a naturally dead deer (Now this is a prohibited item.

There cannot be any worse sin than killing a deer and taking its skin for meditation). Those days, deer

population was very high and such skins are taken from the dead ones. Over the deer skin, a white cloth

should be spread in order to make the sitting comfortable. Kusha grass and animal skin prevents

wetness of the ground percolating into the physical body, causing alteration in the composition of

elements that prevails in the body. Such alterations cause physical ailments. When body is not healthy,

meditation is not possible. Caraka Samhita, an ancient Ayurvedic treatise says (I.54) “the causes of the

diseases relating to both mind and body are three fold: wrong utilisation, non-utilisation and excessive

utilisation of time, mental faculties and objects of sense organs.” The proper utilisation of mind and body

is called yoga. A healthy body and a disciplined mind are the two factors that are responsible for spiritual

advancement. That is why Krishna talks about different types of yoga in Bhagavad Gita.

After having sai d about the seat, Krishna talks about positioning the body. Two major factors are

emphasised, one is the body and another is the mind. Body posture is important in meditation at least in

the preliminary stages of practice. Trunk, neck and head should be kept erect. During meditation, a

current is generated inside the body that traverses from the lower part of the spinal cord to the brain. This

is what is called as Kundalini or the life force. The body current moves up and down the body producing

heat and energy waves. If trunk, neck and head are not kept in a straight line, the kundalini energy will

find it difficult to freely make movements through the spinal cord. It traverses only through the spine.

There is a wrong notion that kundalini meditation should be learnt and practiced separately. When one is

deeply involved in meditation, kundalini energy automatically ascends. No effort is needed on the part of

the practitioner. There is another reason to keep the body firm. If there are movements in the body, one’s

concentration gets diverted. But, if one is able to transcend his mind and aligns himself with pureconsciousness, he need not bother about the position of his body, as the body is bound to droop at that

stage. His consciousness is outside his body and disturbance at this stage could cause irreparable

damage to his body. This is also one of the reasons for suggesting isolation.

The next point that Krishna says i s to keep one’s attention on the tip of the nose. There are two

interpretations for the tip of the nose. One school of thought feels it is really the tip of the nostrils, just

above the mouth. Another school of thought feels it is the point of ajna chakra, or the meeting point of the

two eyebrows. When one has to concentrate on the tip of the nose, is he to keep his eyes open or closed

is another point of discussion. The right practice would be to concentrate on the tip of the nose at the

upper lip with eyes open. After a few minutes, one will find extensive generation of energy in the

forehead. At that time, one should close his eyes and concentrate on the third eye or ajna chakra. In

majority of the practitioners, this happens automatically. Once the third eye is well activated, rest of the

meditation happens automatically. The visible symptoms of advancement in spirituality are the

development of level of conti nence and the level of fearlessness. Fea rlessness uprises when one

develops disinterest in his body. All types of fears are associated with the body. When the mind is

devoid of ego, desire and attachment, it becomes serene. Krishna does not say that one should not takecare of his children or wife or parents. If one fails to protect them, he fails in his karmas. One can have

love and affection for his kith and kin. What Krishna says is that one should not engross with them

always. Love is an essential factor of life, but beyond the point of breach, it becomes an addiction and

turns dangerous. Mind cannot have twin stages while pursuing the path of spirituality. When the mind

becomes serene and devoid of ego, desire and attachment it becomes easier for the mind to focus on

the eternal Brahman. Such focus is strengthened during meditation. When the single pointed focus

becomes absolute, the practitioner stays perpetually connected with the Brahman. He is attracted to the

Brahman as he knows the enjoyment of bliss. He becomes a Self-realised person and gets absorbed

into Him. True love emanates from him.

Tuesday, June 15, 2010

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God Talkswith Arjuna

Paramahansa Yogana...

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“One should ascend through his own efforts and should not subvert himself, as one’s

own self is one’s own friend as well as his own enemy. The soul that conquers his

mind and senses becomes his friend. But the one, whose soul is not able conquer

his mind and senses, becomes his own foe. The Brahman fully manifests in the one,

whose mind is perfectly serene and who has overcome the opposites like cold and

heat, pleasure and pain and honour and dishonour. The one, whose mind is filled

with knowledge and equanimity, who never changes under any circumstances, who

has completely mastered his senses and to whom earth, stone and gold are the

same, is the one who has attained the Brahman. The one without any selfish motive

looks upon well wishers, friends, enemies, neutral persons, mediators, relatives,

virtuous and sinful with same mind stands supreme.”

Krishna says that one should progress spiritually by his own efforts. A master can lift his disciple only to

an extent. One’s own self means his mind. Ego, a product of mind is the cause for identifying the body as

the self {soul (self) in the initial stages and the Brahman (Self) in the later stages}. If one makes his mind

devoid of ego, then he has neither a friend nor an enemy. This is because, when his mind becomes

devoid of ego, he realises everyone including himself as the Brahman (Self-reali sed). He cannot

distinguish and differentiate because he knows that not only he is the Brahman, but also everything and

everyone around him is Brahman. He truly realises the omnipresence nature of the Brahman. This is

what all the Upanishads preach “I am That” or “Aham Brahmasmi” (I am Brahman). He realises that self

and Self are the same. If one gives impo rtance to the empiri cal body that embodies the soul, he

becomes bound by opposites and dyads. Pleasure and pain, happiness and sorrow and all such

opposites are only for the body. They do not affect the soul within. Opposites are the products of mind.

When mind is inflicted with thoughts other than that of the Brahman, naturally senses distinguishes and

differentiates, as the mind sees more than one object. A true Self-realised person will share his food with

hungry animals. For him a street dog is not different from his self. This is what Ramana Maharishi did.

He says “The meditation ‘I am That’ is regarded as more purifying than one based on dualistic thought.

The repose of being poised in one’s nature, devoid of thoughts is the highest devotion.” The purification

of the mind can be carried out only by the mind alone. The purification of the mind is called meditation.

Meditati on is nothing but self-enquiry. (More details on medi tation is available in the series

‘Understanding Meditation.) When one persistently explores within, one day he gets an answer by

realising the Brahman. When mind is quietened down, it becomes serene. A serene mind is a

precondition for the Brahman to manifest. Manifestation of the Brahman is different from the

omnipresence nature of the Brahman. Omnipresence nature of the Brahman cannot be realized, but

when the Brahman manifests in mind, He is realised. On the contrary, if one is not able to control his

mind, it goes haywire by conjoining with senses becomes susceptible to addiction. When mind and

senses interact with each other, they go beyond repair and reprehension. It becomes difficult to train the

mind at that stage. He fails to use the precious gift of God in the form of human birth to realize the

Creator and merge with Him.

When the Brahman manifests, the practitioner a lso transforms i nto Brahman. The qualities of the

Brahman are predominantly visible in him. For him opposi tes like p leasure and pain become

meaningless, as his mi nd does not bother about his surroundings. His mind is busy, perpetually

connected to the Brahman. He walks, he talks, he eats and sleeps, but while doing so, he is not doingthem for himself. He is doing it for the Brahman. He knows that he is not different from the Brahman. He

is a Self-realised person. If someone praises him or abuses him, he remains unaffected. He will not

succumb to praises as he knows that today’s praise is tomorrows ignominy. This is where most men fail

to retain their credibility. Praise and honour are showered today for some outrageous favours tomorrow.

Succumbing to praise and honours is like digging one’s own grave. In order to avert a disastrous

tomorrow, Krishna says that one’s mind should not change according to the surroundings. Mind should

be firm and steadfast, devoid of desires, attachments and ego. Ego awakens when we wake up and

ego sleeps only when we sleep. But, the yogi makes his ego sleep always making his inner self to stay

connected to the cosmic Self, thereby enjoying bliss. In the case of others, mind conquers the self. When

one is caught in the mental movement, he succumbs to whirlpool of illusion. Attention paid to the thinker

instead of thought has the power of stilling the mind. The experience and joy of an unshackled mind pull

the mind inward, thereby causing internal search and exploration. The result of such exploration is Self-

realisation, the manifestation of the Brahman.

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For the one who has mastered his senses, gold and stone do not make any difference. He is devoid of

desires and attachments. He considers everyone on the same level. Nobody is superior to him nor

inferior to him. He is typical exhibitor of universal brotherhood. Isha Upanishad (6 and 7) says, “He who

sees everything in himself and himself in everything never hates anything. When a person knows that he

himself has become everything and he knows the oneness of things, how can he hate or love anything?”

Ramana Maharishi said “Steady abidance in the Self, looking at all with an equal eye, unshakable

courage at all times , in all places and circumstances make a man perfect.” Those who have less

selfishness and less desire for worldly pursuits than others can easily acquire the supreme knowledge to

attain the Brahman. It is ultimately the thought process that counts in Self-realisation.

Monday, June 7, 2010

BHAGAVAD GITA. CHAPTER VI. 1 - 4.Gita Series 68: Chapter VI. Verses 1 – 4

Introduction to Chapter VI

Krishna explained in detail about karma yoga and samkhya yoga in the previous chapters. In chapter VI

He deals with yoga of meditation or dhyāna yoga. This chapter is named as ‘atma samyama (samya

means to become one. Here it means to become one with Atman) yoga’. This chapter has 47 verses

and mainly deals with yoga, one’s duty, subduing body, mind and senses, meditative practice, diet

regulations, recreation, sleep, etc. Krishna gradually builds up momentum in this chapter that ultimately

leads to purity of mind. Krishna also clarifies during the end of this chapter about the destiny of a person

who falls from the height of yoga.

“The one, who performs his duties without attachment to the fruits of actions, is both a sannyasi and a

yogi. The one who merely does away with fire ritual is not a sannyasi and the one who simply gives up

activities does not become a yogi. Arjuna, know that what is called sannyasa is yoga. None becomesa yogi without doing away with the sankalpa. The one who wants to advance in the path of spirituality

by following the path of yoga, unprovoked action is said to be the stepping stone. After attaining

mastery over yoga he becomes blessed after the termination of sankalpas. When he is not afflicted by

sensory objects or actions, he becomes the renouncer of al l sankalpas and known as ‘yogarūda’.”

Sankalapa means resolution or determination. It is a sort of thought process of the mind. Mind makes

certain decisions to achieve a goal. Such a determination is called sankalapa. Sankalapa can also be

explained as celebration of the mind beyond time and space. Focusing the mind beyond all tatvas or

principles is sankalpa. It is often misunderstood that sankalpa means only the time. Sankalpa is equal to

bargaining with God, a barter deal with Him. Resolution is for those who have wagering mind. For a

focused mind, sankalpa is not necessary. The focused mind does not resolve. It has already crossed the

stages of resolutions and determinations. The mind now is singularly focused. The mind at this stage

does not have too many thoughts. When the mind is not crowded with thoughts, it remains serene. Purity

is the elementary essence of spirituality. When the mind continues to make sankalapas, it is an

indication that the mind continues to be affected by crowded thoughts, making the mind impure.

There is a difference between a sanyasi and a yogi. Sanyasi means a person who has renounced all

desires and wants. It is the stage of total renunciation to remain eternally connected with the Brahman. A

true sanyasi has to bear everything. Even the basic requirements of water, food and shelter are not to be

sought after. He will take what comes to him on its own. He will never ask for anything. In today’s

scenario the real meaning of sanyasi is totally lost in obliviousness. The word sanyasa is made up two

root words sam + nyasa. Sam means total and nyasa means renunciation. A sanyasi exercises total

control over his mind discarding all earthly affairs in thought, word and dee

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