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Friday, March 19, 2010

BHAGAVAD GITA. CHAPTER IV. 40 - 42.

The Faith Healers

James Randi, Carl ...

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Gita series 60. Chapter IV. Verses 40 – 42.

Having described the benefits of faith in the Brahman and having discussed about

the benefits of attaining the highest knowledge, Krishna now reprimands the one

who does not have faith and says “The one who is devoid of knowledge, dedication

and faith does not gain spiritual knowledge and ultimately perishes. The one who is

sceptical, neither attains this world nor the world beyond and never remains happy.”

After having reprimanded the sceptical, Krishna continues to highlight the benefits

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of karma yoga. “The one who has surrendered the entire benefits of karma yoga in

favour of God and who does not foster any doubts because of his knowledge and

keeps his mind under his control is not affected by his karmas. Therefore Arjuna,

trounce all your doubts bobbed up out of ignorance with the sword of knowledge. Establish yourself in

karma yoga and get ready for the battle.”

Having spoken at length about karma yoga and its benefits, Krishna reprimands those who are ignorant.

For spiritual evolution, knowledge, commitment and faith are necessary. Knowledge here means the

knowledge about the Spirit, the Brahman. Without understanding the Brahman, commitment and belief

are of no use. By ignorant Krishna refers to the effect of maya. It is due to the effect of maya, one is

afflicted with delusion that self (the gross body encompassing the soul) is different from the Self (the

Brahman). Knowledge of the Brahman is the basic necessity for spirituality. If this knowledge is not

attained, one continues to dwell in ritualistic worships thereby wasting major part of this human birth.

Knowledge alone leads to spi ritual quest. Only this quest had made Buddha to renounce. Katha

Upanishad (I.iii.14) calls people thus “Oh Men! Arise, awake! Learn about Self from men of knowledge.”

Second aspect of divinity is perseverance. Spirituality is a gradual process and the results are not

attained immediately. One has to patiently wait for the day of his enlightenment. Body and mind have to

undergo gradual transformation, which becomes possible only by practicing meditation. Meditation is

not just relaxation. Relaxation of mind and body is the basic necessity for mediation. Meditation is a

process that leads to perpetual colligation between the Creator and the created. Dedicated practice of

meditation coupled with faith helps to achieve substantial progress in spirituality. Faith leads to positive

affirmations, which in turn lead to production of positive energy. Because of this, everything turns positive

for him. On the other hand, if one does not have faith, negative thoughts are generated leading to

negative energies. Negative vibrations do not allow positive things to happen to him. When one faces

only negative things in life, he becomes frustrated and happiness eludes him. Negative vibes induce him

to perform evil actions, the results of which get embedded in his soul that manifest in subsequent births.

Therefore, faith becomes an important factor in spirituality. Faith healing is based on this concept. The

one who does not pursue spiritual path to realize his Creator is considered as a brain dead man. He

continues to exist only physically.

Krishna, having reprimanded the ignorant now proceeds to explain further benefits of karma yoga. The

one who surrenders the entire benefits arising out of his actions to the Brahman is not affected by karmic

effects arising out of his actions. His soul does not get embedded with karmic afflictions. The effects of

karmas are transferred to the soul, only if one has ego that takes credit for the fruits of actions.

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Surrendering the fruits of actions to the Brahman is not as simple as it is understood. Fruits of actions

can be surrendered only by firm thought process. This happens only if one has acquired enough

knowledge about the Brahman. This supreme knowledge clears all his spiritual doubts. When one

makes substantial progress spiritually, he gets too many doubts many of them could be trivial. Guru’s

necessity is required here. This kind of knowledge can be attained not by reading and understanding

scriptures, but by internal exploration and looking within. Ultimately, the internal exploration alone can

lead to Self-realization. If the mind is trained to explore within, it automatically disconnects itself from the

extraneous matters. Now the mind comes under his control. When the mind is influenced by senses, it is

not willing to obey his master, as it derives great pleasure in getting associated with the objects causing

sensory attractions. Krishna concludes this chapter by saying that gaining knowledge is the only way to

get rid of ignorance. Knowledge drives away all evil forces because knowledge enables the mind to

discriminate between good and bad. Ignorance is to be destroyed with a sharp edged sword called

knowledge. Doubts arise because of ignorance. Having explained in detail about the benefits of

pursuing the karma yoga, Krishna asks Arjuna to follow the principles of karma yoga and take part in the

battle.

Chapter IV concluded. The next chapter deals with yoga of action and knowledge called ‘karma-

sanyasa-yoga’.

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Gita series 59. Chapter IV verses 35-39

“Having thus obtained the supreme knowledge, you will not again be subjected to

delusion. When you have attained that kind of knowledge, first you will see theentire universe within you and then in Me. Even if you are the worst sinner, yet you

will be able to cross the sea of sin by using that Knowledge as boat. Arjuna! Like

blazing fire turns the logs into ashes, the fire of Knowledge turns all actions into

ashes. There is no purifier like Knowledge in this earth. One who has purified his

heart by persistent practice of karma yoga automatically realizes the Self (within)

in course of time. The one who has mastered his senses by devoted to his

Knowledge in absolute faith, attains that Knowledge. Having thus known the Truth,

he immediately attains supreme peace (Self realization).”

In the previous verses (Gita series 58), Krishna stressed the importance of Supreme knowledge that is

required to realize the Self. Only a living master can lead one into the right spiritual path. Voracious

reading could lead to confusion and misapprehension. The master or guru teaches his disciple about the

Brahman. If a guru himself continues to dwell on rituals, how can he lead his disciple to Self-realization?

Therefore, the role of guru assumes significance. If one is able to attain the true knowledge, he becomes

devoid of delusion. What is true knowledge? True knowledge is that knowledge which makes one

realise that what is perceived is all Brahman. Delusion leads to duality. Duality means comprehending a

second, apart from the Brahman. Truth or Knowledge is non-duality which advocates omnipresencenature of God and at last he realizes that Self is not different from self (God is not different from the self).

If one is afflicted with delusion or maya, because he had not attained the necessary knowledge to realize

the Brahman, he is subjected to pleasure and pain. Delusion makes one feel the dichotomies.

Dichotomies, though continue to exist, a Self-realized person does not take cognisance of the

opposites. It is the Supreme knowledge that makes to him to believe that everything is God given and

pre-determined. He knows that whatever happens to him is due to his karmic afflictions. Isha Upanishad

verse 7 explains this thus “When a person knows that he himself has become everything and he knows

the oneness of things, how can he hate or love anything?” ‘Seeing the universe within you’ means the

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UNDERSTANDINGMEDITATION.PART 5.

VIJNANA BHAIRAVA- PART 8.

KARMA AND SOUL.PART I

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Self-realization within. Krishna further says ‘and then in Me’ indicating that He is that Brahman. Self-

realisation happens in two stages. First, looking within for the source of creation and the second stage is

the affirmation that the Brahman, the original source is within. Self-realisation happens decisively and the

process is not reversed.

Even if one is the worst sinner, if he has realized the Self within, then he is absolved of his entire sins.

Assuming that the sins committed by him are the size of a sea, he can easily cross the sea of sins using

his knowledge as the ship. But without acquiring the necessary knowledge, he continues to dwell on his

karmas and the emancipation evades him. He feels the dualities or opposites such as pleasure and

pain. Dualities drag a person further down from the path of spiri tuality and make him suffer from

attachments, desires, sensory afflictions, etc. Unfortunately if such a situation unfolds, he can never get

away from the effects of karmas and is born again and again. But, if one acquires the necessary

knowledge to realize the Brahman, all his actions are obliterated, like logs put into a fire turning into ash.

From the ash, the burnt object cannot be retrieved. Once the effects of karmas are burnt, they can never

resurrect. Karmas of past and present are burnt, leaving nothing in karmic account. Unless karmic

account becomes zero, future births can never be avoided. The Brahman has no role to play in removing

one’s karmas. They are not removed by prayers and rituals. They can be removed only by unconditional

surrender to Him. The thought of unconditional surrender arises only if one attains the Supreme

Knowledge. Only meditation helps, nothing else. That is why Krishna says that Knowledge is the best

purifier. Krishna refers to mental or internal purification. Spirituality does not bother about exterior. When

the mind gets rid of desires and attachments, mind becomes purified. If one is able to get rid of one’s

ego, rest of the process of realisation happens automatically. No more efforts are needed and no

practice is required. Ego-less thought, processes the balance. The mind can be purified only by

following the principles of karma yoga, discussed in the earlier chapters. Karma yoga means

continuously performing prescribed actions without attachments to the fruits of such actions. A typical

example of karma yogi is the nature of a person helping a poor student to pursue his education by

sacrificing his week end parties. Week end party surely is a luxury for him, than helping a poor boy to

pursue his studies. For him, Self-realization happens automatically, without any additional efforts.

Such a situation arises only for a person who has mastered his senses. Mastering senses does not

mean getting rid of everything or staying away from everything. Conquering senses is a misnomer.

Senses can never be conquered. They can be mastered. If somebody shouts, we hear that shout. Unless

one’s hearing is impaired, one hears that shout. Mastering the senses means that one is not distracted

by that shout. He will still hear that shout, but the sound does not distract him. For him sound and silence

LALITHASAHASRANAMAM 663 - 667.

AN EXCELLENTQUESTION ONKARMA


BHAGAVAD GITA.CHPATER V. 1-3.







BHAGAVAD GITA.CHAPTER IV. 40 -42.

LALITHASAHASRANAMAM 651-656.



LALITHASAHASRANAMAM 645- 650.

TWIN MENTALSTATES - YOGAVASISHTA

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(dualities or opposites) are the same. This is possible only if one has the highest form of knowledge that

has been discussed above. It is not enough if one has attained that kind of knowledge, but he has to

repose faith in that knowledge. He has to believe that his knowledge is the supreme and will lead to Self-

realization. Lack of faith is the greatest hindrance to spiritual progression. If all these combinations work

together, he attains the bliss and moves closer to the Brahman. Truth here means “I am That” or “I am

Brahman”. There is no second to the Brahman and all that pervades the universe are the reflection of the

Brahman, causing an affirmation that That Brahman is Me.

Thursday, March 11, 2010


The End of Sorrow

Gita Series 58. Chapter IV – 31 – 34.

“Arjuna! By consuming the remnants of yajna, yogis attain the Brahman. When

this earthly life is not happy for those who do not perform sacrifices, how can they




THE PYRE OFVIRTUES - a

scene fromRamayana.



Clarification onakathaha chakraand jananayantra...

The secrecy of Shodasi mantra




LALITHASAHASRANAMA

M 626 - 630.VIJNANA BHAIRAVA

- PART I

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be happy in other worlds? Many sacrifices have been explained by Vedas. Know

them all as karmas. By knowing thus, you shall be liberated from karmic

afflictions. Making sacrifices through knowledge is superior to making sacrifices

through materials as the entire action without exceptions culminate in knowledge.

Understand the true knowledge by approaching a Self-realized person, by paying

obeisance, by rendering service and by seeking clarification from him. Those seers will teach you that

knowledge.”

Remnants of yajna means left over oblation materials after completing a yajna. In this context, yajnameans a fire ritual where oblations are offered into the fire. Fire is said to be the carrier of oblations

offered to the gods and goddesses. Lalitha Sahasranamam 946 is ‘pancha-yajna-priya’ meaning that

She is fond of five types of yajnas. Yajna should not always be interpreted as fire ritual. Yajna also means

selfless offerings. The offerings are made to gods, rishis, guests, fellow humans and animals. Whatever

one possesses should first be offered to gods. Though gods are not going to consume the offerings, the

formality is just to make us remember the Brahman, who is the cause for all that exists in this universe.

Therefore, the first offering is made to the Creator. The next offering is made to sages and saints who

guide us through the spiritual path. They do not have time to earn and they involve themselves for the

cause of spirituality. A person can be considered as a sage or saint only if he does not get associatedwith material comforts. He should not share his knowledge for monetary gains. That is why they are to be

fed by the society. Spiri tuality should never be sold or bought. It is not a commercial entity. It is unstinted

love and concern for others. Scriptures are unanimous in saying that one’s guest should be fed with

reverence and love. They are called ‘atiti’. Food that is available should be shared with fellow human

beings. Finally, the animals who cannot express their hunger are to be fed. The five types of yajnas have

their own significance. Therefore, yajna has broader implications and does not merely mean the fire

ritual that is normally construed. The sacrificial acts cause internal happiness. Opportunities for doing

such acts are available only in planet earth and internal happiness can be derived only during this birth. If

one fails to enlist this happiness, how can he taste such happiness after his death (by reaching theheaven)? Human form is the only opportunity available to a soul to attain liberation.

Vedas discuss about many sacrifices. The significance of these sacrifices is not properly understood.

Vedas can be interpreted both in gross and subtle ways. Gross interpretations are for the not-so-

learned. Subtle interpretations are for the learned. Upanishads are the derivatives of Vedas.

Upanishads do not prescribe any external rituals. If Vedas have stressed the importance of external

rituals, Upanishads would not have hesitated to expatiate them. Since interpretations are made only on

GARUDA PURANA - RITUALSAFTER DEATHGaruḍa Purāṇa 11 Garuḍa asksthe Lord to explain Yama’skingdom. The Lord not onlybegins to describe Yama’skingdom, but also begins ...

TIMING FOR RECITATION OFSAHASRANAMAMLalitha Sahasranamam hasthree parts. The first one iscalled ‘poorva bhaga’ the middleportion which is called ‘stotra’consists of 1000 n...

BRAHMA SŪTRA - II.i.1 - 4Chapter II of Brahma Sūtraconsists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).In Chapter I (...

KAMAKALAKALITRILOKYAMOHANA KAVACHAMMahākālasaṁhitā -kāmakalākālīkhaṇḍaḥ --Trilokyamohanakavacaupadeśaḥ महाकालसंि हता – कामकलाकालीखडः -- ैलोयमोहनकवचउपद े शः (As...

FORMS OF BHAIRAVAThis is part IV of Shiva theSupreme. There are eight typesof Bhairavas and they are calledashta Bhairavas. They areAsithanga Bhairavar,...

MAHĀṢODAŚĪ MANTRA म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

top- akathaha chakra: bottom - janana yantra

VARIATIONS OF MATANGI

opu ar os s

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the gross side of Vedas, everyone is led to believe that Vedas preach only rituals. The fact is that we do

not have the necessary mental strength, moral courage, psychological perception and logical reasoning

to interpret the Vedic rituals as inner yajna. Inner yajna paves the way for cosmic interaction between the

Brahman and the soul through one’s consciousness. Without this interaction, realization is just not

possible. Sacrifices therefore mean only our own actions without any concern for the end result. The end

result is not desired, but happens on its own about which one is not worried. Making sacrifice through

knowledge means performing a given action without concern for its fruits. Knowledge here means the

ability to discriminate between reality and illusion. Duality is illusion and non-duality is realism.

Understanding the reality (devoid of ego) and performing actions without any attachment either to their cause or effect, do not cause karmic afflictions. If one remains attached only to external yajnas, he

continues to be taunted by karmas and liberation becomes a distant reality. Krishna attaches great

importance to knowledge because it forms the foundation for Self-realization. Every action causes an

experience, which leads to gaining of mundane knowledge. From the mundane knowledge one has to

learn to discriminate between the reality and illusion that leads to the higher level of knowledge. Krishna

refers only to this higher level of knowledge.

Gaining true knowledge is not going to be that easy. Apart from one’s personal experience, one can also

seek the help of a Self-realized person (who is very rare to find). Only a Self-realized person alone canguide his disciple in the right path. Guru-disciple relationship should never be by way of mass contacts.

A guru should have direct contact with his disciple. Disciple should have the absolute freedom to contact

his guru without any hindrance. Guru-disciple relationship is a sacred relationship. The knowledge of

Brahman cannot be imparted in an assembly or mass gatherings. It should be a one to one commune

between guru and disciple. What we are witnessing today is the exhibition of one’s oratory skills. All one

has to do is to make a self-proclamation, grow beard and wear orange or red robes. They are not gurus

that Krishna is talking about. Writings like this (manblunder) can only be supplementary in nature and can

never transport the real knowledge. Krishna says that a true Self-realized person should be approached

with great reverence requesting for a share of his knowledge. The impartation of true knowledgehappens through hearts and not through minds.

Monday, March 8, 2010

MANTRAŚRĪ MĀTA N ̣GI MANTRA म (also known as LaguŚyāmala) Version 1 ॐ ॴ ऐ ं ॴनमो भगिवत िउछचािडाल ी...

MAHA SHODASHI MANTRAEXPLAINEDMahāṣoḍaśī mantra isformulated like this. First line:om - śrī ṁ - hrī ṁ - klī ṁ - aiṁ -sauh ̣( ) Place

śrī...SRI VIDYA GANAPATI VANCHAKALPALATA MANTRAŚrī Vidyā Gaṇapati Vāñchakalpalatā mantra ी िवा गणिपतवाछ कपलता म This mantra is acombination of mantras ...

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BHAGAVAD GITA. CHAPTER IV. 26 -30.

Bhagavad-Gita As It Is

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Gita Seires 57. Chapter IV. 26-30.

“Some offer as oblations, sensory perceptions like hearing etc into the fire of self-

restraint. Some other offer as oblations sensory perceptions like hearing etc into

the fire of senses. Some offer the entire functions of senses and the entire

functions of prana as oblations into the fire of ‘yoga of self-restraint’ fuelled by

wisdom. Some offer materials as oblations. Some offer non-indulgance asoblations. Some offer yoga as oblations. Some offer strict vows as oblations.

Some offer oblations in the form of knowledge through the study of scriptures.

Some offer exhalation as oblations into inhalation. Some offer inhalation as

oblations into exhalation. Some by regulating their diet and by practicing

pranayama offer them as oblations into pranayama itself. All of them understand

the true nature of sacrificial worship and their sins are consumed.”

Fire consumes all that is not required when offered as oblations. Krishna has already said in IV.23 “by

destroying his worldly attachments and bodily attachments, ever remaining in Paramatma and acts only

for the sake of yajna, his karmas are entirely destroyed.” In the path of spirituality, self-restraint is

paramount. Senses are the main cause for distraction of awareness from the Supreme. Krishna has

already elaborated about sensory afflictions in Chapter II.60. Sense of hearing is cited as an example

here. Senses in general lead to desires, bondage and attachments. Senses influence the mind to

commit sins. Hence, Krishna says that sensory perceptions are offered as oblations into fire, the internal

fire that maintains the body temperature. Without this fire the body ceases to function. When sensory

perceptions are sacrificed into this fire, instead of the the flames that are visible in the external fire,powerful energy is emanated from the physical body of that person from the inner fire. The inner fire is

the Brahman. Controlling of senses is different from self-restraint. Subduing of senses takes place while

controlling senses. One forcefully controls his senses, though his thoughts are still associated with

senses. But in the case of self-restraint, he disconnects his thoughts from his senses by means of his

self-will, that leads to free will. He is not bothered about his senses at all as he stands attuned with the

Brahman. Mind is the key factor both in controlling the senses by force and restraining the senses by

fixing his consciousness with the Brahman. If the senses are controlled forcefully, they egress with more

potency. Detaching senses from the mind is the ideal situation for progression in spirituality. This can

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happen if one has a fixed goal of attainment. Krishna says every act of sentience is to be sacrificed in

the fire of senses. This alone paves way for the highest source of consciousness or sat-chit-ananda,

where physiological functions come to a halt. There is inner silence suspended in timelessness. When

the senses are no more useful to him, he willingly sacrifices them to the fire of senses themselves. The

question now arises why this sensory oblations have been referred to differently. In the former case he

forcibly controls his senses by engaging himself in religious activities (not spiritual activities) and in the

latter case he continues to be present as one amongst us. But he does not put into use his sensory

organs thereby keeping his mind focused on the Brahman alone. His senses do not influence his mind.

He goes to a movie, but his mind is not affected by the movie. The art of taming one’s natural tendencies

is not in the application of futile brute force but in gradual psycho-physical (the branch of psychology

concerned with quantitative relations between physical stimuli and their psychological effects) steps.

Krishna now introduces ‘atma-samyama-yoga’ or ‘yoga of self-control’. This stage can be called as the

closest stage to trance. The next stage is ‘Samadhi’. Meditation is a process that culminates in

Samadhi. Meditation is a stage where the meditator, the meditation and the object of meditation exist

and in the stage of Samadhi the object of meditation alone exists. For attaining that stage, the supreme

knowledge is required. Only the highest knowledge can lead to the Brahman, as knowledge alone

makes a person to discriminate between the Brahman and maya. Krishna says fire of yoga of self-

restraint is fuelled by knowledge. The fire of self-restraint can be ignited only by knowledge, the

knowledge of discrimination. Into this fire of self-restraint, senses and breath are offered as oblations or

they are sacrificed and burnt into ashes. In the advanced stage of Samadhi called ‘nir-vikalpa-samadhi’,

where in pure mind all the tendencies are submerged and continue to remain in un-manifested state.

There is difference between sleep and trance. In sleep ignorance prevails and in trance knowledge

alone prevails. That is why Krishna says everything is sacrificed into fire of self-restraint, including one’s

breath. Inhalation and exhalation cease during the peak of Samadhi. The breath happens within, as

everything happens only within during this stage. His physical body is still alive.

Krishna next talks about material sacrifices. Oblations and sacrifices convey the same meaning in this

context. Oblations offered in the fire rituals are only sacrifices as at the end of each oblation, the effect of

the oblation is sacrificed to the deity invoked in the fire. For example when an oblation is offered to

Krishna, then the mantras says ‘Krishnayae svaha (Svaha for Krishna)! Krishnayae idam na mama!(this

is for Krishna, not for me)”. Anything that is not in the interest of self is considered as sacrifice. Anything

done for the welfare of the co-inhabitants is a sacrifice. Someone provides free education, then it is a

sacrifice. Education is not for his children but for someone else. No selfish motive is involved. Sacrifice

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does not mean fire oblations alone. This is known as ‘yoga-yajna’, the sacrifice done through the

practice of yoga. Yoga is a process by which cessation of the modifications of intellect is carried out.

This process is carried out by merging individual self with the Supreme Self. Brahma Sutra 2.1.3 says

that yoga is a necessity for liberation. Otherwise, Krishna would not have taken pains to explain about

yogas at length. He elaborates one yoga after another throughout Bhagavad Gita. Sacrifices are carried

out in different ways. Some perform ritual yajnas, someone else takes a vow, yet another study

scriptures and spread his knowledge across the earth for others to know. Whatsoever is the nature of

sacrifice, it has to be self-less. Then it is known as yajna. Favours should not be sought from the

Brahman. He decides only on the law of karma. Krishna says that pranayama can also be sacrificed asthe proper practice of breath control leads to Self-realization. (Breath control will be discussed in detail

in our discussions on ‘vijnana Bhairava’). Krishna refers to different types of oblations or sacrifices to

indicate that anything can be sacrificed. If such sacrifice is made, the entire actions of those who work

for the sake of sacrifice dissolve away. They are not afflicted by karmas, as the fruits of actions have

been sacrificed in favour of the Brahman. Krishna has thus far spoken about twelve types of yajna in this

chapter.

Thursday, March 4, 2010


Gita series 56. Chapter IV. 22-24.

“The one who performs an action without desire, deriving happiness in whatever he gets, without envy,

away from the of happiness and sorrow, with equanimity and not concerning with success or failure of his actions is not bound by karmic afflictions. By destroying his worldly attachments and bodily

attachments, ever remaining in Paramatma and acts only for the sake of yajna, his karmas are

entirely destroyed. The vessels used in a yajna are Brahman. Materials used for oblations in a yajna

are Brahman. The one who does yajna is Brahman. The act of offering oblations in the fire is

Brahman. The fire itself is Brahman. The one whose consciousness is fixed in the Brahman gets

Brahman only.”

Desiring for an object is different from getting an object, which is not desired. Desire is the process of

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mind. When one gets what he desires, he is happy. On the contrary, if one is not able to get a desired

object, his mind swings to the other end, the sadness. Desire has necessarily given rise to either

happiness or sorrow. If one is able to sustain with what comes to him on its own as destined, then he is

unaffected by the dyads of happiness and sorrow. Desire is one of the dreaded enemies of humanity. In

order to achieve a desired object one is willing to compromise all virtues. Desire can broadly be

classified into two groups. The first one is achievable desires and the second one is unachievable

desires. Unachievable desire gives rise envy. If one is not able to get the desired object, he turns

jealous. Jealousy leads to hatred and rivalry that cause serious afflictions on one’s mind. His mind loses

peace ultimately causing health problems. Every living being is destined to get as per the karmasembedded in the soul. Whether desired or not, karmic account makes a person to sustain thereby

providing necessi ties even without asking. One should be happy with what he is destined to get.

Krishna says that one should not be jealous. The other person could be richer, more intelligent, or more

handsome. The other person could be better placed in all respects. That is his destiny, which unfolds as

per the law of karma. Under such circumstances, one should never envy that person. Karma yogi is one

who gets away from the duality of rich and poor, learned and illiterate, happiness and sorrow. This is

called duality. They are opposite to each other. A person who is not affected by this is fixed in a middle

path, where none of the two extremes operates. Swinging to the two extremes is the cause for mentalmodifications. Such wide swings are serious blockades to spirituality. If the mind is not stable, spirituality

cannot be pursued effectively. For such a person all actions end with a positive note. He does not face

any disruptions while discharging his duties. Even if he happens to face disruptions and his action

remaining incomplete, he is still unaffected, as he is not concerned with the fruits of his actions.

A gross body is the combination of mind and senses. Mind and senses interacting with each other

cause attachments and desires. The one, who withdraws his consciousness away from his body and

mind, is known as ‘muktan’. He is not concerned with the result of his actions, as he has already

surrendered the results to the Brahman. He is aware that Brahman is omnipresent and omnipotent. Atthis stage, his free will is not active, as his consciousness is highly refined and stand attuned to the

highest cosmic source. Yajna means performing ones duties as prescribed by sastras. This is called as

yajnas because such actions are done for the sake of humanity without ego. Krishna now declares the

most important thing about karmas. Krishna says that for ‘muktan’ all his past karmas are also burnt,

making his liberation happen during this birth. This is a very significant statement regarding the law of

the Lord. The theory of karma is the law of the Lord. This is the only situation where the Lord deviates

from the law of karmas. In all other situations, one has to undergo the pleasure and pain of karmic

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account.

Having explained thus, Krishna in verse 24 says that everything is Brahman. Chandogya Upanishad

III.xiv.1 explains this thus: All this is Brahman. Everything comes from Brahman, everything goes back to

Brahman and Brahman sustains everything. This leads to the perception that everything associated

while discharging ones duties become Brahman. If such a thought process is developed, he not only

considers himself as Brahman but everything and everybody around him is also considered as

Brahman. Such a man does not think about anything except Brahman. He cannot harm anyone, as this

could tantamount to self-harming. When this attitude is developed, not only he advances spiritually, butuniversal brotherhood is also being established.

Wednesday, February 24, 2010


Gita series 55. Chapter IV.19 – 21.

“The one whose acts are devoid of desires and determinations and whose entire karmas are burnt in

the fire of supreme knowledge, that great man is declared as a learned man even by the wise. The

one, who has no interest in karmas and its fruits, devoid of worldly attachments and always remains

satisfied in Paramatma, does not get himsel f involved in any actions, though he sincerely discharges

his duties. The one winning over his body comprising of mind and senses, by detaching himself from

sensory objects and functions merely to nourish his body is not affected by sins.”

Every man is born with certain responsibilities based on his karmic account. A school teacher is born for

the purpose of educating children. He joins a school as a primary teacher with an ambition to become

the head of the school. The teacher has aspirations to advance professionally in order to make a better

living. Though his aspiration is not wrong, still it is called desire. He works towards the goal of getting

promotions. If the same school teacher takes up the job of teaching with the sole purpose of educating

children without aspiring for promotions, he is then called a man without desires and determinations. In

th d it ti ti ill b th t hi f hi t t di f P f f th



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the second situation, promotion will be thrust on him for his outstanding performance. Performance of the

teacher in the second situation is bound to be better as he has the sole aim of educating children that is

devoid of any personal gains. He discharges his karmas without any interest on the fruits of his karmas.

He follows the principle of ‘work is worship’. The teacher in the second situation could be considered as

incompetent by common men, but is considered as knowledgeable by learned men. The perceptions of

wise and ignorant are totally different. What is considered as good by the learned, appear bad for the

ignorant. The cause for difference in perception is the quality of knowledge. That is why knowledge is

considered as the most essential component for God realisation. When one makes spiritual progress,

he needs higher forms of knowledge to sustain his progress. Only the highest form of knowledge canlead to Self-realisation. The highest form of knowledge can be explained in a nutshell as the knowledge

devoid of duality (duality - considering God and man as different. If this is considered, the question of

realising the Self in self does not arise), ego and attachments. Highest form of knowledge is compared

to fire and the one who attains such knowledge his karmas are offered as oblations and are burnt in the

fire of knowledge thus making his soul merge with the Brahman. When karmic account ceases to exist,

soul is not reborn. A person who is devoid of self-interest automatically works towards universal love.

Considering that ‘Love is God’ he stands united with Divine and functions as His representative. He

does not differ from God in any way, as God is the embodiment of Love that is pure, eternal and devoid

of selfishness. When one remains in such a si tuation which means that he stands connected (not united.Union is the merger of the self with the Self) to the Divine.

Krishna describes further qualities of that man. Such a selfless person is able to win over his bodily

afflictions. Body consists of mind and senses. The former is subtle and latter is gross. Though mind is

subtle in nature, its effect on the senses is powerful. Mind and senses are interdependent and like the

company of each other. If these are controlled (they need not be eliminated), the progress in spirituality

happens at a faster pace. Such a person may appear to be inactive and lethargic. In reality his individual

consciousness stays attuned with Supreme Consciousness, overflowing with love. This overflow is

reflected in the form of energy that can be felt and realized in all the places around him. Most of thesemen can be identified from their energy level and not from their actions. Having born in this earth, it is

important that one should nourish his physical body as the body covers the Brahman within. None has

the right to punish his body on his own. If such a man remains inactive but continues to nourish his body,

it is not considered as a sin. He nourishes his body only for the sake of God within, with no desires

attached and un-stricken by senses. That man is considered as a man of knowledge even by the wise

men. Wise men are those who are Self-realized but to continue to live due to the balance in their karmic

accounts.

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Saturday, February 20, 2010


Gita Series 54. Chapter IV – 16 – 18.

“Even the wise find it difficult to differentiate between action (karma) and inaction (a-karma). Now, I am

going to teach you about the principles of karma and after knowing of which you will be freed from all

karmic afflictions. Nature of both karmas and a-karmas (action and inaction) should be understood. In

the same way the forbidden actions should also be understood, because the depth of karma is deep.

The one who beholds action in action and inaction in action, he is considered as wise among men.

That yogi is said to be involved in al l actions.”

Sastras explain the concept of karma in detail. Wise men would have attained enough knowledge to be

called as wise. They also stand confused in interpreting karmas, as there are too many theories on

karmas. One normally gets confused as they are not sure whether staying away from actions, in other

words, being inactive is the right karma or surrendering the fruits of karmas to the Creator is the right

karma or carrying out actions laid down by sastras is the right karma. These are the confusions about

karmas even for the learned. However, Krishna has already said that being inactive is a sin and

therefore inaction is to be excluded. For example one needs to have some sleep. Sleeping is karma or

action. If one does not sleep he is affected biologically. Therefore, one has to sleep to keep his physical

body fit that sheaths the Brahman within. If one tends to oversleep, more than the bodily requirementthen, it tantamount to inertia that causes karmic affliction. Krishna is about to explain what is causing

karmic affliction and what is not.

Krishna says that the concept of karma should be understood first. Karmic afflictions arise while

performing karmas. Realising that actions cause karmas, if one tends to remain inactive, that also cause

karmic afflictions. Karmic afflictions are embedded in a soul that unfold when the soul attains a form

(birth) when it gets associated with prakriti. Krishna says that depth of karma is very deep because it

has too many interpretations and repercussions Karmic theory is not that easy to understand



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has too many interpretations and repercussions. Karmic theory is not that easy to understand.

Performing actions, not performing actions and performing actions that are prohibited, not performing

prescribed actions, wrong performance of prescribed actions and the list is endless. In general Krishna

says that a person who considers action and inaction on the same footing is considered as wise. When

one understands this theory, he is not attached either to positive nor to negative results of an action. Any

action is capable of providing both positive and negative results. Only when one chooses to surrender

the end result of his action to the Brahman, he is not afflicted by karmas. When one is not interested in

the end result of an action, he is then considered as a yogi (one who mastered his mind) since active

and inactive stages are the same for him. He continues to dwell in the stage of deep sleep conditioneven during his waking condition. He is called karma yogi.

Having explained in detail about ‘karma yoga’ in the previous chapters, Krishna chooses to elucidate

again about karma. This clearly explains the role played by karma in one’s life. It is improper to say that

karmas lead to pain or pleasure. Karmas also lead to salvation. But if an action is performed with ego,

then it leads to pain. Wrong actions are those not approved by sastras. Sastras say that one should love

fellow men and on the contrary if one chooses to cause trouble to fellow men, then he stands afflicted by

evil effects of karmas. Yogi is a person who has developed mental abili ty to see the Brahman in

everything. He becomes a master of advaita philosophy. This is possible only through self exploration,the process of realising the Brahman within. For a yogi, action and inaction are the same. Due to his

mental modification, he is able to see actions in all inactions and inactions in all actions. Human birth is

the gift of God as human mind is endowed with the capacity to discriminate, the discrimination between

the Creator and the created.

Karmas are of three types. They are sanchita, prarabdha and agamya. Sanchita karmas are the total

sum of karmas accumulated over past births. Prarabdha karmas is that part of sanchita karma that gets

unfolded during this bi rth. Agamya karma is the sum total of sanchita karma +/- prarabdha karma. Let us

take an example. At the time death a person has a total of 60 in sanchita karma. Out of this 60 let usassume that 20 out of 60 is to be realized in his next birth. During the next birth he has two options. The

first one is to nullify this figure 20 by performing only good actions. If the sum total of good karmas is

more than 20 then it gets adjusted in his sanchita karma and at the end of this birth his sanchita karma

could become 50. On the other hand the sum total of karmas accumulated in this birth is more than 20,

then his sanchita karma account becomes more than 60, let us say 70. Until the sanchita karma

becomes ‘0’ one has to undergo the process of births and deaths.

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Thursday, February 18, 2010


Gita Series 53. Chapter IV 13 – 15

“Taking into consideration attributes and karmas, I created four socio-religious divisions in the

society. Though I am the creator of such divisions, know me as immutable and not the cause for such

divisions. I have no desire in the fruits of karmas. Karmas do not afflict me. The one who knows my

nature thus, is not implicated by karmas. Knowing this, the wise during the ancient period, sought after

liberation and performed their karmas. Therefore, following the footsteps of your ancestors, perform

your actions dutifully.”

The division of humanity is based on socio-religious factors. The cause for such factors is one’s karmasand attributes (gunas). A portion of the accumulated karmas unfold during the present birth. At the time

of birth the three gunas satvic, rajas and tamas are found in equal proportions. When karmas start

unfolding fully, one of these gunas predominantly prevails. Therefore one’s karma and attributes decide

the quality of a person. Though Krishna is the cause for such divisions, He does not become responsible

for the quality of such divisions. Brahman is only a witness and does not partake in actions. He is the

cause in his capacity as the Brahman, the Creator. He does not become responsible for such divisions

because it is one’s thoughts and actions alone determine the attribute of that person. Unfortunately,

these divisions are now being classified as castes and creeds that is determined by hereditary, which is

against the will of the Divine. Divine is the cause of creation and surely is not the cause for the quality of His creations. Quality of creation is determined only by the self. Each of the divisions has certain duties

to perform. One division is assigned with the job of providing knowledge about the Brahman that

ultimately leads to enlightenment. The second division belongs to the class of warriors. Third division

belongs to the business community and the fourth division belongs to the class of labourers. One division

alone cannot survive without the support of the other three and therefore these divisions are highly

interdependent. A labourer can move to the first division by acquiring knowledge and a man from the first

division can also come to the fourth division by lack of knowledge. Ultimately one’s quality of knowledge

determines his attributes When one is imparted with sufficient knowledge he will not like to do evil



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determines his attributes. When one is imparted with sufficient knowledge, he will not like to do evil

actions as the knowledge acquired by him would have taught him about the consequences of evil

actions. Thus Creation alone is God made and one’s attribute is manmade.

The Brahman has no desires and no karma can ever affect Him. Desires and karmas are associated

with materialistic world and not with the eternity. Creation is a process that was set rolling by the

Brahman with several checks and counter checks, balances and counter balances. For example the

presence of a soul alone cannot cause a creation. The soul has to depend upon prakriti and the

elements such as akash, air, fire, water and nature to manifest as a living species. Such a living beingcannot grow in whatever way it likes. Its actions are determined by its karmas. The very fact that the

Brahman is immutable is an authentic proof that karmas do not affect Him. What Krishna talks here is

about His nirguna form or the Brahman without attributes. The Brahman without attributes can only be

realized and not be seen. He can be realized in the form of self-illuminating light within. Attempts to know

Him elsewhere do not yield any tangible results. There are certain men who seek final liberation. Even

the desire for such liberation arises out of ego since ‘I seek liberation’ includes ‘I’ the ego factor. What

Krishna says is that one has to perform his karmas dutifully and the final liberation will follow. ‘Sought

after liberation’ means discharging duties without the end results of actions in mind. Only those persons

who are interested in final salvation will not attach significance to the fruits of karmas and at the sametime they never shirk their responsibilities. Therefore, Krishna asks Arjuna to perform his prescribed

karmas (fighting his enemies) without any desire on the fruits of his actions. Possibly we can conclude by

saying that even during Krishna’s period, the true seekers of divinity had started dwindling leading to

Krishna avatar.

Saturday, February 13, 2010

BHAGAVAD GITA. CHAPTER IV. 10 - 12

Gita Series 52. Chapter IV 10 - 12 “A number of people have attained my preternatural form by means

of knowledge, disinterested in other activities and surrendering unto me by sacrificing desire, fear and

anger. Arjuna! I approach my devotees in the same way they worship me. Entire humanity in all

respects pursues my path. In this earth, those (materialistic persons) who seek the fruits of karmas

worship (various) gods; because, by doing so they are able to attain the fruits of their karmas easily. “



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o s p ( a ous) gods; because, by do g so t ey a e ab e to atta t e u ts o t e a as eas y

The Divine or the Brahman has no form and due to maya all that we see around us is only the reflection

of the Brahman. It is like seeing objects in a mirror. For realising this truth, the highest form of intellect is

necessary says Krishna. This process is known as intellection where one’s thought transcends the

materialistic world, unafflicted by sensory influence. This is also known as thought process, where

thoughts get highly refined leading to the stage of thoughtlessness, void and stillness. Only during this

stage, the Brahman is realized. Brahman can neither be realized nor seen through biological eyes. He

can be realized only through the third eye which gets automatically activated during true spiri tual

progress. Spiritual progress does not mean the time spent on reading scriptures or performing rituals.Ecstasy is not the advanced stage of spirituality but the bliss is. Such progress can be attained only

through supreme intellect that makes a person to explore within. Only during the advanced stage of

internal exploration, one tends to disassociate from the materialistic world where one is able to get rid of

desire, fear and anger as this stage can be reached only if one is able to disassociate his

consciousness from the power of sensory influence. The perpetual integration of self consciousnes

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