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Showing posts with label Bhagavad Gita. Show all posts
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Thursday, December 17, 2009
BHAGAVAD GITA. CHAPTER III. 16 - 18.

Gita series - 40. III. 16 -18 Arjuna! The one who does not follow this long lasting cycle (as discussed in
Gita series 39) lives in vain, impaired by his senses. But no duty subsists for the one who stays attuned
with atman with delectation. Such a man has no use, either by performing his duties or not performing his
duties. He does not depend upon others for anything. Krishna further enlightens on self-realization. Long
lasting cycle means the interdependency in creation. The one who does not follow the intrinsic principles
of creation simply wastes his life by getting engrossed in sensorial pleasures. Since nothing is achieved
in leading such a life, Krishna says that he lives in vain. He continues to live a routine life to be born
again and again to undergo sufferings and miseries. But the one, who has developed higher level of
consciousness, always stays colligated with the Supreme Self. It should be clearly understood that purest
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consciousness, always stays colligated with the Supreme Self. It should be clearly understood that purest
form of consciousness is divine. Such a pure form of consciousness can be derived only by forbidding
our thoughts from getting associated with senses. Such an association causes bondage. When ones
mind is stricken by bondage, he cannot transgress his mundane life. While pursuing the path of
spirituality, one has to necessarily consider making certain sacrifices. The foremost factor is not being
selfish and should learn to live for peaceful and prosperous coexistence. In the case of a self-realised
person, he also performs all his prescribed duties, but remains unconcerned with its fruits. Even if he
does not perform the prescribed duties, nothing alters his situation as his consciousness is always with
the Creator. There is nothing more to achieve beyond this. The ultimate aim of these discussions is to
realize our Creator and to ultimately merge with Him to obviate further births. For such a self-realized
person there is no use of either performing or non-performing actions. Either way, he is not affected by
the fruits of actions, as he always stay attuned with God consciousness and does not identify himself as
different from God. Whatever actions he does, he does it on behalf of God Himself and therefore no
karmas arise out of such actions. Such a man does not have any needs. In the absence of needs,
desires and ego die a natural death in his mind. His mind discovers complete clarity, as it becomes fully
sublimated and unaffiliated by sensory stimulations. Such a man further gets refined and totally purified
to become one with the Brahman. Ultimately his soul gets merged with its Creator. He does not
meditate, he does not perform rituals, and he does nothing except unifying his consciousness with the
Brahman forever. It is extremely difficult to identify such men and it is also equally difficult to say whether
such men exist or not. If found their mere glance will absolve us from our evil karmas. Spirituality can be
preached only by such men. Any amount of reading materials is of no use when compared to expert
practical guidance.
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Tuesday, December 15, 2009
BHAGAVAD GITA. CHAPTER III. 13-15.

Gita series 39. III. 13 15 Those who eat the remnants of fire oblations (yajna) are freed from all sin. But
the sinners who make food merely nourish their bodies consume only sin. All the living beings are born
out of food that is grown out of rain. Rain decants out of yajna (the sacrificial fire, as prescribed in
Vedas). The sacrificial fire arises out of karmas. Karmas arise out of Vedas. Further Vedas originated
from the eternal Brahman. Consequently, the omnipresent Brahman populates in yajna. These verses
convey deeper meaning. Yajna means sacrifice and offerings. We have already dealt with five types of
sacrifices, to be performed by everyman. They are Deva yajna (appeasing gods and goddesses), pitr
yajna (for the souls of departed ancestors), brahma yajna (appeasing those who are well versed in
Vedas), bhuta yajna (feeding animals) and atiti yajna (feeding guests and poor). The subtle meaning that
is conveyed here is that one should first feed those who are needy and hungry. The remnants of yajna
means, the food that is remaining after feeding them. The sacred act of feeding the needy is called
yajna. Preparation and consumption of food in a routine manner without sharing with the needy, is what
Krishna says is the cause of sin. But the meaning of yajna is mostly misunderstood with performing fire
rituals and associated oblations. Not everyone can perform such fire rituals, which involves a lot of
money. As we have discussed earlier, such yajnas are meant for the rulers such as kings and emperors.
Nowadays, such yajnas are being performed for the cause of humanity at the expense of learned and
noble persons. For a common man, performing these five types of yajnas give immense mental
satisfaction and resultant peace. When ones mental status is calm and peaceful, he is not prone to
commit sin. On the contrary, if one makes a living merely for the purpose of eating, his mind gets afflicted
with evil thoughts that get transformed into sinful actions. The concept behind the five types of feedings is
that one should realize that he cannot survive all alone and he has to necessarily depend upon other
beings for his survival, the principle of co-existence. For every living being, there is an inner fire in the
physical body. The flame of the inner fire can be controlled by pranayama or breath control. Pranayama
along with better level of consciousness cause kundalini energy to rise from the base chakra to ascend
to higher chakras. When the kundalini energy reaches the heart chakra, universal brother hood is
realized and the five types of sacrifices that we have discussed above are performed without any
expectation in return. This is the ideal situation, where one performs his duties, unconcerned with the
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consequences of his actions. If one is able to reach this stage, he is not impaired by further karmas.
Meditation is a process through which the universal brother hood and principle of co-existence can be
better understood and realised. Otherwise, one continues to incubate under the influence of selfishness.
When selfishness prevails, there is no end to accumulation of evil karmas, resulting in continued
sufferings and miseries. Krishna teaches the basics of happy and peaceful living. The interdependency
in creation is now being elucidated by Krishna with examples. No organism can exist without food.
Crops grow with the help of rain. But, when we eat our food, we think about food alone and not its cause,
the rain. In the same way, when we perform our actions, we get associated only with our actions, and
forget our Creator. Rain pours due to the auspicious effects of yajna. The ritualistic effect of yajna does a
lot of good, causing positive vibrations through chanting of mantras and associated oblations. It should
not be construed that the effect of fire rituals alone is capable of bringing in rain. The vibratory effect of
good deeds on the cosmos is potential enough to cause rain. Therefore, yajna means not merely the
rituals, but also means thoughts and actions of everyone for the prosperity of the universe as a whole. In
the words of Sir James Jeans The universe can best pictured, though still very imperfectly and
inadequately, as consisting of pure thought It is often said and proved that the group prayers have
more healing effect than individual prayers. Krishna says that karmas arise out of Vedas. Here karmas
mean actions as prescribed Vedas. A derivative of Vedas is sastras (rules for ethical living). Sastras
prescribe dos and donts as advocated by Vedas. That is why Krishna says karmas arise out of Vedas,
as any action done outside the purview of Vedas is not considered as an approved action. Such actions
are considered as sin. Vedas originated from the Brahman, as Vedas are not manmade. They are
considered as the precepts of the Brahman Himself and perceived by ancient sages and saints who
developed immense abilities to commune with God. Such abilities were obtained by them by powerful
meditations. {Scriptures like Bhagavad Gita can provide necessary thoughts and ideas to realize God,
but it is only through our endeavour to practice proper meditation, their commandments can be realized.
This is the reason why we are dealing simultaneously with the scriptures and the tools that are necessary
for proper meditation. A lot of such articles are available under the label self-realization in this site.}
That is why Krishna said the omnipresent Brahman populates in yajna.
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BHAGAVAD GITA.
CHAPTER III. 27 29.
RUDIMENTARY
PRINCIPLES OF
EVOLUTION
LALITHA
SAHASRANAMA
M 495 - 503.
BHAGAVAD GITA.
CHAPTER III. 2526.
THE VITAL FORCE
OF CREATION
LALITHA
SAHASRANAMA
M 485 - 494
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M 485 - 494
BHAGAVAD GITA.
CHAPTER III. 22 24.
REMEMBERING
JESUS CHRIST
LALITHA
SAHASRANAMA
M 475 - 484.
SUPREMACY OF
INTELLECT
BHAGAVAD GITA. CHAPTER III. 9 -12

Gita series 38. III. 9-12. Except for the activities done for the purpose of religious rites (yajna), the
temporal beings, involving in other worldly activities get bound by karmas. Arjuna! Perform well and
without attachment for the sake of yajna. At the time of creation of mankind, Prajapati (Brahma) the lord
of creation, created humans along with yajna and said multiply by this yajna. Let this yajna give you
(humanity) all material prosperity. By this yajna, appease gods and goddesses. Let these gods and
goddesses make you prosper. Without self-centeredness, attain mutual prosperity. The gods and
goddesses, who prosper out of your yajna, will fulfill your materialistic requirements without even asking
for them. The one who enjoys such pleasures without giving these gods and goddesses their due share
is a thief. Yajna is a vedic ritual wherein oblations are offered to appease gods and goddesses. Vedas
prescribe various rituals to appease different types of gods and goddesses. These rituals are performed
by Kings in those days for peace and prosperity of their kingdoms and by sages and saints for universal
peace and prosperity. The important aspect of yajna is the sacrifice or renunciation. The mantras are
chanted by saying that the oblation does not belong to the doer and is only for the particular god or
goddess. Lord Vishnu, whose incarnation is Krishna, is the presiding God of all yajnas. It is to be noted
that Vishnu is worshipped as the God who sustains this universe. It is believed that oblations offered in
the fire, where the respective god or goddesses are invoked are carried to the respective gods and
goddesses through the medium of fire. Therefore, fire is said to be the carrier of appeasements to the
respective gods. It is also believed that food is offered to such gods only through such yajnas. But over a
period of time, the sanctity of the rituals has undergone a total makeover towards commercialization.
Apart from the ritualistic aspect, the yajna requires complete identification of body and mind with the god
invoked in the fire. In the absence of sanctity and perfection in todays yajna, people are slowly but surely
moving away from such rituals to concentrate more on internal yajnas called meditation, wherein no
LALITHA
SAHASRANAMA
MINTRODUCTION
TO YOGINIS
BHAGAVAD GITA.
CHAPTER III. 19 21.
LALITHA
SAHASRANAMA
M 469 - 474.
PRINCIPLES OF
CREATION
BHAGAVAD GITA.
CHAPTER III. 16 18.
LALITHA
SAHASRANAMA
M 464-468
BHAGAVAD GITA.
CHAPTER III. 1315.
LALITHA
SAHASRANAMA
M 456 - 463
LALITHA
SAHASRANAMA
M 453 - 455
VEDAS, THE WAY
OF LIFE.
THE LEVEL OF
CONSCIOUSNES
S
BHAGAVAD GITA.
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moving away from such rituals to concentrate more on internal yajnas called meditation, wherein no
external participation is required. Thus, the external yajna is categorized under five types. They are Deva
yajna (appeasing gods and goddesess), pitr yajna (for the souls of departed ancestors), brahma yajna
(appeasing those who are well versed in Vedas), bhuta yajna (feeding animals) and atiti yajna (feeding
guests and poor). The contemporary thinking has surely undergone a transformation for the better, by
feeding poor and needy, feeding animals, etc thereby deriving true internal happiness, a step closer to
the bliss. These acts are done without expecting material comforts, without desires and attachments and
without ego leading to true experience of happiness. This is what Krishna advocates here. The principle
of Krishnas teachings is that one should not identify himself with any actions that cause attachments and
desires. The cause and fruits of all such actions should be surrendered unto Him. If this is not done, he is
then bound by karmas leading to further births. Krishna then proceeds to explain the teachings of
Brahma, lord of creation. It is interesting to note that Shiva is called as the father of the universe, Vishnu
as the grandfather and Brahma as the great grandfather. Brahma created universe along with yajna.
Yajna can also be interpreted as light. Brahma says that the universe was created along with light. The
Bible says And God said, Let there be light: and there was light (Genesis 1:1.3). This confirms the
theory that all that exists in this universe are only reflection of His creation. This reflection is caused due
to the self-illuminating light of the Brahman. This light is the cause for nourishment and multiplication.
Nourishment means both external and internal. Internal nourishment is nothing but nurturing the atman
within, and this process is called self-realization. External nourishment means material comforts and
prosperity. The latter part of Brahmas statement refers to the level of consciousness. Ones
consciousness can reach the higher levels only if ones thoughts and actions are not self-centered, which
leads to desires and attachments. Level of consciousness is to be understood as gods and goddesses.
The highest form of consciousness, which is known as the cosmic illumination is the Brahman. Lower
levels of consciousness refer to the various dimensions of the Brahman, indicating the lower levels of
cosmic energy. Lower level of cosmic energy is capable of pulsations and vibrations, which is realized
by deriving super natural powers. One should not become delusory with these powers that ultimately
prove to be annihilating. When one could take his level of consciousness to the purest form of cosmic
energy, where only the pure self-illuminating light alone exists, he gets assistance from gods and
goddesses from the lower planes without asking for it, as described in the Bible And there appeared an
angel unto him from heaven, strengthening him (Luke 22:43). Multiplying means multiplication of this
light into various attributes of the Brahman in the form of various gods and goddesses. To cite a few
examples, god of fire, god of beauty, god of water, god of death, etc. One should realize that whatever
stage that he is today is due to the act of God, which operates through His various attributes. The one,
who does not take cognizance of the attributes of the Brahman, remains deluged by ego, the worst
enemy in spirituality. He therefore is called as thief.
CHAPTER III. 9 12
LALITHA
SAHASRANAMA
M 442 - 452
TRANSCENDING
ILLUSION
READ THIS
BHAGAVAD GITA.
CHAPTER III. 7 8.
LALITHA
SAHASRANAMA
M 429 - 441
E-BOOK BHAGAVAD GITA.
CHAPTERS I AND
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BHAGAVAD GITA.
CHAPTER III. 5 - 6
LALITHA
SAHASRANAMA
M 424 - 428
BHAGAVAD GITA.
CHAPTER III. 3-4.
LALITHA
SAHASRANAMA
M 422 - 423
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Friday, December 4, 2009
BHAGAVAD GITA. CHAPTER III. 7 - 8.

Gita series 37. III. 7-8 But the one who controls his senses through the mind and follows the path of
karma yoga without any attachments is considered as great. Perform the mandatory actions, as
performing actions is better than inactivity. Further, inactivity does not even help to nourish your physical
body. Krishna further explains karma yoga. As discussed in earlier verses, Krishna says that the senses
should be controlled by mind and not by the external factors. A man functions on two types of forces
called internal tools and external tools. Internal tools are known as anthakkaranam that include mind,
intellect, consciousness and ego. The senses can be controlled permanently by using the internal tools.
On the other hand, if senses are curbed by exercising control on objects, then control becomes
impermanent. Intellect, consciousness and ego are the products of mind only and hence mind is
considered as the epicenter of all bodily processes. If this epicenter becomes repeatedly impaired with
external sensory objects, it could lead to a human volcano as the potency of the mind is extremely
cogent. The human mind is so made that it is easily afflicted by senses and safeguarding the mind from
the sensory influence is very difficult. If mind is made to be controlled easily, probably the karma may not
have an active contribution in human behavior. Controlling the mind is called penance, which can be
effectively achieved through regular practice of meditation. The mind that is accustomed to regular
meditation gets endowed with a very high level of morality. When the mind functions with a high moral
standard, it remains unattached to the physical body. Therefore, mind needs proper training to
comprehend this reality. Mandatory actions are those actions that are prescribed to maintain a human
body. The human body is considered as a holy place, as the Brahman dwells within. Therefore, the body
is to be properly nourished. Inertia leads to dispirited mind and a dispirited mind is the place for all
diabolic acts. From this angle also, one has to be physically active. Though one has to act, it should
always be remembered that the cause of action and the fruits of action do not belong to the doer. The
Brahman is the cause of action and naturally, the fruits of actions also should be surrendered to him. But
the ego prevents the mind to realize this fact and a deceptive mind dominated by ego, takes credit for
the fruits of actions. If a study of the famous men is made, one can realize that such people do not get
impaired by ego. Ego is one of the stumbling blocks not only for spirituality, but also for materialistically.
The soul enters a body to manifest itself, and when such a body remains in a state of inertia, the soul
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TIMING FOR RECITATION OF
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consists of 1000 n...
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consists of 157 aphorisms. This
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MAHODA MANTRA
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cannot manifest its karmic account which necessitates the soul to manifests again in some other form in
later births. Therefore, the stage of inertial is against the law of divinity. One has to necessarily act, but
without binding oneself to such actions.
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janana yantra
VARIATIONS OF MATANGI
MANTRA
R MTA N GI MANTRA
(also known as Lagu
ymala) Version 1

...
E-BOOK - BHAGAVAD GITA. CHAPTERS I AND II
MAHA SHODASHI MANTRA

EXPLAINED
Mahoa mantra is
formulated like this. First line:
om - r - hr - kl - ai sauh (
r...
The fourth e-book titled Bhagavad Gita. Chapters I and II is now available for free download from Google
Books. The interpretation on each verse of these two chapters already published in this blog have now
been brought out in the form of a free e-book for easy reading. The book can be downloaded from the
side bar. You can also download by clicking on this link. BHAGAVAD GITA. CHAPTERS I AND II
SRI VIDYA GANAPATI VANCHA

KALPALATA MANTRA
r Vidy Gaapati Vcha
kalpalat mantra
This mantra is a
combination of mantras ...
) Place
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Wednesday, December 2, 2009
BHAGAVAD GITA. CHAPTER III. 5 - 6

Gita series 36. III. 5-6. None can remain even for a moment, without working. This is because; everyone
is induced to act by gunas arising out of prakriti. The ignorant, who forcibly controls his sensory organs
but whose mind dwells on the sense objects is a dissembler and known as an imposter says Krishna. It
is the lineament of the soul in combination with prakriti that makes everyone to act, depending on the
karmas embedded in the soul. The three gunas are fuelling the prakriti to act. In the creation of God,
none has complete authority to function. For example, soul has to depend upon prakriti to manifest.
Prakriti has to depend upon the gunas for its function. Even the Brahman has to depend upon Shakthi to
act; as otherwise, he cannot create, sustain and dissolve. There are a number of such checks and
counter checks in the process of creation. How gunas affect prakriti? The three gunas are sattva, rajas
and tamas. Sattva guna or principle is a positive quality. Rajo guna is a neutral quality and tamo guna is
a negative quality. Originally, the three gunas dwell in equal proportion and when this proportion
undergoes change, the soul manifests in association with prakriti and a new physical body is born. Every
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living being has to consistently perform an action and cannot reach the stage of stillness. The
consistency is decided by the effect of gunas. When prakriti is influenced by the three gunas, soul is
influenced by the internal tool called anthakkaranam. The internal tool in combination with the three
gunas brand the character of a person and further karmas are created based upon how good or how
bad this combination is. Secondly, the absence of mind and body activity makes a person incapable of
forming his own free will. A question may arise here whether free will can independently function without
the influence of karma. Surely, there will be influence of karma on the free will, but mind can certainly
make necessary protection to the free will. This can be compared to a situation on a hot sunny day. But
the heat of the sun can be avoided by using an umbrella. Umbrella only protects the concerned person
from the heat of the sun and cannot prevent the heat of the sun itself. When there is a coordinated action
between mind and body, free will arises. In the earlier verses, Krishna said that only practice alone
makes a perfect man. By nature, none remain dormant. However, by persistent practice of quality
meditation a person can make his mind inactive. Even in the inactive stage of the mind, mind continues
to function. But it functions with a specified goal of realizing the Brahman and ultimately merging with
Him. A yogi is able to dissociate his mind from the body, so that he can transform the mind into the
higher level of consciousness. A yogi keeps his body and mind active without himself involving (not
involving his consciousness) and an ignorant man also keeps his body and mind active, but identifying
himself with the actions (involving his consciousness with the action). The difference is due to the
operating levels of anthakkaranam. Krishna condemns hypocrisy. He calls them as dissemblers and
imposters. Such a situation arises only if a person could not control his senses by using his mind. He
does not advocate external sense control. For example, you like apples. If you keep apples away from
your sight, still your thoughts are associated with apples the situation is called controlling the senses
externally. You should learn to disassociate apples from your mind for good in spite of apples being
placed before you. If you are able to do that, it means you have controlled your senses internally.
Externally controlling the senses is a useless procedure. The holy Bible underscores this point. But they
that will be rich fall into temptation and snare, and into many foolish and hurtful lusts, which drown men in
destruction and predication (1 Timothy 6:9). Therefore, controlling of senses should be with the solitary
aim of realizing the Supreme and should never be a publicity stunt. A yogi is not recognized by his attire,
but by his qualities. At the same time, we should not forget that only by outwardly actions, internal control
can be qualified.
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Tuesday, December 1, 2009
BHAGAVAD GITA. CHAPTER III. 3-4.

Gita Series 35. III -3-4 Krishna begins his teachings on Karma Yoga by addressing Arjuna Oh! The
sinless one! I have already explained at the time of creation, two types of salvation. For those who
pursue the path of sankhya yoga, salvation will be through jnana yoga and for yogis, salvation will be
through karma yoga. Without performing actions, none can reach the stage of inactivity. Without doing
work, none can reach the stage of perfection. Yoga means spiritual union. Krishna advocates two
different types of paths to unite individual consciousness with universal consciousness. One is Sankhya
yoga and another is karma yoga. Sankhya means enumeration and mental discrimination. The
enumeration refers to tatwas or principles and mental discrimination means understanding the
difference between the reality and illusion, using jnana or wisdom. Sankhya yoga and jnana yoga are
one and the same, where wisdom is considered as important. But the wisdom that Krishna talks about
here is not the ordinary knowledge gained from the study of Vedas, scriptures, etc. It is the supreme
wisdom that is to be explored within, by a process called meditation. Meditation without clarity and
concentration leads nowhere. During proper meditation, the process of dissolving ego begins, leading to
mental clarity. This kind of spiritual knowledge is to be gained and cannot be imparted. But this does not
undermine the role of guru, in ones spiritual life. It is the guru who initiates the process of self realization
and the techniques of meditation. This is what Krishna does here to Arjuna. One should understand the
difference between spiritual pursuit and spiritual practice. The spiritual pursuit is seeking the Brahman
through mind, by refining ones consciousness. Spiritual practice is where, one is associated with rituals.
Performing rituals certainly lays the foundation for spiritual pursuit, but over a period of time, practice
should pave way for the pursuit. This is an example where karma yoga paves way for jnana yoga.
Krishna also emphasizes the above point. He says one cannot attain perfection without actually getting
involved in actions. Only the actions make a man perfect. In fact, these actions purify the mind and heart
of a person. Only by repeated actions, one can realize the eternal truth that the fruits of actions do not
belong to the person who performs such actions. This reality remains veiled by the effects of maya. Only
through meditation, the consciousness is refined to unveil the effects of maya. Refraining from actions
normally belong to those who have obtained sanyasa or renunciation. Krishna says that refraining from
actions, without performing karma yoga do not make a person as renounced. Purification of mind and
thought is more important than externally appearing like a renounced person. Such internal purity is
attained only by wisdom. By pursuing such paths the practitioner is able realize that his soul and the
Brahman are one and the same. It is easier for a person to realize the above fact by performing his
prescribed actions and at the same time realizing that he is not responsible for the cause and result of all
Part 2: GurujiKhadgamala
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the actions. By explaining this to Arjuna, Krishna asks Arjuna to take on the battle.
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Monday, November 30, 2009
BHAGAVAD GITA. CHAPTER III.1-2.

Gita series part 34. We now begin our discussion on Chapter III of Bhagavad Gita consisting of 43
verses. This chapter is called karma yoga or the path of action. In this chapter, Krishna underlines the
importance of performing prescribed actions. He also analyses the effects of performing and nonperforming karmas. Karmas are classified into two groups, the first causing bondage and another
leading to liberation. In spite of Krishnas holy sermons, Arjuna remains as a perplexed man and seeks
further clarifications from the Lord. Arjuna asks Krishna Oh! Janardana! When you consider wisdom is
superior to action, Oh! Keshava! Why do you want to engage me in doing awful actions? By your
ambiguous speeches, you are confusing my intelligence. Please advise me decisively, the one thing by
which I will achieve the highest good (verses 1 and 2). Krishna told Arjuna in II.48 take refuge in
balanced wisdom and this apparently appears to be the cause for Arjuna seeking clarifications from
Krishna. Arjunas mind remains confused in spite of Krishnas preaching. Krishna said that those who
perform actions for the sake of benefit of its fruits are in miserable condition. Fruits of actions mostly
accrue to the body. The point that Krishna drives home is that one should not attach importance to the
body that is susceptible to decay, degeneration and death. Instead, Krishna advises to pursue the
Supreme knowledge by developing the highest level of consciousness to realise the Brahman within.
There could be another reason for Arjunas confusion. Knowledge cannot be attained without engaging
body in actions. But one should not get engrossed in such bodily actions, as that would lead to addiction
and subsequent miseries. This is what Arjuna refers to as ambiguity in the speech of the Lord. This is an
occasion to explain the importance of the mind. Unless, the mind of the disciple is attentive to the
teachings of his master, the substance of the teachings cannot be grasped properly. What Krishna said
in chapter II was live, but do not live in it. Live means live to perform ones karmas and do not live in it
means do not get attached to the actions looking for fruits of the karmas. In other words, Krishna said
that do your duty and leave the rest to Him. It is probably due to the inertia of the mind that Arjuna could
not grasp the subtle teachings of Krishna. Arjuna is well known for his intelligence and quick actions. The
circumstances in which he was placed (the battle ground) could be one of the reasons for his inattentive
mind. Arjunas mind was full of compassion for his masters and relatives who are bound to perish in the
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battle as Arjuna was so confident of his abilities. Now Arjuna asks Krishna one final advise from Him to
act decisively.
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Saturday, November 28, 2009
THE ETERNAL PEACE

Gita series part 33. Chapter II. Verses 71 and 72. Krishna now concludes Chapter II called sankhya
yoga. That person who relinquishes all his desires, devoid of self-concern and ego and without smallest
wants, he alone can realise peace. Arjuna! This is the stage of Self-realization. After reaching this
stage, that person never gets bewildered. Even at the time of his death, he is steadfast in this stage and
attains eternal bliss (verses 71 and 72). Krishna concludes this chapter by high spotting the end result of
pursing the path of sankhya yoga. The first thing that Krishna advocates is to get rid of desires. Desire is
caused by mind when it is in an unsatisfied state. Desire can be countered by faith, positive thoughts
and affirmations. Most of our desires are caused by longing for objects that are beyond our reach. When
we are unable to attain what we long for, it leads to frustration and anger. Therefore, desire is the root
cause for all mental afflictions. Once the desire is relinquished, the other elements like anger, frustration,
attachments, etc do not manifest. This is the ideal condition for mental peace. Another factor is ego.
Krishna distinguishes between ego and self-concern. Ego is related to conscious mind, when it is
devoid of forgiveness and compassion and operates only internally. Ego is the by-product of intelligence
and forms a veil around the Supreme Self. Unless ego is abstracted, the Self can never be realised.
Therefore, ego becomes the potential enemy to self-realization that is to be destroyed at its infancy. But
self-concern is a process of attempting to get personal recognition leading to unreasonable self-esteem.
Self-concern is generally achieved through unacceptable means and actions. Self concern always works
externally. Apart from desire, ego and self concern are also to be relinquished to realize the Supreme
Spirit or the Brahman within. The self-realized person never descends from this level. He has reached
this stage after persistent practice by pursuing a rigorous path. By now, he would have realized the
difference between this stage and all other lower stages of consciousness. He would have realized the
eternal happiness of his present stage. His mind would have got fused to this stage of eternal bliss. As
his mind gets fixed on the Supreme Self, it does not get afflicted by material and objective pleasures.
There is no cause for any bewilderment due to the fixate stage of his mind. He clearly understands that
gross body is susceptible to decaying and merely acts as a sheath or cover to the Brahman within. The
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process of this covering is called maya or delusion. Therefore, he does not attach importance to his
physical body. His entire thought is fixed only on the internal self- illuminating Atman or Brahman. Even at
the time of his death, he continues to fix his concentration only on the Brahman. His soul peacefully
leaves his body and merges with the Brahman not to be born again. The merger of this soul with the
Creator is called as eternal bliss. This concludes Chapter II of Bhagavad Gita called Sankhya Yoga.
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Friday, November 27, 2009
SPIRITUAL IGNORANCE
Gita series part 32. Chapter II. Verses 69-70. What appears as darkness (night) to all the creatures,
the realized person is awake in that darkness. While all other creatures are awake, for the realised
person, it is like darkness wherein he introspects. All material comforts flow towards the self-realized
person without causing any changes in him like waters flowing into the ocean without causing any impact
on the ocean. He only gets peace and not the one who desires worldly pleasures says Krishna. The
darkness referred here is the darkness of spiritual ignorance. Spiritual ignorance is different from the
regular ignorance. The latter is obtained by education and the former is attained by self-control and will
power. Spiritual ignorance is also known as avidya. A person may be highly qualified but if he lacks
spiritual wisdom, then he is said to be engulfed by the influence of maya or illusion. It is to be understood
that pursuing spiritual path enables a person to concentrate more on his job resulting in better output.
This happens on account of developing higher level of awareness. Maya plays a very significant role in
retaining a person as spiritual nescient. One has to transcend the effects of maya to evolve spiritual
wisdom which is possible only by sincerely practicing internal exploration. This is a slow and gradual
process that could take many births. But a beginning is to be made at some point, as one cannot
continue to suffer from miseries birth after birth. Krishna says that darkness of maya does not and in fact
cannot cast its influence on a self-realized person. Even if we interpret on the literary sense, a self
realized person does not distinguish between day and night as he always stay connected with the
Supreme Spirit. Introspection by a self realized person is happening perpetually as he has established a
firm commune with God and he stays with Him. Therefore, whatever action he does, he does not take
credit for the fruits of such actions as he is incapable of differentiating him with the Supreme Self.
Whether it is light or darkness, be it day or night he does not attach importance to such materialistic
changes. Since such self-realized person does not have desires, he always remains peaceful. When
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mental stability is attained, whatever the material comforts one gets without asking for them, will not
modify his steadfast mind. He remains contended and either pain or pleasure does not change his
attitude. In the absence of desire and attachment, he stays calm resulting in mental peace. Peace is
nothing but mental modification without desire, attachment and ego. But the peace is initially disturbed
and finally destroyed if the mind gets transmuted to its original mundane form. Though the mind is
untransmutable in nature, by practicing meditation, it can be refined and retained.
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Wednesday, November 25, 2009
AMALGAMATION OF MIND AND THOUGHT

Gita series part 31. Chapter II - Verses66-68. Krishna continues his sermons. The one who could not
control his mind and senses will never have preternatural intelligence. The person with such intangible
intellect shall never have professed mind that never leads to peace. A man without mental peace can
never have happiness (comforts). Krishna himself cites an example in the next verse. As a boat in
waters sweeps away by the wind, so a mans mind succumbs to one of the drifting senses, that particular
sense sweeps away that mans intellect. Therefore, mighty armed (Arjuna), whose senses are
subjugated from the sensory objects, his intellect becomes steadfast. Krishna repeatedly stresses the
importance of sense control. If senses are controlled, mind automatically gets controlled. Mind functions
on the basis of sensory perceptions. Influence of senses on the mind normally is very strong. The mind
becomes happier when it gets influenced by the senses. Mind acts through the organs of actions
(karmendriyas) when it gets its necessary inputs through the organs of perception (jnanendriyas). When
the mind functions under its refined form called intellect, mind decouples itself from both karmendriyas
and jnanendriyas. Preternatural intelligence is the more refined form of intellect. Only this type of intellect
is capable of associating with consciousness in higher planes. When the consciousness ascends to
higher levels, the preliminary impact is the mental stability. When the mind is stabilized, it does not
wander and at the same time tries to explore internally to focus on the Self. When the mind is allowed to
wander externally, it never recognizes its Creator. This happens on two counts. First, that the mind is so
created, that it always wants to get itself entangled with materialistic pleasures primarily to unfold the
effects of karmas of the soul. Secondly, the mind does not have genetic mutation to look within.
Therefore, it is imperative that the practice alone can smother the mind to get rid of its afflictions by the
materialistic pleasures. That is why meditation is prescribed as a tool to tune and refine the mind to
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transform itself into intellect, by destroying ego. Intellect is nothing but the superior knowledge whose
sole aim is to pursue the path of knowing the Brahman or the Creator. Intellect is not something new that
we create and it is only the primordial mind that modifies itself into intellect by proper taming. As long as
the mind continues to exist in its original form, it never realises peace and always remain agitated. An
agitated mind can never focus as its concentration is diffused like light passing through a glass pyramid.
Such a situation never leads to happiness. The happiness that Krishna talks about here is not the
happiness derived from the carnal pleasures that are temporary in nature. But He refers to the eternal joy
that transforms into bliss. Even forgetting for a moment about the eternal happiness that Krishna talks
about, for attaining materialistic happiness we always need amalgamated mind and thought to earn the
materialistic wealth. The concentration on the job we perform becomes paramount for proper execution.
You cannot find a successful professional who does not possess such amalgamated mind with its byproduct thought. In the next verse (67) Krishna further explains this phenomenon by citing an example.
When a boat is sailing, a strong wind sways the boat in the direction in which it blows. The other factors
being conducive for sailing, the boat gets swayed by only factor called the wind. In the same way, if any
one of the senses is not controlled, that sense manifests and afflicts the mind and keeps the peace at
bay. Therefore, it is important to control all the senses without exception. When we talk about senses, it
always refers to jnanendriyas (ear, skin, eye, tongue and nose) and its products called tanmatras or
perceptions. Only the jnanendriyas make karmendriyas to function, as the former is only capable of
perception and the latter executes the perceived actions. For example if ear alone functions, the mind
gets addicted to the melody of music. If the music is not made available to the mind, it starts wandering
looking for the music from all sources, which leads to desperation, anger, etc one after another finally
leading to imbalanced mind affecting his intellect. Krishna also says that senses should be decoupled
from the sensory objects. For example, if the ear is disconnected from the music itself, then there is no
question of the mind wandering elsewhere searching for the music. The senses can be brought under
control, only by delinking the source of perception (tanmatras) from the sensory objects. If this is
achieved, ones intellect becomes steadfast and incapable of intrusion by any sensory influence.
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SUBJUGATED SENSES
Gita series part 30. Chapter II - Verses64-65. Krishna continues. The man with self-control, without
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desires and aversions with subjugated senses and still associated with material objects attains internal
calmness. If internal clarity is attained, all his grief will be annihilated. His knowledge soon becomes well
established in the Supreme Self (verses 64 and 65). Senses can be controlled through different routes,
but these routes do not keep the senses under check always. The only way to eternally control the
senses is to calm the mind. There is no point in leading a saintly life, internally associating our thoughts
with material pleasures. In spite of the pleasure objects being recognized by the eyes, the information
provided by the eyes to the mind should not alter the firm attitude of the mind. If one develops such a firm
mental attitude, irrespective of what is around him, he is not influenced by any sensual objects. Selfcontrol is the stage beyond desires and aversions. Plenty and paucity do not make difference to him, as
his senses are totally under his control. A person is said to have reached the stage of self-control only
when his consciousness does not fall from higher planes to get associated with material world. When we
say subjugated senses, we have to know the authority to which they are subjugated. Obviously, they have
to be submitted to the Supreme Self. If they are subjugated to the mind, then there is every possibility of
falling from the higher level of consciousness to the lower level of consciousness. When a person so fond
of chocolates is not tempted, when boxes of chocolates are around him, he can be known as the person
who has subjugated his senses to the Self. This is called self-control without desires and aversions. Most
of the times, it is possible to control the desires, but controlling aversions could be a difficult task.
Aversion, anger and hatred are the most difficult qualities to control. However, it is important to control
negative thoughts, as they cause serious damage to the mental equilibrium. If you look at those negative
thoughts, you may observe that any one among them could lead to other negativities, heading to
annihilation. The inner calmness refers to the un-afflicted mind. When the mind is not influenced by
senses, the mind is calm. On the contrary, if influenced by senses, the mind gets agitated with all
negativities and in the process, influences the organs of action. When organs of action function under the
influence of an afflicted mind, it enslaves him to habits. It is like drunken driving, which could cause
unexpected accident. In order to avert such accidents, Krishna advocates a calm mind. The organs of
actions are the main reason for accruing sins which in turn influence karmic account. When mental clarity
is attained, the mind never gets adversely influenced under any circumstances. Such clarity can be
attained only through single pointed internal focus on the Self and this process is called meditation.
When the mind is calmed by meditation, the bliss is realized, making him to be with that bliss forever. In
such a stage, he has neither inclination nor time to think about extraneous objects. When he does get
himself associated with actions that he performs, naturally the fruits of such actions are not realised by
him. He knows that cause of such actions is not gross body, but the internal Self, with whom he has
identified himself steadfastly.
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MIND CONTROL
Gita series part 29. Chapter II - Verses61-63 Krishna continues to address Arjuna. One who
represses all his senses and fixes his consciousness on me and surrenders unto me, his senses are
under his control and his intellect becomes steadfast. Dwelling on sense objects causes attachment to
them. Attachment leads to craving, craving leads to anger, anger leads to delusion, delusion leads to
loss of memory, loss of memory leads to loss of intelligence, loss of intelligence leads to disintegration
(verses 61 to 63). Repressing senses and fixing consciousness in the higher planes are two different
issues, the former leading to the latter. Repressing or controlling the senses is associated with the mind.
When our mind is not under our control, it always looks up to the sensory organs to keep itself busy. But if
the mind is trained to function under our control, the situation differs. Mind can be controlled only by
higher level of knowledge called intellect and higher level of consciousness. When the mind is well
trained and brought under our control, it is able to distinguish the difference between the impermanent
happiness and permanent joy. The impermanent nature of happiness is associated with the body and
the permanent joy known as bliss in advanced stages is derived by the refinement of mind, intellect,
consciousness and ego called anthakkaranam or the internal tools. When the mind gets rid of the
afflictions of senses, it becomes loyal to its master called consciousness. This is what is termed as
keeping the mind under our control. You cannot approach the mind through any other sources, except
consciousness. When consciousness is able to penetrate and transgress the lower levels of activities
that are associated with senses, it gets associated with higher level of wisdom called intellect. Intellect
does not understand the lower level of intelligence that stands attached to the senses, as it guides the
mind only on issues that are not associated with senses. This is what Krishna means by saying his
intellect becomes steadfast. This is a stage where the mind totally gets dissolved into the intellect. If the
intellect alone prevails, sense organs have no role to play as the intellect cannot be influenced by the
tentacles of sense organs. What happens if one is not able to control his senses and not able to make
his intellect steadfast? Krishna addresses this issue. There are serious implications; one affliction
leading to another and at the end, his mind becomes infested with afflictions and adversities. If one
continues to dwell on the influence of senses, the end result is annihilation. For annihilation, there has to
be a beginning somewhere and the beginning is made by the mind by associating with sensory objects.
Let us take a sweet as an example. You derive happiness if you consume a particular sweet daily. Over
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a period of time, your mind develops attachment to that sweet. If the sweet is not available on a particular
day, your mind craves for it. You go to all the stores to find out the availability of that sweet. Unfortunately
it is not available anywhere. You get wild and your mind goes out of your control. You develop
hallucination about the sweet, as you are so attached to it. Attraction is the cause for this attachment.
Hallucination leads to imbalance of memory. Imbalanced state of mind leads to strange acts that lead to
loss of self esteem. When you are not in a normal state of mind, your consciousness level is either
negative or very low. In the absence of good consciousness level, intellect, the prime requirement for
spiritual life cannot be developed. Your path to annihilation starts from anger as anger distorts the mind
joining hands with your ego and becomes too powerful for repair at a later date. When such a situation
happens in an individual, he is called insane. If the same situation happens to a group of people (society,
nation etc), it is the indicative factor for the annihilation of the society or nation. Disintegration of a
society or nation begins from an individual. What we are distained to get in this birth, surely we will get at
any cost. Without understanding this principle and developing desires for those objects beyond our
normal reach, leads to total destruction.
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CLEANSING THE SUB CONSCIOUS MIND

Gita series part 28. Chapter II - Verses58 60 Krishna continues to delineate on sthita-prajnan.
When a person withdraws all his body parts (limbs or senses) inwardly like a tortoise, his wisdom
attains steadfastness. For the one who restrains from the sensual pleasures, the yearning for such
pleasures does not get exterminated. But, for sthita-prajnan, after realizing the Supreme Self even such
yearning ceases to exist. Arjuna! Unable to demolish bondage, the destructive senses forcibly seize the
mind of a knowledgeable person (verses 58 to 60). These three verses emphasize the importance of
controlling the sensory organs. The sensory organs mean the manifestation of the five elements of ether,
air, fire, water and earth. These five basic elements of the universe manifest into ten sense faculties (five
cognitive and five actions). The problem with these faculties is that they pass on the outwardly gathered
information to the mind. The mind in its ordinary form, on receipt of such information from these faculties
gets afflicted and again functions outwardly to gratify the inputs received. Let us take an example. The
eyes see a sweet, the nose smells it, the mouth lingers its taste. At this point the sweet is not consumed
and merely kept on the table ready for consumption. These sensory organs influence the mind and the
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mind in turn orders hands to pick the sweet and orders the mouth to consume it. Therefore, when the
mind receives inputs from these sensory organs, such inputs are always converted into desires and such
desires are accomplished through other sensory organs. This is the normal functioning of the mind. In
such a situation, the mind controls our functions. The body succumbs to the desires of the mind. Instead
of mind exercising its control on us, we can keep the mind under our control by training and taming it in
such a way that it does not respond to the influence of these sense organs, then the mind cannot execute
its desire through the sensory organs. Here the prana or the breath plays an important role. If we could
learn to control our prana by proper breathing exercises, the sensory inputs to the mind to a great extent
can be controlled. However, this should be followed by internal exploration by way of meditation. A good
meditation can always manipulate the consciousness. There is another point that Krishna expounds
emphatically here. The sensual pleasures are endowed with potential power of destruction. One may
refrain from such pleasures for a certain time. This does not mean that one has conquered his senses.
Refraining for shorter periods mean that the desire for such sensual pleasures does not get
exterminated in totality. In other words, though such a man does not succumb to the whims and fancies of
the mind, the thought of sensual pleasures still persists in his mind in a corner that could manifest at
anytime. The ecstasy of being with the Self, overpowers all the activities of the senses. He enjoys the
state of bliss while raising his consciousness to the highest and purest level, pushing aside his intellect
and ego. Therefore, it is not enough to just stay away from the sensual pleasures, but to remove all the
traces of such thoughts from the mind. What the practitioner achieves by dissociating his mind from the
materialistic world and connecting it with inner Self by appropriately manipulating the level of
consciousness. Jesus Christ answers this question But thou, when thou prayest, enter into thy closet,
and when thou hast shut thy door, pray to thy Father which seeth in secret shall reward three openly
(Matthew 6:9). This is the stage one should yawn to achieve. This stage is called point of no return. This
is the point of no return because; one gets blessed by the God himself so that his level of consciousness
does not melt down to the mundane physical plane. Only the lower level of consciousness is associated
with inner tools such as mind, intellect and ego. The external tools in conjugation with the internal tools
make a person to get colligated with all materialistic pleasures. When consciousness transcends all
types of tools, the bliss is not very far off to get realized. Krishna drives home the point that renunciation
has two angles. One is the physical and another is mental. These two are known as body and soul. The
man of wisdom or sthita-prajnan knows how to discriminate between his body and soul. He does not get
deceived by identifying both as one and the same. Therefore the subconscious mind is always powerful
than most of the lower planes of consciousness. Cleansing of the subconscious mind also becomes
imperative to know the Self within. (to be continued)
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Thursday, November 12, 2009
SURRENDERING FREE WILL

Gita series part 27. Chapter II - Verses55-57 Krishna answers Arjunas questions. When a man
relinquishes all the desires of his mind and contented in the atman, by the atman, he is considered as
sthita-prajnan (the person who established himself firmly with God-consciousness). He, whose mind is
neither shaken at the time of misery, nor attached to happiness, he who is totally free from desires, fear
and anger is known as sthita-prajnan (verses 55 and 56). Krishna described the qualities of sthitaprajnan. He is known as a person who established himself or identifies himself with the highest level of
consciousness. The highest level of consciousness is known as the Brahman or God. This is the stage
that leads to the enlightenment, which is possible by totally surrendering everything to God. The desire of
God itself should not be prevalent at this stage. The highest level of consciousness is known by different
names such as the illumination, self-realization, enlightenment etc. But his is far from total liberation. The
final liberation is the stage where the individual soul merges with the universal soul, transcending births
and deaths. Therefore, sthita-prajnan is the penultimate stage to final liberation. This is the stage where
the internal tools are trained to singularly focus on the Supreme Spirit. In verse 55 Krishna uses the word
atman twice contended in the atman by the atman. The correct meaning of atman is soul. There are
two types of souls. One is soul which means the individual soul and the other is Soul (note the capital
S here) which refers to the Brahman. The former is jivatma and the latter is Paramatma. What Krishna
says is that one should dissolve ones ego that is predominantly placed in the individual self in the vast
and eternal nature of the Supreme Soul. But this stage can be reached only by proper practice of karma
yoga. However, what are the qualities of such a great person? Krishna further elucidates. Such great
persons (sthita-prajnan) have the subjective experiencing of existence is no longer limited by the selfloving ego or personality blocks. They have only one-pointed mind, making a progressive surrender to
God. In such an advanced situation, desire, fear and anger have no place at all in his thoughts. In fact, he
does not have a second thought, except the thought of God. In this stage, his kundalini energy is primarily
responsible for surrendering even his free will (will not influenced by sensory organs) to the will of the
divine. Krishna continues The one whose mind is unattached to anything, neither exited nor disturbed
while beholding good or bad, his knowledge is permanent (verse 57). The previous two verses
described the qualities of sthita-prajnan. Now Krishna describes the benefits accruing to such learned
men. In the first place, he is beyond bondage and its associated afflictions. He cannot differentiate
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between his child and a street dog. Both are same for him, because he knows for certain that what exists
within him (the Brahman) also exists in his child and the street dog. His speech will reflect and expound
the eternal truth. He knows that his body and mind are responsible for realizing the evils of dualities such
as pleasure and pain, good and bad, etc. He knows to distinguish between soul on one side and his
body and mind on the other side. This capacity to differentiate and distinguish is termed as permanent
knowledge, as this knowledge of the Soul or Spirit is indestructible.
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Tuesday, November 10, 2009
GOD CONSCIOUSNESS
Gita series part 26. Chapter II - Verses53 54 Krishna continues to address Arjuna When your
intelligence is afflicted by different Vedic revelations, become firmly united with the Supreme and at that
time you attain the yoga (verse 53). Vedic revelations mean different interpretations of the Brahman.
The final destination being the same the route taken to reach the destination could be different. If we ask
different persons about the routes to reach the destination, each of them will give their own routes.
Likewise, different ways and means are advocated to reach the Brahman. Though Indian philosophy has
different systems, ultimately they all lead to the Supreme Spirit or the Brahman. There are six known
major systems of Indian philosophy. They are Sankhya system, yoga system, mimamsa system, vedanta
system, vaisheshika system and nyaya system. All these systems advocate different methods that are
unique to each of them. They advocate spiritual awakening by prescribing different practical guidelines.
But philosophy has its own limitations. They can neither advocate nor formulate the highest level of
Supreme Consciousness, beyond a certain level. For example one may say that consciousness is God,
another may say Truth is God, yet another may say love is God and there cannot be any limit to such
interpretations. There are many Upanishads and all of them try to identify the Brahman in their own way,
but none of them can pinpoint the Brahman as It is. The truth is that the Brahman is beyond all such
complicated narrations. The simplest way to understand the Brahman is to identify Him within, the power
of the Soul (not the soul) that makes us to function. Instead of locating Him within, we run from pillar to
post, attend classes, watch videos, etc and visit all other places where we can never find Him (of course
this is opposed to the omnipresent nature of the Brahman). This is what Krishna means by uniting with
the Brahman and this phenomenon is known as yoga. The statement of Krishna also underlines the
importance of having a single Guru while pursuing the spiritual path. Firmly united with the Supreme
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means always remain with the thought of God, without any possibility of coming back to the mundane
world. At this stage, whatever we do is on behalf of God and this stage is attained only when duality is
made to perish. Now Arjuna again questions Krishna. Keshava! What are the characteristics of a
person who attained the state of ecstasy (samadhi), with fixed mind? How does this man speak, sit and
walk (verse 54)? Arjuna uses sthita-prajnan a unique word for the first time. This word is often repeated
subsequently. The correct interpretation of this word would be the person who established himself firmly
with God-consciousness, a stage where individual consciousness stands merged with universal
consciousness. We can also interpret this stage where the individual soul stands merged with the
Brahman. This is the stage of standalone consciousness transcending all the lower planes of
awareness. This question arises out of Krishnas reference to firmly united with the Supreme. Arjuna
was curious to know the characteristics of such a person. Such God-consciousness man differs naturally
from others. We function in this world by looking for God and the God-consciousness man functions on
behalf of God while working for this world. This stage is called Krishna consciousness or Christ
consciousness. These blessed ones, always remain in divine ecstasy without shirking their worldly
responsibilities. Krishna begins His description of these blessed ones in the next verse.
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ISOLATE THE EGO

Gita series part 25. Chapter II - Verses50 - 52 Krishna continues to explain the importance of yoga.
The one who has an even mind gets rid of both virtues and vices, even during this life. Therefore, be with
this yoga which is the art of executing all actions. Those wise men with balanced mind, by surrendering
the fruits of actions, free themselves from the bondage of death, reach the Supreme place. When your
wisdom fully transcends the darkness of delusion, then you reach the stage of callousness to the matters
that have been heard and yet to be heard. Mind should be trained in such way that it considers both
happiness and sorrow on the same level. Normally mind controls our actions and instead if we could
tame the mind to be under our control, then the mind is said to be even or balanced. This stage of the
mind is called yoga or yogic mind. The level of individual consciousness merging or uniting with the
universal consciousness is yoga. In such a situation, ego is isolated. When ego is isolated, mind loses
its best friend to instigate and influence it. When it loses its best friend mind, for a moment unable to find
a proper direction, it comes under our control. When ego is isolated, mind is made to realize that it
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cannot claim ownership for the actions done by it. By further practice it is made to realize that it is the
Brahman who is responsible for all the actions performed by it. If the mind is not tamed, then it is
influenced by the senses and afflicted by ego and attaches importance to the gross body. All the actions
of the body are carried out by the mind only and this is the reason why it gets influenced by ego and
takes undeserved or false credit for the fruits of actions. Why yoga is considered as important? Yoga
attempts and succeeds to bring out the best within, to isolate the ego from the Self by means of pure
knowledge or the knowledge for self-realization. Yoga is a tool that connects mind, body and soul and
does not differentiate them as different entities. It attempts to unify this trio on the spiritual plane as
opposed to mind that works on the physical planes. Yoga should not be construed as a physical
experience but as a coordinator between body, mind and soul. Yoga in its advanced stage makes one
realize the eternal Truth. But such a transition has to be gradual and cannot happen at a faster pace as
this would derail the process itself. That is why Krishna attaches greater importance to Yoga in the
beginning chapters. The experience of yoga leads to wisdom. Krishna calls the experienced as wise
men. Wise men do not attach importance to the results of actions as they surrender the fruits of actions
to the Brahman. Such unconditional surrender becomes possible only if ego is totally dissolved. But it is
possible that it could rear its ugly head at anytime, if the mind is not properly trained to function without
the influence of ego. This is known as the supreme sacrifice that happens at the doors of God. The
fortunate ones who could tame their minds to function without influence of ego and senses, become out
of bound for emotions to influence. If such a stage is attained, he transcends the cycle of birth and death.
His free will is ready to take him for final liberation. The matters heard and yet to be heard means the
level consciousness. When the consciousness reaches higher levels it also transcends time and space.
The highest level of consciousness is beyond light and sound. There exists nothing except this
consciousness, all alone ready to merge and be with the Supreme Brahman.
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FRUITS OF ACTIONS NOT OURS

Gita series part 24. Chapter II - Verses 48 and 49 Krishna continues Oh! Dhananjaya! Perform all
your actions concentrating on yoga, forgetting attachments, and considering both success and failure
equally. This evenness of mind is called yoga. Actions performed with desire are greatly inferior to this
yoga. Arjuna! Take refuge in balanced wisdom, as those who perform actions for the sake of benefits of
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its fruits are in miserable condition (verses 48 and 49). This is only a prelude to the karma yoga that
Krishna is going to talk about in the subsequent chapters. Those who perform actions attaching
importance to the results of such actions are considered to be in miserable state. While performing such
actions, their mind will be only with the results of the actions and not on the action itself. What Krishna
says is that one should perform his duty without aiming at the end result. Such an attitude can be
developed only if one considers success or failure with a balanced mind. This attitude is called yoga by
Krishna. Generally yoga can be explained as the union between the individual self and the supreme self,
where the duality of mind and matter is dissolved into the supreme Self or the Brahman. In can also be
explained as a process by which internal instrument called anthakkaranam is merged with the Supreme.
The basic requirement of yoga is the mind un-afflicted by sensory organs. Evenness of mind is the first
step towards spirituality, as the evolution of a soul purely depends upon the modifications of the mind.
There is a saying that there should be no longing even towards God. The process of yoga has a direct
bearing on karma that gets embedded in the soul which unfolds by causing various actions through the
body. That is why there is always a link between mind, body and soul, the one affecting the other two.
Therefore any action that we perform is due to the unfolding of karma in this birth. We fail to understand
this reality and out of our ego and ignorance, we take credit for the good results and curse our fate for
the bad results. Fate is nothing but the state of mind afflicted with ego when the desired result is not
achieved. At the same time if the result of an action turns out to be positive, we never talk about fate and
we take the credit for its success. Fate can also be explained as the power of our will. If our will is
powerful, the end result of our action also turns out to be positive and if our will power is not that powerful,
the end result of our action turns out to be negative. That is why Krishna says that we should never get
involved with end result of an action as the mental state begins to differentiate between happiness and
sorrow based on the outcome of the result of an action. Such a stage becomes possible only if one is
able to dispense with material attachments. This stage is called Krishna consciousness or Christ
consciousness. For the one who practices regular meditation, this state becomes a reality only when his
consciousness level reaches and transcends ajna chakra or the third eye. What is balanced wisdom?
Krishna gives a detailed description of this in buddhi yoga in later chapters. At this point let us know the
balanced wisdom as the un-afflicted state of mind beyond discrimination and desire. All the actions
performed with an eye on its fruits, will lead only to miseries, says Krishna. When an action is performed
with intent of desire, naturally it leads to miseries. Any action performed without surrendering its fruits to
God is the cause for all miseries. This is because, desire leads to bondage and attachments, affecting
our senses and ultimately causing a deep dent in our karmic account. The karmic account is sure to
unfold either in this birth itself or during subsequent births. That is why fruits of actions are considered as
miseries as they are sure to land you in sufferings. Krishnas concept is very simple. What He says is
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that you do your duty and I shall perform mine. Though He does not say this explicitly at this point, He
dwells on this elaborately in later chapters. The point driven home is that one should perform his duties
without looking into the fruits of such actions. If one does so, he is bound to undergo sufferings and
miseries. These sufferings and miseries arise due to mental changes causing desire and attachment
working through our senses. When mind gets afflicted by the influence of sense organs, then it does not
augur well with the progress in spirituality.
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SPIRITUAL FREEDOM
Gita series part 23. Chapter II - Verses 46 and 47 Krishna continues. When large water bodies are
flooded, there is no use of small water bodies like wells. In the same way for the one who has realized
the Brahman, Vedas are of no purpose to him. You are merely entitled to perform your duties and not to
the results arising out of such actions. Neither consider yourself responsible for the fruits of your karmas
nor allow yourself to the attachment of inactivity (verses 46 and 47). The Upanishads stress importance
to the realization of the Brahman. Each Upanishad follows different paths to reach the single destination.
Once the destination is reached, we do not bother about the path through which we have traversed to
reach the destination. In the same way, for those who have realized the Brahman, Vedas do not mean
anything. Knowledge of Vedas and other scriptures are necessary to realize the Brahman. Though none
of these could describe the Brahman, at least they help us to know what Brahman is not by means of any
descriptive analysis, but by means of negation and affirmation theories. But unfortunately scriptures
provide too many forms of gods and goddesses making ritual worship meaningless. Jesus stresses the
importance of knowing the Brahman. But seek ye first the kingdom of God, and his righteousness; and
all these things shall be added unto you (Mathew 6.33). In fact Jesus says that our primary task is to
realize God and His auspicious qualities. Realising the Brahman has to be necessarily the ultimate goal
in ones life. Due to the deceptive interpretations of Vedas, the ignorant fail to notice the subtle message
they convey. Realizing the Brahman is nothing but p process of merging individual consciousness with
the cosmic consciousness. Krishna says once this is achieved, nothing else has any value to such a
person. When major water bodies like rivers and lakes are filled with flood water, who will go to a well for
fetching water? When the ultimate is realized, there is no necessity for Vedas, Upanishads, blogs like
manblunder, etc. Krishna advises that one has the right perform actions (karmas) and not to the results
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accruing out of such actions. In fact no one should claim the fruits arising out of actions. Pain and misery
arise only because of our ignorance in claiming the fruits of karmas. The root cause of karmas is the
soul. It is the soul or purusha that induces the mind through the sensory organs to perform karmas. We
have on several occasions found that law of the Lord is law of karma. Unless and until the mind is trained
and refined to consider that the results of actions do not belong either to the body or to the soul and that
the actions are performed by the will of God, the soul continues to suffer from karmic accretions. The
non-performance of an action also is against the will of God. Ego is mainly responsible in making a
person not to perform an action, which he ought to have performed. The situation can be compared to
the duties of a public servant. The public servant has been appointed by the government to perform
certain actions and if he fails to do so, he is punished. If he discharges his duties in an excellent way, he
cannot claim credit and the credit should go to the government. Same is the situation in man-God
relationship. God has destined a person to perform certain action and if the action has not been
performed, it tantamount to disobeying Gods command, like a public servant disobeying orders of the
government. In both these cases there will be punishment. It is to be understood that whatever action we
are supposed to do is always the will of God. At the height of ignorance, we seek material gains and
prosperity for the actions done by us at the instance of God. When you are destined to feed a street dog
today, you will be made to feed the dog. You cannot assume that by feeding the dog, your karmas will go
away. In this case you were merely an instrument in carrying out the orders of God. How then you can
claim the beneficial results of feeding a hungry dog. In our life we can always observe that we do not get
what we desire and we blame our fate for this. What one is destined to get, he will surely get it at the right
time and right place. When we begin to realise the fact that both good and bad effects of an action do
not belong to us, it is a clear indication that we are moving in the right direction. Ignorant can be broadly
classified into two groups. The first group is always interested in earning money for his comforts without
realising the fact that at the time of death the wealth does not accompany him. The second group
functions under the deceptive interpretation of Vedas. They go with external rituals and perform such
rituals with ego, pomp and vanity. Though God is willing to have a look at this man, the doer does not
become eligible to get final liberation. This is because of his ego and self-esteem. The realised person
does not differentiate between him and God. He is fully aware of the fact that whatever actions he
performs are at the will of God and as such the fruits of actions do not belong to him. When one wants to
satisfy his ill-founded ego, he will never have spiritual freedom.
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ESTABLISHING MIND IN THE ETERNAL SELF

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Gita series part 22. Chapter II - Verses 45. Krishna continues to talk about the deceptive qualities of
Vedas. Vedas discuss about the practice and effects of three attributes or gunas (satwic, tamo and
rajas). Arjuna! Free yourself from the clutches of these gunas and its effects that cause material comforts
and dualities (opposites). Nurture no thoughts of material gains and safely and firmly establish your mind
on the eternal Self (verse 45). Krishna continues to talk about the gross interpretation of Vedas that
refers to external rituals. Let us take an example. If a person goes to a place of worship, his focus is not
merely on the God, but scatters everywhere. In the process he does not accomplish the purpose of his
visit, possibly missing out his plan of establishing his contact with God. The internal worship which is
otherwise known as meditation is a powerful tool to realize the Self. If we learn the right means to
effectively utilize the internal instrument called anthakkaranam (mind, intellect, consciousness and ego)
substantial spiritual progress can be achieved. Prakriti (nature) remains in an inherent state when all the
three gunas contributing in equal proportion. As long as these three gunas remain undisturbed and
continues to remain in the same proportion, nothing happens. When the proportion is modified, prakriti
begins to unfold thereby causing creation. In such a situation, the purusha or the individual soul gives the
first impetus and thereafter stays merely as a witness and all further actions take place only in the
prakriti. The results of such actions lead to either material gains or spiritual progress. In reality, the true
nature of gunas can be realized and understood only during spiritual progress. Krishna talks more on
these gunas in subsequent chapters. But why Krishna tells Arjuna to free himself from the clutches of
these gunas? Brahman is pure consciousness and when reflected in individual souls or jivatma, it is
subjected to the afflictions of gunas. The imbalance of the gunas causes manifestations at the gross
level of the prakriti leading to microcosmic changes in the soul thereby causing evolution and unfolding
of karmas. That is why Krishna asks Arjuna to free himself from the clutches of the three gunas or
attributes. When one continues to get associated with the three gunas, then he is subjected to the effects
of opposites. Opposites mean happiness and sorrow, pleasure and pain, etc. Krishna further says that
as long as one continues to seek material gains, it is difficult to get away from the clutches of the three
gunas. When the imbalance of gunas occurs, the soul develops a desire to seek only pleasure and
happiness and in the process forgets that, pain and sorrow are sure to follow. Generally these opposites
unfold in the form a cycle. When the mind continues to concentrate on these material comforts or the
opposites, it has no inclination to realize the Supreme Truth in the form of the eternal and omnipresent
Self or the Paramatma or the Brahman or God. These names are not important but what is important is
the underlying facts of Krishnas teachings.
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Thursday, December 17, 2009

BHAGAVAD GITA. CHAPTER III. 16 - 18.

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BHAGAVAD GITA. CHAPTER III. 9 -12

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GARUDA PURANA - RITUALS

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BHAGAVAD GITA. CHAPTER III. 5 - 6

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BHAGAVAD GITA. CHAPTER III. 3-4.

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Monday, November 30, 2009

BHAGAVAD GITA. CHAPTER III.1-2.

Saturday, November 28, 2009

THE ETERNAL PEACE

Friday, November 27, 2009

Wednesday, November 25, 2009

AMALGAMATION OF MIND AND THOUGHT

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Monday, November 16, 2009

CLEANSING THE SUB CONSCIOUS MIND