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chp 6
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....and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.
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chp 7
103. The Jiva, as a result of the firm habit of many births repeatedly, moment by moment, thinks that the body is the Self and that the world is real.
104. This is called erroneous thinking. It is removed by the practice of one-pointed meditation. This concentration arises out of worship of Ishvara, even before the initiation regarding attributeless Brahman.
105. Therefore in the books of Vedanta many types of worship of Ishvara have been discussed. Those who have not done worship before the initiation into Brahman will have to acquire this power of concentration by the practice of meditation on Brahman.
106. ‘The practice of meditation on Brahman, the wise consider, means reflection on It, talking about It, mutually producing logical arguments about It – thus to be fully occupied with It alone’.
107. ‘The wise man, having known Brahman beyond doubt, ought to generate a flow of unbroken thought-current on It. He should not engage in much discussion, for that has but one effect – it tires the organ of speech’.
108. The Gita says: ‘Those who one-pointedly concentrate their mind on Me and meditate on Me as their own Self, I give what those ever-devoted ones need and protect what they have’.
109. Thus both Shruti and Smriti enjoin constant concentration of the mind on the Self to remove the erroneous conviction concerning the Self and the world.
110. An erroneous conviction is ignorance of the true nature of an object and taking it as the opposite of what it really is. It is like a son treating his father as an enemy.
111. The erroneous conviction consists in thinking the body to be the Self and the world to be real, whereas the truth is that the Self is different from the body and the world is unreal.
112. This conviction is destroyed by meditation on the real entity. An aspirant, therefore, meditates on the Self as different from the body and on the unreality of the world.
113. (Question): Are the ideas of difference of the Self from the body and the unreality of the world to be repeated like the recitation of a holy formula or the meditation on the form of a deity or by some other method?
114. (Reply): No, there is no injunction, for the result of the process is directly perceived as every morsel of food going down the throat satisfies hunger to that extent. A hungry man cannot be subjected to any rules about the eating of food, as is done in ceremonial repetition.
115. A hungry man when he gets food, may eat it anyway he likes. And in the absence of food he may divert his mind to some absorbing work to allay the pain of hunger by whatever means available.
116. On the other hand Japa should be done according to prescribed rules, otherwise one will acquire demerit. There is a risk of running into distress if it is done irregularly by changing the letter or the pitch of tone.
117. Now the erroneous conviction, like hunger, causes visible pain. It must be conquered by any means available. Here there is no order or rule regarding it.
118. The practice of thinking or talking of Brahman, etc., which helps to remove the erroneous conviction has already been described. In one-pointed devotion to the non-dual Brahman there is no fixed rule, as in meditation on a form of God.
119. Meditation means the constant thinking of the form of some deity without the intervention of any other thought. By such meditation the mind which is naturally fickle, must be fully controlled.
120. In the Gita, Arjuna says: ‘O Krishna, the mind is fickle, impetuous, uncurable and strongly attached. I consider it as difficult to control as the wind’.
121. In the Yoga-Vasistha it is said: ‘It is more difficult to curb the mind than to drink up the whole ocean or to dislodge Mount Meru or to eat fire’.
122. The mind cannot be chained like the body, so practise hearing about Brahman. The mind is entertained by many religious stories and other accounts, as by a dramatic performance.
123. The purpose of such account is to realise that the nature of the Self is pure consciousness and that the universe is illusory. So they are not a hindrance to the one-pointedness of meditation.
136. When the conviction of the unreality of the world has been reached, there is neither desire, nor the desirer. In their absence the pain caused by unfulfilled desires ceases like the flame of a lamp without oil.
137. When the visitor knows the magician’s city of Gandharvas and its objects as unreal, he desires nothing and laughs at its deceptive nature.
138. Similarly a wise man does not seek enjoyment in the pleasing objects. He is convinced of their defects, their impermanence and illusoriness and gives them up.
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chp 9
31. Want of faith alone obstructs the indirect knowledge; want of enquiry is however the obstacle to the direct knowledge.
32. If even by enquiry one does not get the direct knowledge of Brahman as the Self, one should repeatedly practise enquiry, for enquiry, it is prescribed, should continue until direct knowledge dawns.
33. If a person does not realise the Self even after practising till death, he will surely realise it in a future life when all the obstacles will have been eliminated.
34. Knowledge will arise either in this birth or the next, says the author of the Brahma Sutras. The Shruti also says that there are many who listen to the teachings on non-duality and yet do not realise in this life.
39. If you ask why the realisation (which did not arise before) comes now, we shall reply that knowledge comes only with the total removal of impediments which may be past, present or future.
43. The impediments of the present are (i) binding attachment to the objects of the senses, (ii) dullness of the intellect, (iii) indulgence in improper and illogical arguments and (iv) the deep conviction that the Self is an agent and an enjoyer.
44. Through the practice of inner control and other qualifications and through hearing the truth and so forth, suitable for counteracting the impediments, the latter slowly perish and one realises his Self as Brahman.
46. In the Gita, it has been told that a Yogi who has not attained illumination in this life may be freed from the impediment after many births. Yet his practice of enquiry is never fruitless.
54. If a man cannot practise enquiry, either due to extreme dullness of intellect or for want of other favourable circumstances, let him always keep the mind on Brahman.
55. As it is possible to continue the thought-current regarding Brahman with attributes, meditation on the attributeless Brahman also is not impossible.
56. (Doubt): Brahman is beyond speech and mind and so cannot be meditated upon. (Reply): Then there can be no knowledge of Brahman too.
63. Meditation on the attributeless Brahman has been prescribed in the Nrisimha-Uttara-Tapaniya, Prasna (Saibya’s fifth question), Katha, Mandukya and other Upanishads.
66. People of spiritually dull intellect repeat sacred formulas to acquire power over others, finding it more immediately fruitful than meditation on Brahman with attributes. There are people still more dull-witted who concentrate only on agriculture.
87. Similarly, a man who practises meditation one-pointedly, indifferently performs his worldly affairs; but a man who has realised the truth fulfils his worldly duties well, as they do not come in conflict with his knowledge.
91. If he controls and concentrates his mind, he is a meditator and not a knower of truth. To know a pot the mind need not be controlled.
97. Meditation is left to his will, for his release has been achieved through knowledge. From knowledge alone comes release. This the scriptures announce with drum-beats.
122. That which is nearer to the realisation of Brahman is superior; and meditation on the Absolute gradually becomes like direct realisation of Brahman.
124. (Doubt): A man working prompted by a ‘leading’ error gets correct knowledge not by the leading error but by another evidence. (Reply): The meditation on the Absolute may also be taken as the cause of other evidence (Nididhyasana leading to direct realisation).
125. (Doubt): Meditation on the form of a deity and repetition of a sacred formula also lead to the goal. (Reply): Let it be so; but the speciality of meditation on the Absolute is that it is nearest to the goal of Self-realisation.
132. Those who are very fickle-minded and agitated do not have the knowledge of Brahman by the practice of enquiry.
Therefore control of the mind is the chief means for them.
By it their mind becomes free from distractions.
133. For those whose intellects are no longer distracted nor restless but are merely covered by a veil of ignorance, the analytical system called Sankhya (intellectual enquiry) is prescribed.
It will quickly lead them to spiritual illumination.
150. He who meditates properly on the attributeless Brahman gets direct knowledge of Brahman either in this life or at the time of death or in the world of Brahma.
151. The Atma Gita also clearly says that those who cannot practise discrimination should always meditate on the Self.
152. (The Self as if says): ‘Even if direct knowledge of Me does not seem to be possible, a man should still meditate on the Self. In the course of time, he doubtlessly realises the Self and is freed’.
156. If a man, who is convinced by his experience that meditation, practised day by day, destroys the idea that the not-Self is the Self, nevertheless becomes idle and neglects meditation, what difference, tell us, is there between him and a brute?
157. Destroying his idea that the body is the Self, through meditation a man sees the secondless Self, becomes immortal and realises Brahman in this body itself.
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chp 10
Lack of discmn = bondage
4 . The duality and misery of the secondless Self, whose nature is bliss, is called bondage. Abiding in Its own nature is said to be liberation.
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chp 11
3 dwityam bhayam bhavati
3. He who establishes himself in his own Self becomes fearless, but he who perceives any difference from the Self is subject to fear.
7. ‘When a man has seen the Highest the knots of his heart are sundered; all his doubts are dispelled and all his actions perish’.
8. ‘Knowing Him, one crosses death; there is no other path than this’. ‘When a man has known the effulgent Self, all his bonds are cut asunder, his afflictions cease; there is no further birth for him.’
99 ego thinned by continous practise
99. By continued practice of all kinds the ego becomes exceedingly refined. This state is not sleep because the ego is not completely absorbed; moreover the body does not, as in sleep, fall to the ground.
100,01
by stead application of reason and discmn, ..one should gradually control his mind.
100. The bliss in which there is no experience of duality and which is not sleep either, is the bliss of Brahman. So said Lord Krishna to Arjuna.
101. ‘By the steady application of reason and discrimination an aspirant should gradually control his mind. He should keep the mind fixed on the Self and restrain it from thinking of anything else’.
104. ‘When by practice of Yoga, his mind is withdrawn and concentrated, the Yogi sees the Self by the Self and finds supreme satisfaction in the Self’.
105. ‘When he obtains that supreme bliss which is beyond the senses, but which can be grasped by the intellect, he becomes firmly rooted in it and is never moved from it’.
106. ‘Attaining it he considers no other gain as superior. Once established in it he is not disturbed even by great sorrow’.
107. ‘This science of separation from the painful association is called Yoga. This Yoga must be practised with faith and a steady and undespairing mind’.
108. ‘A Yogi who is free from imperfections and is ever united with his Self, experiences easily the supreme bliss of identity with Brahman’.
109. ‘The control of the mind can be achieved by untiring practice over a long period, even as the ocean can be dried up by baling its waters out drop by drop with a blade of grass.’
111. ‘As fire without fuel dies down and becomes latent in its cause, so the mind, when its modifications have been silenced, merges in its cause’.
115. ‘If a man were to focus his mind on Brahman, as he commonly does on the objects of senses, what bondage would he not be free from?’
117. ‘The mind alone is the cause of bondage and release. Attachment to objects leads to bondage and freedom from attachment to them leads to release’.
127. As a Sati about to enter the fire considers the delay in putting on clothes and ornaments to be irritating, so also one devoted to the achievement of the bliss of Brahman, feels about worldly objects that obstruct the practice of meditation on bliss.
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chp 12
62. The wise man holds that the witness-consciousness, is dearer than all objects. The dull-witted man maintains that son and other objects are dearer and that the witness-consciousness enjoys the happiness caused by these objects.
63. The ignorant disciple and the confirmed opponent both assert that something other than the Self (Atman) is the object of greatest love. The reply given will prove to be an instruction to the disciple and a curse to the confirmed opponent.
64. The wise man quotes the scripture in his reply: ‘Your dearest thing will make you weep’. The pupil analyses this reply and finds out his error in considering something other than the Self as the dearest.
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chp 13
2 bliss of Self..nature of non dual bramha
2. As described in the Taittiriya Upanishad, the whole world, from Akasa to the physical body, is not different from bliss. Therefore the bliss of the Self is of the nature of the non-dual Brahman
33. People of immature minds confound the properties of the effect with those of the cause, the clay and speak of it as the pot.
71. When the idea of space is negated from Akasa, what remains of it? If you say, ‘Nothing remains’, we accept it and say that that which is represented by the word ‘nothing’ is revealed.
79 names and forms illusory..kshanikam, anityam
79. Both name and form are without any real existence because they are subject to creation and destruction. So know them as superimposed by the intellect on Brahman, just as waves and foam are on the ocean
80. With the direct knowledge of Brahman, the eternal existence, consciousness and bliss, names and forms slowly come to be disregarded.
81. The more is duality negated, the clearer does the realisation of Brahman become and as realisation becomes perfect, names and forms come to be disregarded of themselves.
82. When through the continuous practice of meditation a man is established in the knowledge of Brahman, he becomes liberated even while living. Then the fate of his body does not matter.
83. Thinking of Him, speaking of Him and making one another understand Him – this is what the wise call ‘practice of Brahman-realisation’.
94. Even though a man standing on the bank of a river sees his body reflected upside down in the water, he nevertheless identifies himself with his own body in the shore; similarly an aspirant after realisation of Brahman should know himself as Brahman.
95. Just as in day-dreaming, people see thousands of mental pictures, but in the practical world they disregard them all, so should names and forms be disregarded.
96. Different mental creations are formed every moment, while those which pass are lost for ever. The objects of the practical world should be looked upon similarly.
103. Having learnt of Brahman as existence, consciousness and bliss, one should fix the mind firmly on Him and should restrain it from dwelling on names and forms.
104. Thus Brahman is realised as existence, consciousness and bliss and devoid of the phenomenal universe. May all people find rest in this secondless bliss of Brahman.
105. In this third chapter of the section called ‘the Bliss of Brahman’, is described the bliss of Non-duality which is to be obtained by meditating on the unreality of the world.
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chp 14
15. Sri Krishna says: ‘Just as a blazing fire reduces the fuel to ashes, so, O Arjuna, the fire of knowledge burns up all actions’.
16. ‘He who has no notion of I-ness and whose mind is not tainted by desire for results of action is not really a killer even if he kills people; he is not bound by his actions’.
40. Before realisation one has many duties to perform in order to acquire worldly and celestial advantages and also as an aid to ultimate release; but with the rise of knowledge of Brahman, they are as good as already done, for nothing further remains to be done.
47. Let those ignorant of the nature of Brahman listen to the teachings of the Vedanta philosophy.
I have Self-knowledge.
Why again should I listen to them?
Those who are in doubt reflect on the nature of Brahman.
I have no doubts, so I do not do so.
48. He who is subject to erroneous conviction may practise meditation. I do not confuse the Self for the body.
So in the absence of such a delusion why should I meditate?
65. This fourth chapter of the section called the ‘Bliss of Brahman’ describes the ‘Bliss of Knowledge’. Until that bliss is attained a man should engage himself in the practice of the contemplation of Brahman.
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chp 15
33. When the associationless, self-luminous and secondless Brahman is grasped or known, there is then no triad of knower, knowing and known. So it is called infinite bliss.
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from tripura rahasya
As long as thoughts crop up, so long has the turning inward of the mind not been accomplished.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire. How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self. Such inherence is spontaneous (no effort is needed to inhere as the Self). It is realised after thoughts are eliminated and investigation ceases. Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
26. "Realise it yourself by turning your sight inward. You are only pure abstract Consciousness. Realise it this instant, for procrastination is not worthy of a good disciple. He should realise the Self at the moment of instruction.
But since consciousness is the Self and not apart from the mind, concentration on it is not necessary for its realisation. It is enough that other perceptions (namely, thoughts) should be eliminated from the mind and then the Self will be realized.
Diversion of attention from other items is all that is necessary for Self-Realisation
Diversion of attention from other items is all that is necessary for Self-Realisation
46. "There can indeed be no moment or spot from which consciousness is absent. Its absence means their absence also. Therefore consciousness of the Self becomes manifest by mere diversion of attention from things or thoughts
47. "Realisation of Self requires absolute purity only and no concentration of mind. For this reason, the Self is said to be unknowable (meaning not objectively knowable).
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
49. "It must now be clear to you why purity of mind is insisted upon for Realisation of Self. How can the Self be realised in its absence?
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
Therefore a blessed few worship Thee as the endless series of waves of bliss, as the underlying basis of all that is, as the Supreme Force, maintaining the Universe, and as the Consort of Transcendence.'
17...
"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
63-69 scheme of liberation
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
The Inner Self glows in all its purity, in the last stage.
88. "Hence the identity of space with the Self is not apparent to the learned, because they are incapable of investigating the Self with a steady mind, for that is diverted by its inherent disposition to go outward.
Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual,
whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness.
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
20/...
The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within
The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within
55. "Non-dual realisation is the same as pure Intelligence absolutely void of objective knowledge. Such realisation nullifies all objective knowledge revealing it in all its nakedness to be as harmless as a picture of a pouncing tiger or of an enraged serpent
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all.
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https://selfdefinition.org/yoga/Yoga-Vasistha-125-pages.pdf
Yogavashishtha
When the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought waves in the mind-stuff have subsided and there is unbroken flow of peace and the heart is filled with the bliss of the absolute, when thus the truth has been seen in the heart, then this very world becomes an abode of bliss. (II:12)
https://selfdefinition.org/yoga/Yoga-Vasistha-125-pages.pdf
Yogavashishtha
When the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought waves in the mind-stuff have subsided and there is unbroken flow of peace and the heart is filled with the bliss of the absolute, when thus the truth has been seen in the heart, then this very world becomes an abode of bliss. (II:12)
Without self-inquiry and the consequent inner tranquillity, neither devotion to Lord Vishnu nor self-knowledge is possible.
Hence resort to self-inquiry and the practice of the End to distraction and thus adore the Self: if you are successful in this, you have attained perfection; if not, you are no more than a wild donkey.
I have developed discrimination and discarded all thoughts of sensual enjoyments. One should know about the deceptive nature of the mind. The mind pictures the world as if it is real. I am trying to find out means which will relieve me from the pains of repeated births. This thought consumes me like a wild fire”
Mind – Mind arises only through Ego. Mind (mind) is tossed about in objects of love and hatred, like a storm. It ever whirls far and wide in vain in sensual objects away from the association with the wise like a strolling dog ; but no results accrue therefrom. This baneful mind does not hold the joy (or enjoy the happiness) within, but whirls at the sight of the superficial outward appearances. This ferocious dog of mind follows its desires and preys upon ignorant. This monster of a mind is more terrible than fire itself, more insurmountable than mountains and more obdurate than a huge diamond. All pains are generated by mind. If this mind is annihilated through discrimination and Spiritual Enquiry, all pains and the illusory world will vanish”
gita 2/17
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.
Consciousness devoid of mind is all-light, free from darkness and beautiful like space.
[Lord Shiva:] Now listen to the ways in which he is to be worshipped. First of all, one should abandon the body-idea (the notion that I am this body). Meditation alone is true worship. Hence one should constantly worship the Lord of the three worlds by means of meditation.
This Lord is not to be worshipped by material substances but by one’s own consciousness.
Not by waving of lamps nor lighting incense, nor by offering flowers nor even by offering food or sandal paste.
He is attained without the least effort; he is worshipped by self-realization alone.
This is the supreme meditation, this is the supreme worship: the continuous and
unbroken awareness of the indwelling presence, inner light or consciousness.
While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realize one’s essential nature as pure consciousness. Thus does one attain liberation.
Meditation is the offering, meditation is the water offered to the deity to wash his hands and feet, self-knowledge gained through meditation is the flower — indeed all these are directed towards meditation.
The self is not realized by any means other than meditation.
If one is able to meditate even for thirteen seconds, even if one is ignorant, one attains the merit of giving away a cow in charity. If one does so for one hundred and one seconds, the merit is that of performing a sacred rite.
If the duration is twelve minutes, the merit is a thousand fold. If the duration is of a day, one dwells in the highest realm. This is the supreme yoga, this is the supreme kriya (action or service).
One who practices this mode of worship is worshipped by the gods and the demons and all other beings. However, this is external worship.
I shall now declare to you the internal worship of the self which is the greatest among all purifiers and which destroys all darkness completely.
This is of the nature of perpetual meditation — whether one is walking or standing, whether one is awake or asleep, in and through all of one’s actions. One should contemplate this supreme Lord who is seated in the heart and who brings about, as it were, all the modifications within oneself. (VI.1:38) [Vasistha:] This world-illusion has arisen because of the movement of thought in the mind; when that ceases the illusion will cease, too, and the mind becomes no-mind. This can also be achieved by the restraint of prana. That is the supreme state.
The bliss that is experienced in a state of nomind, the bliss which is uncaused, is not found even in the highest heaven.
In fact, that bliss is inexpressible and indescribable and should not even be called happiness!
The mind of the knower of the truth is no-mind: it is pure satva.
After living with such no-mind for some time, there arises the state known as turiya-atita (the state beyond the transcendental, or the turiya state). (VI.1:44)
Valmiki - They who are fully awakened and who are constantly engaged in samadhi and who are thoroughly enlightened are known as samkhya-yogis. They who have reached the state of bodiless consciousness through pranayama, etc., are known as yoga-yogis. Indeed, the two are essentially the same. The cause of this world-appearance and bondage is indeed the mind. Both these paths lead to the End to the mind. Hence, by the devoted and dedicated practice of either the End to the movement of prana or the End to thought, liberation is attained. This is the essence of all scriptures dealing with liberation.
Vasistha replied: O Rama, when prana is about to leave the body it already makes contact with those elements with which the next one is to be fashioned. These elements are indeed the crystallization of the vasanas (psychological conditioning, memory-store, past impressions and predisposition) of the Individual Self, the reason why the Individual Self clings to those elements. When the prana leaves the body it takes with it all the vasanas of the Individual Self. Not indeed until these vasanas have been destroyed will the mind become no-mind. The mind does not abandon the life-force till self-knowledge arises. By self-knowledge the vasanas are destroyed and thus the mind, too; it is then that the prana does not move. That indeed is the supreme peace.
It is by self-knowledge that the unreality of the concepts concerning worldly objects is realized.
This puts
an end to vasanas and to the link between the mind and the life-force. Vasanas constitute mind.
Mind is
the aggregate of the vasanas and naught else; if the latter cease, that itself is the supreme state.
Knowledge is the knowledge of the reality.
Vicara or inquiry itself is knowledge.
Total dedication to one thing, restraint of prana and the End to the mind — if one of these three is
perfected, one attains the supreme state. The life-force and the mind are closely related like a flower and
its fragrance, or sesame seed and oil.
Hence, if the movement of thought in the mind ceases, the movement of prana ceases, too. If the total
mind is one-pointedly devoted to a single truth, the movement of mind and therefore of life-force ceases.
The best method is by inquiring into the nature of the self which is infinite. Your mind will be completely absorbed. Then both the mind and the inquiry will cease. Remain firmly established in what remains after that.
When the mind does not crave for pleasure it is absorbed into the self, along with the life-force.
Ignorance is non-existence: self-knowledge is the supreme state!
Mind alone is ignorance when it appears to be a reality; the realization of its non-existence is the supreme state.
If the mind remains absorbed even for a quarter of an hour it undergoes a complete change, for it tastes the supreme state of self-knowledge and will not abandon it.
The very seeds of samsara (world appearance or cycle of birth and death) are fried. With them, ignorance is dispelled and the vasanas are utterly pacified; one who has reached this is rooted in satva (truth). He beholds the inner light and rests in supreme peace. (VI.1:69)
Tritala said: Sorrow ceases, all the bondages are cut and doubts are dispelled when one is fully established in the equanimity of the self for a long time, when the perception of division has ceased and when there is the experience of fullness through the knowledge of that which is to be known. What is to be known? It is the self which is pure and which is of the nature of pure consciousness which is omnipresent and eternal.
Bhagiratha asked: I know that the self alone is real and the body, etc., are not real. But how is it that it is not perfectly clear to me?
Tritala said: Such intellectual knowledge is not knowledge! Unattachment to wife, son and house, equanimity in pleasure and pain, love of solitude, being firmly established in self-knowledge — this is knowledge, all else is ignorance! Only when the ego sense is thinned out does this selfknowledge arise.
Bhagiratha asked: Since this ego sense is firmly established in this body, how can it be uprooted?
Tritala replied: By self-effort and by resolutely turning away from the pursuit of pleasure. And by the resolute breaking down of the prison-house of shame (false dignity), etc. If you abandon all this and remain firm, the ego sense will vanish and you will realize that you are the supreme being. (VI.1:74)
To which Saraswati replied thus “Only those only can cognize experimentally the higher states who have developed in themselves the processes of Sravana (hearing and study of spiritual books), Manana (contemplation) and Nidhitya- sana (reflection from all standpoints), uninterrupted bliss arising through concentration upon that ancient (one) Principle, renunciation of all, non- desires, and the intense reasoning practice followed through the path of Vedas that this great world is not ever-existent.
This puerile Mind which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance ; but if it should be informed of the real nature of this world, then it will cognize it to be Brahman itself and pains will bid adieu to such a mind. Should the mind be subject to the trammels of the heterogeneous modifications of love and other desires, then it tends to rebirth, but a freedom from this is emancipation.
The serpents of Indryas (organs) which ate hissing again and again, should be slain in the seat of the mind by the rod of firm discrimination, just as Indra reduced to dust the mountains through his adamantine Vajra (thunderbolt).
Should one aspire for the supreme Brahmic Seat, he should previously have killed out all desires, cravings and ego in his mind. Is not grain obtained, only after previously ploughing the field on this firm earth.
Those who are acute enough to always discern the unreality of this universe will, like king Janaka, cognize through their subtle intelligence the non- dual Pararnartha (Reality) at the proper time.
The great Vasanas (psychological conditioning) are the net composed of the string of powerful thoughts due to ignorance. Having cut asunder, with the sword of Knowledge, the net of Vasanas, may you be with your mind as still as the clouds unaffected by the winds. After having destroyed the impure mind through your pure mind like a tree felled by an axe, may you be firmly seated in the supreme Para Brahma (infinite consciousness).
61/125
uddalaka
Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains. Those who, not caring for the insatiable nectar of quiescence, long for material objects, resemble persons who give up beautiful garden with good fragrance in favour of a poisonous and hot oasis. Whether Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence. All these vain actions which are of the nature of the mind within, are productive of intense pains and are never pleasurable. Oh ignorant and idiotic mind of mine why do you subject yourself to pleasures or pains ? Why is it, you are not able to fix yourself in the state of quiescence ?
Oh my ever-expanding foolish mind, do not die. Like the deer, through associating yourself with sound, the property of the organ of hearing. Neither by running after the property of touch arising from the skin, like a male elephant. Nor should you, O mind, associate yourself with sight of the eye, like a moth in the light of a lamp. Nor should you, O mind, associate yourself with taste, like a fish caught by a bait. Nor should you, O mind, be bound by odor, like bees in quest of honey. Here the deer, elephant, moth, fishes, and bees die through their attraction to their senses of sound, touch, form, taste and odor respectively. But if you are afflicted with all the five senses combined together, then where is true bliss to you ?
Oh you stainful mind, if these Vasanas of objects are mastered, then you have scored a tremendous victory. What for do I address you here. In those wise persons in whom Atma- Knowledge enquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Knowledge, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ?
The ideation of I pervades every where. I shall look upon this universe as the supreme Knowledge itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Knowledge, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Knowledge, you alone, oh mind of mine, that have generated all differences in this world are the cause of pains. I shall promptly destroy you through the dint of Knowledge developed through discrimination.
This you shall presently witness. How can I be the flesh, blood, bones, Prana composed of Vayu or any other thing pertaining to this body. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge). There is no other path ; Oh ignorant and artful mind of mine, you hast beguiled and intimidated me in all manner of ways me who am the stainless Knowledge itself, like wild dogs frightening a cow s calf.
I have, through divine laws, now discovered that villain of Ignorance who took out of my hands the jewel of Self Knowledge. Never hereafter shall I have to do anything with him.”
The five organs, though free from Vasanas, do yet incline towards their respective external objects. The Vasanas are not the cause of ail the organs. Therefore, oh ignorant five organs, if after purging the stains within you should perform all actions, there is no pain. Oh you mind, the seat of all Indryas (organs), may you cognize the Reality of Knowledge with the Indryas perfectly under your control. May you permanently attain Knowledge of non-dual Nirvanic bliss without any attractions (towards objects).
Having without any the least stains given up all Vasanas of I which is attended by its poisonous disease of objects and having overcome re-births through the means of the Mantra of non-desires, may you, oh mind, become of the nature of the No-Mind (Supreme Lord) and reach that state of infinite consciousness from where there is no return.
Then he began (to calm himself and) meditate powerfully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this supreme personage uttered Pranava (Om) without any difficulty and with its appropriate highsounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Knowledge began to cognize Brahman.
65
.... Then he reduced through his mind, organs and objects into one and meditated upon his all-full Knowledge as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.
............................ the end...................................
Gita
5/26
26. Beatitude of God is near to the austere souls, who are subdued in mind, who are free from desire and anger and who have known the Self
27. Shutting out all external sense contacts, fixing the gaze between the eye-brows, and equalising the outer and inner breaths, moving within the nostrils;
28. The sage, who is fully intent on liberation, with his senses, mind, and intellect subdued, and who is free from desire, fear and anger, is indeed ever free.
He who shuts out the sense-objects by means of dispassion and fixes the mind within his body, and turning his gaze inwards on the ajnachakra inside the middle of the eye-brows, where all the three nadis - ida, pingala and madhyama meet, they turn the mind on the cidakasha after equalising the prana and apana.
As when the river Ganges, after collecting the drain waters, meets the sea, it is not possible to separate each of them from the rest, so when the mind is merged in the akasha by the restraint of the prana, all thoughts of diverse desires cease by themselves, O Arjuna (151-155).
Then is torn the cloth of mind, which displays the picture of world’s existence, even as there is no reflection when the lake dries up. When the mind itself ceases, how can the ego-sense and the rest survive? Thus he experiences Brahman and becomes one with it, even while living.
..... it is easier than Sankhyayoga for weaklings like me.
6/2
....In this world many other scriptures have unfurled the banner of identity between renunciation and the Yoga. It is known from experience that the essence of Yoga is attained only when volition stops after it is renounced.
4. When one is not attached to actions, or to the objects of senses, and has renounced all volition, then he is said to have ascended Yoga.
When the yogi remains in the linear chamber of wisdom, the sense objects do not enter the region of the senses. His mind does not become agitated by pleasure and pain and conscious of the sense-objects even if they are present before him. Even when his organs of actions become active and undertake actions, his mind does not hanker after their fruit. Even if he remains awake in his body, he is as if dead to the world; know then without doubt that he has ascended Yoga (61-65). Then Arjuna said. “Lord, I am surprised to hear all this. Please tell me who gives him this capacity.”
To him who has subdued his mind and stilled his desires, the Supreme Self is not distant as to others.
As with the separation of baser metal, gold becomes pure, so in the absence of desire the embodied self becomes one with Brahman.
When the pot is destroyed, the space therein does not have to go to another place to merge with the akasha, so when the ego is destroyed root and branch, the embodied self remains in his pristine all-pervasive form.
The best method is by inquiring into the nature of the self which is infinite. Your mind will be completely absorbed. Then both the mind and the inquiry will cease. Remain firmly established in what remains after that.
When the mind does not crave for pleasure it is absorbed into the self, along with the life-force.
Ignorance is non-existence: self-knowledge is the supreme state!
Mind alone is ignorance when it appears to be a reality; the realization of its non-existence is the supreme state.
If the mind remains absorbed even for a quarter of an hour it undergoes a complete change, for it tastes the supreme state of self-knowledge and will not abandon it.
The very seeds of samsara (world appearance or cycle of birth and death) are fried. With them, ignorance is dispelled and the vasanas are utterly pacified; one who has reached this is rooted in satva (truth). He beholds the inner light and rests in supreme peace. (VI.1:69)
Tritala said: Sorrow ceases, all the bondages are cut and doubts are dispelled when one is fully established in the equanimity of the self for a long time, when the perception of division has ceased and when there is the experience of fullness through the knowledge of that which is to be known. What is to be known? It is the self which is pure and which is of the nature of pure consciousness which is omnipresent and eternal.
Bhagiratha asked: I know that the self alone is real and the body, etc., are not real. But how is it that it is not perfectly clear to me?
Tritala said: Such intellectual knowledge is not knowledge! Unattachment to wife, son and house, equanimity in pleasure and pain, love of solitude, being firmly established in self-knowledge — this is knowledge, all else is ignorance! Only when the ego sense is thinned out does this selfknowledge arise.
Bhagiratha asked: Since this ego sense is firmly established in this body, how can it be uprooted?
Tritala replied: By self-effort and by resolutely turning away from the pursuit of pleasure. And by the resolute breaking down of the prison-house of shame (false dignity), etc. If you abandon all this and remain firm, the ego sense will vanish and you will realize that you are the supreme being. (VI.1:74)
To which Saraswati replied thus “Only those only can cognize experimentally the higher states who have developed in themselves the processes of Sravana (hearing and study of spiritual books), Manana (contemplation) and Nidhitya- sana (reflection from all standpoints), uninterrupted bliss arising through concentration upon that ancient (one) Principle, renunciation of all, non- desires, and the intense reasoning practice followed through the path of Vedas that this great world is not ever-existent.
This puerile Mind which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance ; but if it should be informed of the real nature of this world, then it will cognize it to be Brahman itself and pains will bid adieu to such a mind. Should the mind be subject to the trammels of the heterogeneous modifications of love and other desires, then it tends to rebirth, but a freedom from this is emancipation.
The serpents of Indryas (organs) which ate hissing again and again, should be slain in the seat of the mind by the rod of firm discrimination, just as Indra reduced to dust the mountains through his adamantine Vajra (thunderbolt).
Should one aspire for the supreme Brahmic Seat, he should previously have killed out all desires, cravings and ego in his mind. Is not grain obtained, only after previously ploughing the field on this firm earth.
Those who are acute enough to always discern the unreality of this universe will, like king Janaka, cognize through their subtle intelligence the non- dual Pararnartha (Reality) at the proper time.
The great Vasanas (psychological conditioning) are the net composed of the string of powerful thoughts due to ignorance. Having cut asunder, with the sword of Knowledge, the net of Vasanas, may you be with your mind as still as the clouds unaffected by the winds. After having destroyed the impure mind through your pure mind like a tree felled by an axe, may you be firmly seated in the supreme Para Brahma (infinite consciousness).
61/125
uddalaka
Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains. Those who, not caring for the insatiable nectar of quiescence, long for material objects, resemble persons who give up beautiful garden with good fragrance in favour of a poisonous and hot oasis. Whether Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence. All these vain actions which are of the nature of the mind within, are productive of intense pains and are never pleasurable. Oh ignorant and idiotic mind of mine why do you subject yourself to pleasures or pains ? Why is it, you are not able to fix yourself in the state of quiescence ?
Oh my ever-expanding foolish mind, do not die. Like the deer, through associating yourself with sound, the property of the organ of hearing. Neither by running after the property of touch arising from the skin, like a male elephant. Nor should you, O mind, associate yourself with sight of the eye, like a moth in the light of a lamp. Nor should you, O mind, associate yourself with taste, like a fish caught by a bait. Nor should you, O mind, be bound by odor, like bees in quest of honey. Here the deer, elephant, moth, fishes, and bees die through their attraction to their senses of sound, touch, form, taste and odor respectively. But if you are afflicted with all the five senses combined together, then where is true bliss to you ?
Oh you stainful mind, if these Vasanas of objects are mastered, then you have scored a tremendous victory. What for do I address you here. In those wise persons in whom Atma- Knowledge enquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Knowledge, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ?
The ideation of I pervades every where. I shall look upon this universe as the supreme Knowledge itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Knowledge, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Knowledge, you alone, oh mind of mine, that have generated all differences in this world are the cause of pains. I shall promptly destroy you through the dint of Knowledge developed through discrimination.
This you shall presently witness. How can I be the flesh, blood, bones, Prana composed of Vayu or any other thing pertaining to this body. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge). There is no other path ; Oh ignorant and artful mind of mine, you hast beguiled and intimidated me in all manner of ways me who am the stainless Knowledge itself, like wild dogs frightening a cow s calf.
I have, through divine laws, now discovered that villain of Ignorance who took out of my hands the jewel of Self Knowledge. Never hereafter shall I have to do anything with him.”
The five organs, though free from Vasanas, do yet incline towards their respective external objects. The Vasanas are not the cause of ail the organs. Therefore, oh ignorant five organs, if after purging the stains within you should perform all actions, there is no pain. Oh you mind, the seat of all Indryas (organs), may you cognize the Reality of Knowledge with the Indryas perfectly under your control. May you permanently attain Knowledge of non-dual Nirvanic bliss without any attractions (towards objects).
Having without any the least stains given up all Vasanas of I which is attended by its poisonous disease of objects and having overcome re-births through the means of the Mantra of non-desires, may you, oh mind, become of the nature of the No-Mind (Supreme Lord) and reach that state of infinite consciousness from where there is no return.
Then he began (to calm himself and) meditate powerfully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this supreme personage uttered Pranava (Om) without any difficulty and with its appropriate highsounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Knowledge began to cognize Brahman.
65
.... Then he reduced through his mind, organs and objects into one and meditated upon his all-full Knowledge as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.
............................ the end...................................
Gita
5/26
26. Beatitude of God is near to the austere souls, who are subdued in mind, who are free from desire and anger and who have known the Self
27. Shutting out all external sense contacts, fixing the gaze between the eye-brows, and equalising the outer and inner breaths, moving within the nostrils;
28. The sage, who is fully intent on liberation, with his senses, mind, and intellect subdued, and who is free from desire, fear and anger, is indeed ever free.
He who shuts out the sense-objects by means of dispassion and fixes the mind within his body, and turning his gaze inwards on the ajnachakra inside the middle of the eye-brows, where all the three nadis - ida, pingala and madhyama meet, they turn the mind on the cidakasha after equalising the prana and apana.
As when the river Ganges, after collecting the drain waters, meets the sea, it is not possible to separate each of them from the rest, so when the mind is merged in the akasha by the restraint of the prana, all thoughts of diverse desires cease by themselves, O Arjuna (151-155).
Then is torn the cloth of mind, which displays the picture of world’s existence, even as there is no reflection when the lake dries up. When the mind itself ceases, how can the ego-sense and the rest survive? Thus he experiences Brahman and becomes one with it, even while living.
..... it is easier than Sankhyayoga for weaklings like me.
6/2
....In this world many other scriptures have unfurled the banner of identity between renunciation and the Yoga. It is known from experience that the essence of Yoga is attained only when volition stops after it is renounced.
4. When one is not attached to actions, or to the objects of senses, and has renounced all volition, then he is said to have ascended Yoga.
When the yogi remains in the linear chamber of wisdom, the sense objects do not enter the region of the senses. His mind does not become agitated by pleasure and pain and conscious of the sense-objects even if they are present before him. Even when his organs of actions become active and undertake actions, his mind does not hanker after their fruit. Even if he remains awake in his body, he is as if dead to the world; know then without doubt that he has ascended Yoga (61-65). Then Arjuna said. “Lord, I am surprised to hear all this. Please tell me who gives him this capacity.”
To him who has subdued his mind and stilled his desires, the Supreme Self is not distant as to others.
As with the separation of baser metal, gold becomes pure, so in the absence of desire the embodied self becomes one with Brahman.
When the pot is destroyed, the space therein does not have to go to another place to merge with the akasha, so when the ego is destroyed root and branch, the embodied self remains in his pristine all-pervasive form.
Then
the sensations of cold and heat or thoughts of pleasure and pain or words of praise and blame
do not affect him
(81-85).
Wherever the sun moves, all the paths become lighted; so he regards
all things which he sees as non-different from him. When the clouds send showers, they do
not prick the sea; likewise the good and evil deeds do not affect the yogi. When he reflects
on worldly knowledge, he realizes its inadequacy, and when he seeks wisdom, he apprehends
that he himself is that.
Then he begins to ponder over whether he is all-pervasive or limited; but all such speculation stops when dualistic thought ceases, When a person conquering his senses even while in the body, has measured up to the level of the Supreme Self (86-90) and does not entertain such distinctions as small and great, in short, when he has subdued his senses, he becomes endowed with Yoga. He treats equally the Meru Mountain of pure gold and clod of earth and is so indifferent to the world that he regards a precious jewel of greater worth than the earth, as nothing better than a stone.
10. The yogi should meditate constantly remaining alone in solitude, controlling his mind and body, and having no desires and possessions.
13, 14 procedure..jalandhar bandha etc,
14. Then with a serene mind, and becoming fearless and firm in the vow of chastity, the yogi should control his mind, thinking of Me and remain devoted to Me.
Then the volition subsides, activity becomes calm, and the functions of the body and the mind stand still. Then thoughts of hunger and sleep do not bother him and he does not even remember them. The in-breath which was confined by the anal constriction (mulabandha) moves backwards and being excited and puffy, it grows in its place of confinement and bangs at the naval centre (manipura). Then this expanded in-breath churns the belly from all sides and removes the impurities collected therein from childhood. But instead of rolling at the bottom, it enters the belly and destroys the bile and phlegm therein. It overturns the seven humors without leaving a trace, pulverizes the rolls of fat and draws out the marrow of the bones. It calms the nerves and making the limbs loose, frightens the spiritual aspirant, but he should not waver. It gives rise to illness, but cures it also instantaneously and mixes together the liquid (bile, phlegm etc.) and solid (flesh, marrow etc.) parts of the body (216-120). O Arjuna, next the heat generated by the posture wakes up the serpent power known as Kundalini like a young serpent bathed in red pigment (kumkuma) resting twisted round itself, this small serpent power, the Kundalini, is asleep with mouth downwards in three and a half coils. She is like a streak of lightening or a fold of flame, or a polished band of pure gold. This Kundalini sitting crowded at the naval center wakes up, when she gets pushed up by the anal contraction(mulabandh) (221-225).
Then he begins to ponder over whether he is all-pervasive or limited; but all such speculation stops when dualistic thought ceases, When a person conquering his senses even while in the body, has measured up to the level of the Supreme Self (86-90) and does not entertain such distinctions as small and great, in short, when he has subdued his senses, he becomes endowed with Yoga. He treats equally the Meru Mountain of pure gold and clod of earth and is so indifferent to the world that he regards a precious jewel of greater worth than the earth, as nothing better than a stone.
10. The yogi should meditate constantly remaining alone in solitude, controlling his mind and body, and having no desires and possessions.
13, 14 procedure..jalandhar bandha etc,
14. Then with a serene mind, and becoming fearless and firm in the vow of chastity, the yogi should control his mind, thinking of Me and remain devoted to Me.
Then the volition subsides, activity becomes calm, and the functions of the body and the mind stand still. Then thoughts of hunger and sleep do not bother him and he does not even remember them. The in-breath which was confined by the anal constriction (mulabandha) moves backwards and being excited and puffy, it grows in its place of confinement and bangs at the naval centre (manipura). Then this expanded in-breath churns the belly from all sides and removes the impurities collected therein from childhood. But instead of rolling at the bottom, it enters the belly and destroys the bile and phlegm therein. It overturns the seven humors without leaving a trace, pulverizes the rolls of fat and draws out the marrow of the bones. It calms the nerves and making the limbs loose, frightens the spiritual aspirant, but he should not waver. It gives rise to illness, but cures it also instantaneously and mixes together the liquid (bile, phlegm etc.) and solid (flesh, marrow etc.) parts of the body (216-120). O Arjuna, next the heat generated by the posture wakes up the serpent power known as Kundalini like a young serpent bathed in red pigment (kumkuma) resting twisted round itself, this small serpent power, the Kundalini, is asleep with mouth downwards in three and a half coils. She is like a streak of lightening or a fold of flame, or a polished band of pure gold. This Kundalini sitting crowded at the naval center wakes up, when she gets pushed up by the anal contraction(mulabandh) (221-225).
Now as though a star has fallen or the sun’s seat has broken loose
or the seed of lustre, which has been planted, has produced a sprout, so this serpent power
is seen to uncoil herself and stand up relaxing her body on the naval center. She has been
hungry for long, and by reason of her being woken up, she opens her mouth wide and forcefully
raises it up. Arjuna, then she embraces the in-breath collected under the lotus of the heart,
and begins to bite the upper and lower flesh (226-230).
She easily swallows the flesh wherever
she can find it, and then she takes one or two mouthfuls of the heart’s flesh also. Then she
searches for the soles of the feet and palms of hands, and piercing their upper parts she shakes
up all the limbs and joints. Thereafter without leaving her place, she draws out the core of
the finger-nails, and cleansing the skin, clings to the skeleton. She cleans up the bones and
scrapes the fibres of muscles, so that the growth of the hair-roots of the body begin to wither.
Then she quenches her thirst by lapping up the seven humours, and makes the body completely
dried up all over (231-235).
Then she draws in forcibly the out-breath, flowing outwards from
the nostrils to a distance of twelve fingers. She thereafter pulls up the in-breath and pulls
down the out-breath, and when they meet, only the sheaths of nerve-centers remain. Both
the breaths would have mingled at that time; but the Kundalini, being uneasy for a moment,
asks them to keep away. O Arjuna, this serpent power eats up all the solid stuff in the body,
and leaves nothing of the watery parts also. When she eats these solid and liquid parts of
the body, she becomes satisfied and remains calm in the spinal cord (236-240).
.... Holding the hand of prana and climbing the steps in the region of hearts, the Kundalini reaches the heart center through the spinal cord. This Kundalini is the mother of the world, who illumines the self and gives shade to the sprouted seed of the universe. It is the embodiment of the formless Brahman, the cask of Lord Shiva, the main spring of the sacred syllable Om. When this youthful Kundalini enters the heart-center, she begins to utter unbeaten sounds.
The sounds fall slightly on the ears of intelligence, which is very close to the serpent power (271-275).
In the cubicle from which these sounds emanate, they manifest themselves as figures as if drawn on the lines of Om. This can be known only by imagination, but where to find one who possesses it? No one knows what rumbling goes on in the region of the heart.
I forgot to mention, O Arjuna, that so long as prana remains, these subtle sounds are produced in the region of the heart. When the latter resounds with these sounds resembling the rumbling of clouds, then the window to the Brahmarudhra readily opens. There is another great region resembling the calyx of a lotus, in which the self resides aloft (276-280). The supreme Kundalini then enters this abode of the self and offers him the victuals of her lustre.
At this stage all doubt or discussion whether there is duality or unity comes to an end. When a person experiences this state in which the chidakasha becomes merged in akasha, he becomes one with it (306-310). This state cannot possibly be expressed in words so that it can be explained in conversation. O Arjuna, even Vaikhari, the fourth form of speech which boasts of its power of expressing a thought remains mute in this case. Even the makara, (the third syllable of Om) finds it difficult to enter the region behind the eyebrows. Similarly, the vital breath prana experiences difficulty in entering the cidakasha.
Then Shri Krishna replied, O Arjuna, what a question to ask! The practice of this Yoga conduces to liberation. But even in the case of any ordinary work, can one perform it without capacity on his part?
One can assess the capacity of a person only from the success of his undertaking. Only if there is such ability, the work undertaken is completed (336-340).
But this capacity is not a thing which can be had merely because it is desired.
Tell me, is there a mine of ability from which you can extract it?
Only a person who performs his prescribed duty with disinterestedness can attain this capacity, is it not so?
You yourself could acquire this capacity by following this device. In this way Shri Krishna cleared Arjuna’s doubts. He further said, O Partha, there is, however, one rule about this capacity, that it cannot be attained by one who does not perform his prescribed duty.
18. When his mind well controlled rests in Self alone, he becomes indifferent to all enjoyments; then he is said to be yukta i.e. absorbed in Yoga.
....Just as when fortune smiles at a person, prosperity walks to his door-step without much effort on his part, in the same way when one practices Yoga with ardour, one attains self-realisation (352-355). Therefore, O Arjuna, the fortunate person who has mastered the art of self-restraint, adorns the throne of emancipation.
20. That in which his mind finds peace, restrained by the practice of Yoga and in which he, seeing the Self by the mind, rejoices in the Self,
21. That in which he experiences absolute bliss, which can be grasped by the intellect, but is beyond the senses and in which, being established, he swerves not, in truth, from it,
If this Yoga is practiced by adopting a steady posture, then it will bring about restraint of the senses. Only when the senses become restrained through the practice of Yoga, the mind, of its own accord, realizes the Self (361-365).
.... Holding the hand of prana and climbing the steps in the region of hearts, the Kundalini reaches the heart center through the spinal cord. This Kundalini is the mother of the world, who illumines the self and gives shade to the sprouted seed of the universe. It is the embodiment of the formless Brahman, the cask of Lord Shiva, the main spring of the sacred syllable Om. When this youthful Kundalini enters the heart-center, she begins to utter unbeaten sounds.
The sounds fall slightly on the ears of intelligence, which is very close to the serpent power (271-275).
In the cubicle from which these sounds emanate, they manifest themselves as figures as if drawn on the lines of Om. This can be known only by imagination, but where to find one who possesses it? No one knows what rumbling goes on in the region of the heart.
I forgot to mention, O Arjuna, that so long as prana remains, these subtle sounds are produced in the region of the heart. When the latter resounds with these sounds resembling the rumbling of clouds, then the window to the Brahmarudhra readily opens. There is another great region resembling the calyx of a lotus, in which the self resides aloft (276-280). The supreme Kundalini then enters this abode of the self and offers him the victuals of her lustre.
At this stage all doubt or discussion whether there is duality or unity comes to an end. When a person experiences this state in which the chidakasha becomes merged in akasha, he becomes one with it (306-310). This state cannot possibly be expressed in words so that it can be explained in conversation. O Arjuna, even Vaikhari, the fourth form of speech which boasts of its power of expressing a thought remains mute in this case. Even the makara, (the third syllable of Om) finds it difficult to enter the region behind the eyebrows. Similarly, the vital breath prana experiences difficulty in entering the cidakasha.
Then Shri Krishna replied, O Arjuna, what a question to ask! The practice of this Yoga conduces to liberation. But even in the case of any ordinary work, can one perform it without capacity on his part?
One can assess the capacity of a person only from the success of his undertaking. Only if there is such ability, the work undertaken is completed (336-340).
But this capacity is not a thing which can be had merely because it is desired.
Tell me, is there a mine of ability from which you can extract it?
Only a person who performs his prescribed duty with disinterestedness can attain this capacity, is it not so?
You yourself could acquire this capacity by following this device. In this way Shri Krishna cleared Arjuna’s doubts. He further said, O Partha, there is, however, one rule about this capacity, that it cannot be attained by one who does not perform his prescribed duty.
18. When his mind well controlled rests in Self alone, he becomes indifferent to all enjoyments; then he is said to be yukta i.e. absorbed in Yoga.
....Just as when fortune smiles at a person, prosperity walks to his door-step without much effort on his part, in the same way when one practices Yoga with ardour, one attains self-realisation (352-355). Therefore, O Arjuna, the fortunate person who has mastered the art of self-restraint, adorns the throne of emancipation.
20. That in which his mind finds peace, restrained by the practice of Yoga and in which he, seeing the Self by the mind, rejoices in the Self,
21. That in which he experiences absolute bliss, which can be grasped by the intellect, but is beyond the senses and in which, being established, he swerves not, in truth, from it,
If this Yoga is practiced by adopting a steady posture, then it will bring about restraint of the senses. Only when the senses become restrained through the practice of Yoga, the mind, of its own accord, realizes the Self (361-365).
When the mind turns away from the sense objects and becomes introspective, it perceives the Self and identifies itself with the Self.
Thereafter it experiences the kingdom of permanent bliss and become one with the self. Then
the mind abides in the self beyond which there is nothing which is beyond the senses.
22. That by gaining which, he thinks no greater gain beyond it and in which being established, he is not shaken by sorrow, however great, Then even if mountains of misery bigger than the Meru come down crashing upon him, his mind is not shaken. Nor does his mind, which is reposing in the Supreme bliss, become agitated, even if his body is cut with a weapon or falls into fire (365-370).
22. That by gaining which, he thinks no greater gain beyond it and in which being established, he is not shaken by sorrow, however great, Then even if mountains of misery bigger than the Meru come down crashing upon him, his mind is not shaken. Nor does his mind, which is reposing in the Supreme bliss, become agitated, even if his body is cut with a weapon or falls into fire (365-370).
When the mind is absorbed
in the bliss of Self, it does not remain conscious of the body, and having attained this indescribable
bliss, forgets all things which affect the body
23. That one should know by the name Yoga, which is detachment from the bond of pain, that Yoga
should be practiced with conviction and with undespairing mind.
When the mind has savoured of this bliss of Self, it forgets all desires and withdraws itself from the worldly life. This bliss is the grace of Yoga, the kingdom of contentment and the experience of wisdom. This bliss is realised directly through the practice of Yoga and one who realizes it, becomes one with it.
24. Abandoning without exception all desires born of volition, and restraining on every side all the senses by the mind alone.
Nevertheless, O Arjuna, this Yoga is a simple path in one way. This Yoga is easy to attain, if one (destroys desire) and so makes volition mourn the death of its child (371-375). When volition realizes that with the elimination of the sense-objects the activities of the senses are completely brought under control, it will die of a broken heart. When dispassion fills every pore of the body and mind, then volition stops functioning and the intellect dwells happily in the mansion of fortitude.
25. Gradually he should cease from action by means of his intellect sustained by steadiness; and fixing the mind on the self, he should think of nothing else.
26. From wherever the mind wanders, fickle and unsteady, by restraining it there from, he should bring it under his control.
If the intellect has the strong support of fortitude, it brings the mind gradually on the path of self-realisation and establishes it in the temple of the Supreme Self. If this cannot be done, then I shall tell you another easy way, please listen. We should first make a rule and resolve not to deviate from it (376-380). if the mind becomes steady by means of this rule, then it has served its purpose. If this does not happen, the mind should be left to itself. Wherever then this uncontrolled mind wanders, it should be arrested from there and brought back. In this way, it will gradually become steady of its own accord.
27. Supreme bliss comes to the yogi whose mind is at peace, whose passion has subsided and who is stainless and has become one with Brahman.
When the mind remains steady for a long time, it gets near the Self and when it perceives the true Self, becomes one with it. Then the duality merges into unity, and all the three worlds become radiant in the light of this unity. As when the clouds scatter, there remains the allpervading sky (381-385), so when the mind becomes merged in the Self, the whole world becomes permeated by the radiant light of the Self. By this way, it is possible to achieve self-realisation without much effort.
28. Constantly applying his mind thus, the yogi who is free from stain, enjoys with ease the infinite bliss of contact with Brahman.
In this way, several persons have, by adopting this method of Yoga and renouncing desire, attained self-realisation and oneness with Brahman. Just as salt having come into contact with water cannot be separated from it, such is the state achieved by the embodied Self when he becomes one with Brahman. Then he feels as if the world is the temple of unity and the people are celebrating the festival of lights. In this manner, one should turn one’s face in the
reverse direction towards one’s original state (the Self). But if you find this also difficult, then please listen; I shall tell you another way (386-390).
29. Absorbed in meditation, he sees the Self in all beings and all beings in the Self and sees the same everywhere.
30. He who sees Me everywhere and sees all beings in Me - I am not lost to him nor is he lost to Me.
Entertain no doubt about the fact that I dwell in all bodies and that all beings also live in me. You must grasp the notion that this world and all the beings therein are mutually connected. So my devotees, O Arjuna, see Me in all creatures with the feeling of unity and worships Me with equanimity. He sees me alike in all beings without distinction, although these seem many and different. Then it becomes needless to say that he and Myself are one (391-395). Just as the lamp and its light are one, so he exists in me and I exist in him. Just as there is fluidity in water or vacuity in the sky, such a yogi abides in a form like Mine.
31. He who worships Me in all beings established in unity, in whatever condition he lives, that yogi dwells in Me.
36. I agree that Yoga is hard to achieve by a person who has not subdued his mind. But this can be achieved by the right means by a self-controlled person who makes the effort.
I concede that those who are not indifferent to the world and do not practise Yoga cannot possibly control the mind. But if we do not proceed along the path of self-control, never even remember what dispassion is, but keep on plunging in the waters of sense-objects and do not apply the cane of self-restraint, how can you make the mind still? Therefore, adopt the means by which you can restrain the mind and then let us see how the mind does not become steady. Do you think that the path of Yoga which has been laid down is all empty talk? The most that you can say is that you are unable to practise Yoga (421-425). if you acquire the strength of yogic discipline, how can the mind remain fickle? Will you not be able to bring with the aid of Yoga the great principle (mahat) and others under your thumb? Then Arjuna said, “O God, what you say is true. The strength of the mind is feeble before the power of Yoga. So far I had not known what this Yoga is and how one can practise it. I, therefore, thought that it is difficult to control the mind. It is only now, for the first time, in my life, that I have come to know, through your grace, O Supreme person, what Yoga means.”
44
...Then he acquires the wisdom which he had attained at the end of his previous birth. Just as a fortunate person born with the legs foremost is able to discover, by applying antimony to his eyes, and underground treasure, in the same way his intellect is able to grasp abstruse philosophical doctrines without receiving instruction of a teacher.
His hitherto unbridled senses come under his control, the mind merges in the life-breath (prana) and the prana along with the mind merges in the cidakasha (456-460).
One knows not how, but Yoga accrues to him without any effort on his part and samadhi comes in search of him
Then he appears as if he is Lord Shiva (Bhairava) on the seat of Yoga, of the glory of the commencement of Yoga of the experience of dispassion become visible in a human form. Or this yogi becomes the measuring rod of worldly existence or the island of the eight branches of Yoga. Just as fragrance takes the form of sandalwood, it looks as if contentment has taken on his form. His spiritual excellence displays itself in the stage when he is yet a seeker, as though he has emerged from the treasure-house of perfection.
46
..... I have, therefore, been telling you with all my heart that you should yourself become a yogi.
47. And among all the yogis too, he who, full of faith, worships Me, with his inner Self absorbed in Me, is deemed by Me to be the best of yogis.
7/2
..That which the intellect does not penetrate, that from which thought beats a retreat and that from which the reasoning does not pierce (1-5), that O Arjuna, is wisdom.
23. That one should know by the name Yoga, which is detachment from the bond of pain, that Yoga
should be practiced with conviction and with undespairing mind.
When the mind has savoured of this bliss of Self, it forgets all desires and withdraws itself from the worldly life. This bliss is the grace of Yoga, the kingdom of contentment and the experience of wisdom. This bliss is realised directly through the practice of Yoga and one who realizes it, becomes one with it.
24. Abandoning without exception all desires born of volition, and restraining on every side all the senses by the mind alone.
Nevertheless, O Arjuna, this Yoga is a simple path in one way. This Yoga is easy to attain, if one (destroys desire) and so makes volition mourn the death of its child (371-375). When volition realizes that with the elimination of the sense-objects the activities of the senses are completely brought under control, it will die of a broken heart. When dispassion fills every pore of the body and mind, then volition stops functioning and the intellect dwells happily in the mansion of fortitude.
25. Gradually he should cease from action by means of his intellect sustained by steadiness; and fixing the mind on the self, he should think of nothing else.
26. From wherever the mind wanders, fickle and unsteady, by restraining it there from, he should bring it under his control.
If the intellect has the strong support of fortitude, it brings the mind gradually on the path of self-realisation and establishes it in the temple of the Supreme Self. If this cannot be done, then I shall tell you another easy way, please listen. We should first make a rule and resolve not to deviate from it (376-380). if the mind becomes steady by means of this rule, then it has served its purpose. If this does not happen, the mind should be left to itself. Wherever then this uncontrolled mind wanders, it should be arrested from there and brought back. In this way, it will gradually become steady of its own accord.
27. Supreme bliss comes to the yogi whose mind is at peace, whose passion has subsided and who is stainless and has become one with Brahman.
When the mind remains steady for a long time, it gets near the Self and when it perceives the true Self, becomes one with it. Then the duality merges into unity, and all the three worlds become radiant in the light of this unity. As when the clouds scatter, there remains the allpervading sky (381-385), so when the mind becomes merged in the Self, the whole world becomes permeated by the radiant light of the Self. By this way, it is possible to achieve self-realisation without much effort.
28. Constantly applying his mind thus, the yogi who is free from stain, enjoys with ease the infinite bliss of contact with Brahman.
In this way, several persons have, by adopting this method of Yoga and renouncing desire, attained self-realisation and oneness with Brahman. Just as salt having come into contact with water cannot be separated from it, such is the state achieved by the embodied Self when he becomes one with Brahman. Then he feels as if the world is the temple of unity and the people are celebrating the festival of lights. In this manner, one should turn one’s face in the
reverse direction towards one’s original state (the Self). But if you find this also difficult, then please listen; I shall tell you another way (386-390).
29. Absorbed in meditation, he sees the Self in all beings and all beings in the Self and sees the same everywhere.
30. He who sees Me everywhere and sees all beings in Me - I am not lost to him nor is he lost to Me.
Entertain no doubt about the fact that I dwell in all bodies and that all beings also live in me. You must grasp the notion that this world and all the beings therein are mutually connected. So my devotees, O Arjuna, see Me in all creatures with the feeling of unity and worships Me with equanimity. He sees me alike in all beings without distinction, although these seem many and different. Then it becomes needless to say that he and Myself are one (391-395). Just as the lamp and its light are one, so he exists in me and I exist in him. Just as there is fluidity in water or vacuity in the sky, such a yogi abides in a form like Mine.
31. He who worships Me in all beings established in unity, in whatever condition he lives, that yogi dwells in Me.
36. I agree that Yoga is hard to achieve by a person who has not subdued his mind. But this can be achieved by the right means by a self-controlled person who makes the effort.
I concede that those who are not indifferent to the world and do not practise Yoga cannot possibly control the mind. But if we do not proceed along the path of self-control, never even remember what dispassion is, but keep on plunging in the waters of sense-objects and do not apply the cane of self-restraint, how can you make the mind still? Therefore, adopt the means by which you can restrain the mind and then let us see how the mind does not become steady. Do you think that the path of Yoga which has been laid down is all empty talk? The most that you can say is that you are unable to practise Yoga (421-425). if you acquire the strength of yogic discipline, how can the mind remain fickle? Will you not be able to bring with the aid of Yoga the great principle (mahat) and others under your thumb? Then Arjuna said, “O God, what you say is true. The strength of the mind is feeble before the power of Yoga. So far I had not known what this Yoga is and how one can practise it. I, therefore, thought that it is difficult to control the mind. It is only now, for the first time, in my life, that I have come to know, through your grace, O Supreme person, what Yoga means.”
44
...Then he acquires the wisdom which he had attained at the end of his previous birth. Just as a fortunate person born with the legs foremost is able to discover, by applying antimony to his eyes, and underground treasure, in the same way his intellect is able to grasp abstruse philosophical doctrines without receiving instruction of a teacher.
His hitherto unbridled senses come under his control, the mind merges in the life-breath (prana) and the prana along with the mind merges in the cidakasha (456-460).
One knows not how, but Yoga accrues to him without any effort on his part and samadhi comes in search of him
Then he appears as if he is Lord Shiva (Bhairava) on the seat of Yoga, of the glory of the commencement of Yoga of the experience of dispassion become visible in a human form. Or this yogi becomes the measuring rod of worldly existence or the island of the eight branches of Yoga. Just as fragrance takes the form of sandalwood, it looks as if contentment has taken on his form. His spiritual excellence displays itself in the stage when he is yet a seeker, as though he has emerged from the treasure-house of perfection.
46
..... I have, therefore, been telling you with all my heart that you should yourself become a yogi.
47. And among all the yogis too, he who, full of faith, worships Me, with his inner Self absorbed in Me, is deemed by Me to be the best of yogis.
7/2
..That which the intellect does not penetrate, that from which thought beats a retreat and that from which the reasoning does not pierce (1-5), that O Arjuna, is wisdom.
Anything besides this, is worldly knowledge. And that which regards the world as real, is ignorance.
Wisdom destroys all ignorance and worldly knowledge and conduces to the knowledge of the self. It spouts a stop to any further discourse on it or the desire to hear it and all talk about distinctions of high and low. I shall explain to you this wisdom in words, so that even if you know a little of it, it will comfort you.
14..
..14. This Divine Maya, consisting of gunas is difficult to cross. Those who take refuge in Me alone, pass beyond this Maya
19
..Then with the grace of his Guru, he enjoys the mild rays of the sun of knowledge, and the glorious treasure of the unity of all things comes into his vision.
Then wherever he casts his eyes, he sees Me alone, and even if he sits quietly, he sees nothing else but Me
...chp 7 ends..........
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Naishkarmya siddhi
Karmas have complete their role once they have generated Jidnyasa – interest in self knowledge. •
Karmas are obstacle for a contemplative mind, rituals make mind extrovert
Actions, after producing inclination towards the Self in the intellect by purifying it and after having achieved their goal, disappear like clouds at the end of the rainy season. [Verse 49]
Once maturity comes, karmas will leave you, normally we say, you drop Karmas.
Ripe Mango falls.
Karma Yoga important upto purification of mind.
The smriti text says : "For a devotee who wishes to attain to yoga, action is said to be the means. For the same [devotee], when he has attained to yoga, quiescence" alone [is the means]. [Verse 51]
referenece from gita
For a Muni or Sage who wishes to attune to yoga, action is said to be the means; for the same Sage who has attuned to yoga, inaction (quiescence) is said to be the means. [Chapter 6 – Verse 3]
Once you have come to Jnana Yoga and have Sadhana Chatustaya Sampatti, same Karma is obstacle.
From the performance of daily obligatory duties merit arises.
From the origination of merit comes destruction of sin;
from this arises purification of the mind, and from this comes the understanding of the real nature of bondage;
there from dispassion arises;
from this comes a longing for liberation,
and this leads to a search for the means thereto,
and from this comes the renunciation of all actions and their means;
then there is the practice of yoga;
from this comes the inclination in the mind towards the inward Self,
and then there arises the knowledge of the meaning of texts such as "tat tvam asi",
and from this results the destruction of ignorance;
thereafter comes the state of remaining as the Self alone, as shown by the texts, "Being but Brahman, he is merged in Brahman," "Being liberated, one becomes free.“ [Introduction – Verse 52]
Nitya Anitya Vastu Viveka. .. from chitta shuddhi
Svatmani eva Avasthanam = Jeevan Mukti.
Thus, action leads successively to the removal of ignorance. Action cannot [directly] remove ignorance like knowledge, because it is not opposed to it. [Verse 52]
The effect of action has no scope at all in respect of liberation, and what takes place in liberation does not require the help of action. This will be explained. [Introduction – Verse 53]
Why Karma not direct means for Moksha?
a) Whatever is consequence of Karma, it is not found in Moksha.
Example : • No trace by forensic experts – person aquitted. b) Whatever consequence of Moksha. • Don’t find in Karma. • Therefore there is no connection between Karma and Moksha.
The result of action is origination, attainment, purification, or modification. Since liberation is not any of these, action is not the means thereto. [Verse 53]
Since liberation is only the destruction of ignorance, action is not the means thereto. Action does not remove ignorance in the same way as error caused by darkness [does not remove darkness]. [Verse 24]
So far, it has been shown that action by itself cannot directly destroy ignorance. In Verse (I. 29 ff.) beginning with "hitam samprepsatam" (those who wish to attain the good), it has been stated that considering the nature of the seeker of liberation, the nature of knowledge, and its object, there is no scope for action of every kind in respect of liberation. The way in which the association of action finds a place as a remote aid in respect of the origination of knowledge has also been explained. Now it will be stated that knowledge of the ever-existent Self is the special and the best means to destroy ignorance and that nothing else, either as the principal or subsidiary, can be the means [in combination with knowledge]. On this issue, he first explains why knowledge as a subsidiary (to karma) cannot be the cause [of the destruction of ignorance]. [Introduction - Verse 54]
Jnanam gives Moksha supported by karma.
Nithya Naimitta Karma purifies mind and after purification, job of Karma is over. • Vedanta Pramanam Jnanam alone destroys self-ignorance and gives Moksha. • Analyse Svabava of seeker Mumukshu, Jnanam, and object of knowledge – Atma. • In Moksha Svarupa, no process involved, no Karma involved. • We accept Krama Samuchaya. Karma Yoga – 1 st to purify mind. Jnana Yoga – for Moksha – liberation. • We do not accept simultaneous – Sama – Samuchaya discussed in verse 29.
Karma can never do job of removing ignorance, hence can never be the means. • Jnanam independently removes ignorance
Knowledge cannot remove ignorance by union with action [as its subsidiary]. Action and knowledge cannot exist at the same time as they are related as means and end. [Verse 54]
Eka Kala Anavastitam. • At one and same time, Karma and Jnanam do not function. • Karma Yoga – means to come to Jnana Yoga – prepares mind. • Jnana Yoga – begins to function when mind is prepared and start understanding Vedanta. • Otherwise Naishkarma Siddhi class only information not fact for me.
,,Eka Kala Anavastite, both Yogas do not exist simultaneously.
In one and same mind, Karma and Jnanam can’t co-exist. • How Jnanam and Karma are enemies? Gita Bashyam – Shankara : • Karma requires thought “I am Karta, Sadhaka, Samsari, Prarabda problems, looking for remedy through rituals”. Ashtavakra Gita : • I am not Jiva, Akarta, Asamsari, without Sanchita, Agami, Prarabda. • Prarabda is Mithya, Jnanam = Siddah Karma – Mithya Sadhanam.
Vedanta negates Karta and hence all Karma accessories. • Vedanta Jnanam not Angam for Karma. • Karma continues till Jnanam arises. • Moment Jnanam arises, Karmas are falsified. • Karmas not of importance to wise person exactly like dream world looses importance after waking. • Individuality and Dvaitam looses its significance after Jnanam.
Atma Jnanam is destroyer of Karta, can’t improve performance.
Jnanam by itself can give liberation. • Let Karma come, sweep mental floor and go away. • After that Karma has no role to play. • Jnanam single handedly can achieve liberation for us.
When we thus conclude, there are those who on the strength of their own tradition say that the knowledge, “I am Brahman,” which arises from the Vedanta text does not remove ignorance by its mere origination. What then? One who practises meditation every day for a long time can get rid of all ignorance by the accumulated strength of meditation, as shown by the Sruti text, “Becoming (knowing) god, he attains the gods.” Some others maintain that since the knowledge, “I am Brahman,” which has risen from the Vedanta text is relational, it does not at all apprehend the real nature of the Self. What then? This [knowledge] itself, when it is continuously meditated upon [without any break] like the stream of the Ganga produces in a person another knowledge which is different [from it] and which is non-sentential. That alone destroys the entire darkness of ignorance, as shown by the Sruti text, “The Brahmana, after knowing it, should attain direct knowledge”. For the refutation of these two views, this is stated. [Introduction – Verse 67]
Understanding alone not enough, no liberation. • Meditation alone will lead to liberation
Clear understanding not enough to totally destroy ignorance. • Destroys ignorance to some extent. • Repeat clear understanding in meditation. • Agyanam gradually goes away. • Aikyam and Moksha gradual process.
purva pakshi arguments
Clear understanding has to be generated in the mind by repetition, called Jnana Abhyasa
i) Practicing meditation for a long time gives cumulative power to gain knowledge. • Cumulative Bavana Samskara, Dhyana Samskara force generated, Jnanam gets power to remove ignorance. • Simply understood Jnanam, does not have power. • At end of a few years of meditation, Jnanam gets power to destroy ignorance, then Moksha aquired.
Day after day, practice upasana. • Vedanta Mahavakyam = Upasana Vidhi, injunction. • Darkiya Karyaha = Practice for a long time.
verse 68....
104/194
2 Purva Pakshi’s attacking part II of Sureshvaracharyas conviction : o Clear understanding of Tat Tvam Asi alone not enough. o Requires long meditation for liberation, Barama Vadinaha”. o Ultimately meditation alone leads to Moksha. • Sureshvaracharya refutes importance of Meditation. • Vedanta Sravanam and Vichara final stage of liberation. • Clear knowledge not enough, does not destroy ignorance. • Clear understanding has to be generated in the mind by repetition, called Jnana Abhyasa.
....... ...... imp..............................
Introduction – Verse 67 : • Other Purva Pakshi’s come – Brahma Datta Acharya group. a) Sva Sampradaya Bala avastham Va : • With support of their group of followers. b) Ahoohai : • Proudly claim. c) Vedanta Vakyatu : • By Mahavakya Vichara. d) Aham Brahma Iti Vigyanam Samuthpathyate : • Accept Aham Brahma Asmi. • Jnanam is there. e) Vichara Janya Jnanam Neiva Nirasyati : • But will never destroy self ignorance even though we have clear knowledge. f) Sva Utpatti Matrena : • By mere rise of knowledge in Antahkaranam. g) Jnanasya Janma : • Rise of knowledge does not destroy ignorance. h) Kim Tarhi : • Then what do you want to convey?
i) Ahani Ahani Bavani : • Day after day, practice upasana. • Vedanta Mahavakyam = Upasana Vidhi, injunction. • Darkiya Karyaha = Practice for a long time
....................................... ..
Can’t understand water by itself, need connection with Patram. • Samsrishta / Asamsrishtatmaka – Jnanam. • Samsargatmaka (relational) / Asamsargatmaka – Jnanam. • Brahman in Mahavakya is Vakyartha / Samsrita Padartha. • This can’t give Moksha. • Only that Brahman which is Avakyartha, Asamsrita, Asamsargatmaka will give Moksha. • Require Sajatiya, Vijatiya, Svagata Bheda Rahita Kevala Asanga Brahma Vigyanam for Moksha. • Your Sadhana not over with Mahavakya Vichara.
• Do separate Sadhana to convert Samsrita Brahma Jnanam into Asamsrita Vijnanam. • Relational knowledge into realisation, enlightenment.
n) Atma Vastu Avagahina Bavati : • Knowledge born out of Mahavakya Vichara, does not reveal real Brahman. • Real Brahman is Asanga Brahman. • Sentence gives only Sasanga Brahma Jnanam, relational Brahman, useful, not real, have to convert. • Atma Vastu Yatat Mayam = Real Paramatma. • Avagomi – Revealing, objectifying. o) Kim Tarhi : • What is that real Brahman? n) Etad Eva Vigyanam : • Same Aham Brahma Asmi, keep on meditating.
p) Ganga Srotravatu : • Like stream of Ganga flowing. q) Satatam Abhyasataha Purushasya : • Person should practice regularly, systematically. • Transmutation of knowledge to realisation happens. • People add mystic dimention to spirituality which Sureshvaracharya negates. • Vedanta has no tinge of Mysticism. • It is a clear understanding process. • Another knowledge is born in the mind, convertion achieved by mind alone.
q) Satatam Abhyasataha Purushasya : • Person should practice regularly, systematically. • Transmutation of knowledge to realisation happens. • People add mystic dimention to spirituality which Sureshvaracharya negates. • Vedanta has no tinge of Mysticism. • It is a clear understanding process. • Another knowledge is born in the mind, convertion achieved by mind alone.
The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive knowledge. (He) should not think of too many words, for it is particularly fatiguing to the organ of speech. [IV – IV – 21]
s) After gaining knowledge through Sravanam – Pragyam Kurvita : • Maya you practice “Nididhyasanam”, which is meditation Vidhi. • After learning from Guru, may you practice Nididhyasanam. • Brihadaranyaka Upanishad : Pramanam for – Sravanam not enough, meditation to be done.
Meditation alone gives final liberating knowledge. • Upanishad supporting Purva Pakshi alone. • Sravanat na Jnanam, Nididhyasanam eva Jnanam.
Purva Pakshi : • Liberating knowledge only in meditation. • Sureshvaracharya gives one sloka and everything of Purva Pakshi goes away.
Revision : • As part of Jnana Karma Samuchhaya Vada Khandanam, Sureshvaracharya is introducing 2 Purva Pakshi’s in this portion of verse 67. • By negating them, Sureshvaracharya is establishing main teaching in Naishkarmya Siddhi : By clear understanding of Vedantic teaching, liberation can be obtained.
2 components:
Clear understanding of Mahavakya
Nothing else required other than clear understanding for liberation.
No meditation required for Moksha.
Purva Pakshi : • Clear understanding not enough for liberation.
Non-liberating knowledge of Sravanam has to be converted to liberating knowledge by long meditation. • Mind gets Bavana Samskara, Upajayaha, boosting. • When convertion process is going on, practice Nitya, Naimittika Karma.
purva pakshi refuted by:
67
Knowledge that arises from scripture on its first appearance destroys ignorance which manifests in the form of the instruments of action. Hence there is no combination of these two. [Verse 67]
Vedanta Jnanam, Mahavakya Vichara Jnanam.
1 st Purva Pakshi – Negated : • Knowledge born out of Jivatma / Paramatma Aikyam instantly destroys ignorance. • Birth – becomes dust. • Ignorance which sustains Vritti – Kriya – Karaka – duality is destroyed. • Dvaitam alone cause of insecurity Dvi Atmai Bayam Bavati. • In sleep, never insecure. • Insecurity and Samsara starts when you wake up.
Clear understanding enough to get Moksha.
Pure absolute Brahma Jnanam can be gained in Sravanam itself without going to meditation, Samadhi.
c) Sakrut Pravrutaya Mridnati : • This knowledge will destroy ignorance and Samsara through one operation, stroke. • No repetition required.
Example : • India won cricket match. • No Avritti, repetition required. • Sakrut Pravrtya – At 1st moment. Example : • Darkness goes when lamp lit. • No mystic experience required.
Mantavyaha and Nididhyasitavya not after Sravanam but for effective Sravanam. • 2 obstacles in Intellect. • Mananam and Nidhyasanam for mental block removal. • In effective listening alone can get final liberating knowledge, Sakshatkara.
Jnanam alone means of attaining Brahman, if Brahman is self. • Karma can’t remove delusion, Karma Re-inforces delusion. • Doing more Sadhana vigorously, after voluntary retirement no use. • Atma Aneptihi, non-attainment, Paramatma is Mohat Bavet. • Karma has no role to play, Ignorance goes only by Jnanam.
Not by work, nor by progeny, nor by wealth, but by renunciation alone, Immortality is attained. Higher than heaven, seated in the cave of the intellect. It shines, which the seekers attain. [Verse 3]
In my philosophy, you know, you don’t require any Sadhana is the Sadhana.
... ..... imp ............
e) Svarupam It Artaha : • If freedom is my real nature, my problem is, this real nature is concealed because of my extroverted nature, all the time, running after peace, security, happiness for Moksha. • This extrovertedness is caused by ignorance alone is the problem.
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from katha upanishad
The self-existent (Brahma) created the senses with outgoing tendencies ; therefore, man beholds the external universe and not the internal Self (Atman). But only some wise man desirous of Immortality, with eyes averted (turned within and with his senses turned away) from sensual objects, sees the Atman within. [II – I – 1]
Jiva goes outside also for Ishvara – for peace, security, happiness. • Runs after Ishvara, all the time saying Ishvara is in me. • Asura Moha Vidhanam comes in form of delusion caused by extrovertedness. • That alone is Anapti Nimittam, cause of non-attainment of Moksha. • Delusion alone cause of non-attainment of Brahman / Moksha. • No Karma (Veidica / Laukika) will remove delusion. • Chanting Vishnu Sahasranamam, information on new year talk in morning or evening, doubt, will not go. • Fundamental fact missed.
Sureshvaracharya : • You require understanding “Aham Brahma Asmi”. • Nothing else required other than understanding.
g) Tasmin Pakshe Tarhi : • In that case, you require simple understanding – peace, security, happiness is me only
Ritualistic actions can never be the means to the removal of the veil of delusion. Since the result can be attained by knowledge alone, ritualistic action is futile thereto. [Verse 70]
b) Ane Neiva Karmanam : • You do any amount of Karma, it will not remove ignorance. • Puja, Japa, Paramapadam. • Karma never cause.
c) Jnana Phala Avapte : • Only by understanding Mahavakya Vichara during Sravanam… meditation later… • Karma not useless – but Karma can’t take you to Brahman. • Karma useful for many things other than attaining Brahman. • For preparing mind to come to class, reaching classroom, requires Karma
Example : Learn music 7 years to know I will not get music. •
To understand limitation of Karma, Karma is required, not for attaining Brahman
d) Brahma Prapti Vishaya Nirarthakam : • All Veidika, Laukika Karmas in vain, futile, redundant, waste.
n all 3, Karma can’t contribute to liberation, Karma Na Moksha Sadhanam. •
Therefore Karma can’t be combined, need not be combined
Notion problem at intellectual level, can’t be solved by Karma. • Moha Abidana, concealment, veiling of Brahman can’t be removed by Karma. • Therefore only Jnanam required. • For Abheda Paksha, Karma can’t work.
Even dualists who experience suffering will be liberated through the practice of meditation [on the jiva] as the supreme Self, but not through that [knowledge of difference] which is contrary to the nature of supreme Self. [Verse 72]
gita
At the time of death, with an unshaken mind full of devotion, by the power of yoga fixing the whole prana (breath) between the two eye brows, he the seeker, reaches the Supreme resplendent Purusha. [Chapter 8 – Verse 10]
Tell me. Where is the need for action on the part of a person who sees everything as nondifferent from himself, who remains only as Brahman, and who is all, collectively as well as individually? [Verse 73]
Sureshvaracharya Asks : • With this knowledge, I am Brahman in whom everything is already there, what Karma should I do to attain such a Brahman. • I want to reach America, therefore want to travel. • I am Brahman, America is in me, no travel required, no Karma to reach America. • Vaikunta included in me. • After Abheda Jnanam, what type of Karma is required?
Now, if Brahman is really attained in view of its being of the nature of the Self, it is only the veil of the demoniac delusion that is the cause of its non-attainment. With regard to this view, [this has to be said]. [Introduction – Verse 70]
e) Brahma Darshanam Nishphalam Bavati : • Then Brahma Jnanam becomes useless. • One gains Jnanam for Ajnana Nivritti. • If Jnanam and Ajnanam are going to co-exist, why should a person go after Jnanam after all. • Use time for other purpose. • Brahma Darshanam Nishphalam Bavati.
Sureshvaracharya has established following so far :
• Jnani can’t have Ajnanam, Ahamkara, Deha Abhimana, Varna-Ashrama designation, Veidika Karma, Jnana – karma Samuchhaya.
• Karma can’t join Jnanam – Sama-kalam, simultaneously or in Krama, one after another.
• Why Jnanam and Karma can’t be practiced simultaneously, parallely?
• After Jnanam, ignorance gone, Deha Abhimana gone. a) Karma Ajnana Karyatvat : • Karma is product of ignorance. • Therefore Sama Kalam, simultaneously or Kramaha or sequentially after Jnanam.
No combination of Jnanam and Karma.
If it be the case that there is identification with the body (for the enlightened man), then he is an ignorant man. He certainly performs actions. Indeed, who can prevent an ignorant one? [Verse 76]
2 possibilities :
Really gained Jnanam - . - Can’t come back to Deha Abhimanam.
If he comes back to Deha Abhimana means Aham Brahma Asmi only lip service, forgotten superficial knowledge, forgotten
Jnanam and Karma mutually exclusive. • Sama Kale, Karma na bavati. • Jnana Kale, Varna Ashrama Ne Bavati. • Karma Kale, Varna Ashrama Badaha Nasti.
• Karma may come back, no Samuchhaya possible.
It (Maya), is neither existent nor non-existent, nor both; neither same nor different nor both; neither made up of parts nor Partless nor both. Most wonderful it is and beyond description in words. [Verse 109]
.................................... naishkarmya siddhi ends...............................
until dawn of knowledge, a man behaves like a snake who hasn't cast off his skin
Mind should be controlled till it dissolves in the heart.
That is knowledge, gnosis, dnyan.
evrything else is but a concoction of untruth.
................................... ............
chp 8 dnyaneshwari
Know ye, O Arjuna that I am the Adhiyajna in this body, who wipes out the identification of the Self with the body.
Indeed, I am also the Adhibhuta and the Adhidaivata, but when pure gold is mixed with an alloy, does it become impure? Even then the pure gold does not get soiled or become blended with the alloy, but so long as it remains mixed, it has to be considered as an alloy, not pure gold. But, when the Adhibhuta and Adhidaivata are covered by the veil of ignorance, they are regarded as different from Me (36-40).
The moment this veil of ignorance is removed, the difference vanishes; and they become one with Me; but were they really different from Me?
If a crystal is placed on a bunch of hair, it appears to the eye as split in two. When, however, the hair is removed, the crack in the crystal disappears. Does this mean that the two pieces have been soldered now? The crystal was whole, but appeared to be cracked because it had come into contact with the hair; when the hair was removed, it looked without a crack as before. Similarly, when the ego-sense vanishes, the oneness of the Adhibhuta etc. which is already there, is restored. That which is already there, is restored. That with which they become one, is myself, the Adhiyajna (41-45).
4..
First the aspirant should kindle the fire of senses, and then in its flames he should offer the oblation of ingredients of sense-objects. Then clearing the ground and sitting in the form of the diamond posture, he should form the altar of mulabandha under the canopy of his body. Then he should offer in the sacrificial pit the ingredients of senses by reciting the mantras of Yoga (46-50). Thereafter by performing the sacrificial rite with the restraint of prana and mind, he should propitiate the smokeless fire of knowledge.
When he sacrifices his all in the fire of knowledge, he merges in the knowable, which remains in its true form.
.... Then that (knowledge) which destroys Maya is itself dissolved.
5..after death becomes one with Me if thinking of me
...What I had told you so far is known as Adhiyajna. Those who know Me as Adhiyajna from beginning to end, regard the body as a cloak and remain in Me, as the hermitage filled with space, remains in space (56-60). Since they have entered the room of conviction in the bosom of experience, they do not remember worldly matters. When they become one with Me both externally and internally, the scales of the five gross elements drop down without his knowledge. When he is not aware of his body while dwelling in it, how will he feel pain when it drops down? His experience remains firm even at the time of death. This experience is cast in the image of unity, set in the frame of eternity and so washed clean in the ocean of oneness with Me, that it does not get soiled again. When a jar immersed in deep water breaks, does the water inside and outside of it split into two (61-65)? Or when a snake casts off his skin or a person disrobes himself because of heat, do his limbs get broken?
When the name and form are destroyed, Brahman remains as it is; if the intellect becomes one with it,
how will it become confused? So whoever gives up the ghost, knowing Me such, becomes one with Me after death.
8. By thinking of Him, O Partha, with the mind engrossed in yogic practice, and not wandering elsewhere, one attains to the Person Supreme and Divine.
By practicing Yoga make your mind pure and strong, by adopting proper means even a cripple can climb a mountain.
Then by this yogic practice direct your mind to the Supreme Self; then it matters not whether your body remains or departs
If the mind, which runs after different goals, is lost in the Self, then who will remember whether the body has remained or gone?
When the river with its noisy currents joins the sea, does it come back to see what happened after it left?
Never! It becomes one with the sea. So the mind also becomes one with Brahman, which is of the nature of bliss and which puts a stop to transmigration (81- 85).
10. At the time of death, with a steady mind, endowed with devotion and power of Yoga, having fixed his breath between the eyebrows, attains to the Person Supreme and Divine.
....He remembers that spotless Brahman at the time of death with a steady mind.
He sits in the lotus posture, facing the north, thinking of the joy of karmayoga in his mind and hastens to attain the true nature of Brahman by collecting his mind and holding it dear.
Then he leads his prana through the vein known as sushumna first into the plexus known as ajnachakra and then to the Brahmarandhra. When the prana enters the cidakasha, he sees the combination of body and mind as an unreal appearance (91-95).
Then with a steady mind full of devotional love, controlling him through the power of Yoga and keeping his mind steady on the center of the eyebrows, he tries to dissolve his body and mind.
Then just as the sound of a bell becomes dissolved in the bell, or the flame of a lamp kept under a vessel is extinguished without anybody coming to know of it, he leaves behind his body in peace. He then attains to the Supreme Self also known as the Supreme Person, and My highest light.
When the senses become sluggish, the pleasure in living is lost and the signs of death become manifest both within and without, then who can assume a posture, restrain his senses and meditate on Om and with whose mind?
you should not entertain this doubt in your mind. If you render service to Me at all times, I shall be your servant at the time of your death.
14. He who constantly thinks of Me, without thought for another, I am easy to attain, O Partha, for that ever controlled yogin.
22..
.... It is the dignity of the humble, the knowledge of the gunatita and the kingdom of bliss for the desireless, the dish served to the contented, the asylum to the helpless, whose destination is reached through the royal road of devotion (191-195). O Arjuna, why should I waste My time in describing all this to you? When the Self reaches that state, he becomes one with it
Just as hot water becomes cool when the cool breeze blows; or darkness becomes light when the sun rises, so when empirical existence reaches that abode, it turns into liberation.
26..
If a person, missing the path of light, goes by the path of smoke, he will be bound to the worldly existence and roam from birth to birth. In order to enable a person to escape these travail of life, I had to disclose to you these two paths of Yoga (241-245)
.....
chp 9
2..
...This wisdom has achieved the highest status among knowledge, and is the sovereign among all secrets, the purest of all pure things. It is the basis of righteousness; the best among the best and it leaves no scope for further rebirth. It is ever present in the heart of every one and comes to him easily as soon as he hears it from the mouth of the spiritual teacher.
One can attain this wisdom by easy steps, and when it is attained, all experience comes to an end (46-50).
imp 7..
Now if you look at My Divine Yoga in the light of this knowledge, you will know that neither I am in these beings, nor they in Me. I am disclosing to you this secret of Mine, which you should experience in your heart, by shutting the doors of the senses (131-135). Unless you know this secret, you will not realize My real nature, like grain in a heap of husk. People think that they can understand Me with the aid of reasoning, but can the earth become soft with the water of a mirage? The moon’s reflection appears to be caught in a fisherman’s net in the sea, but when the net is brought to the shore and shaken, where is the reflection? So some persons, on the strength of the words and utterances, pretend that they have attained self-realization; but when they are put to the test, they realize that they have not attained it nor are they likely to attain it in future.
12
When the ignorance comes to an end, neither the sacrificer nor the sacrifice remains and he performs the final ablution in the form of union with the Self. Then he comes to know with intuitive knowledge of the Self that the elements, senses and sense-objects are not different but form one whole (241-245).
O Arjuna, on waking up a person says, “I had myself become under the influence of sleep the wonderful army in the dream; the dream was all a delusion, and there was nothing but myself, and in the same way he comes to realize that he is all this world.” Then all talk about the existence of separate being ends, and his mind becomes full with the unitary experience of Brahman. Thus some worship Me with knowledge-sacrifice culminating in the vision of unity.
20..
Else whatever worship is done without knowing Me becomes fruitless; and, therefore, only action backed by knowledge becomes flawless (346-350).
27..
He, who is full of devotional zeal for Me, crosses the sea of worldly life and action, for all his acts of mind and intellect are offered to Me with single-minded devotion and selfsurrender to Me
...How often should I repeat to you the same thing again and again? If you wish to attain Me, do not shrink from devotion to Me (426-430).
Cursed is that life, in which there is no devotion to Me. Are there not many stones on this earth? Just as the wise avoid the shade of a prickly pear, even so merit turns away from a person without devotion. When the neem tree becomes laden with fruits, it provides a feast to the crows; so a life without devotion to Me becomes a seedbed of vices. Just as a rich dish served in a broken earthen pot and kept in a thoroughfare becomes a feast to the dogs, similar is the life of a non-devotee. Not knowing piety even in a dream, he drinks the bitterest cup of sorrow (436-440).
,,,chp 9 ends......
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chp 10
3..
And who, in this frame of mind, sees My beginningless nature in the clear light of self-knowledge, he knows that I am the great Lord of all beings, beyond causation (71-75).
10/6 to be cont
7..
So, My modes and manifestations pervade O Arjuna, this universe. Hence, from Brahma to an ant, there is nothing but My Divine Self (101-105). He, who knows this well, is truly awakened, and he does not suffer from the dream of distinctions among living beings as good and bad. Whoever realises through Yoga that I am not different from My manifestations and the living beings born of these manifestations becomes one with Me, heart and soul.
O Arjuna, whoever worships Me with this vision of unity,
I become his servant by reason of this worship. Therefore, I have taught you this Yoga of devotion, consisting of knowledge of unity, which continues without interruption. Even if one meets his death while practicing this devotion, it is all to the good. This is what I told you in the sixth chapter (106-110). If you wish to know this devotional Yoga of God’s unity, listen to these words of Mine
11/1
Then Arjuna said, “O gracious Lord, you have explained to me very clearly what is beyond speech. When the five gross elements get dissolved in Brahman and the Self and Maya become merged in you without leaving a trace, the form that you have, is your resting place (41-45).
You have laid bare before me the secret of your heart, which you neither had nor even communicated to the Vedas.
You imparted to me in a moment the knowledge of the Self for which Lord Shiva had renounced his riches and become an ascetic.
But after attaining you, how can I think myself as separate from you and speak thus?
Truly you rescued me from the flood of delusion in which I was sunk upto my head.
There is nothing in this world which is without you.
But it is my great misfortune that I am talking to you, as if I am separate from you (46-50).
I was entertaining the egoistic feeling that I am a person by name Arjuna and used to think the Kauravas to be my kinsmen. On top of that, I suffered from a bad dream that by slaying the Kauravas, I would commit sin and meet with a bad fate. At that very time, you woke me up, O Lord. I left the city of Gandharvas (divine singers) and was rushing to the mirage to slake my thirst. I was experiencing the sharp pangs of snakebite, although the snake was made of cloth only. I was also under the delusion of ignorance that I was dying. All credit to you that you rescued me from this delusion, like that of a lion who was duped into believing that the image which he saw in the well was a different lion, but was prevented from leaping into it. O Lord, you saved me from self-destruction (51-55).
I was thus plunged headlong in the depths of obstinacy due to my uncontrollable self-conceit. It was nice that you were standing close to me at this time, otherwise who else could have rescued me? Although a non-entity, I thought myself to be somebody and considered the wrong men as my relations. I was possessed by this great madness, but you saved me from it. When we were on the point of being burnt in the house of lac, you rescued us from there. But then there was only danger to our body, but in this fire of delusion, there was a risk of the destruction of my very self (56-60).
Just as demon Hiranyakasha had seized the earth in his armpit and hid him in the bottom of the sea, so my perverse obstinacy had smothered my reason in the abyss of delusion.
The trouble you took for me has not been wasted, and you have succeeded in destroying my ignorance. How can a person suffer from delusion, after he has received the graceful glance of your eyes, which are like lotuses blooming in the lake of bliss (61-65)? It would be improper to say so. How can the water of mirage quench the submarine fire? O merciful God, I have the innermost sanctuary of your grace and am now experiencing fully the knowledge of Brahman. Is it any wonder then, that my delusion is totally dispelled? O God, the merciful touch of your feet has brought about my salvation.
2..
You revealed to me the nature of Prakriti, from which all these beings originate and into which they become dissolved (66-70).
Then after making a thorough inquiry into this Prakriti, you revealed the inner sanctuary of the Supreme Self.
Thus you revealed to me your supreme unfathomable glory, which is fit for self-realisation through recourse to all paths.
One sees the sun as the clouds clear away or clear water as the moss is swept off
One can clasp the sandalwood tree after the serpent’s coil round it is unwound or recover the treasure
buried underground after the spirit guarding it goes away. In the same way, the Lord has removed the Prakriti, which was screening the knowledge and united me with Brahman.
So I am convinced about your power, but at the same time I have become possessed by an intense longing. If I were to feel shy of asking you about it, then whom else can I ask? Except you, who else is our refuge in this world? If the fish were to feel shy of remaining in water or the infant shrank from sucking at mother’s breasts, how will it survive? Therefore, I wish to ask you about something, which is in my mind. No sooner had Arjuna said this, than the lord said to him ‘Enough of this talk, speak out what you wish’ (76-80).
4..
...when desire becomes strong, a man forgets his ability....
I am not stupefied by my intense longing and so do not know my limitations.
49..
...so keep your mind fixed on the universal form (631-635) and meditate upon My four-armed figure for your mental satisfaction.....
... ....................................
chp 12
4
.. Since it is without form and exists in all forms at all places, the mind finds it difficult to contemplate upon it and becomes non-plussed. ..
The Jnanis have brought this Brahman under their control, through their yogic power (41-45). They have consigned legions of sense-objects to the fire of dispassion and have brought with great fortitude, their parched senses under control. Then they withdraw the senses (from the external objects), holding them in leash through self-control and confine them in the cave of the heart.
After closing the exit of the out-breath, they erect the tower of Mulabandha, after adopting a proper posture and Mudra.
They snap the bonds of hope, blast the cliffs of fears and completely dispel the darkness of ignorance.
Burning the seven fluids (dhatu) of the body, by the flames of the Mulabandha posture, they offer in sacrifice all the diseases in the body, to the six plexuses (chakras) (46-50). Then erecting the torch of the Serpent-Power on the Muladhara they make way for it, in the spinal column right up to the head.
Then closing the nine gates (of the senses), by means of crossbars, in the form of self-restraint, they open up the way in the Sushumna nadi.
They kill rams in the form of desires and buffaloes in the form of their minds and offer their heads as oblations to the goddess Durga in the form of the power of the vital breath. After combining the breath passages Ida and Pingala, they speedily win the nectar in the seventeenth phase of the moon, in the loud acclamation of the unbeaten (anahata) sound. Then they ascend the flight of steps carved out in the passage of the Sushumna nadi and reach the Brahmarandhra, the aperture in the head (51-55).
After mounting the difficult stairs of the ajnacakra and clasping in their arms, the sky-region of the head, they become united to the Supreme Brahman.
In this way, they, imbued with equanimity of the mind, resort to the strenuous path of Yoga, in order to attain Brahman.
Those that have attained in this manner, the unmanifest Brahman, in exchange of their individual life, also come to Me. Do not think that they gain something more on the strength of this Yoga; if any thing it is toil, which falls into their lap.
2. Those I deem the best yogis, who imbued with supreme faith, fix their minds on Me and worship Me with constant contemplation.
3. But those who worship My unmanifest form, which is all-pervading, beyond comprehension, unchanging, immovable, eternal, and the ineffable Supreme Self,
4. And who controlling all their senses, and treating everyone alike, remains devoted to the good of all beings, they reach Me too.
5. The toil is greater for those whose minds are set on the Unmanifest; for the goal, which is not manifest, is hard to attain by embodied persons
5...
Thus this Yoga is like entering the funeral pyre, by a faithful wife everyday, without having a husband. They have to carry on a continuous struggle with death, without any purpose such as serving a master or following a family custom. Can anyone take a draught of poison, which is hot and pungent? O Partha, will not his mouth get torn in swallowing a hill? Therefore, those who resort to Yoga are destined to share only misery in life. Just consider, if a toothless person were compelled to eat gram of steel, will that satisfy his hunger or put him to death (66-70)? Has anyone swum across the sea with only the help of his arms, or has anyone ever been able to walk in the sky? Has anyone been able to ascend the steps of sun’s abode, without receiving a single wound on the battlefield? Therefore, O Arjuna, just as a cripple cannot enter into contest with the wind, so it is difficult for an embodied person to attain the formless God. Those who, with this intense longing to attain Brahman, work hard for it, have necessarily to suffer great afflictions. But those who resort to the path of devotion, do not have to endure such misery (71-75)...
8. Fix your mind on Me alone, in Me repose your intellect; then you shall dwell in Me alone hereafter, without any doubt.
O Arjuna, you fix your mind and intellect in Me with determination. You will attain to Me if you combine these two and enter My heart. Once your mind and intellect dwell in Me, then how can the notion of duality exist between us? Just as light ceases, when the lamp is put out, or the daylight vanishes, when the sun sets (96-100), so when the life-breath leaves the body, the ego automatically goes out with the mind and the body. Therefore, fix your mind and intellect on My essential nature and then you will become all pervasive and one with Me. This I declare to you on oath, that this is the truth, without exception.
9. If you cannot concentrate your mind finally on Me, then seek to reach Me, O winner of wealth, by repeated Yoga.
Or if you are not able to devote your mind, heart and intellect, in their entirety to Me, then dedicate your mind to Me for a moment everyday (101-105). The moment you experience the joy of communion with Me, that very moment, you will become averse to sensual pleasures.
Then, as the water in the river dries up with the advent of winter, so your mind will become free from the bonds of worldly existence. Just as the moon wanes day by day, from the full moon night to the new moon night and then disappears, so you will become free from the sensuous enjoyments and slowly enter My being and ultimately become one with Me. Know that this is what is called the Yoga of practice. There is nothing, which cannot be attained with its help (106-110). Among those who practice this Yoga, some roam in the sky, some tame fierce beasts such as tigers and snakes and some digest poison, while some walk on the sea. Through this practice, some have made even the Vedas look insignificant. Therefore, there is nothing, which is difficult to secure by this yogic practice. Therefore, try to attain to Me through the practice of Yoga.
10. If you are not capable of this repeated Yoga, then be intent on working for Me; performing actions for My sake alone, you will attain to perfection.
12. Better indeed is knowledge than scriptural study; better than knowledge is meditation; better than meditation is renunciation of the fruit of action; from renunciation results instantaneous peace.
14. Who is ever content practicing Yoga, self-controlled and of firm conviction, devoted to Me with his mind and intellect - such a devotee is dear to Me.
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chp 13
...Many follow the path of worship and wander about naked, while others practicing Hathayoga go through the secret path of Sushumna (161-165). With an intense longing for this knowledge, some rummage the leaves of Vedas (to discover the right path). In the hope of acquiring this knowledge through the service of the Guru, some surrender their many lives to him. This knowledge destroys ignorance and brings about the union of the embodied Self with the Supreme Self.
It closes the doors of the senses, diminishes activity and dispels anxiety of the mind. With the attainment of this knowledge, the sense-duality disappears and the Self realises its identify with the Supreme Self (166-170).
That knowledge destroys the ego, devours the great delusion, and banishes all talk of ‘mine’ and ‘others’. It uproots worldly existence, cleanses the impurity of desire and embraces the all-pervading Brahman.
Its attainment cripples the vital air (prana) and under its authority the world carries on its affairs. From its light, intellect derives its vision and life remains on the crest of joy. This knowledge is the sole reservoir of sanctity, which purifies the mind soiled by the objects of senses (171-175). Its attainment is a complete cure for the disease of consumption in the form of delusion, because of which the pure Self thinks itself to be the body
This knowledge is difficult to explain, but I am going to make it comprehensible to you. It is not true that it cannot be seen by the physical eyes. For when the body becomes permeated by the power of this knowledge, its symptoms become visible through the actions of the sense organs. Just as the blossoming of the trees indicates the advent of the spring, so the actions of sense organs, bear testimony to knowledge.
If my exposition is not beyond doubt, you will not come to me and hold my work in hand, you will only be cross with me.
13/10
10. Unflinching devotion to Me, through exclusive Yoga, resort to secluded spots and distaste for the company of men,
He prefers to live in holy places, or the banks of a sacred river, in a fine hermitage or a cave on a mountain or the bank of a lake. He does not like to live in a city, has a liking for solitude and distaste for human habitation
11. Constant pursuit of knowledge of Self, and insight into the aim of true wisdom, all these are known as (the means of) knowledge. Everything else is ignorance.
He is firmly convinced that the knowledge through which one experiences the Supreme Self, is true knowledge and that the knowledge which leads to worldly prosperity and heaven, is nothing but ignorance.
He does not long for heaven, neglects his worldly affairs and becomes engrossed in the thoughts about Self.
Just as a wayfarer, makes careful enquiries at the crossroads and avoids the by-path, he fixes his mind and intellect on the knowledge of the Self (616-620).
Then his intellect becomes steady like the mountain Meru with the conviction, that the knowledge of the Self, is the only true knowledge and every other knowledge is delusive.
Just as the pole star remains steady in the sky, he keeps his mind steady on the knowledge of the Self. There is no doubt that knowledge dwells in such a person.
When his knowledge of Self becomes impressed on his mind, he becomes one with Me.
When a person has just sat down, you cannot say that he is seated, the same is the case with knowledge, unless knowledge becomes firmly implanted in his own mind, one cannot call him a man of wisdom
Then he sets his sight on the fruit of that knowledge, which is the knowable (Brahman) (621-625).
If one does not realise the knowable, then he cannot be said to have attained knowledge.
If one does not realise the knowable, then he cannot be said to have attained knowledge. Of what use is a lamp in the hand of a blind man? So if he acquires knowledge but does not realise the knowable, then his knowledge becomes worthless.
If the intellect does not reach Brahman in the light of knowledge, then it is blind.
He longs to attain that knowledge by which he sees the supreme Brahman everywhere and then he becomes endowed with that spotless knowledge by which he realises Brahman (626-630).
He, whose intellect comes into contact with this knowledge, experiences the touch of God. Is there any wonder if I say that he has become of the very nature of knowledge? Is it necessary to point out the sun as the sun?
13/34
34. Those who know with the eye of wisdom, the difference between the Field and the knower of the Field thus, and also the (means of) release from the prakriti of elements, attain to the Supreme.
...They become, O Partha, that Supreme Truth, which is more pervasive than the sky, which is beyond the prakriti, which, when attained, leaves no room for such feelings as identity or distinction and which remains in the non-dual form with the elimination of form, individuality and duality
Such persons know the difference between the prakriti and purusha and in this respect are like swans (which separate milk from water).
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chp 14
1
.. The other knowledges, do not take us beyond worldly existence and heaven and so the word ‘highest’ has been used to indicate that the knowledge of the Self is ‘beyond’ them. I call this knowledge of the Self as highest, because this knowledge is like fire and the other knowledges mere straw before it.
...so all other knowledges are dissolved with the dawn of Self-knowledge..
.... The Self becomes embodied by reason of his body-consciousness, at an inauspicious time (141-145). From birth till death, he identifies himself with his body and ascribes its properties to himself. As soon as the fish swallows the bait, the angler winds his line.
Now I shall tell you the nature of deliverance, as you are like a bee on the lotus, in the form of knowledge. I have already told you the ultimate truth that the conscious Self though abiding in the qualities, is devoid of qualities, and I am repeating it here. This, O Partha, one realises only when one attains the knowledge of the Self. Just as one realises on waking up, that the dream was false, or one standing on the bank of a river, sees one’s many reflections in the ripples of water, or an actor plays different roles with great skill but is not deceived thereby, so the embodied Self does not regard himself as possessed of gunas, but knows that he is their mere witness (286-290)
Then he comes to realise unerringly, that Brahman is devoid of qualities. Now this knowledge has impressed its stamp on his mind (296-300).
Just as, O Arjuna, the rivers join the sea, or the parrot leaves the tube and sits on the branch of a tree, free from delusion.
As with the stoppage of the wind, the waves become one with the sea, so with the loss of body-consciousness, the embodied Self becomes one with the Supreme Self (301-305).
He is so engrossed in his inner Self, that he is not conscious of the activities of his body.
If a serpent casts away its slough and enters the nether region, who is there to take care of the discarded slough?
Even if heaven visits him or the tiger assails him, his Self-hood is not disturbed. Just as a dead person does not become alive, or a roasted seed does not grow, so his equanimity is not disturbed.
25..
,...So also his mind does not reject or accept anything. Know that he alone, has transcended the gunas, who conducts himself, in this manner. Now I shall tell you, what method one should follow to become a gunatita (366-370).
26. And.. he who serves Me exclusively with Yoga of devotion, goes beyond these qualities and qualifies to become Brahman.
He who is exclusively devoted to Me, can burn the gunas. I must now tell you what I am, how one should become devoted to Me and what are the characteristics of exclusive devotion...
... so it is not necessary to sublate the phenomenal world to know Me, but to know Me along with it (376-380).
If this devotion is offered to Me, by making a distinction between Myself and the universe, it becomes wanton. So know Me by an unswerving mind that I am not distinct from the universe, O Partha
Even the smallest wave is not different from the sea; so the Self is not distinct from God.
If one attains this blissful state of vision of one’s identity with God, it is the highest form of devotion.
This vision is the quintessence of knowledge and Yoga.
Just as the mutual relation between the sea and the cloud has a continuous flow, so his mental attitude remains the same.
Just as the Sun’s splendour remains the same from his disc upto the reflection,
the idea that I am Brahman carries on the top and disappears when the mind identifies itself with the Supreme Self.
Just as a piece of salt dissolves in the sea, or the fire becomes extinguished after the grass is burnt, so in the absence of a notion of distinction, knowledge also ceases to exist.
The false notion that the devotee is on this shore and I am on the yonder shore (of the sea of existence) disappears and what remains is the eternal union between us (391-395).
Then all talk about the conquest of gunas ceases, because the gunas also cease, when both of us unite in close embrace.
In short, O discerning Arjuna, this is what is known as the Brahmic state.
He who worships Me with devotion, alone attains to it.
I would add that the Brahmic state weds my devotee, who is endowed with the above-mentioned characteristics.
Just as the flowing water of the Ganga has no other destination but the sea, so whoever serves Me, with the vision of knowledge, becomes a great devotee (literally a jewel in the diadem of the Brahmic state) (396-400).
This Brahmic state is also known as the sayujya mukti (i.e. absorption of the Self in the Supreme Self or the fourth aim of human existence).
My worship is the ladder by which you can reach Me. But do not think that I am different from the means of attaining Me. Do not entertain the idea that you are distinct from Brahman.
.... .......
from advaita bodha deepeika:
all but the non dual bramhan is laden with misery
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Chp 15
At the end of the fourteenth chapter, the Lord declared that only the man of knowledge attains liberation
Only a person born with his feet foremost can see a treasure buried underground by putting collyrium in his eyes. In the same way, there is no doubt that liberation is attained through knowledge. But the mind must become pure to be able to retain this knowledge (31-35).
The Lord has therefore, laid down, after careful consideration that knowledge can be retained only through indifference to worldly life.
When a person, who sits down for a meal, comes to know that the food cooked is mixed with poison, he leaves the plate without eating. In the same way, if a person comes to know that the mundane existence is ephemeral, he becomes indifferent to the world
The main purport of the Gita is to demonstrate the unreality of the world and to impart the knowledge of the real nature of the Self.
Did not this tree become strong, because of man’s ignorance of his true Self? One should therefore, fell it by means of Self-knowledge
How long can you go up and down the branches of this tree? So cut down the branches of this tree and cut down its root, which is ignorance, by true knowledge of the Self (246-250). Otherwise it would be like gathering sticks to kill the (illusory) serpent, imagined in a rope or getting drowned in a real forest stream, while running in search of a boat, to cross the mirage.
Oh warrior, while one devises means for destroying this world-tree, one deprived of Self-knowledge becomes possessed of the notion, that the world affairs are real.
O winner of wealth, just as the waking state is the only way to get rid of a wound caused in a dream, so one needs the sword of knowledge to cut the root of world-tree, which is ignorance.
In order to wield this sword of knowledge without effort, the intelligence needs the constant support of non-attachment (251-255).
When this non-attachment becomes firm, it goes beyond righteousness, acquisition of riches and passion, in the way a dog vomits foul food consumed by it.
O Arjuna, when one forms a loathing for every object, this non-attachment grows strong. Then one should take out the sword of knowledge from its sheath, in the form of body-consciousness and hold it firmly in the hand, in the form of intellect, which is looking inwards.
Then after rubbing this sword on the whetstone of discrimination, it should be sharpened and cleaned, on the notion ‘I am Brahman’.
Then holding this sword in one’s firm grip of resolve, one should brandish it once or twice and then balance it in his hand on the strength of reflection (256-260).
When the wielder of the weapon becomes one with the weapon, there is nothing in the world which can withstand its onslaught. That sword of the Self-knowledge, will then, by means of its splendour of non-dualism, not allow the world-tree to exist anywhere.
Just as at the start of autumn, the wind clears the sky of all clouds or as the rising sun destroys all darkness, or as the waking state ends the confused state of the mind in a dream, so the sharpened edge of the sword of knowledge, does its work.
Then as the mirage disappears in the moon-light, the upper and lower roots of the world-tree and the expansion of its branches cease to exist (261-265).
15/4
.. One should scrutinize one’s Self, as the tongue tastes itself or the eye sees its eye-ball.
The Vedas describe him with the help of limiting conditions (upadhis) and raise a noisy clamour in vain, that he has name and form. But those who are tired of heavenly and worldly pleasures, take a vow that they would never return to this world and resort to Yoga and knowledge.
Then, becoming indifferent to the world, they lay a wager to turn their back on mundane existence and even go beyond the abode of god Brahma, which is attainable through the way of action (276-280).
Then, after getting rid of egoism, they obtain an extra pass for entering their original home. As the snow freezes itself, one should view the essential nature of one’s Self, because of which, the world sequence is expanding like the vain hope of a luckless person. Without knowing this, one views the world appearance with a false notion of duality, in the form of ‘You’ and ‘I’.
It is this, that after the realisation of the Self, they are not reborn in this world.
It is only those who are completely saturated with the knowledge of the Self, as the world is brimful with water at the time of the deluge, attain to the Supreme Self.
...so with the realisation of the Self, their activities slowly come to a stop. Just as birds fly away from a tree, which has caught fire, all fancies leave them and go away. They do not even become aware of the notion of duality, which produces sprouts of grass, in the form of shortcomings in the Field.
This Supreme Brahman is so effulgent and all-pervasive, that it lends its light to the sun and the moon, so much so, that the light of the sun and moon seems to be its reflected light
Then the Lord said, those who attain to Me and do not return to this world can be said to be both distinct and non-distinct from Me (326-330). If you think deeply, you will realise, that they are one with me; but outwardly they seem to be distinct from Me.
If I appear to be the doer and the experience, know that it is due to delusion (346-350). In short, this pure Self coming into conjunction with the prakriti attributes its properties to himself. Then he regards the mind and the senses, which are the products of the prakriti, as his own and becomes involved in worldly affairs.
But there are some persons, who know that the Self abides in the body and witnesses only the functions of the body.
They regard the body with the eye of wisdom, as the mere sheath of the Self and not get entangled in it.
Such men of knowledge, in whom the discrimination has spread like the scorching rays of the sun in the summer, are enlightened as regards the essential nature of the Self.
But, even if a man attains this knowledge and possesses keen intellect, to penetrate through atom and becomes proficient in all lores, but is lacking in non-attachment, he will not attain to Me, the all-pervading one
Even if he talks glibly about discrimination, but at the same time entertains thoughts of sense-objects in his mind, he will definitely not attain to Me.
By repeating in sleep, the texts read by him, will he be able to break the bonds of worldly existence? Can one be said to have read a book, if he merely touches it? Or if one’s eyes are bandaged, will one be able to assess the worth of a set of pearls, by putting it to one’s nose (391-395)?
In that way, even if one has all the scriptures at the tip of one’s tongue, one will never attain to Me, so long as one’s heart is full of egoism.
Just as the moon appears to be moving when reflected in the ripples of water, so the Self appears to be perishable because of his association with the limiting conditions. But when that water dries up, the reflection of the moon disappears and in the same way with the destruction of the limiting conditions, the Self remains in his pristine form
That is why this imperishable purusha does not perish except through knowledge.
Therefore, when he comes to know My real nature, he becomes free from all notions of distinctions.
When a person takes a sip of nectar, he becomes immune to disease and immortal. Is there any wonder then, that one who attains full knowledge of the Gita, gets rid of delusion? Through this knowledge of Self, one attains union with the Supreme Self (581-585) and all activity comes to a stop, knowing that its life’s work is fulfilled
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chp 16
..Now I shall tell you, the characteristics of sense-restraint. Like a warrior who kills his enemy with his sword, the yogi does not allow the senses to combine against him, but instead, he brings about their separation. He prevents sense-objects from storming his mind, through the doors of the senses and so by harnessing the senses through regular practice, brings them under the sway of self-restraint (86-90). He sets fire of non-attachment to the ten senses, so that their natural propensity to activity, deserts the mind. He observes many vows more rigorous than breath-control, without a moment’s pause. This is the sign of what is known as dama or restraint of the senses.
what is tapa?
Now, I shall tell you the meaning of austerity (101-105). The bitter colocynth withers after bearing fruit, the incense burns itself in order to give fragrance to others, the gold sheds its weight by burning to become pure, or the moon wanes in the dark fortnight of the lunar month to nourish medicinal plants. So, O Arjuna, to chasten one’s life, senses and body is called austerity.
2
... The nausea which a sinless person feels for such a loathsome body is known as humility, but a shameless person derives great pleasure in it.
3
..When a person longs to pursue the path of knowledge for God-realisation, he does not feel the lack of strength. There is nothing so dreadful than immolation, but a chaste wife does not hesitate to enter the pyre of her dead husband. In the same way, a person longing to attain his Lord, the Self, rejects sensuous pleasures like poison and treads the difficult path leading to the formless Brahman.
In this journey, he is not obstructed by precepts or prohibitions nor is he lured by the miraculous powers.
In this way, his mind is directed, of its own accord, towards the Supreme Self and this is known as spiritual vigour (186-190).
Forebearance:
Just as a gentle breeze disperses a heavy column of smoke in the sky, so he digests all the three classes of corporeal, physical and supernatural afflictions, if they fall to his lot (191-195)
To sustain courage and stand steadfast on occasions of extreme perturbation of the mind, is what is known as fortitude.
Disinterested activity and discrimination of the mind are the signs of external and internal purity.
16/8
..As we see, the worms find pleasure in refuse as much as the Lord of heaven does in the company of nymph Urvashi.
21. This is the triple gate to hell, which spells doom for the self-passion, anger and greed; therefore, one should discard these three.
.... .....................................................................
ABD :
by continous practise, the veiling is destroyed
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chp 17
16. Serenity of mind, gentleness, silence, self-control and purity of the heart are called austerities of the mind.
He realises his own Self, like light without heat, food without fat or the sky without space.
Just as the benumbed limbs are not afflicted by cold, so he is rid of his fickle nature.
Then his mind becomes clear and full of love like the unchanging and spotless moon’s disc (226-230).
In this state, he does not feel the hardship of dispassion, his mind becomes free from desire and fear, and there remains only the warmth of Self-knowledge.
...
abd
jiva , without becoming the unchanging witness..cannot realise him as the witness
Leave mind , which is the limiting adjunct ..
And ...realise the Self..
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chp 18
Free from the conditioning factors, you are the elephant, which destroys the garden of empirical knowledge.
O Master, if I call you indiscriminately as the Self, it would mean that I am expelling you from my interior. For this reason, I see no scope to praise you in this world or to decorate you with any ornament, other than silence.
Just as one should vomit poison which has entered the stomach, one should abandon motivated actions. Such abandonment is called renunciation,
Just as with the moonbeams the mirage disappears or with the departure of childhood, the goblin does not remain an object of fear, or when the firewood is burnt it cannot be used as firewood, or a dream disappears as soon as one wakes up, so his mind does not entertain the notions of ‘I’ and ‘Mine’.
If the sun enters a cave in search of darkness, he can never see it there, so he who has realised the Self sees no distinction between the object seen and the seer (406-410).
Just as a thing which catches fire becomes fire, obliterating any distinction between one who burns and one who is burnt, so when the notion of the action as separate from the Self and of the attribution of its agency to the Self disappears, then what remains is the pristine state of the Self.
In the same way, how can a person, in whom the knowable object and the knower have become one, entertain the egoistic feeling that he is the body?
The whole world sees with reverence the self-immolation of a sati (on the pyre of her deceased husband) while she herself is unconscious of the fire, her own person and the spectators (436-440). In the same way, he who is awakened to his real Self, and whose notion of being a seer has vanished along with the object to be seen, does not know what his senses are doing.
Therefore, he who had become one with the Self, does not become a prisoner of actions.
37
.. So that which is rooted in dispassion and culminates in the peace of Self-realisation is said to be sattvic happiness.
42. Self-control, restraint of the senses, austerity and purity, forbearance and an upright nature, knowledge, realisation and belief in God are the duties of a Brahmin, born of his own nature.
Then when the intellect merges definitely in the nature of the Self, at the time of purification of the Self, resulting from scriptural knowledge or the power of meditation, it is said to be realisation
Just as on the sixth day of the birth of a child, the flame of a lamp is watched during the night so that it does not get extinguished, so he keeps thinking of God all the time. This is known as austerity, which is the third function of a Brahmin.
So if he hears the instruction of the Master through good fortune, his mind sheds the notion of duality and rests in the nature of Self.
Even if there is a straight road and a good companion, it requires time to reach the destination (996-1000).
In this way, after attaining non-attachment, he meets the preceptor and discrimination rises in his mind; then he becomes convinced through discriminating knowledge, that Brahman alone is real and that the world is an illusion.
Then all activity to secure liberation comes to an end in Brahman, which is all-pervading and Supreme, and he attains the knowledge of Self, which destroys the knowing agent, the knowable object and the means of knowledge.
Then there remains only the oneness of unity and whatever particle of joy he had, also gets dissolved (1001-1005).
But this union with Supreme Brahman, is attained only gradually.
If a delicious meal is served to a hungry person, he attains satisfaction after taking every morsel; in the same way, the seeker attains the treasure in the form of Self, after lighting the lamp of discrimination.
If the seeker wishes to attain fitness to enjoy the grandeur of self-knowledge, I shall describe to you, the stages by which he attains it (1006-1010).
He follows the path indicated by the teacher and reaching the bank of holy waters in the form of discrimination, he washes off the impurity of his intellect.
Just as the moonlight released by the demon Rahu (i.e. after the eclipse is over) embraces the moon, so his intellect, after being purified, becomes attracted to the Self.
Just as a woman from a good family leaves the homes of her parents and parents-in-law and follows her husband, so his intellect, discarding the notion of dualism, becomes absorbed in the meditation of the Self.
52..
With the control of breath, the Serpent Power wakes up and when the passage of Sushumna opens up, she ascends, by piercing all the six centers from the Muladhara to the Ajna.
Then, the cloud in the form of thousand petalled lotus, in the brahmarandhra sends showers of nectar, which flows through the sushumna passages, until it reaches the Muladhara center.
O Arjuna, he who has become fit for the attainment of the knowledge of Brahman, gains serenity of the mind.
When the object of knowledge disappears, only the knower remains and he realises that one who knows, is also Myself. He realises that this knowledge of non-dualism is also Myself, the Supreme spirit. Then the knowledge dawns upon him, that he himself is the Supreme Self, who is beyond dualism and non-dualism and then that knowledge turns into realisation (1201-1205).
65. Fix your mind on Me and be devoted to Me, worship Me and bow down before Me, (then) you shall come to Me alone, I promise, as you are dear to Me.
Whatever distinction is seen between you and Me, is due to the properties of our bodies. When the body-consciousness disappears, you will become one with Me. Do not entertain any doubt about what I say. I swear by you, that I am not saying anything, which is untrue.
Then the Lord replied, “Stop; you need not say all this. By adopting the means I have taught you, you will truly attain to Me. When the salt becomes dissolved the moment it is dropped in water, then is there any reason for it to remain separate (1376-1380)? When a person worships Me with true devotion and realises that I pervade all things, then he drops his egoistic feeling and becomes Myself.
So I have explained to you, the method by which, one acquires knowledge through actions and ultimately attains to Me. O son of Pandu, first he should propitiate Me by dedicating all actions to Me. Then he will attain to My knowledge, through My grace and become merged in My Divine form. What I am saying is thrice true.
Then in that person, the end to be achieved and the means to achieve it, get dissolved and nothing remains for him to do (1381-1385).
I have explained to you with reasoning as well as illustrations, in the form of the Gita, that knowledge dispels ignorance, along with worldly existence and sees Me alone, present everywhere.
When fire is kindled by rubbing sticks against each other, it no longer remains confined in them
In the same way, when one becomes completely identified with Me, is there any scope for his remaining distinct from My universal form?
To remain separate from Me, is the sign of bondage. That sin will be destroyed by My knowledge
So when you surrender to Me with exclusive devotion, you will become one with Me. As salt fallen into water becomes water, O Dhananjaya, you will thus be released from all bondage. When you attain knowledge of Me, I shall deliver you (1411-1415). So, O talented Arjuna, you realise Me through knowledge and surrender yourself to Me.
.... ........................ .............
Chi. Gita
to establish citta in aksha, no other means than samadhi
o mind, be quite free from the body idea
to make chitta firm , very difficult without sadhana
cannot describe shiv shakti without experiencing it.
when vairagya is burning , the interior atmic splendour will be visible.
those whose minds wrapt in the serch of god, forget all their worldly anxieities
sun's shade ..no heat
//ly myness forgotten in presence of God.
................... ............
O Arjuna, even if you have got a good cow, you will get milk only if you know how to milk her. So even if a seeker secures a worthy preceptor and attains knowledge through his grace, that knowledge will be fruitful only if he observes the tradition of that knowledge.
...who, when met with, brings about one’s meeting with one’s own Self, who keeps company in solitude and leads one beyond the knowledge of non-duality (1566-1570).
74..
...That bliss was of such a nature, that it calmed his mind and made him conscious of himself.
Further where there is a preceptor, there must be knowledge; where there is knowledge, there must be Self-realisation; and with the realisation of Self, there must be selfsatisfaction.
................The end............................................................
http://www.urbanlab.org/articles/Hausner%20book.pdf
“Alone indeed shall a mendicant wander,” the Nāradaparivrājaka Upanis. ad insists, “because two form a village, three a town, and four a city”
Manu too is explicit about the requirement of solitude for the wanderer: “He should always go all alone, with no companion, to achieve success; realizing that success is for the man who is alone, he neither deserts nor is deserted”
Manu:
a foul-smelling, tormented, impermanent dwelling-place of living beings, filled with urine and excrement, pervaded by old age and sorrow, infested with illness, and polluted by passion, with bones for beams, sinews for cords, flesh and blood for plaster, and skin for the roof.
If his sensory powers are being seduced by sensory objects he should turn them back by eating little food and by standing and sitting in solitude. By obstructing his sensory powers, destroying passion and hatred, and doing no violence to living beings he becomes fit for immortality
Third is tapas of mind, withdrawing from the world.
It’s the final kind of tapas, which restricts all thoughts.
It’s the silence of the mind.
As Ramāna Mahārshi said, ‘Where there is no mind, there is no world.
Tapas is living with a focus of purpose and a focus of mind.
More than heat or even power broadly stated, tapas means living unhampered by the emotions and distractions of worldly existence.
I never met a sādhu who regretted or went back on her decision to renounce, and many insisted that even while it was hard, renunciation was also a source of bliss. The practice of detachment ideally translates into the experience of divine peace
tapas is the action of stilling the mind and is synonymous with renunciation.
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