Vibhuthi Yoga

Chapter 10 Part 1
Vibhuthi Yoga

Those who are not capable of nirgunopasana(worshiping without form) can follow sagunopasana(worshiping with form). For this one can accept any one or more forms and it is called 'vibhuti' in this chapter. This chapter shows many vibhutis that can be accepted as a medium of worship. This way of worship leads to purification of mind. But this type of worship should be done only with the right knowledge of Brahma thathwa.

Thathwa bodha: A jnani understands Brahma as having no birth and death. Brahma is the causal object for formation and destruction of whole universe. It is Brahma that controls the universe. All living beings that are seen in universe are formed from the sakthi of Brahma. Brahma who is the Paramathma, is the source of everything. A jnani who knows this truth worships Brahma by thinking Brahma always. Those who submit senses, mind and prana on Brahma always enjoys Brahmananda.

Sookshma budhi of desire-less devotees who worship Brahma by developing clear mind and stays there without change, get realization as when budhi stays separate. Then their budhi dissolve into Brahma and they feel them and Brahma with whole universe as one.

Brahma is the ultimate cause of whole existence. It is the one and only dependable place for whole universe. It is singular truth without any impurities. It is not having a birth or death. It is the primordial object among all the things that are seen in universe. It is all pervading and is without ruin. It is all-powerful and with total wisdom.

The factor which is inside of all jivas as "I" is Brahma. Soul within all living beings is Brahma only. State of origin, middle state and end part of every living beings are nothing else but Brahma.

Several vibhutis
Any of vibhutis can be selected for worshiping. Few of them are, Vishnu, Sun, Moon, Sama Veda, Indra, Mind, Prana, Siva, Agni, Subramanian, Sea, Ohm, Himalaya mountain, Aswadtha, Narada, Chithraradtha, Kapila, Kamadhenu, Kamadeva, Ananda snake, Varuna, Yaman, Prahlada, Air, Ganga, Rama etc. All these and other vibhutis include only a small part of Brahma. Knowing Brahma cannot be concluded only on these vibhutis. One has to go beyond these vibhutis on final stage.

RajavidyaRajaguhya Yoga

Chapter 9 Part 1

RajavidyaRajaguhya Yoga

Knowing athma thatwa can make one free from karma vasana. If truth behind existence and karma is known, then one can perform karma without producing vasana. Spiritual knowledge(athma jnana) is of experiential knowledge also. Such knowledge(vijnana) is the king of all knowledge. Knowledge is for removing ignorance. Athma jnana removes ignorance of existence itself. Athma jnana reveals secret of total existence. Those who do not try to learn this principle, do karmas in way of producing vasana that cause rebirths.

Universe appears on Brahma

Whole universe is filled up by Brahma, inside out, which is incomprehensible by senses or mind. Every components of universe exists on Brahma. Brahma fills up everything and everywhere. Universe is seen as existing on Brahma as an illusion by the yoga maaya of Brahma. Prakriti or maaya or shakthi imagines(sankalpa) all things of universe. Universe is seen on Brahma, as snake is observed on a rope by mistake. It is like mirage that is seen on desert. Even if all components of universe and every karma are on Brahma, they do not create any vibration or change on Brahma. It is like ever moving air does not make any changes on sky. At last, the universe dissolves back into the prakriti of Brahma. Again the universe appears from prakriti. Even if everything happens on Brahma, it does not have the feeling of doer-ship. This way it does not get attached to any prakriti-karmas.

Maaya, which is the shakthi of brahma, produces all living and non-living components of universe. Due to presence of Brahma and due to karmas of prakriti, universe appears and disappears repeatedly.

Sathwa Rajas Thamo guna

As reality is so, humans commonly forget the truth and run after unreality. Those who forgets sathwika prakrti have to follow rajasik and thamasik prakrti only. These two prakriti gunas persuade to depend on what are seen in outer world(follows senses). This leads to run after selfish enjoyments. When doing cruel activities to earn wealth etc. that is the qualities of thamas. When pleasures are earned through cheating and dishonesty, that is the qualities of rajas.

Those who understand ultimate truth, depends on satwika prakriti. They leave rajo and thamo gunas and becomes uninterested in worldly pleasures. They try to experience truth through upasana either with form or without form. Here they see God or Brahma everywhere.

Yajna done for heavenly pleasures

Yajnas are explained in the karmakanda portion of Vedas. By doing yajnas as explained in Vedas, one can attain swarga sukha(heavenly pleasures). After finishing that punya they come back to earth. By following this yajna marga one happens to continue in the cycle birth and rebirth.

But whoever leaves attachment for all worldly and heavenly pleasures and aims at attaining Brahma, certainly becomes free from the cycle of birth and rebirth. For them, their welfare will be taken care of by Brahma itself. They do not need to worry about their life and future.

Whatever wishes one possesses in life and whatever paths he accepts, no matter, he reaches in suitable circumstances to attain his wishes. All these results are given by Brahma who is his own innate swaroopa.

Total Submission

Submit everything and every karma to the supreme Godhead, Brahma. Free from the feelings of doer-ship and experiencer-ship or enjoyer-ship. This is total submission. Imagine everywhere and in everything only Brahma. By following this way of life one becomes free from karma and vasana.

Consider everything in universe as same. Do not keep raaga or dwesha to anybody or anything. With this kind of thinking, whoever imagine Brahma all the time, reaches Brahma ultimately.

Who is a true spiritual seeker?

Even an evil man can be considered as a spiritual seeker, if he starts sadhana with the goal of attaining Brahma. Due to his strong desire to attain self realization he definitely leaves evil path reaches a virtuous path.He certainly can attain realization with his true sadhana. Remember the example of Maharishi: Valmiki.

Ways to attain Brahma

Fix mind on Brahma. Mind normally jumps from one imagination to another. Teach mind that all the scenes that are visible are nothing but Brahma. Remove all thoughts about the fruits of results. Do karmas as worship to supreme God and leave results to Him. Be submissive to God. Fix the goal of life as realization of Brahma. Thus if one imagines Brahma always, definitely he attains Brahma.

Spiritual Wisdom from Gita - Part 3

Spiritual Wisdom 3

True Sanyasa

A sanyasi is who leaves all factors that cause bonds or attachments in life. Truly, attachments is not because of family or wealth or other vishaya. Its reason is the feeling of  raaga and dwesha towards them that develops in mind. A person with raaga and dwesha, even if he leaves vishaya, the bonds with vishaya remains. So he does not become a sanyasi. A person without raaga and dwesha, even if he engages in vishaya, he is not bonded with vishaya. He becomes a sanyasi. The basic reason for raaga and dwesha is the feeling of duality. By athma vichara one should imagine that here is only one thing and here are no duality. This is athma jnana. Through this all bonds can be overcome. Even though one leaves worldly life or continues in life, that doesn't matter. Through either of these, if one becomes free from raaga and dwesha, that is the deciding factor for a true sanyasa.

Paramaathma and Jivaathma

Maaya is the sakthi(energy) of Paramaathma or consciousness. The vibration of sakthi(maaya) is called prana spandana(energy vibration). Prana spandana happens as maaya or illusion on conscious Brahma. Consciousness is present in every prana spandana. Jiva is the combination of consciousness and prana. So, formation of jiva is an illusory phenomena. So it is called maaya. Consciousness is reflected on every jiva as the 'I". After this, each jiva by its imagination(sankalpa) by maaya, gives shape to its own life. Everything in universe is working according to its own imagination(sankalpa). Consciousness remains as substratum for all objects and all karma.

Forgetting the truth

Consciousness or Brahma is the truth. Matters are maaya or illusion. This is the athma jnana. Because of identification with body or matter, reality about consciousness is obstructed. Jivas forget about its true nature as soul and imagine as impermanent body. This is the ajnana(ignorance) happned to all jivas. Because of this, jiva begins to imagine as I and You(feelings of duality). There forms the feelings of raaga and dwesha. These thoughts become the reason for all evil and virtuous karmas.

How to overcome ajnana

Solution for ajnana definitly is jnana! Remind and teach to remember the truth. Fix mind with thought that I am not body, I am eternal soul. Through vichara marga(thought process of remembering soul) one should remember and see soul or Brahma everywhere and every time. As this thought become strong, the ultimate cause of universe,the Brahma, begins to experience.

The intellect of realized persons see Brahma in everything outside. They realize themselves internally as Brahma. They always find ananda on the experience of Brahma. Their main goal of life is fixed as attaining Brahma. Finally, such a yogi becomes Brahma itself.

Conquering the feeling of creation, existence and ruin.
Brahma is the one and only object that truly exists. The different things that are seen in universe are just appearing on Brahma as illusion. Creation(shrishti) is felt when mind gets dual feeling of existence by seeing different things on Brahma. When mind becomes free from this feeling of duality by realizing the truth then there is no 'creation' felt. When there is a feeling of many things on singular Brahma then that is 'creation'. As long as this feeling persists that will be felt as 'existence'(sthithi). As soon as the feeling of existence of things gone, then that is 'ruin'(samhara). For those who realize that there is no existence of many things and there is only one object that really exists, have no feelings of shrishti, sthithi and samhara.

AksharaBrahma Yoga

Chapter 8 Part 1

AksharaBrahma Yoga

Universe originates

Akshara-brahma means Brahma without ruin. Brahma is the ultimate cause of universe. Prana spandana happens itself on Brahma. All living and nonliving things are formed due to this prana spandana. They undergo changes and ruin. Every components in universe, that forms, exists and ruins, should have a substratum for components to appear, exist and disappear. Brahma is without any change and without any ruin. Brahma is the substratum of universe and it is the ultimate cause of universe.

Jiva is the shakthi or life force which is formed by itself on Brahma due to pranaspandana(energy vibration). All living beings are formed due to the sankalpa(imagination) of jiva. The vibration of prana creates all sookshma(subtle) and sthoola(physical) bodies.

Birth and rebirth

The feeling that was predominant during life time, will remain in  mind during death time. Next birth is decided according to the feeling which remained in mind during death. If a person lived for making money and thought always about money, then he happens to leave body with this thought. He gets another birth with a suitable circumstance to acquire money. Instead if a person thought about God, he receives a new birth which suits to continue his devotion. If one does not keep any desires and lives imagining Brahma, then he attains Brahma sakshathkara(realization of Brahma). This is moksha or liberation.

Realization

If you want to keep Brahma bhavana(thought of Brahma) at the time of death, you should remember Brahma in life all the time while doing your karma. If you surrender your mind and budhi to Brahma, certainly you attain Brahma. Repeated practice (abhyasa) is necessary for this. When budhi becomes steady in remembering Brahma, he surely attains Brahma.

Omkara upasana

Whoever understood Brahma thathwa but cannot experience Brahma, can adopt 'Om' kara upsana(worship in Om). With control of sense and mind one can pronounce  'Om' repeatedly and prolongly (the details are not given here). If it is practiced for a long period, one can keep 'Om' at his time of death. After leaving body he can attain Brahma gradually.

Brahma bhavana and liberation

Whose mind remembers Brahma all the time without allowing mind to follow anything else and who remains always with Brahma gets Brahma everywhere all the time very easily. Those who experience Brahma in everything will not have to take another birth which is impermanent and which is the seat of all sorrows and miseries. All humans have births, deaths and rebirths. All the worlds from sathwika prana(cosmic energy) to amoeba or several solar systems are having birth and having death and having birth again. Those who attains Brahma escapes from all these mortal worlds and reaches ever existing state of Brahma. Hereafter he does not happen to take sorrow filled births.

Repeated appearance and disappearance of worlds

Worlds originate on Brahma by prana spandana. The world of Brahmav (not Brahma) originates first(this is the cosmic energy of modern science). After this, rest of all the worlds originate through repeated and growing prana spandana. At last prana spandana retrogrades itself and all the worlds begin to disappear one by one and merge back on a state of avyaktha(un-manifested state). After a long period of rest, worlds begin to appear again as before from avyaktha. Beyond this avyaktha state is eternal state of Brahma. Eternal state cannot be experienced through senses or mind. The consciousness or Brahma remains same even after all components of universe disappear.

Ultimate state of no birth and no death

The existence of universe is on Brahma. Those who begins to experience Brahma, on its initial stage he experiences universe as vibrating inside a conscious existence. On a second stage he experiences that conscious Brahma fills everywhere inside and outside of everything. On a final stage he realizes that there is only one existence and that is the Brahma. There is no other thing exists and he sees only Brahma. In such a state who or what is there to take birth and death. In this state of ultimate realization there is no birth and death.

Utharayana marga

All yogis cannot achieve this state during this life time. If realization is not achieved fully but truth is understood theoretically, after death they reach the world of Brahmav(sathwika prana) after passing through different worlds. In this state jivas get clear Brahma bodha and merge with Brahma. This is called utharayana marga. Here jiva does not come back to take birth again.

Dakshinayana marga

Did worldly karma for its results; but also did some virtuous karma for higher boons, what will happen to such peoples? After death they go to heaven to experience the result of their good karma. After finishing that, they happen to come back to earth to take birth according to their rest of karma. This is same for who does evil karma. They go to hell and come back.

Those who understand these two paths will not become attached to worldly pleasures. A person who follows desires happens to take birth again and again and have to undergo life of happiness and sorrows. He has no escape from the cycle of birth and death.

Ultimate choice

There are so many virtuous results(punya phala) that can be achieved through studying Veda, doing yajna, doing tapas and doing service to the needful. The state of Brahma is beyond all these punya. It is punya of all punyas. An intelligent yogi definitely will choose the ultimate punya and realize Brahma.

JnanaVijnana Yoga - Part 1

Chapter 7 Part 1

Jnanavijnana Yoga

Jnana (knowledge) is knowledge of theories.

Vijnana means knowledge through experience.

Who can experience Brahma

One should have the wish to attain Brahma. Mind should be always with Brahma. The ultimate goal of life should be realization of Brahma. Such a sadhaka should practice  yoga of dhyana-samadhi-Brahma darsana. Then, Brahma can be experienced totally and without doubt. If Brahma is known then there will not be anything to be known in this world. At first, knowledge about Brahma is to be earned. Then this knowledge is to be experienced through spiritual practice.

Universe is originated

The nature (prakriti or maya) of Brahma which appeared as universe, separates itself in eight manners as avyaktha, mahanathma, aham, shabda, sparsa, roopa, rasa, gandha.From aham or individual "I" the mind is formed. Then pancha bhootha are formed. Here universe is experienced by union of pancha bhootha. So universe is formed from Brahma. Brahma is the point of formation and deformation of whole universe. The whole universe appears and disappears on Brahma only. Before the appearance of universe there was brahma only. After the disappearance of universe also there will be brahma. So the universe, that exists between the appearance and disappearance of universe, is definitely the Brahma. There is nothing here other than Brahma. Everything in this universe are connected as in a thread on Brahma.

All matters that are seen in universe are formed by mixing pancha bhoothas in different proportions. Space, air, fire, water and earth are the pancha bhoothas (five basic components). Subtle forms of these bhoothas are shabda, sparsha, roopa, rasa and gandha (sound, touch, form, taste and smell) consecutively. These subtle components are formed from Brahma. The ultimate cause of universe is Brahma. The life force (prana) of all living beings is formed from Brahma. All striving force of living is from Brahma. The force that provokes all dharma(good karma) in humans is Brahma.

All the three parakriti gunas, satwa rajas thamo, are formed from Brahma. Brahma is not present totally in them, but they are totally present on Brahma. Living beings which are formed with the combination of prakriti gunas in different proportions, cannot see Brahma that is beyond all gunas. This happens because, living beings begins to follow various aspects of prakriti gunas. This is caused by maaya. Maaya makes them to believe only in what they see, hear, smell, touch or taste. Means, they become salves to five senses. Maaya is having characteristics of three gunas. Maaya is the sakthi formed from Brahma. It cannot be conquered easily. The only way to overcome maaya is surrendering to Brahma.

Worldly life and spiritual life

Those who become slave to various experiences of senses, forget Brahma. They cannot experience the truth.   They see and believe various things on the singular Brahma. There are no various things, there is only one thing in this universe and that is Brahma. Whatever seen as various things are just an illusion and it is produced by five senses and mind. They believe there are various things and they becomes attached to them. In them develops raaga and dwesha. They become ready to do any mischievous acts to earn worldly pleasures. Those who becomes addicted to such evil karma cannot realize Brahma.

A Jnani is who understands and experiences athma thathwa. He considers everything as brahma. He always remains with Brahma and he sees Brahma everywhere. Not only that, such a jnani is nothing but Brahma itself. Jnani experiences innate soul as brahma. Thus he considers realization of Brahma as his goal of life. This state can be attained, in a pure mind by practicing yoga marga, through many births. Based on the presence of karma vasana it may take more than one birth to finish spiritual practice and to get realization.

Those who cannot see brahma in everything, try to find happiness and peace in worldly pleasures. For that they worship deities of their choice. The influence of satwa-rajas-thamo guna can be seen on their desires and karmas and even on their way of accepting deities. Different peoples worship different deities or gods. Brahma fixes each one's devotion on their own imagination of deities. Then devotee continue in their devotion. In this way Brahma accepts their prayers and gives result through their accepted deities. This means, whatever ways you choose to worship god, no matter, the results are given by ParaBrahma. But these results that are received through deity-worship are temporary and lost soon.

Universe and various things on it, forms, exists and ends. This is the nature of universe. There should be an ever existing ultimate cause or substratum for universe to appear and disappear repeatedly. Brahma or pure consciousness is the ultimate cause of existence. The true nature of Brahma is consciousness. Those who cannot realize and experience the real nature of Brahma say that universe is formed from a vacume state.

Maaya or illusion

Maaya or illusion obstructs true state of undivided and all pervading Brahma before creation of universe. And those who are flooded with this maaya, cannot see the real nature of Brahma. The universe is formed or created on maaya. Humans are infatuated on this maaya and they are not capable of knowing Brahma directly. But Brahma, the pure consciousness, is always conscious about everything in universe. Brahma knows about every components of universe that appeared and disappeared, that exists at present and that is to be appeared. After the creation, each humans thinks that he is independent and separate. Every humans are the same Brahma. Separate and individual forms are seen as an illusion. There are no different and various things, here is only one thing and that is Brahma. The feeling of difference is because of raaga-dwesha. Due to this humans forget the fact that here is only one true object, Brahma.

Do karma in the way of purifying mind (karma yoga). Thus karma vasanas are destroyed. They become free from the feeling of difference and raaga dwesha. They learn to see Brahma everywhere.

The nature of worldly existence is formation, existence and ruin. See the life of a human. He takes birth, live for a certain period and dies. Birth, death and rebirth - this way life is repeated. This is called samsara. Those who try to escape from this cycle of samsara by depending Brahma only, happen to know Brahma in total. They come to understand truth about formation of jiva and karma.

Dhyana Yoga Part - 2

Chapter 6 Part 2
Dyana Yoga
By practicing dhyana one can restrict senses from enjoying vishaya. Then mind turns inward and reaches in samadhi. In this samadhi one can enjoy athmananda. Here one can experience the soul that is the seat of conscious ananda. This experience is not possible through senses. Senses can experience only physical things or gross things(sthoola vishaya). But a sharp intellect or sookshma budhi can experience the soul. Soul experience is possible through many planes for sookshma budhi by existing as budhi. But the complete realization of soul happens only when this budhi also vanishes.

No other achievements are greater than the achievement of soul. Whoever enjoys athmananda will not worry about worldly sorrows. In this state of athmananda, no sorrows can enter. This state of soul realization is to be attained by definitive goal and with a definitive mind set. The desire for worldly pleasures are produced by imagining about vishaya. These desires should be abandoned along with its vasana.  With such a mind, all jnana indriya and karma indriya should be controlled. Make the budhi steady and focus completely on the soul. Gradually budhi becomes one with soul. Continue on this state without allowing any thoughts to enter.

Mind
Mind always runs from one vishaya to another. When mind leaves from one vishaya and before going to another, then mind should be taught to imagine Brahma in vishaya(Brhama bhavana). Feel that whatever is seen as various vishayas are nothing but Brahma only. Teach mind to see Brahma in everything(bhava adwaitham). This way mind can be withdrawn from vishayas.

On the ultimate state of realization (samadhi) the mind vanishes completely. In this stage there will not be even a trace of 'aham'. This happens when all karma vasanas are totally finished. In the absence of aham and vasana, the total experience of Brahma happens. As a result of all these, an independent joy (ananda) becomes inherent. At the first stage of samadhi(savikalpa) the above state of bliss is enjoyed by sookshma budhi. On the final stage of samadhi(nirvikalpa), as aham totally disappears, the eternal joy shines of its own. For such a yogi, it is possible to see Brahma even when he involves in worldly affairs.

Dyana or meditation leads to savikalpa samadhi, which is the realization of jivathma. This leads to nirvikalpa samadhi,  which is the realization of Brahma. Here a yogi happens to understand athma (soul) as Brahma. Such a yogi sees Brahma as filled in everything in universe. He experiences everything as vibrating from the innate soul. A yogi sees Brahma in everything and sees everything as Brahma. Karma does not create karmaphala or vasana for such a yogi. A yogi may or may not do karma. Even if he does some karma for the sake of others, he does it without a feeling that 'I am doing'. Different stages from dhyana to savikalpa to nirvikalpa samadhi, finally reaches the state of seeing Brahma everywhere.

Repeated practicing and detachment
Controlling the mind is a very difficult task. But mind can be conquered by repeated practice. Practice Brahma bhavana(seeing Brahma in everything) repeatedly. Repeated dhyana for a long period can attain result. Whatever we focus deeply (on a certain thing), mind can attain that position. This is the characteristic of mind.

Mind normally is attached to vishayas. Mind should be withdrawn from vishaya and focus on Brahma. This withdrawal is called vairagya or detachment (refrain from raaga or desire). A spiritual seeker must practice vairagya not only from vishaya of this world but also from heavens.

These two steps should be done simultaneously. As a first step mind should be withdrawn from vishayas and at the same time fix mind on Brahma. Repeated practice of mind-control helps vairagya and vairagya helps mind-control.

Different results attained by seekers
What happens for a spiritual seeker (sadhaka) who practiced all steps but cannot control mind completely. By learning and listening and through thathwa vichara, one can understand the spiritual principle. Then practice Brahma bhavana. Still for some reason one may not attain soul realization in this birth. What happens for such seekers?

Such a person does not fall in life at any cost. Those who practice mind control by karma yoga and tries to get Brahma bhavana, can destroy feelings of doer-ship and enjoyer-ship in life. This helps to remove raaga-dwesha vasana and removes kaama-krodha (strong desires and anger). This in turn helps to lead life in a fruitful way.

Not only  this, if he happens to leave body without attaining full result of soul realization, then he reaches divine worlds like heavens and enjoys happiness there and certainly comes back to take birth in a virtuous family.There he happens to continue his spiritual practice.

And those who progressed a long way in yoga marga and leaves body without full realization then they happen to take birth in the family of yogis itself. In such new births, it happens to come with vasanas or budhi, gained through yoga marga from previous birth. Spiritual learning can be restarted from the place where it ended on last birth.

Learned athma thathwa, but cannot indulge in spiritual practice. What happens to this person?  He takes birth with his prakriti guna. He gets a life with his rest of vasanas. While living this life with vasana, certainly he gets chance to indulge in spiritual learning.

Whoever starts spiritual learning, definitely reaches the ultimate state of salvation either in one life or through many lives. From all these information it is understood that even a small portion of spiritual learning can save humans from all mischief of life.

Dhyana Yoga Part - 1

Chapter 6 Part 1

Dhyana Yoga

Dhyana or meditation helps to practice a balanced state of mind. A completely balanced mind leads to samadhi and can feel athmananda. To achieve a balanced mind one has to leave attachment to the results of all karma. One has to do his liable karma without an attachment to results . One cannot become a sanyasi by leaving his karma. He has to leave his attachment to karma internally. By leaving attachment, one becomes sanyasi even while he does his liable karma. This is the balanced state of mind.

Firm Yogi

For those who aims at realization, doing karma as karma yoga is very essential. Because karma yoga gives a balance mind. Even for a realized person, a complete balanced mind is required to stay on that state. When a seeker achieves complete sense control and renounce attachment to results then he is known as a firm yogi(yogarudan).

Uplifting mind by budhi

A seeker has to uplift his mind himself. How? The mind becomes deluded in worldly affairs. This is because of desires or aversions. Attachments also leads to fall in life.

By learning theoretical spiritual knowledge budhi becomes firm. A deluded mind should be uplifted by firm budhi. Using budhi one has to teach mind about the true aspect of worldly life. This has to be done continuously for a long period. Then gradually mind will be uplifted to the state of a firm yogi(yogarudan). If not done like this, the mind may tend to fall. The mind which is deluded in desires always makes new problems.

A firm yogi who wins senses and mind and who always dwells inward can find Brahma in external experiences like hot or cold, and in internal factors like pride or defamation. The experience of jnana is attained logically and experientialy. A person who sees Brahma equally in others who does good things or bad things, in friends or enemies, in ordinary peoples, in those of aversion, in relatives or strangers, in good peoples or evil peoples becomes liberated. There is no thought of difference or duality at seeing Brahma in everything. This is called equalized budhi or sama budhi or non-duality(adwaita).

Dhyana

Dhyana is  a very important way of attaining Brahma through soul realization. Before starting meditation, one should practice controlling mind. If mind is controlled in some extend one can sit for lonely meditation. Such a seeker does not expect anything from others or even from God. His one and only goal is soul realization.

One should learn to sit steady for some time(siting posture or asana). Choose a comfortable seat. Body should not move in between. For this, practice to keep body, head and neck straight. Keep eye sight steady. Do not look here and there in between this. Do not allow mind to wander. Don't care for the state of the body. Focus mind on Brahma. Through consistent practice one can fix in incessant memory of Brahma. This is mediation or dhyana. Gradually one can experience inner peace. This leads to samadhi(steady intellect) and finally to soul realization. While experiencing Brahma all the time he becomes free from all desires completely. Such a person is called yogarudan or sthitha prajnan. His mind becomes still and stay steady without any vibration. Here the single pointed budhi can be compared to a steady flame in a calm atmosphere.

Gems of Spiritual Wisdom - I

Gems of Athma Jnana

Life creates bonds because of the thought that 'I am not Brahma'. Life becomes free from bonds by thinking that 'I am Brahma'. From the thought that 'I am brilliant or wealthy or sorrowful or skinny or unlucky or fair, the bondage happens. If karma is done in the thought that I am Brahma and without selfish imaginations, then there will not be any bondage. Whoever thinks that I am the consciousness that surpasses everything, he can overcome all bonds of worldly life. By proper learning of thatwa jnana, leave all feelings of sensual pleasures. Thoughts like my children, my wife, my wealth are merely a fallacy of mind. Do not become slave of mind. All these types of imagination come because of the play of vasana due to ignorance. Destroy vasana by spiritual wisdom. You are not the body! You are not the senses! You are not the mind! You are not the Budhi! You are the consciousness that is above all the those factors. You think that you are the body and you take all problems of body as yours. You are the soul. While you engage in karma, do not add colors to mind with raaga and dwesha. Always try to conquer mind. Without this no one cannot overcome samsara(worldly life) by any other hard tries. How to conquer mind? Live in the present and forget past and future. Do karma accordingly that comes by time to time. By fixing mind in the thought that this world is completely abounding in with Brahma, do not think about past and future. This way mind becomes matured and balanced. Do not allow mind to follow desires and imagination. Fix mind always in the truth. If this is possible then the mind can be considered as conquered.

Mind is the veil that obstructs experiencing the soul. While the senses engage in vishaya teach mind to discard various imaginations and to see Brahama in everything. Leave all thoughts of likes and dislikes. Leave all feelings of difference as myself and others. All are one; images of same truth.

Spiritual Wisdom from Gita - Part 2

Athma Jnana

Athma Sakshathkaram or Soul Realization

The first step in realization of soul is to understand about the ultimate cause of existence. One must know that consciousness is the causal object of universe. All matters in this universe are just virtual scenes on consciousness or Brahma. So one has to practice to see Brahma in everything. All other imaginations vanish from mind. Then budhi becomes single pointed on Brahma.

Genesis or Srishty

Consciousness or Brahma is static and is without even a vibration. On the static Brahma, as an illusion(maya), vibration of energy(prana spandana) happened. After this, pancha bhuthas(space, air, fire, water and earth) originated. The pancha bhutas combined together in different proportions to form various types of matters. So energy and matters in the presence of consciousness constitute different objects in the universe. From energy to various things like even sun, moon etc. are seen under the effect of maya or as an illusion.

Energy vibration and Karma

So all things were originated from energy vibration. The evolution or changes also happens because of vibration. In living beings, every actions, internal or external, are due to the vibration of energy within(prana spandana). The innate energy or prana vibrates and becomes karma. Karma is the result of prana spandana. So the formation of universe is a transformation from a state of no-vibration(no-karma) to a state of vibration or karma.

Attaining the state of no-karma by doing karma as yajna:

Soul realization happens when one goes from a state of karma(vibration) and reaches a state of akarma (no-vibration). But most of all humans take birth with karma vasana. They have to do karma. They cannot remain on doing nothing. So how humans can attain no-karma state (naishkarmia)? It is by doing karma leaving attachments to its result. By doing karma like this, will help to clear off karma vasana and stops producing new vasana. This way one can  become free from karma. Then he has to acquire athma jnana. Through jnana he can attain realization by the destruction of senses and mind.

State of Naishkarmia

Karma is an untrue phenomena by maya imposed on the static and unemotional Brahma. Every living and nonliving things are the result of motion or vibration. Every emotions like happiness or sorrows are the result of such vibrations. When prana vibrates more and more, the life become more complicated with less peace and happiness. Rishis found out that the only solution to find a permanent peace and happiness in life is the path of naishkarmia. Means, go from a state of vibration to a stationary state or of no-vibration. For this engage in karma by renouncing attachments to its results.

Doing karma helplessly: No one can remain lazy

Everyone takes birth according to their parakriti guna (natural quality). Similarly, it is this guna(sathwa, rajas, thamo) that decides and compels one to do their karma. This prakriti guna combines in different proportions and create individual character. Thus everyone becomes slave of prakriti guna. Each humans happen to do their karma helplessly. He cannot change his liable karma or he cannot refrain from doing his desired karma.

Vibration, motion and karma are synonyms. Vibration is the subtlest form of karma. All things in this universe are formed because of vibration or prana spandana(energy vibration). Vibration or motion can happen only on a static substratum. Brahma is the static substratum for the whole universe. Behind every thing which is formed due to vibration there is a motionless substratum. All the things in the universe are seen just as a mirage on Brahma. So it is very easy to imagine Brahma in every thing.

By knowing the ultimate truth, one can conquer all the sins. The fire of jnana can burn out all karma vasana and can make one free from all the sorrows of worldly life. When one feels total thatwa bodha, he can attain ultimate peace.

Spiritual Wisdom from Gita - Part 1

Athma Jnana from Gita

Soul and Body:

Soul and body are the two components of an individual (consciousness and matter). Soul can know and experience its own existence and that of body also. So soul otherwise is called consciousness. But body or matter cannot experience its own existence or of other bodies. So the soul is considered as 'alive' and body is considered as 'inert'. Soul or consciousness is independent and non-relative. Body or matter is dependent and relative.

Body is not alive and so it is subjected to transformation or change. Body has the nature of birth, existence, growth, transform, decline and ruin. Even if body has all these changes, the soul is without any change.

An individual experiences outer world by the presence of soul or consciousness. Without consciousness there cannot be any experience. Senses help to experience every thing in the universe. Senses and sense matters(vishaya) can be considered as relative aspects on the consciousness. Senses(indriya) and vishaya have no existence without depending on consciousness. If vishaya and indriya are removed then consciousness starts to shine.

Soul is alive and body is inert. Body cannot leave its inertness and soul will not become inert. An individual (jiva) is a combination of these two components, soul and body (consciousness and matter). So a jiva cannot show full characteristics of either soul or matter, but shows a mixed characteristic. Thus by combining with soul, the inert body or matter seems to be with 'liveliness' and with emotions like happiness. Similarly the soul seems to be affected with emotions like sorrows. Here in this circumstance, the eternal soul with ananda happens to forget its real nature. Soul becomes confused as affected with birth and death. All these feelings comes because of the effect of senses and mind. So, for the soul, how to overcome these false state? As a solution to this, the soul has to remain free from the characteristics of body or matter. Soul has to be free from the effects of senses and mind.

Consciousness and Matter

Consciousness and matter are the two components on the existence of universe. Consciousness is the one and only object that has the capability of knowing its own existence and that of others and so it is alive. Matter do not have this capability and so it is inert. Matter is with nothingness in real existence. Consciousness or soul is the one and only object or thing that really exist. All matters or things in this whole universe is considered as just 'names and forms' on the eternal consciousness. These are seem as existing but without consciousness they do not have existence. All living and non living things are just virtual 'scenes' on consciousness. These scenes appear and disappear, but nothing is happened to soul. Now the modern science also proved that all the things that are seen in this universe are merely energy.

The ultimate cause of universe

The inert matters are just 'names and forms'. They appear and disappear on consciousness or soul. The cause of all names and forms that are seen as universe is consciousness (soul or Brahma or Paramathma). As everything is just the names and forms on consciousness, they are nothing else but consciousness itself. So, the consciousness fills up totally in the universe. It is all pervading and undivided truth. It has no beginning or no ending.

Individual Soul or Jivathma

Soul has no beginning and no ending. It has no birth and no death. It is free from all changes and ruin. Consciousness was into being before the formation of all bodies. No destruction is happened to the soul when body is destroyed.

Paramathma or Supreme Consciousness

Consciousness is eternal. No ruin can happen to the soul by time, it is ever existing. Soul does not end by the permeation of space. It does not vibrate or move. It is without emotion. Always it knows its existence. It is always into being. In such a circumstance there is no possibility to exist for any other thing. Nothing can originate from the above said condition. So in a final analysis, all the vision of those inert matters in universe can only be considered as just mirage in a desert.

Sanyasa Yoga - Part 2 - Liberation from Karma

Chapter 5 Part 2

Liberation from all Karma

Creation, Existence and Destruction

Universe is formed when sakthi spandana(energy vibration) happens as an illusion in the static and undivided Brahma. Brahma or pure consciousness cannot vibrate because it is undivided. So it is the singular object that exists. In effect there are no other things other than Brahma. This is the non-dual aspect of existence put forwarded by ancient rishis through vedas and upanishads.

Creation happens when there is a dual feeling by seeing different 'forms' on the singular object. When dual feeling is removed then universe cannot be experienced. At first the feeling of 'forms' comes, this is creation or srishti. Then the vision of 'forms' continues, this is existence (sthithi). Then the 'forms' disappear and this is destruction (samhara). But for those who sees the truth that there is only Brahma, for them there is no creation or existence or destruction.

When budhi becomes single pointed, this truth can be realized. Such a realized yogi does not be allured by anything in this world. He does not show happiness in things he likes and does not become unhappy towards things that he does not like. He does not worry about unpleasant experiences in life.

Senses and sensual pleasures

Senses are doors that open to outer world. If that doors are closed, the focus goes inward. If senses are controlled mind turns inward. If we do not run after sense objects(vishaya), then mind becomes quiet. Gradually mind change its external focus internally. What is there internally? There are nothing that are externally! Externally the focus is many pointed. But internally the focus is single pointed. Single pointed to what? Single pointed to own consciousness. Becomes aware about own self.Conscious about own consciousness. Think that we use a torch light to see other things. How about using that light to see ourselves?

Eternal Happiness

Those who do not run for pleasures by keeping the feeling of "I" or "My" in indriya-vishayas, can find the happiness which is within. That is Brahma-ananda. Then he sees Brahma internally and externally. Then he enjoys everlasting happiness by becoming one with the all pervading Brahma.

Temporary happiness

Happiness that depends on external factors or things are temporary. Sense objects(vishaya things) are the basis of sensual pleasures. They are having a beginning and an end. Pleasure is felt when sensual objects are achieved and the pleasure they gave also have an end. They cannot be everlasting. But the happiness which is not depending on any external thing and that is coming from within is eternal.

Brahmananda

The eternal happiness or Brahma-ananda is not experienced by everybody. This happiness is obstructed by desires, anger etc. So, whoever is capable of controlling the emotions of desire and anger in between this life before leaving this body, can achieve athmananda. He finds the real happiness, that is Brahmananda.

Leave all temporary sensual pleasures and find eternal happiness within. One who enjoys this eternal happiness of Brahma everywhere and every time gradually becomes the Brahma itself. Finally he experiences the eternal peace and ananda which is of Brahma.

Attaining Brahma or Realization of Brahma

Expel all karma vasanas by observing karma yoga. Leave all dual feelings. Focus on the one and only Brahma. Control senses and mind completely. Find the same truth(soul) in everything. Through this path one can achieve Brahmananda. For such a person, the Brahmananda fills around and overflows. Other peoples who approach him can feel the condensed form of eternal bliss.

Ultimate Liberation

By conquering vishayas, controlling senses mind and budhi, winning desires and anger, a muni baths on the sea of brahmananda. Such a person can be considered as liberated even if he is in the body or not. All the results for every yajna and tapas are given by Brahma. Brahma saves all worlds according to their states. Brahma is the supreme God and is the friend who shows mercy to all living beings. Those who sees Brahma like this in deep meditative state finds eternal peace.

Levels of Consciousness

States of experiencing

Universe is a series of experiences that comes one after another. If we cannot experience anything then there is no universe. The existence of universe happens because of the capability to experience universe. How we become capable of experiencing everything? It is because of consciousness. It is the ultimate center of knowing. Without consciousness the budhi or mind or senses cannot function. Without consciousness there will not be any experience for us. There are different levels of consciousness or experiencing. Our states of experience or levels of consciousness starts from the level of senses. We experience the outer world through senses. Behind senses there are  sense matters(vishayas). Beyond this, is the mind. Then the budhi. Beyond the budhi is prana. When prana is crossed there is the vague state. When this state is crossed there is the pure consciousness. Beyond this there is no states. This is the ultimate level of consciousness or the superior state of experience or existence.

First level of consciousness - The level of Senses

The experience starts from senses. We experience every thing in this universe, including our own body, through five senses(eyes, ears, nose, skin and tongue). Senses are the tools that happen the experiences of matter or things. This is true not only for humans but also for all living beings. Without senses there cannot be any experience of things and without it there cannot be any experience of universe.

Second level of consciousness - The level of Vishaya

Experience of five basic substances(vishaya- subtle form of sound, touch, taste, form and smell) are happened because of the five senses. The experience of physical world happens when five senses start experiencing the vishayas from subtle level to  physical level. In the physical level the senses experience different things as 'names and forms'. When sense-experiences in physical level are turned inward, then experience goes to subtle level.

Third level of consciousness - The level of Mind

The experience that is seen behind vishaya is mind. When senses create the experiences of vishayas, this in turn create different imaginations, thoughts, feelings and emotions. Mind is the totality of such emotions. Mind field has no stability, it changes from time to time. Humans, most of the time, stay in the superficial level of senses, vishaya and mind. They come very rarely even in the level of budhi.

Fourth level of consciousness - The level of Budhi

Budhi is the state of experience behind mind. The filed of budhi becomes obvious only when vibration of mind becomes less. When mind becomes quiet there the budhi starts to function. Happiness lies in this state by stilling the mind. But humans cannot go into the state naturally. Their mind becomes still and goes into the field of budhi and enjoys when they connect with some pleasureful experiences of senses.There, they find happiness or joy in sensual pleasures.

Fifth level of consciousness - The level of Prana

This level of prana(energy) is beyond budhi. At the peak level of Budhi, it withdraws from mind level and turns inward. When budhi becomes detached from the state of experiencing happiness, it crosses that level. There is the level of prana or energy. When budhi merges into prana, all experiences, including the experience of own body, are seen emerging from a singular consciouss point.

Sixth level of consciousness - The Vague level

In all the above levels there is an 'aham' or the feeling of "I" who experiences those states. When prana spandana(vibration of energy) also becomes quiet then the 'aham' also vanishes. It resembles the deep sleep state. Here in this state, all vibrations and all scenes of things totally vanishes. All perception of senses and mind become totally destroyed in this stage. Here is no experience of 'names and forms'. But there starts an indirect shine of pure consciousness. Totally is a vague experience.

Seventh level of consciousness - The level of Bodha or Pure Consciousness

By the disappearance of the last trace of 'aham', the vague veil that covered the truth is destroyed. Then here the ultimate truth shines and becomes unveiled. The aham and the consciousness becomes one and merges here. So there is no further way to proceed and it demarcates the final and ultimate state of experience that one can proceed. This is the stage where all happiness become condensed. Here lies the non-dual state of consciousness. It is having no vibration, no karma, no feelings. Sat-Chit-Ananda.

Sanyasa Yoga - Part 1- Karma and Sanyasa

Chapter 5 Part 1

Sanyasa Yoga: The Bhagavad Gita

Karma yoga and Sanyasa were explained before. Both can help in self realization. Karma yoga is for those who have karma vasana. They have to finish off their karma vasana by doing karma as yajna. Then they will become able to gain knowledge. But those who are without vasana will be able to accept sanyasa or they can stay within their worldly life and practice jnana. It is up to them to decide. They can renounce from worldly karma and become free from all karma by athma vichara.

Raaga and Dwesha (likes and dislikes)

Remove raaga-dwesha and feel non-duality. Those who knows this, either through karma yoga or sanyasa, becomes free from all bonds of karma. Experience everywhere the one and only real object that is Brahma or soul and feel there is nothing different or dual. Duality or the feeling of difference is the reason for raaga and dwesha. If there is only one thing, then where is a possibility for raaga or dwesha? Feeling of non-dual experience and removing raaga and dwesha are very important factors in spiritual path.

Saamkhya yoga or Jnana yoga or Sanyasa certainly leads to realization mainly through thathwa vichara. Karma yoga also definitely leads to realization. These two are paths to the same goal of life that is soul realization. Those who stay in karma, do karma as karma yoga. Through this they get balanced mind. This help them to experience knowledge gradually. In this stage, when their mind become controlled, they can choose sanyasa if they wish. Here they engage in ways to experience the soul.

Who can choose Sanyasa?

Without mind purity (either due to absence of vasana or through karma yoga) it is very difficult to choose sanyasa. Before choosing sanyasa one should practice and attain a balanced mind. Then through jnana marga one can practice to experience soul. One who is experiencing soul should imagine that I am not doing anything even while all indriyas engage in vishayas or karmas.

Doer-ship and Experiencer-ship

We do karma by mind or budhi or tongue or body or senses. Thought process also is considered as karma. Because it happens due to prana spandana. What we talk also considered as karma. Whatever we do with hands, legs etc. definitely are karma. But do these karmas without the feeling that I am doing or I am experiencing. Instead, do all karmas and experience everything by imagining Brahma everywhere and in everything.

Who he realized the Soul

Through practicing yoga, one can achieve athmananda. He renounce results of all karma. By staying in the soul he attains eternal peace. He restrains and control senses and mind and rest in the soul. He leaves all the karma, done by mind or body or words, with mind. He does not keep the mentality of 'I am doing' or 'I am experiencing'. When he starts to feel that "I" am the soul, then he feels that karma is not affecting me in any means. I am not doing anything and I am not experiencing anything(no doer-ship and no experiencer-ship). I am free from everything and I am the soul. Karma, karmaphala and rebirths are merely the result of doer-ship and experiencer-ship of jivathma.

In the state of soul or athma or Paramathma, there is no karma or karmaphala. There is no sin or virtue. But when a jivathma, because of ignorance (not knowing athma thathwa), does karma with attachment to its result, then he is bound with karma phala. If he does evil karma he has to experience sin and if he does good karma, he has to experience virtue. These experiences are said as hell and heaven. In soul level there is no sin or no virtue.

Jivathma and Paramathma

Why jivathma gets attached to all karmas? Because jivathma forgets its true state as Paramathma. It thinks that I am the body not the soul. This is the ignorance or ajnana affected jivathma. What is the solution? Solution for ignorance is to get knowledge. What knowledge? Knowing that I am not the body and I am the soul. This is the truth. Know the truth and imagine it always. Finally experience the truth as truth.

Accept soul as own truth by budhi. See Brahma everywhere and in everything. Sarvam Brahma. Know and experience oneself that 'I am also Brahma'. Ayamaathma Brahma. Then find ananda always in the feeling of Brahma. Accept attaining or realization of Brahma as the goal of life. Clear off all the feeling of duality or the feeling of difference by thathwa bodha(by knowing the soul). Such a yogi becomes the state of no-birth and no-death, that is Brahma. He sees Brahma in everything and in everybody. For him, he sees only Brahma everywhere.

Those who leaves the differential feeling of duality feels that there is only one thing or one object and no different things. The creation of different things in universe happens because of the differential feeling of duality. When the feeling of duality is gone then there will not be the feeling of various things and there will not be even the universe.

Jnana Karma Sanyasa Yoga - Part 3 - Brahma Yajna

Chapter 4 Part 3
Karma Yajna ~ Brahma Yajna
A jnani do all karmas as yajna. Yajna which is done in the aim of attaining Brahma can be called as Brahma-yajna. 

In a yajna which is done as offerings to brahma, the sacrificial fire is brahma, the thing which is offered is brahma, the person who does yajna also is brahma. The result of that yajna also is brahma. Sarvam Brahma, everything is Brahma. For a person who does all karma as an offering to brahma, his karma become brahma yajna. Brahma jnana becomes sacrificial fire. Vishaya is the thing which is offered in the sacrificial fire. This type of yajna helps to attain Brahma.

Those who desire for worldly pleasures, do yajna as an offering to gods or devas and enjoy result of yajna as prosperity in this world. Some others do all karma as sacrifice in the fire of Brahma(brahmagni).

Vishaya-Senses-Mind
Others sacrifice vishaya on indriya-agni. When indriya experience vishaya, if that does not produce any raaga or dwesha (likes or dislikes, attachment or aversion) in mind and this is sacrificing vishaya on indriya. Everything ends in the level of senses. When we enjoy vishayas do not get attached to the thing that we like or do not keep aversion to the things that we don't like. Some others sacrifice indriya on the agni(fire) of sense-restraint.They withdraw senses and turn inward. This is restraining of senses(sense control).

After conquering indriya in these two steps, all activities of indriya and prana spandana should be submitted on the agni of soul-restraint. What is soul-restraint? It is a state where all spandana(movement) of mind and prana are restrained. When senses are controlled, mind become quiet. Then budhi becomes single-pointed. Then prana spandana becomes controlled. Here soul starts to shine.

Thus, different types of yajna are designed to approach Brahma. Yajnas are performed not to get Brahma. That yajnas are for removing the bonds of karma. One becomes free from karma by doing karma as yajna. Through doing karma as yajna one can remove vasanas. When karma vasanas are removed completely, one can feel Brhamananda. Jnana yajna is considered superior to other yajnas. Because it is capable of helping one to attain liberation as soon as possible.

This athma jnana(spiritual knowledge) is to be learned from a guru who realized the soul or Brahma. A spiritual student should ask questions with proper humility. He realizes his own soul first. Then he experiences everything in his soul. Finally he will be able to see universe in Brahma. As soon as one remove all karma vasana by karma yajna he becomes free from all karma. He is free from another birth. So there is no relevance for sin or virtue. However sinful he is, he will be liberated by jnana. How? If there is jnana he does his karma in the way of destroying karma vasana (karma as yajna). Jnana marga can burn not only sins but also all karma.

Jnana or spiritual knowledge is the purest of everything in this world. Jnana gives a spiritual seeker the state of Brahma by releasing from all bonds of karma. Jnana can shine only in a mind of a person who has no vasana. So one has to be free from vasana through practicing karma yoga.

Jnana Karma Sanyasa Yoga - Part 2 - Truth about Karma

Chapter 4 Part 2

State of karma and no karma

What is the basic truth about karma? How it starts from where and for what? Where and when it ends? How can we differentiate the variations of karma at different times? When can or where can we see a place where there is no karma? If we can understand all these details about karma, that will be easy to decide what to do or what not to do. So that one can understand what is desirable and what is not desirable.

What is the philosophy of karma?

As said many times earlier, every thing and every karma starts by the spandana of shakthi(vibration of energy) on a static substratum called Brahma. Shakthi spandana is the very subtle kind of karma. Karma starts from spandana. Whatever vibrations happen on the static brahma, brahma remains static ever. No change can happen on brahma. Brahma is a state of no actions or no karma.

The nature of karma (karma to be done and not to be done) should be known. The nature of a state where there is no karma also should be understood. In this way, the truth about karma is incomprehensible.

Truth about Karma

This universe is filled with various kind of karma spandana. Moreover, in humans, each one does so many kind of karma. So how it is possible to know the truth of karma? Here is the solution- be capable of seeing the state of 'no- karma' in karma and seeing karma in the state of 'no- karma'. The state of karma is universe and the state of no-karma is Brahma. We have to see brahma in universe and see universe in brahma. What it really means? Understand that the universe(of spandana) is formed on brahma (of no spandana) because of spandana. Universe formed by spandana and it exists by spandana(karma). When it says that the universe is formed because of prana spandana, it really means that it is not real. Why? If it is formed from Brahma or any other substance, then it may be real. But the universe is the result of merely the prana spandana. Energy is not an object but it is a phenomena. The things formed because of a phenomena also will be phenomena and it cannot be a real thing. So when you see things in universe, understand that it is formed on the Brahma by spandana. From this it is obvious that karma also is not real. karma also is spandana. Those who understand this truth about karma, do not become confused  about karma.

Not only karma, all thoughts,emotions and feelings are formed because of prana spandana. As they are not real, no can differentiate the good and evil in these factors. The only solution is to know the truth of karma and do karma as karma yoga, so that one can attain the state of no-karma, the Brahma. In the state of no karma(Brahma) there is the  eternal peace and ananda. Go to the state of no-karma by doing karma as karma yoga.

Do karma by renouncing the attachment to its result.

Burn karma in the fire of athma jnana.

Have no desire, have a balanced mind.

Do karma only with body, not with mind.

Be happy with results that come naturally.

Renounce duality and see Brahma in everything.

Consider same mentality towards victory and failure.

Leave the feeling of "I" and "My".

Become free from all attachments.

Do karma only for up-keeping dharma.

For such a jnani, all karma are finished when karma are done. Such a person does not be bound with karma vasana.

In a 'homa' which is done as offerings to brahma, the sacrificial fire is brahma, the thing which is offered is brahma, the person who does homa also is brahma. The result of that homa also is brahma. For a person who does all karma as an offering to brahma, his karma become brahma yajna. Brahma jnana becomes sacrificial fire. Vishaya is the thing which is offered in the sacrificial fire. This type of homa or yajna helps to attain Brahma.

Those who desire for worldly pleasures, do yajnas as an offering to gods or devas and enjoy the result of yajna as prosperity. Some others do karma as sacrifice in the fire of Brahma(brahmagni). Brahma yajna is superior to the yajna which is done by pouring things to sacrificial fire.

Jnana Karma Sanyasa Yoga - Part 1- Karma as Dharma

Chapter 4 Part 1

Reestablishing Dharma

Everyone should do their karma without any attachment to its results. Karma should not be done with the feeling of 'I am doing' and the result should not be enjoyed with the feeling of 'I am enjoying'. Everything should be surrendered to the divinity. Only this kind of karma will give ananda and peace from within.This way of karma yoga was revealed from the beginning. That means every functioning of cosmic bodies were performed as unselfish karma. Sun, moon, air, fire, water etc. in the atmosphere do their duties as their own dharma. This way of performing own karma as dharma for the benefit of everything in the universe were followed by the peoples also without any fail. Several kings in ancient times followed this karma yoga and became rishis. By adopting those ancient path they realized the truth and enjoyed eternal peace and ananda. By following kings, peoples also stood in the path of karma yoga. But when time passed, this karma yoga was forgotten and faded. Peoples happened to move away from dharma. They lived for their own selfish motives. By doing karma as adharma they lost athmananda and peace. By this time, dharma is in decline and and adharma is in rise in this world. But to save dharma and to destroy adharma, the forgotten path of karma yoga will be reestablished from time to time. Means, dharma will not be destroyed completely. Even if dharma is in decline for sometime, dharma will be re-established by itself.

Soul has no birth, no decay or no death. But soul fills within every object in this universe and govern everything. This soul using its sakthi (energy) produces everything by its maya. So, every creation are done by the soul or Brahma. All karma are governed by soul. That is the reason all the natural phenomena are working by following a natural principle. Whenever something happens to destroy this principle, the soul itself will take off to re-establish dharma. Soul or Brahma is the reason for every creation and every karma and at the same time the very soul itself establish and reestablish every karma from time to time. Based on this principle, the result of every karma done also is given by soul. Whoever wishes whatever, the soul gives results accordingly. For people who worship deities or devas or gods to gain certain worldly things, the results are given by the soul or Brahma based on their desires.

Whoever understands this and live following dharma courageously will attain Brahma. Those who conquer desires, fear and anger and who engage in athma vichara and see athma in everything can attain athma sakshathkara (realization of soul). Soul is not affected by any of these karma or karmaphala. Soul becomes free from all karma when karma is done swadharma. Those who understand and experience this truth are not bound by karma.

Karma Yoga - Part 4 - Desire

Chapter 4 Part 4

Desire or Kaama

Desire is the cause for karma. The desire(kaama) from rajo guna causes evil karma. This desire forms from rajo guna and it increases rajo guna. The rajasa-kaama is fulfilled by any crooked means in the aim of acquiring worldly pleasures. Desperation is the result of unfulfilled desire. Moreover it produces anger if anything or anybody create obstacle for desire. Anger leads to do evil actions. However, rajasa-kaama makes one to move away from righteous path. Rajasa kaama cannot be satisfied by enjoying this kaama.

Enemy in the path of self knowledge

Rajasa kaama is the enemy in the path of athma jnana. Kaama obstructs knowledge appearing from within. Kaama becomes an obstacle for experiencing soul. Kaama affects in the levels of budhi, mind and senses. In other words, budhi, mind and senses are the seat of kaama. Such kaama, by obstructing soul experience, allures a person in worldly pleasures.

How kaama works through senses, mind and budhi?

Senses experience sense matters. Then mind gets attached with sense matters in the form of raaga and dwesha. Then budhi decides that the aim of life is to satisfy or fulfill the raaga and dwesha. Thus the kaama, which starts as sense experiencing in the level of senses grows as raaga-dwesha through the level of mind then reaches budhi as aim of life and thus soul is faded away fully.

How to conquer kaama?

Kaama should be conquered from the level of senses. So one has to try to control senses first. (refer an early post on 'how to control senses'). Then conquer kaama at the level of mind. Teach mind the principles of athma jnana by learning. Then teach budhi by athma vichara(thinking about soul principles). So senses becomes free from kaama first, then mind and then budhi.

In the path of finding the ultimate cause, one has to start from visible world. That is the sense matters or worldly matters which comes first. The senses are superior to sense matters (vishaya). Mind is superior to senses and budhi is superior to mind. Then the ultimate cause lies superior to budhi and is called consciousness or or soul or Brahma.

So one has to conquer kaama through this ascending path from sense matters to budhi in order to control senses, mind and budhi. Budhi has to be invoked by thatwa vichara.  Then budhi can persuade senses to withdraw from running after vishayas. When senses turn inward, the mind becomes calm. So budhi can turn towards soul and can feel ananda. If we try to control senses or mind or budhi forcibly, desire cannot be conquered. When we try to control senses,the desire tries to hide in mind or budhi. If we try to control mind the desire hides in senses or budhi. Same thing happens with budhi also. So one has to try to conquer senses, mind and budhi by controlling desire from them all at same time.

Karma Yoga - Part 3 - How to do Karma

Chapter 3 Part 3

Karma...continues:The Bhagavad Gita

Karma vasana(prarabdha) can be finished off by doing karma as yajna(avoids agaami karma). Such person can attain sthitha prajna by athma sadhana. When all the vasana are finished off then there is no need to do anything. The one who becomes sthihta prajnan always enjoys in the soul. He becomes contented in athma-ananda and becomes delightful only in the soul. He totally dwells within the soul. He does not have anything to achieve by doing karma. Even if he does something that will not create vasana. In this world he does not have to depend any worldly matters to earn anything. A sthitha prajnan does not have anything to know in this world. He does not have to attain anything or to leave anything in this world. There is no sorrow, no fear, no desire for a sthitha prajnan.

Every one has to do their liable karma which is due to vasana. That should be done as dharma. To attain self realization no one has to leave anything in this world. There are so many examples for this. Janaka, the king of Midhilapuri attained realization while ruling his country. Even after attaining realization he continued as a king.

A sthitha prajnan has no karma vasana. Even if he does karma, that will not create vasana. Still a sthitha prajnan may do some karma for the sake of up-keeping dharma. That karma is done for showing common men the right way.

Karma and Prakriti Guna

In all the respect, karma is done depending on prakriti guna (natural quality) of a person. If satwa guna is more, then that person naturally engages in virtuous actions. This is true for rajas or thamo gunas. The person who does karma, does not have any control on karma. He happens to do his desirable karma helplessly. A person cannot stop his evil karma all of a sudden. He can change his karma only after changing his prakriti guna first, (by thathwa vichara). But ignorant person may think that he himself is doing karma. He posses the feeling of doer-ship. But a sthitha prajnan is above all prakriti gunas and all karma. He realizes that karma actually happens when indriya guna experiences vishaya guna. (indriya=sense, guna=quality, vishaya=sense matters).

How prakriti guna influences Karma

Karma is decided by prakriti guna. When karma happens, the different gunas (satwa, rajas, thamo)mix together in different proportions and produces mind, senses and vishaya(sense subjects). The prakriti-guna of mind influences senses and parakriti-guna of senses influences vishaya. If mind is with satwa guna then its thoughts and feelings also will be satwick. Then senses also show satwick qualities. Karma happens when mind and senses work in vishaya. If mind and senses are with satwa guna, then such a person happens to experience the satwick soul presence in vishaya also. When rajas or thamas gets importance, similarly, that will manifest its qualities. So mind transfers its guna to senses and senses transfer its guna to vihaya. Then in return, guna of vishaya goes to senses and that of senses goes to mind. This way, karma is the result of actions and reactions of guna. By realizing this truth of karma, a sthitha prajnan stay beyond all these prakriti guna and karma.

How to perform karma

All the karmas, done either by mind or by indriya or by organs of body, should be performed without the feeling of doer-ship(that is by submitting karma to God or Brhama). One should fix self realization as goal of life beyond all the desires, karma and sensual enjoyments. Should leave the feeling of "I" and "My". Then one should do karma as swadharma. All these sadhana make one's mind pure and gradually he qualifies to attain self realization. Those who implement all these knowledge in path of life they will become free from all karmas. But those who do not believe in these principles tries do karma by keeping attachments. They produce vasana and fall in the bondage of karma.

Do not restrict senses forcibly

As said above senses also function according to guna. No one can change it. Then how to tackle senses from sense enjoyment? There are senses and vishayas. They work each other. But when senses indulge in vishaya, do not allow mind to respond with 'raaga or dwesha'. Means, do not keep likes and dislikes towards vishaya. Do not emotionally attached to any vishaya that you like or do not have aversion to vishayas that you don't like. To succeed in this, the easy way is to teach mind Brahma bhavam in everything. Instead, do not try to restrict mind and senses forcibly by practicing stringent pranayaama or hadtayoga. It will create problems if doing that way.

Karma Yoga- Part 2- Karma as Yajna

Chapter 3 Part 2

Do Karma as Yajna: The Bhagavad Gita

What is yajna? Every karma which is done with no attachment to its result can be considered as yajna. Karma that is done like this and with clear thathwa bodha destroys karma vasana. So every karma that is done by growing jnana(knowledge) and by weakening vasana can be called as yajna. The karma done not as yajna produces  karma vasana. This causes rebirths.

Ritualistic Yajna

Yajna is karma done without attachment. But for common men it will be very difficult to do karma as yajna. So, some other means were proposed to attain truth. Thus the concept of deities and several ritualistic yajna were implemented. Ritual yajna is believed to yield prosperity and it helps in achieving desires in life. But even this yajna, if it is done by keeping attachment to its result, can produce vasana. Only if yajna is done as an offering to deity or god can help in spiritual progress.

The Bhagavad Gita shows 'Symbiotic Existence'

In every celestial objects like sun, moon and in every human, animals and birds, the one and only Brahma or soul is filled in. This is the ultimate truth. But all are not capable of seeing soul as the truth of everything in this universe. They are incapable of believing beyond senses. Deity worship and yajna are recommended by Rishis for such people to uplift them to the truth. They asked to imagine deities in cosmic phenomena like sun, moon, air, fire, water etc. It is very understandable that these cosmic things influence the existence of everybody. So, karma done as offerings to these deities can help to avoid attachment to karma. Here karma (yajna) is done as offering and result is believed to be given by deities. This will gradually purify mind to help in seeing the truth.

All the things in the universe is originated because of prana spandana(energy vibration). When prana started to vibrate the pancha bhuta(space, air, fire, water and earth) had originated and mixed in different proportions to form various things. Prana and bhuta are inter connected. If there is no prana spandana, there is no bhuta. If there is no bhuta then there is no prana spandana. Similarly the five bhuta are also interconnected and they are seen as existing by depending on each other. Our bodies are formed from pancha bhuta. So our body and its existence is closely connected to the existence of pancha-bhuta. It is from this knowledge the concept of deities and yajna had arouse. But we humans are not ready to accept this. We live and exploit all natural resources by neglecting  the various components of nature. Those who forgets this inter connection and consumes everything that are given by the nature without offering it back in some way, is indeed a thief. So, whoever is incapable of doing own karma as yajna surely has to do at least ritualistic yajna. This will gradually purify mind and helps to get thatwa bodha.

Karma as Yajna: The Bhagavad Gita shows the way.

Karma done as yajna, releases one from karma vasana: Those who aims at realization do karma as yajna. They are definite in accepting soul realization as the goal of life. They do their karma as swadharma without fail.They do karma as offerings to god without attachment to its result. When the result comes they accept it in equal mentality even if it is favorable or not. They do not have the feeling of 'doer-ship' or 'enjoyer-ship'. Because of all these traits no karma vasana are produced as raaga or dwesha(likes or dislikes). Such persons becomes free from all karma vasana.

When karma is done with the feeling of doer-ship and enjoyer-ship, vasana are produced in the form of likes and dislikes(raaga-dwesha). They have to take births repeatedly. Through every births they do selfish karma and happen to experience karmaphala. 

Karma Yoga- Part 1- Importance of Karma

Chapter 3 Part 1

Karma Yoga: Importance of Karma

Karma, Karma Vasana and Rebirths

There are two types of spiritual practices  had been propounded. Jnana Yoga is for those who are capable of contemplating on spiritual knowledge. And Karma yoga for those who aims at realization but engaged in worldly karmas.

Those who are born with less karma vasana become able to engage in spiritual practice through acquiring spiritual knowledge. They usually select sanyasa and spent most of their time for spiritual learning. They acquire balanced mind through knowledge and latter gradually realize the soul. This is the jnana marga or jnana yoga.

Karma Yoga: Those who are born with karma vasana do not become capable for jnana marga. Even if they listen spiritual lessons they cannot stay on spiritual thought and cannot experience the truth because of their powerful karma vasana. They, after listening spiritual knowledge and by considering self realization as goal of life, have to do their karma according  to their vasana and have to turn it as righteous karma. Without any attachment for the results of karma and without loosing balance of mind in profit and loss or in happiness and sorrow, they do the liable karma. In this way they can clear off karma vasana. As soon as all karma vasana are finished, the mind becomes suitable to think upon spiritual principles. Gradually they begin to experience the truth. This is Karma Yoga or karma marga.

A spiritual seeker cannot attain Brahma by renouncing liable karma. It is not possible to attain realization by merely accepting sanyasa. It is said that the state of Brahma at its peak is devoid of any karma. Even if it is so, it cannot be attained by merely renouncing karma. A man with karma vasana cannot leave karma all of a sudden and cannot choose jnana marga. He has to attain the state of no-karma (naishkarmiam) by, first finishing off karma vasana. Instead, one cannot reach there by merely refrain from doing karma. Sanyasa or renunciation is not for him with vasana.

Everybody always is doing their own karma. No one can remain by doing nothing. No one can refrain from their desired karma at any cost. Actually everyone becomes liable to do their duties. So they are bound to do that helplessly because of prakriti guna (qualities by nature). There are three gunas or qualities - satwa, rajas, thamo. These gunas by mixing in different proportions create character of a person. One behaves or acts according to his character. Thus a person becomes slave to prakriti gunas. If sathwa guna is more in a person, he happens to indulge in his self-practiced sathwik karmas or righteous karma. It is same in case of other gunas. So, it is to be understood that no one can change pattern of their karma without trying to change prakriti guna. By performing one's own karma as dharma, he can change his prakrti guna gradually.

Those who do not know this secret of karma may restrain organs of actions (karma indriyas) from indulging in sensual pleasures but always think about sense matters. It is of no use and  actually it is hypocrisy. Those who are with vasana cannot abstain from doing karma and so cannot focus upon spiritual matters.  If a person with vasana abstains from doing karma then vasana may sublimate within and happens to fall in life.

How to perform karma in Karma Yoga?
One has to practice yoga while performing karma as swadharma by leaving attachment to the results. For this one has to practice sense control by mind. The mind must be certain in the goal of soul realization. He has to leave all feelings of "I" and "My". Such a person attains naishkarmyam (state of no karma- the Brahma).

Senses happen to create 'likes' to something and 'dislikes' to something else. Vasana are created when likes and dislikes sublimate in subtle mind. While performing karma avoid likes and dislikes (raaga ans dwesha)and thus avoid new vasana. Control senses with mind, leave attachment to the results, practice mental balance, perform karma as swadharma. This is karmayoga.

There are two goals to achieve, in the journey of life. One is to finish off the existing karma vasana by doing the desired karma (prarabdha karma). By performing karma without any attachment to the result does not create new vasana (agaami karma). By attaining athma jana , on can become free of from all accumulated karma vasana (sanchitha karma) from previous births. The second goal of life is to attain sthitha prajna.

Principles of Gita Part-I

Principles of Bhagavad Gita: Part-1
Summary of Chapter 2 - Saamkhya Yoga

The Bhagavad Gita reveals the secret of body and soul:
The absolute consciousness (Brahma or soul) is the only ever existing truth. All things or matter that are visible in this universe, including our body, are perishable or transitory. There are only two components for existence - that is conscious Brahma or soul and dead matter or body. The consciousness is ever existing (without change) and the matter is ever changing. Consciousness is the only thing that have the capability of knowing its own existence and knowing other things. Matter does not have this capacity of knowing anything. A matter or body becomes live or conscious only when it have the presence of consciousness. When the soul leaves a body then the body becomes dead. Matter is subject to evolution. It always undergoes changes that is birth, growth, decay and death. Consciousness or soul has no birth and no death, it is ever existent. The individual consciousness (Jivathma) gives existence to an individual. A body or mind or intelligence cannot make a person existent or alive.

The individualized consciousness (because of a body and mind) is called 'Jivathma' or individual soul. So, for an individual even if the body (matter) is lost (death) nothing is happened to the soul. The soul continues its existence by accepting several new bodies (births) till its cycle of existence ends by clearing off the accumulated karma.

The Bhagavad Gita: Soul is ever existing and body is transitory:
We are all souls not bodies. So there is no death by the loss of our body. Consider that nothing is happened when the physical body is dead. In this way think that we have no death, so no birth. All are ever existing souls.

How it is understood that soul has no death or no change? We all pass through different stages of life. First is the birth, then childhood, youth and old age comes. In all these stages there is no change for the "I". It is the same "I" passed through all the different stages of life. We know that what all changes happened to the body, nothing is happened to the "I". All the changes happens only to the body. Soul is which gives every one of us the feeling of existence, that is the "I" feeling.Because of soul only, we experience our existence. The changes of body do not affect the soul. So nothing will happen to the soul even when the body is lost (death).

Also, we experience three states of existence throughout our life - wake up state, dreaming state and deep sleep state (jagrath, swapna, sushupthi). In all these states the experiencer is the same. The  same "I" which do various karma in wake state, goes to sleep and have dreams. Then the same "I" further goes to deep sleep. How it is understood? We all say "I" had a dream, after a sleep and say, after a deep sleep, that "I" slept well and nothing was known.

In above two cases a particular thing is staying unchanged and that is the consciousness or soul. Here we saw there is no change for the soul during life stages and during different states of existence. So there will not be any change for the soul at the time of loosing physical body.

The Bhagavad Gita: Body and Soul

"Soul has no birth, no death"
Consciousness or soul has no beginning and no ending. That which is born, certainly dies. And that which is not born, certainly does not die. As the consciousness/soul has no birth, so it has no death.

"Soul came into being not after an origination"
Soul is ever existing. But when did the soul originate first? No, it has come into being not after an origination. Sometimes people may think that soul is existing, after an initial formation. No, it is ever existing and ever lasting. It is into being as an ever being.

"Soul has no birth, no change and no death"
Soul or athma has no change. It remains same without any transformation. No growth. For which that is without any change will remain same. Then there will not be any decay or harm and no final ruin.

"Soul was into being before the formation of bodies"
Soul is ancient. This means that the soul was into existence before the formation of all the matters in the universe. It is the only object that existed from time immemorial and all other things in this universe originated latter.

"Soul is not destroyed when body is destroyed"
This means that soul is not ruined even when all matters in the universe are ruined. It will remain same even after all things in the universe vanish. Matters have birth, so they have death also. At the final ruin or destruction of the whole universe, only the consciousness or soul will exist. It is said, thereafter, by passing a long period of rest, the universe will evolve again from the consciousness.

Consciousness  or soul has no birth, it has no evolution (transformation/change), so it has no ruin, so it has no death, so it is eternal, so it has no motion,  so it is incessant (unbroken), so it is all pervading, so it has no action (karma), so it has no emotion (vibration), so it is static, so it is peaceful, so it is blissful (ananda mayam).

Why self realization or realization of soul?
We understood that soul is the real base of our existence. Our body, mind, ego and intellect is only secondary. If we want unveil the secret of existence of us and of universe, we have to learn and understand only one thing, that is the soul. While researching the secret of existence we will understand that the soul is the seat of happiness. We cannot achieve an ever lasting happiness in life by forgetting the soul. So it is necessary for us not only to inquire about the soul but also to realize the soul in order to achieve eternal peace and happiness.

Importance of Balanced Mind: The Bhagavad Gita
Self realization or knowing the soul is possible only by practicing a balanced mind. To achieve that mental balance, karmas should be done by leaving emotional attachment to its results. Have same or equal attitude even if the result of a karma is favorable or not. Stay calm in sorrows and happiness. If it is practiced in the practical life, mind becomes quiet. Only such a mental condition can help to know the truth. Achieving a balanced mind is called yoga. It is possible either through saamkhya yoga or karma yoga.

Sense Control and Tolerance
Together with mind the senses and sensual objects produce opposite and dual experiences like heat and cold, sorrow and happiness. So life will be a mix of sorrows and happiness. There is only one way to overcome the dual experiences of senses and that is by practicing sense control and tolerance. There is no point in showing anxiety and lamentation. If so, that may create likes and dislikes which in turn produces karma vasana. By practicing sense control and tolerance one can develop mental equilibrium.  Only a balanced mind can understand the soul. In other words, it is the restless mind that stops us from knowing the soul.


Definitive Intellect or Vyavasayikalmika Budhi
To achieve a balanced mind, the intellect should be single focused. If the intellect is focused on a single matter, that intellect becomes resolute or definitive. What is that single thing to be focused upon? If we focus on anything in this world, that would lead to many other things. So single focus-ness is not possible in this way. But if we focus on the ultimate cause (Brahma), our intellect becomes single focused, because the ultimate cause of universe is only one. This way of thinking cannot lead to many other things.

What is the thinking about the ultimate cause? To do this one has to know about the supreme cause or absolute cause of the universe, that is soul. The understanding of the single object or reality helps to become single focused. Whatever seen in this world are just the 'names and forms' on the single object, Brahma. This kind of single focused intellect is called a resolute/definitive intellect. Only that kind of intellect can help in achieving a balanced mind.


Sthitha Prajna or Steady Conscious State
When all vibrations of mind are stopped, budhi (intellect) stays in the Self or Soul and becomes still and firm. How the vibrations of mind can be stopped? It is possible by giving up of all desires from mind. When all the desires are given up, the mind becomes still and intellect stays firm. At this stage, ananda or bliss will be found out in soul by the soul. The ecstasy is felt not in mind or budhi but in soul. And the ananda is found out not by mind or budhi but by soul itself. This state of realization  is called sthitha prajna. At this stage he dwells completely within his soul.

When one completely withdraws senses from sense subjects, as tortoise withdraws its limbs, then prajna of such a person is considered firm. Here the importance of sense control is mentioned, as it is helpful for a spiritual seeker. First of all, one learns from books or from a guru the importance controlling senses. Then he practices controlling senses. When spiritual practice is progressing the senses become controlled much. But even after getting self realization the seeds of senses may lie deep inside. Only after complete control of senses, one can get the moksha or liberation.
Why sanyasa(renunciation) is not for a householder?
Samkhya Yoga and Karma Yoga. Yoga means balanced state of mind. There are two types of yoga, saamkhya yoga and karma yoga. The mental balance can be achieved in life either through atma jnana (saamkhya yoga or jnana yoga) or through performing one's own karma in life with a balanced mind (karma yoga).

A seeker of self realization can refrain from all worldly matters and do sanyasa or renunciation. In this path the seeker engage mainly in learning and practicing Self knowledge or athma jnana. This is saamkhya yoga or jnana yoga. But for a householder, he cannot leave his karma all of a sudden, as he is bonded with his karma or duties. He took this birth as a householder because of his vasana from previous birth. He has to finish off his vasanas by doing his desired or liable karma. He cannot run away from this. So what he has to do? After learning athma jnaana he has to perform his karma. Through this way he can finally break the bonds of karma. How? While performing karma as his own dharma (swadharma), he has to practice mental balance in life. Attaining mental balance through karma is called karma yoga. The mental balance together with self knowledge can help one to earn self realization. Thus he becomes free from karmic bonds.

Fall of a person who runs after sense pleasures
For those who ponder about sense subjects, forms attachment. Because of attachment forms desire. Desire leads to anger. Because of anger or 'krodha' forms 'sammoha'. Due to this happens 'smruthi vibhrama'. This destroys budhi. This leads to total ruin.

A person who always wander after worldly pleasures, forms a kind of attachment or liking towards the thing that can give such pleasures. Then he thinks that  it should be achieved however, that is desire. If some obstacles come in front of that desire then there forms anger. Because of anger, looses discrimination. This leads to loss of memory. Loss of memory destroys the faculty of reasoning, the intelligence. This causes total ruin of that person. This shows how senses and sense matters make a man fall into unrighteous path.

(This is the summary of Saamkya Yoga, Chapter II of Bhagavad Gita. This is the main principles (athma thathwam) taught in this chapter.)