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.)

Samkhya Yoga - Part 14 - Destruction of Senses

Chapter 2 Part 14
Destruction of Senses: The Bhagavad Gita

The mind which runs after senses that indulge in sense pleasures, destroys the soul feeling of a spiritual seeker. So a true spiritual seeker should not allow mind to wander after sense matters. When senses are completely destroyed then prajna becomes steadfast. The urge to experience sensual pleasures through senses causes karma and karmaphala. So peace can be achieved only by those who have complete control over senses and sense pleasures.  

Destruction of Senses (Controlling Senses)
What is meant by destruction of senses? Is it merely not experiencing sense matters by senses? Does sense destruction happens when eyes are not seeing and ears are not hearing? The real sense destruction is teaching senses to experience only the truth or soul in everything. When one always thinks about the ultimate truth becomes capable of seeing everything as Brahma. Gradually it becomes possible to visualize what are seen and what are heard as Brahma. Whatever he sees are Brahma, whatever he hears are Brahma. Thus senses learn to avoid attachment and desire for sense subjects. Thus, the sense subjects which are considered as Brahma do not become allure to senses.

For whom, every urges of sensual pleasures does not produce any emotions even in the proximity of sensual matters then he attains peace. One should abandon all urges of sensual pleasures and  should avoid all desires, attachments and ego.

These are the ways to attain Brahma. If it is attained once, no one perplexes in worldly sorrows  in life of births and deaths. If the Brahma is attained at least at old age then one can enjoy Brahmananda and gains liberation.


Here ends Chapter 2: The Bhagavad Gita

Samkhya Yoga - Part 13 - Sense Control

Chapter 2 Part 13

The Bhagavad Gita: Controlling Five-Senses

'Sthitha Prajna' continues:
Those who have no affection for anything and do not have appreciation or aversion in good or bad things, their prajna is firm.

Affection is always towards "me and my" body, wealth, wife, children etc. This feeling governs the karma followed. The liking feels towards some objects becomes desire latter. If something stands against that desire or when that desire cannot be achieved then the desire turns to anger. When someone does not like a thing, he keeps a feeling of aversion. One who aims at self realization should abstain from all these emotions. Such a person does not have appreciation towards favorable matters or aversion for unfavorable matters. The prajna of such a person is called sthitha prajna.

Sense Control and Sthitha Prajna

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 discussed, 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. The senses of a sthitha prajnan is completely in control or when all the senses are completely in control that person can be considered as sthitha prajnan.

 

Because of the absence of attachment or liking, the senses and sense subjects become in control even in case of a spiritual seeker who leaves all sense subjects. For a sthitha prajnan, even the seeds of senses go away by the realization of Brahma. If there is no liking towards any worldly matters, then the sense control becomes easy for a spiritual seeker who leaves all sense subjects or matters. When he passes through self realization the senses become completely controlled. When even the seeds of senses are removed completely, he is considered as sthitha prajnan.

Even at the stage of attaining athma jnana, senses do not come in complete control. If the senses do not come in complete control, it will be very difficult to attain the state of sthitha prajna. Sense control is very important. First abstain from sense subjects or take a control over the sensual matters. So the senses lean to withdraw its wandering over sense subjects. Through this way when senses come in control, the mind also shrinks. When the mind becomes calm, budhi stays firm. Then prana spandana also will be slow. In this still state the soul starts to shine.

Experience the ananda of  Brahma  by restraining all such sense matters and by finding the soul by the soul. Because, for whom the senses become in complete control, the prajna or consciousness of such a person become steady. While controlling senses, make the mind stay in the thought of soul. Imagine soul in the soul. Fill the mind with all the knowledge about the absolute soul. Be affixed in thatwa bodha.

Fall of a person with no sense control

For those who ponder about sense subjects, forms attachment. Because of attachment forms desire. Desire leads to anger. A person who always wander after worldly pleasures, forms a kind of attachment or liking towards that thing. 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 or 'krodha' forms 'sammoha'. Due to this happens 'smruthi vibhrama'. This destroys budhi. This leads to total ruin.

Because of anger one looses discrimination. This leads to loss of memory. Loss of memory destroys faculty of reasoning, the intelligence. This causes total ruin. The order in which a person falls, who thinks only worldly pleasures and forgets the soul truth - 1.thinking about sense subjects 2. attachment 3. desire 4. anger 5. in-discrimination 6. loss of memory 7. destruction of intelligence 8. total ruin .

One can indulge in sensual pleasures if the senses are in complete control. The mind of such a person with thatwa vichara (thinking about the soul principles) and thatwa bodha (awareness of the soul principles) becomes soulful-delight always. The soul or athma is always blissful. But the feeling of attachment and aversion stops from enjoying the ananda. One who aims at self realization should control senses while engaging in worldly matters and should free the mind from likes and dislikes. This will give a delightful experience of soul. This is the inner coolness which indicates the advent of self realization.

Because of soulful delight, all sorrows are destroyed. Because a person with delighted mind,  soon feels the soul truth surrounding everywhere. Those who without soulful delight and soul observance, cannot feel soul truth. For those without soul observance cannot think about the truth and cannot experience it. Without soul thinking no one gets peace. Without peace there is no happiness. Controlling senses leads to single-pointed mind. This causes budhi to know truth. Then comes imagination of truth (soul) everywhere. This leads to peace. Peace leads to happiness.

Samkhya Yoga - Part 12 - Mind...Intellect...Soul

Chapter 2- part 12

Bhagavad Gita: Steadfast Consciousness

Those who are with a definitive intellect can escape from karmaphala, which causes repeated karma through rebirths. Thus they becomes free from worldly life of births and deaths. Finally they reach a place of no sorrows. This is place of Brahma.

When we do karma and when we enjoy its results, we usually keep a mentality of 'doer-ship' and 'experiencer-ship'. This mentality creates new 'vasanas' which in turn causes to do karma again in a new birth. This is the bond or chain which creates several births and deaths. So it is clear that if we perform our duty without an attachment to result, does not create vasana and free us from bonds of life.

When we experience life, knowingly or unknowingly, we respond to life either with liking or with aversion. If we like something or somebody we respond favorably. But if we don't like then we respond unfavorably. These two factors create vasanas. In a strong response, the liking becomes desire or passion and the aversion becomes anger or rage. This is because of the mentality of doer-ship and enjoyer-ship. Leave all these traits and become free from all bonds of life.

It is now understood that karma phala produces rebirths. It is said that karma should be performed without expecting a certain result. But still the mind may wish for the fruits of every karma. Why it is so and what is the solution? It is because of delusion. What is the delusion here? If the ultimate truth is not known, one may imagine that there is no soul and the visible body and universe is real. So he runs after many things to satisfy senses. This is the delusion. Feed intellect with right information about the ultimate truth (tathwa bodha) and remove all delusions. When intelligence passes all delusions then one can detach from fruits of all desires. At this state of mind one becomes indifferent to all what is heard and all what is to be heard. What are the things that were heard and to be heard? This is the ignorance about the  truth of life which is heard from others. This creates delusion. Perform karma and renounce the attachment towards the fruits of result. Do not expect a favorable result always. If the result is favorable or unfavorable keep same or equal mentality. This will give strength to move forward. That is the reason Gita says to renounce the emotional attachment towards the result of a karma. Do karma and receive the result whatever it may be. Attaching to the results emotionally may produce vasanas. As said earlier this will cause karma again in a rebirth.

Experiencing the Soul or Brahma

It is said when intellect stays firm within the Soul, in stillness and without any mental vibrations, then one experiences the soul.

When intellect accepts various things (names and forms) it becomes defocused and wander around many things. After this, mind follows various kinds of infatuations.When budhi becomes still without any mental imagination then intellect looks back to the soul. When mental projections are completely stopped and intellect becomes steady at that time the soul shines within. Here one enjoys soul experience. In this state the jivathma and paramathma enjoin and becomes one. If the soul experience stays without any stop, that is called sthitha prajna. That person is called sthitha prajnan or man of steady consciousness.

Sthitha Prajna or Steady Consciousness

The state when all desires in mind are given up and when ananda is found in the soul by the soul, is called a steady consciousness. Or, One who gives up all desires of mind and finds ananda in soul by the soul, is called a man of steadfast consciousness (sthitha prajnan). 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 the soul itself. This is the deep meditative state of a sthitha prajnan. At this stage he dwells completely within his soul.

One who stays, unperturbed by sorrows or uninterested in worldly pleasures and unaffected by liking or fear or anger and who is silent, is known as  sthitha prajnan. When a man of steadfast consciousness is in normal state, he is not influenced by sorrow or happiness or other feelings like attachment, fear, anger. He does not speak or speak very less.

Samkhya Yoga -Part 11- Yoga

Chapter 2 part 11
Yoga or balancing mind: The Bhagavad Geeta

Balanced Mind: Self realization or knowing the ultimate truth is possible only practicing a balanced mind. To achieve that mental balance, karmas should be done by leaving emotional attachment to its results. Have a same or equal attitude if the result is favorable or unfavorable. 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.

Definitive Intellect: The karma which is done without definitive intellect and yoga (balanced mind) is despicable. All karmas should be done with a definitive intellect and with a balanced mind. Karma done without these two aspects are despicable. Why? That kind of karma creates karma phala. The vasana created from this, causes rebirths (this also has been discussed in the previous part). That is the consequential karma. This is very sympathetic to happen. Such a person is called 'kripanan' and such a fate is known as 'karpanya dosha'. So, always stay in the definitive intellect with a balanced mind.


Kripanan and Karpanya Dosha
Upanishads propounds that one who leaves this body without knowing the ultimate truth is "Kripanan'. What is that ultimate truth? Absolute truth is that the soul is ever-existing ultimate cause of existence and body is transitory. As explained earlier the karma done with attachment for the result generates 'vasanas'. This causes to take rebirth according to the vasana. This is the consequence of karma phala. This fate is called karpanya dosha (sin). Those who dies with resultant karma happens to face the result of that karma and is called kripanan or kripana.
 

Skillful Karma: Krishna asks Arjuna to perform karma skillfully by practicing yoga. If the Yoga is practiced and implemented in life, one can do his karma very skilfully. What is, doing karma with skill? What is that skill?
Perform all karmas that are liable to do; in the same time do not create any new vasanas. This is  skillful karma or performing karma skilfully. How it is possible? Do not undertake 'doer-ship' or 'enjoyer-ship' by imagining that 'I am doing' and 'I am enjoying or experiencing'.  Vasana are created by accepting doer-ship or enjoyer-ship. Those who do not have attachment to results, does not  create any new vasana. Such a practice not only avoids producing new vasanas but also weakens the existing vasanas. In this way, as existing vasana are finished completely, one becomes entitled to know the ultimate truth. This is the skillful living.

One more important point: When we practice mental balance (balanced mind) in life, we leave all attachments to the fruits of karma. In worldly life there are only two points for the mind to focus upon; either in the fruits of karma or in any point other than worldly matters. That is the reason we go to God. To achieve a balanced mind, the first thing needed is to find a point for the mind to focus upon, other than the fruits of karma.

One way is, to focus on Brahma by leaving all duality. This is the non-dual path. Or accept any deity as a symbol of the non-dual Brahma. This is the dual path of worshiping. This kind of worship is only a beginning and on latter stage one can reach the non-dual path. This is the main intention of God worship. While following the spiritual effort of God worshiping one must perform karmas by devoting the fruits of karma to the God. This leads to achieve a balanced mind. This is the Yoga.

Samkhya Yoga Part 10 - Karma and Karmaphala

Bhagawad Gita: Chapter 2

What is Karma and Karmaphala

Vyavasaayikalmika Budhi (Definitive Intellect)
The previous pages talked about the importance of a balanced mind. To achieve this state of mind, the intellect must be resolute or definitive. How can it be achieved? It is by a  single focused intellect. If the intellect is focused on a single object, that intellect becomes resolute or definitive. What is that single thing to be focused upon? If we focus on anything in this world, that may lead to many other things. So single focusness 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 does not lead to many other things.

What is the thinking about the ultimate cause? To understand this, one has to know about the supreme or absolute cause of the universe. The understanding of the singular object or reality helps to become single focused. Whatever is seen in this world as different things are just   names and forms on the single object, that is Brahma. This kind of single focused intellect is called a resolute or definitive intellect. Only that kind of intellect can help in achieving a balanced mind. So, in totality, 'thatwa bodha' is very much necessary.

Those who are not able to imagine on the single object (Brahma), thinks that there are many different things and there are lot of goals to achieve in this world. They imagine wealth, power, position and fame as to be attained. If any of them is achieved they run after other things. If a thing cannot be achieved then they become desperate for the loss. Even above all these things they think there are still lots of things that to be achieved in other worlds like in heavens. What all are achieved there will not be any stop. They cannot become single focused and so they become addicted to desperation, discontentment, doubtfulness, worry etc. This is the intellect that is many focused with various paths and they are inumerous.

Let us conclude like this: It is very difficult to achieve a balanced mind. It can be achieved only with a resolute intellect. So, learn to do all the karma in life as swadharma by focusing the intellect in the tathwa bodha and having a balanced mind. An intellect which focuses on only one object finds extraordinary happiness (bliss) and everlasting peace.

Karma and Karmaphala

All karmas and its karma phalas (results) are coming within the three gunas, satwa-rajas-thamo gunas. The whole universe and its inumerous matter are formed because of the prana spandana or energy vibration. The spandana happens by the mixing up of the three gunas. So all the vibrations or karmas are with gunas. All the karmas and its phalas or results are coming within the three gunas. But the
absolute cause or Brahma is beyond these gunas. Those who aim at realization of truth or everlasting peace should search for the truth beyond these gunas or qualities.

The Truth: That absolute truth is singular experience. In that, there is not a feeling of duality. There lies the essence of non-dualism. In the whole universe there is only one object of existence, that is consciousness or Brahma. Whatever is seen here, is just an illusion. Nothing is formed from the non-dual Brahma. The various things or substances in the universe are seen as formed , but nothing is formed in reality. If we inquire about the truth of existence only consciousness can be found out. This is the ultimate truth that the ancient Rishis found out with their direct experience. Those who fix their intellect in this singular truth can attain a definitive intellect. Others wander after indefinite truths. Those who discard the indefinite experience and enjoy the definitive truth can realize the absolute Brahma. Those who do not wish for worldly pleasures can enjoy the supreme bliss or ananda.

Consequential Karma:

Krishna tells Arjuna that he can only perform his  karma, but he cannot expect a specific result. Rather, no one have any control over the result. Do not perform karma by keeping an emotional attachment to the results of karma (karma phala). The attachment to the results creates vasanas that results in new births. Vasana means impression that passes to the subtle mind or subtle body which decides new births. Krishna emphasizes to engage in life without the feeling of doer-ship or enjoyer-ship. Thus, when doing karmas without attaching to the karma phala or results, will weaken the existing vasanas and do not produce new vasanas as well.

I want to do certain karma and enjoy its phala. This is raagam or liking. I want to avoid certain karma and I don't want to be affected by its phala. This is dwesham or aversion. These may lead to strong desire and anger. This causes karma and phala to repeat. This results in rebirths. In this way, attaching to karma and karma phala makes one to  experience its consequences. This is the consequential karma.

But at the same time no one can spend life by not doing his duties. Inaction creates so many other problems. These are the four noble things: do one's own karma, do not attached to karma phala, do not bear consequences of karma and do not be attached to inaction.

Samkhya Yoga-Part 9 - Balanced Mind

Chapter 2 part 9

Balanced Mind: The Bhagavat Gita

The importance of a balanced mind is discussed here. It is quite important in worldly life and spiritual life as well. Here it is stating that living life by keeping the mind in a balanced state, one can attain spiritual freedom. By maintaining a balanced mind in all life situations, one can face every problems. Not only that it can help sins. But how? The goal of life is to attain spiritual freedom by living a balanced life. How to live a balanced life? It is by keeping a balanced state of mind in every adverse or favorable life situations. Do not allow mind to be over joyous when happiness comes. Similarly do not be depressed at sorrows. Keep an equilibrium in victories and failures or in profits and losses.

Do not allow mind to become emotional in worldly happiness and sorrows. The easy way to practice this mental balance is to learn atma jnana or spiritual knowledge. The knowledge which describes what is permanent and what is transitory had been explained through the previous  pages. By keeping this principal truth in mind, live the life in a balanced state. Such a balanced mind can finally see the ultimate truth. In a balanced mind there is no difference between happiness and sorrow. Both are considered equally. At this stage there is no sin or goodness which are merely the mental projections based on worldly and dual states of feelings. At a final freedom there is nothing dual, every thing comes under oneness. That is why Krishna says that by practicing a balanced mind Arjuna does not enter the sin of killing in a righteous war.

One who aims at self realization in life has to perform karma as his own dharma (swadharma). The real truth about soul and body has been explained theoretically or is taught based on principles. Thereafter, the importance of doing karma as one's own dharma also has been explained. Whenever we do our duty as dharma or virtuous act, our mind should be in a balanced state. The emotions and feelings should not affect the balanced state of mind. Attain a balanced mind is  the primary step in the path of self realization.

Knowledge of Yoga

The importance of balanced mind is explained in detail. The difference between permanent and transitory things had been explained. Body is transitory and the soul is permanent. Now the knowledge of yoga is going to be explained. Yoga means balanced state of mind. 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 (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 and gain a balanced mind. This is saamkhya yoga. But for a householder, he cannot leave his duties all of a sudden, as he is bonded with his karma or duties. After understanding athma jnaana, through karma yoga he can attain a balanced mind. Then finally he can break the bonds of karma. How? While performing actions or karma as his own dharma (swadharma), he has to practice proper balance of mind in life. Attaining mental balance through karma is called karma yoga. A balanced mind together with self knowledge can help one to earn self realization. Thus he becomes free from karmic bonds.

This verse teaches the two paths to self realization, Saamkhya Yoga and Karma Yoga, both by attaining a balanced mind.

Samkhya Yoga - Part 8 - Good Karma

Chapter 2 part 8
Good Karma: The Bhagavad Gita

In the viewpoint of a common man, there may be a chance of misunderstanding that why Sree Krishna compels Arjuna for the battle. Why he is telling that killing enemies, even though they are relatives, is a good karma or justifiable. Here is answer for these confusions.

"What is Good Karma? A karma or act which is performed in a virtuous way, can be called as good karma or dharma."

 

Krishna tells Arjuna that consider this battle as swa-dharma (own good karma). What is dharma(good karma) and swadharma? A karma or act which is performed as righteous, can be called as dharma(good karma). Swadharma is one's own dharma. How swadharma is formed? It is based on the mixing of natural qualities (satwa, rajas, thamo). No one can alter the natural qualities, all of a sudden. No one can change natural karma. But by gradual observance of virtuousness one can gradually become free from his own natural qualities and become liberated. So, whatever might be one's own present, natural karma, if he turns it towards good or virtuous path, then it will become righteous karma(good karma) or dharma. It is his swadharma.

No one can leave karma and go for sanyasa
Krishna discloses that Arjuna cannot leave from the battle field because, battling is his swadharma(own good karma). He cannot refrain from doing his own karma or duty. Only what he can do is, do the battle as a virtuous war. Means, this battle is not for selfish goals, rather it is a dharma yudh (righteous war). This battle is for establishing dharma (righteousness) in the country. Finally what Krishna means is that if he do this battle as swadharma, he can alter his rajo guna (natural quality as a soldier) and gain satwa guna (virtuous or good quality). This will help him to attain salvation latter through athma jnana.

Krishna asks Arjuna to consider this war as a chance given by God's grace and is a door to heaven.Why this war is mentioned as a door to heaven? As stated above, if he does his karma(battle) as dharma (virtuous karma or good karma), he will get a lucky chance to change his rajo guna (natural quality as soldier). By repeated good actions(good karma) he can gradually shift to satwa guna (virtuous quality). Then he can attain self realization through proper learning of athma jnana.

But this may not be attainable in one life. If so, by death, one goes to heaven and enjoys the results of his virtuous acts (good karma) and comes back to continue his spiritual path. This is the reason Krishna says that this virtuous war is a door to heaven.

Samkhya Yoga - Part 7 - Knowing the soul

Chapter 2 - part 7

Knowing the soul: The Bhagavad Gita

The Bhagavad Gita teaches that soul does not have a form. So it cannot be known by senses. This soul cannot be understood by the thoughts of mind. It is said that this soul remains same without any change.

Soul is not with a clear form, so as to be known by senses. Soul is without form, name, emotion or motion. It cannot be known by the mind. The thoughts cannot reach up to the level of soul. As the soul is with no change or transformation, it cannot be known at any time.

The senses, mind and intelligence are working with the help of consciousness. If it is so, how  they can know the soul? Soul is not within the reach of senses or thoughts or intelligence. So the question is, how the soul can be known? As soul is the only object that have the capability of 'knowing', then, only soul can know it. We uses the consciousness to know everything. By using consciousness we happen to know about every 'matters or physical things' in the universe. Just keep away from the habit of materialistic awareness (knowing others in names and forms) and thereafter the soul can be experienced. Till that time the soul will remain unclear and unthinkable.

By developing auspicious traits and sanctity, one can grasp the theoretical meanings of soul philosophy. After this one can aim at the direct experience of soul. This is the path of soul realization or self realization.

Even if the soul is considered as having births and deaths, there is no point in worrying about soul when the body is lost. If we think that soul is with birth and death similar to body, then there are several births and deaths in the course of evolution. Nothing is immortal. Everything in this universe is affected with change and death. Death is definite for one who had born. Birth is definite for one who had died. So do not worry about a matter which has no solution.

The beginning of  body is not clear. Only middle is clear. Ending also is not clear. So where is the relevance in lamenting about these matters. We do not know anything, from where the whole universe comes or where it goes back to. This is the reason for our confusion and sorrow and the resultant lamentation. To find a solution for this, one has to find out the secret behind this.

Whichever is non existent at the beginning and ending and even if it is seen as existing in the middle, it has to be considered as non existent. It cannot be taken as truth. It is temporary and is called an illusion. In this way, all the matter in the universe can be considered as unreal and they are seen only as a delusion.

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Samkhya Yoga Part 6 - Body and Spirit

The Bhagavad Gita: Chapter 2 /part 6

Body and Spirit

The soul never takes birth, never dies.  It came into being, not after an origination. This soul has no birth, no change and no ruin.This soul, that was into being before the formation of bodies, is not destroyed when body is destroyed. The changes that happen to body do not affect spirit or soul. Body always passes through formation, existence, transformation and ruin. It is its nature. But spirit has no birth, no transformation or change and no ruin. This does not mean that spirit is not existing.  Then, when did spirit or soul originate? Soul (spirit) came into being not after an origination. Soul is ever existing. Spirit is not destroyed by the destruction of body.

"It has no birth, no death"

Consciousness or spirit 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/spirit has no birth, so it has no death.

"It came into being not after an origination"

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

"It has no birth, no change and no ruin"

Spirit 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.

"It was into being before the formation of bodies"

Spirit/soul is ancient. This means that the consciousness or spirit was into existence before the formation of all the matter in the universe. It is the only object that existed from time immemorial and all other things in this universe originated latter.

"It is not destroyed when body is destroyed"

This means that spirit is not ruined even when all matter in the universe are ruined. It will remain same even after all the things in the universe vanish. Matter have birth, so they have death also. At the final ruin of the whole universe, only the consciousness or spirit will exist. It is said, thereafter by passing a long period, the universe will evolve again from the consciousness.

Consciousness  or spirit has no evolution (transformation/change), so it has no ruin, so it has no birth, 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).

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Samkhya Yoga - Part 5 - Consciousness

Chapter 2 /part 5

The Consciousness: The ultimate Truth: The Bhagavad Gita

"That which is non-existent cannot become existent; that which is existent cannot become non-existent. The absolute secret of 'knowing' the state of existence and the state of non-existence were discovered by the seers of the ultimate truth".

"that which is non-existent cannot become existent"

This means that the non living things and as well as the bodies of living beings are not existing. In case of a human being, the soul is existent and the body is non existent. Bhagavad Gita says that it is absurd to mourn for the demise of a body.

"that which is existent cannot become non existent"

This means that the ever existent soul cannot become non existent at any cost. Soul is eternal and there is no point in worrying about soul.

State of existence and the state of non-existence

The consciousness and matter (soul and body) are the two components regarding existence. Consciousness (soul or athma or Brahma) is having the capability of knowing or experiencing its own existence and the existence of others. Matters do not have this capability. This is the reason that matter is referred as dead matter. A living body (matter) becomes aware of its existence, only because of the presence of consciousness. So it can become aware of others existence also.

It can be found out that consciousness is the only fundamental object  in the universe. All the substances (matter) are seen as 'names and forms' on the consciousness. Even if we feel the existence of substances, there is no existence for them without the presence of consciousness. When searched for a basic component or a fundamental object behind all the substances, only the consciousness was found out. Even the modern science also comes into the conclusion that all the substances are ultimately nothing but energy. So energy is the subtle form of matter. But there should be a non vibrating (static) substratum for the energy to vibrate from. Ancient Rishis found out that the consciousness is the substratum for prana spandana (energy vibration). Only because of the prana spandana (energy vibration), the whole universe is seen, as an illusion. All the substances in the visible universe are just 'names and forms' on the conscious plane.

Consciousness or soul is the only object that really exists and matter does not exist, indeed. The consciousness is the causal object of the whole universe. Matters are filled in by the causal object. The dead matters are seen, in the universe, just as 'names and forms'. Every object has a name and a form. The names and forms are appeared on the substratum (consciousness) just like different scenes in a screen. The consciousness or soul is without any ruin. It has no end. So it has no beginning. As it is so, no one can destroy the indestructible soul or consciousness. So Krishna declares that no need to worry either about body or soul. 

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