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.