Vibhuthi Yoga

Chapter 10 Part 1
Vibhuthi Yoga

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

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

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

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

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

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

RajavidyaRajaguhya Yoga

Chapter 9 Part 1

RajavidyaRajaguhya Yoga

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

Universe appears on Brahma

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

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

Sathwa Rajas Thamo guna

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

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

Yajna done for heavenly pleasures

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

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

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

Total Submission

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

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

Who is a true spiritual seeker?

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

Ways to attain Brahma

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

Spiritual Wisdom from Gita - Part 3

Spiritual Wisdom 3

True Sanyasa

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

Paramaathma and Jivaathma

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

Forgetting the truth

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

How to overcome ajnana

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

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

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

AksharaBrahma Yoga

Chapter 8 Part 1

AksharaBrahma Yoga

Universe originates

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

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

Birth and rebirth

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

Realization

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

Omkara upasana

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

Brahma bhavana and liberation

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

Repeated appearance and disappearance of worlds

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

Ultimate state of no birth and no death

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

Utharayana marga

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

Dakshinayana marga

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

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

Ultimate choice

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

JnanaVijnana Yoga - Part 1

Chapter 7 Part 1

Jnanavijnana Yoga

Jnana (knowledge) is knowledge of theories.

Vijnana means knowledge through experience.

Who can experience Brahma

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

Universe is originated

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

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

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

Worldly life and spiritual life

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

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

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

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

Maaya or illusion

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

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

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

Dhyana Yoga Part - 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dhyana Yoga Part - 1

Chapter 6 Part 1

Dhyana Yoga

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

Firm Yogi

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

Uplifting mind by budhi

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

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

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

Dhyana

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

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

Gems of Spiritual Wisdom - I

Gems of Athma Jnana

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

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

Spiritual Wisdom from Gita - Part 2

Athma Jnana

Athma Sakshathkaram or Soul Realization

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

Genesis or Srishty

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

Energy vibration and Karma

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

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

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

State of Naishkarmia

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

Doing karma helplessly: No one can remain lazy

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

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

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