Spiritual Wisdom from Gita - Part 1

Athma Jnana from Gita

Soul and Body:

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

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

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

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

Consciousness and Matter

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

The ultimate cause of universe

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

Individual Soul or Jivathma

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

Paramathma or Supreme Consciousness

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

Sanyasa Yoga - Part 2 - Liberation from Karma

Chapter 5 Part 2

Liberation from all Karma

Creation, Existence and Destruction

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

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

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

Senses and sensual pleasures

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

Eternal Happiness

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

Temporary happiness

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

Brahmananda

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

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

Attaining Brahma or Realization of Brahma

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

Ultimate Liberation

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

Levels of Consciousness

States of experiencing

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

First level of consciousness - The level of Senses

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

Second level of consciousness - The level of Vishaya

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

Third level of consciousness - The level of Mind

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

Fourth level of consciousness - The level of Budhi

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

Fifth level of consciousness - The level of Prana

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

Sixth level of consciousness - The Vague level

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

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

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

Sanyasa Yoga - Part 1- Karma and Sanyasa

Chapter 5 Part 1

Sanyasa Yoga: The Bhagavad Gita

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

Raaga and Dwesha (likes and dislikes)

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

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

Who can choose Sanyasa?

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

Doer-ship and Experiencer-ship

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

Who he realized the Soul

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

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

Jivathma and Paramathma

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

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

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

Jnana Karma Sanyasa Yoga - Part 3 - Brahma Yajna

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

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

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

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

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

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

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

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

Jnana Karma Sanyasa Yoga - Part 2 - Truth about Karma

Chapter 4 Part 2

State of karma and no karma

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

What is the philosophy of karma?

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

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

Truth about Karma

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

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

Do karma by renouncing the attachment to its result.

Burn karma in the fire of athma jnana.

Have no desire, have a balanced mind.

Do karma only with body, not with mind.

Be happy with results that come naturally.

Renounce duality and see Brahma in everything.

Consider same mentality towards victory and failure.

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

Become free from all attachments.

Do karma only for up-keeping dharma.

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

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

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

Jnana Karma Sanyasa Yoga - Part 1- Karma as Dharma

Chapter 4 Part 1

Reestablishing Dharma

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

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

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

Karma Yoga - Part 4 - Desire

Chapter 4 Part 4

Desire or Kaama

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

Enemy in the path of self knowledge

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

How kaama works through senses, mind and budhi?

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

How to conquer kaama?

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

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

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

Karma Yoga - Part 3 - How to do Karma

Chapter 3 Part 3

Karma...continues:The Bhagavad Gita

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

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

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

Karma and Prakriti Guna

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

How prakriti guna influences Karma

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

How to perform karma

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

Do not restrict senses forcibly

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

Karma Yoga- Part 2- Karma as Yajna

Chapter 3 Part 2

Do Karma as Yajna: The Bhagavad Gita

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

Ritualistic Yajna

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

The Bhagavad Gita shows 'Symbiotic Existence'

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

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

Karma as Yajna: The Bhagavad Gita shows the way.

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

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

Karma Yoga- Part 1- Importance of Karma

Chapter 3 Part 1

Karma Yoga: Importance of Karma

Karma, Karma Vasana and Rebirths

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

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

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

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

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

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

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

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

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

Principles of Gita Part-I

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

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

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

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

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

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

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

The Bhagavad Gita: Body and Soul

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

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

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

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

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

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

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

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

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


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

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


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

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

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

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

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

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

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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