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Sunday, January 16, 2011

BHAGAVAD GITA. CHAPTER XIV. 4 - 8

Gita Series – 138: Chapter - XIV. Verse 4 – 8 “Of all embodied beings, prak ṛ ti is the mother who conceives and I am the seed giving father. Sattva,rajas and tamas born of prak ṛ ti, tie down the imperishable soul to the body. Of the three guṇa-s, sattva

is pure, illuminating and immaculate and binds a soul with joy and wisdom. Rajas is of passion,

avariciousness and attachment and binds a soul through actions and their fruits. Tamas is of

ignorance and binds a soul through delusion, laziness and slumber .” Prakṛti has two aspects, combined or samaṣṭi, the aggregate aspect of māyā and individual or vyaṣṭi,

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the partial aspect of māyā on an individual soul. When an individual soul interacts with primordial prakṛti,when all the three guṇa-s remain in equal proportion, the equilibrium gets disturbed and creationcommences. The equilibrium gets disturbed, only when a soul conjugates with prak ṛti, and the creationcomes about in prakṛti, the womb of all creations. Every creation is born only out of prakṛti which isfathered by puruṣa. Hence, Kṛṣṇa says that He is the father and Prakṛti is the mother of the universe.Soon after a form is created, it begins the process of evolution, undergoing modifications. During theprocess of evolution, one of the three guṇa-s alone become prominent and accordingly, the character of a person is determined. Sattva guṇa means the quality of purity and knowledge. The presence of other two guṇa-s is not very prominent in sattva guṇa as this guṇa is endowed with the highest purity. Rajoguṇa is the activity of passion. Tamo guṇa is inertia or ignorance. These two guṇa-s have higher trace of other guṇa-s. Guṇa-s are the inherent qualities of Prakṛti. Ego and intellect originate from guṇa-s that arepresent in all the evolutes of prakṛti, but distributed in unequal proportions in each individual. Thepredominant guṇa that prevails in an individual is reflected through his thoughts and actions. Guṇa of aperson is susceptible to changes, based on his thought process. Kṛṣṇa says that guṇa-s are the cause to bind a soul, because creation happens due to the disturbance inthe equilibrium of the three guṇa-s that happens in prakṛti, due to the conjugation with a soul.

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Gita Series – 137: Chapter - XIV. Verse 1 – 3 The fourth chapter of Bhagavad Gita is named as “guṇatrayavibhāgayoaḥ” or “the yoga of division of guṇa-s. The three guṇa-s are the essential constituents of Prakṛti about which, preliminary discussionwas made in the previous chapters. Guṇa can be explained as quality that determines the quality of abeing. This chapter consists of 27 verses.

Kṛṣṇa said: “I will again discuss about that supreme knowledge, the knowing of which, sages haveattained the final perfection. The one who follows this knowledge merge into Me, are not born at the

commencement of a new cosmic cycle, nor disturbed at the time of annihilation. My primordial nature,

known as the Brahman (Brahma, Lord) is the womb of al l beings, where I placed seed of all li fe. The

creation follows from the union of Matter and Spirit .” Though, guṇa-s have been touched upon in the earlier chapters, Kṛṣṇa says that He is going to explain indetail about the guṇa-s, again in this chapter. Guṇa-s determine the nature of a person. There are threetypes of guṇa-s, sattva, rajas and tamas. When sattva guṇa is predominant in a person, he follows the

path of goodness and remains virtuous. In whom, rajo guṇa is predominant, he becomes passionate.Tamo guṇa means ignorance and the one with tamo guṇa is sluggish and remains in darkness. Theguṇa-s are further elucidated in subsequent verses.

A thorough understanding of guṇa-s is essential to pursue the path of liberation, as one has to transcendthe guṇa-s. For transcending anything, one needs to have the knowledge of the object that is to betranscended. Unless the force of the water current is understood properly, one cannot reach the other side of the bank safely. If the whirlpool is too powerful, he has no option, except to get sunk. Therefore,unless the nature of guṇa-s are thoroughly understood, it is not possible for an aspirant to move beyond

guṇa-s. If guṇa-s are not important while pursuing spiritual path, K ṛṣṇa would not have chosen to explainabout the guṇa-s again. The Lord further says that saints and sages have perfected their knowledge for final liberation, only by thoroughly understanding the three guṇa-s. A spiritual aspirant can move to thestatus of a saint, only if he thoroughly understands the implications of the three guṇa-s inherent in Prakṛti.The one who thoroughly understands the intricacies of guṇa-s are eternally liberated and he is notdisturbed even at the time of creation and dissolution of yuga-s (the long mundane period of years). The primordial nature of the Brahman is called mūlaprakṛti. Prakṛti at best can be explained as Nature. Itcan also be called as māyā. Prakṛti in combination with the individual soul, mind, intellect and ego form

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the creation. In fact, soul has to depend on prakṛti to manifest. Prakṛti holds the three guṇa-s or qualities,sattva, rajas, and tamas and three types of creative actions icchā, jñāna, and kriya (desire, wisdom andaction). At the time of manifestation of origin of life, the prakṛti beholds the individual soul by its sheer enticing powers of the guṇa-s and creative actions (the powers of māyā or illusion), makes the soul tomanifest. The soul on its own is passive in nature and has to purely depend upon the prakṛti to get thekarma-s embedded in it to unfold. Prakṛti is said to be the kinetic form of energy. This is also known as māyā or the Brahman with

attributes. Apart from playing a significant role in creation, the prak ṛti plays a vital role in sustaining thecreation. At the time of origin of the universe, the Supreme Self alone prevailed. When the originmanifests into creation, it first becomes space then air, fire, water and earth. From earth plants, animals,man etc unfolded. Prakṛti in its un-manifested form is called avyakta. This is the state of prakṛti where allthe three guṇa-s are found in equilibrium. Any change in this equilibrium of guṇa-s in prakṛti leads todesire, wisdom and action. This in combination with ego and intellect give rise to further creation.Therefore, prakṛti is the root of all creations. This is also known as the Brahman with attributes or saguṇaBrahman. The Brahman is the root of all creations as there in nothing beyond that.

The prakṛti is potentially a powerful tool that binds the soul to manifest in the form of bodies discussedabove, just to manifest and unfold the karma-s embedded in the soul. When the soul is under the lustfulembrace of prakṛti, the soul that was part of the Supreme Brahman forgets its own nature, and identifiesitself with ego. The deceptive and illusionary nature of prakṛti engulfs the soul with all sorts of addictions,afflictions and confusions and makes the soul totally discombobulated. The subtle body consisting of thefive vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. Thispaves the way for the soul to experience the result of actions or in other words it causes karma-s. Thesubtle body is of two kinds, superior and inferior. The superior one is the subtle body of hiraṇyagarbhaand the inferior is the subtle body of living beings. The subtle body of hiraṇyagarbha is called as mahat

or the cosmic intellect and the subtle body of living beings is called ego.

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Saturday, January 15, 2011

BHAGAVAD GITA. CHAPTER XIII. 29 - 35

Gita Series – 136: Chapter - XIII. Verse 29 – 35 “The one who understands that all actions are done by Prak ṛ ti alone and not by the soul, who merely acts as a witness, is the beholder of truth. When one perceives, that all the individual entities originate

from the Brahman and disseminate, he becomes one with the Brahman. The Brahman, without beginning, devoid of attributes and imperishable, dwells in the body, but, neither partakes in any

actions, nor gets tainted. Like the all permeating ether that remains untainted, because of its subtle

nature, the Self, though pervades in the entire body, does not get tainted. Just like the sun il luminating

the entire world, He illuminates the entire k ṣetra. Those who understand the difference between k ṣetra

and k ṣetrajña, and the process of liberation from Prak ṛ ti and its evolutes, go to the Supreme.” Kṛṣṇa begins to conclude this chapter by highlighting his teachings in a concise manner. For example, abody is considered as the field, where matter originates, evolves and dissolves. The matter cannot

function on its own without energy being infused. The matter remains inert without being activated byenergy. This energy is known as soul. When the energy is infused, actions in the field take place and if the energy is withdrawn, all the actions come to a close, thereby meaning birth and death. The soul is thecause for all the actions, but does not involve in any actions. Since the soul acts merely as a witness toall the actions, it remains the same without any modifications. Soul is the direct representative of theSelf. Innumerable souls constitute the Self or the Brahman or the Lord. In all the individual souls, the Self remains the same, be it a human or an insect. All these souls originate from the Brahman, sustained bythe Brahman and dissolves into the Brahman. To put it the other way, all the souls disseminate from the



BHAGAVAD GITA.CHAPTER XVI. 17- 24

BHAHAVAD GITA.CHAPTER XVI. 13- 16

BHAGAVAD GITA.CHAPTER XVI. 7 -12



BHAGAVAD GITA.

CHAPTER XV. 18- 20

BHAGAVAD GITA.CHAPTER XV. 15- 17

BHAGAVAD GITA.CHAPTER XV. 11- 14

BHAGAVAD GITA.CHAPTER XV. 7 -10

BHAGAVAD GITA.

CHAPTER XV. 3 -6

BHAGAVAD GITA.CHAPTER XV. 1 -2

BHAGAVAD GITA.CHAPTER XIV. 19- 27

BHAGAVAD GITA.CHAPTER XIV. 14-

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Brahman to get absorbed again into the Brahman during the annihilation of the universe. Ultimately, it isonly the soul that becomes responsible, to cause actions, when manifested through a gross form. Menbound by ignorance fail to realise this truth and consider, that the body is responsible for all the actions.Due to delusion, they tend to forget the source for all the actions of the body. Though, the soul is thecause for all the actions, it is only in the prakṛti, all the actions take place. Therefore, all the actions aredone only by prakṛti, deriving energy from the soul. No actions take place in a soul, who is majesticallyseated as witness watching the unfolding actions. Kṛṣṇa says that the one, who understands this,becomes one with the Brahman.

Irrespective of the nature of actions, either good or bad, a soul is not affected in any way. It remains thesame, births after births and at all the times. A soul can be explained as the Brahman Himself or a directrepresentative of the Brahman. An individual soul is in no way different from the Brahman, in confirmationof the theory of His omnipresence. Because of the subtle nature of the Brahman, He remainsomnipresent and is able to pervade every nook and corner of the universe. Even in a physical body, Hepervades everywhere, in every blood cell, every neuron, etc. Only for the purpose of easy understanding,it is said that He is seated in heart. If He is seated only in the heart, His omnipresence nature becomesdisputable. Kṛṣṇa draws comparison to the sun. Like the sun illuminating the entire galaxy, the soul

infuses energy to the entire body.

A soul gets liberated only if it does not unite with the prakṛti, because, all the actions take place only inthe field of prakṛti. When a soul merges into the Brahman ahead of annihilation of the universe, is knownas liberation. When a person understands the difference between puruṣa and prakṛti; and kṣetrajña andkṣetra, based on the above discussions, he gets liberated from the afflictions of prakṛti and his soulgoes back to its source of origin, the Lord. The source of his understanding could be meditation,knowledge or devotion. When one purses the path of devotion, he automatically attains knowledge, as atrue devotee becomes very dear to the Lord, who becomes his spiritual master.

CHAPTER XIII OF BHAGAVAD GITA IS CONCLUDED

Friday, January 14, 2011

BHAGAVAD GITA.CHAPTER XIV. 9 -13



BHAGAVAD GITA.CHAPTER XIII. 29- 35



BHAGAVAD GITA.CHAPTER XIII. 12-18

BHAGAVAD GITA.CHAPTER XIII. 7 -11



BHAGAVAD GITA.CHAPTER XII. 17- 20



BHAGAVAD GITA.CHAPTER XII. 6 -9

BHAGAVAD GITA.

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Gita Series – 135: Chapter - XIII. Verse 24 – 28 “Some look for the Self within through meditation, some through jñāna yogaand some through karma yoga. Those who are ignorant of these three

paths, merely worship the Brahman by listening to others by considering

Him as the ultimate sanctuary. All of them cease to transmigrate. Arjuna, all

that exist, both movable and immovable, emanated from the union of k ṣetraand k ṣetrajña. One truly realizes the Brahman, only when he perceives Him

as the Imperishable, present in all, that is perishable. He, who thus

perceives the Brahman dwelling equally in all the beings, cannot obviously

destroy Self with the self. He therefore, transcends death.”

There are various means to liberation. Though one can pursue any spiritual path, the ultimate is therealisation of the Brahman. Kṛṣṇa refers to three types of path - the path of meditation using one’spurified mind; the path of wisdom through sāṃkhya yoga philosophy; and the path of karma, renouncing

the fruits of actions. All the three types of paths have been elaborated by Kṛṣṇa in the previous chapters.Those who pursue any of these paths are bound to get liberation, either in this birth or at least in futurebirths, depending upon the intensity of practice and consequent experience. But, majority of the men donot follow anyone of these paths with sincerity and dedication. Treading all the paths is equally difficult,as liberation does not come easily. One has to really struggle hard against the highly potent waves of materialistic life. One has to have necessary patience, dedication and perseverance to enter the state of perpetual bliss, before his soul makes its final exit. One can easily realise the state of bliss by himself from his elated mood.

There is another category of men who are not aware of any of these spiritual paths. They blindly worshipthe Lord by listening to what others say, or follow what others do. Interestingly, the original doer himself may not know the significance of his actions, but he still does i t out of absolute faith. The one who listensto or follows others resolves that it is better to be a spiritual infant rather than to be a spiritual ignorant.Therefore, he simply follows what others say or do. Even such spiritual infants become eligible to getliberated, says Kṛṣṇa. This category of men considers Him as the ultimate resort. They merely know thatHe is the ultimate sanctuary and their blind faith in Him impresses the Lord. It is not the path that reallymatters, but the mind that surely matters. Kṛṣṇa had earlier said that He is more than satisfied with a leaf,a flower, a fruit and water as offering. Kṛṣṇa only reaffirms His earlier saying here. The Lord makes every

INDIAN EDITION RS.792

CHAPTER XII. 1 -5

BHAGAVAD GITA.CHAPTER XI. 47 -55






BHAGAVAD GITA.CHAPTER XI. 1 -

4

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attempt to stress the importance of purity of mind alone, while seeking Him. It is not the path that matters, but it is one’s faith, perseverance, dedication and religious simplicity thatmatters for the Lord. In whatever way He is sought, with utmost sincerity, the seeker gets liberated. It isonly the thought process that matters. Kṛṣṇa further says, all that exists in the universe, arise out of theunion of kṣetra and kṣetrajña that have been discussed by Him in the earlier verses of this chapter.Kṣetra is the field or prakṛti and kṣetrajña is the knower of the field or puruṣa and their union gives rise tothe phenomenal universe comprising of both animate and inanimate. A person is said to be a Self-

realized person only if he understands His omnipresence. The shell or body undergoes constantchanges. The law of changes and modifications applies only to the external shell forming as a coveringto the soul. The soul within does not undergo changes along with the body, as the soul is beyondmodifications as it is eternal. This can be compared to gold ornaments that have different designs, butthe source of all the ornaments, the gold, always remain the same. A soul or puruṣa is a directrepresentative of the Lord. Only the soul infuses the necessary energy to the body to sustain. But at thesame time, without attaining a body, an independent soul cannot function. This is the theory of interdependency in spirituality.

Kṛṣṇa says that one who understands that the Brahman pervades all the beings, be it animate or inanimate is truly a realised person. Those who fail to understand this undergo repeated births anddeaths.

Thursday, January 13, 2011

BHAGAVAD GITA. CHAPTER XIII. 19 - 23Gita Series – 134: Chapter - XIII. Verse 19 – 23 “Know that both Puruṣa and Prak ṛ ti are beginningless. All modifications and qualities are due toPrak ṛ ti. Prak ṛ ti is the cause for the body and its senses, whereas, Puruṣa is the cause of experiencing

happiness and unhappiness. Puruṣa by being seated in Prak ṛ ti, experiences the three guṇa-s.

Attachment to the three qualities is the deciding factor for being born in a good or evil womb. The

Puruṣa in a body is the Brahman and is being spoken of as the witness, guide, the sustainer, the

Chapter II of Brahma Sūtraconsists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).In Chapter I (...

KAMAKALAKALITRILOKYAMOHANA KAVACHAMMahākālasaṁhitā -kāmakalākālīkhaṇḍaḥ --Trilokyamohanakavacaupadeśaḥ महाकालसंि हता – कामकलाकालीखडः -- ैलोयमोहनकवचउपद े शः (As...

FORMS OF BHAIRAVAThis is part IV of Shiva theSupreme. There are eight typesof Bhairavas and they are calledashta Bhairavas. They areAsithanga Bhairavar,...

MAHĀṢODAŚĪ MANTRA म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

top- akathaha chakra: bottom - janana yantra

VARIATIONS OF MATANGIMANTRAŚRĪ MĀTA N ̣GI MANTRA म (also known as LaguŚyāmala) Version 1 ॐ ॴ ऐ ं ॴनमो भगिवत िउछचािडाल ी...

MAHA SHODASHI MANTRAEXPLAINEDMahāṣoḍaśī mantra isformulated like this. First line:om - śrī ṁ - hrī ṁ - klī ṁ - aiṁ -sauh ̣( ) Placeśrī...

SRI VIDYA GANAPATI VANCHAKALPALATA MANTRAŚrī Vidyā Gaṇapati Vāñchakalpalatā mantra ी िवा गणिपतवाछ कपलता म This mantra is acombination of mantras ...

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experiencer and the Supreme Self. He, who thus realizes Puruṣa and Prak ṛ ti along with the three

guṇa-s are liberated and not to be born again.”

After having explained about knowledge and later about the Brahman, Kṛṣṇa now proceeds to explainthe difference between Puruṣa (soul) and Prakṛti (Nature). The following explanation is based onSāṃkhya philosophy. In the creation of God, there are countless souls (Puruṣa-s) that manifest as the living beings. These

souls do not undergo any changes at any point of time. They do not have energy and will and are passivein nature. Since it is said to be smaller than an atom, it is not visible even under a powerful microscope.Though clinically the presence of soul has not yet been established, sufficient research is underway tointerpret the phenomenon. As the soul is considered as the divine secret, the ultimate result of anyclinical study is doubtful. However, elaborate non-clinical studies more or less describe the soul in aunified voice. Soul is considered as the reflection of the transcendental essence of the Brahman. Thisgoes to prove the statement that souls do not have energy and will of their own. This phenomenon of theBrahman – soul concept can be explained like the moon deriving its light from the sun. The light of themoon is illusionary making one to believe that the moon has its own light. However, the fact is that it gets

reflected by the light of the sun. Moon is not self illuminating. So, by and large, the soul and the Brahmanare not different, though there are certain subtle differences. Probably, the one main difference is thekarma. The Brahman is not bound by karma, whereas the individual soul is bound by karma-s. There isanother school of thought (The second and most important part of the Mīmāṃsā or third of the threegreat divisions of Hindu philosophy called Vedānta either as teaching the ultimate scope of the Veda or simply as explained in the Upaniṣad-s which come at the end of the Veda), which advocates that theBrahman takes the form of Puruṣa or the individual soul, enabling the individual beings to act, butremains unconnected to the actions or to the results of actions.

Puruṣa is the term used by Sāṃkhya school of thought (one of the three great divisions of Hinduphilosophy and so called either from, discriminating in general, or, more probably, from reckoning up or enumerating twenty-five tattva-s twenty three of which are evolved out of Prak ṛiti the primordial essenceor the first-producer viz. buddhi (intellect), ahaṃkāra (ego), the five tanmātra-s, the five mahābhūta-s (air,fire, etc)and mind and the twenty fifth being Puruṣa) and Ātman is the term used by the Vedāntic schoolof thought. Both these terms refer to the individual soul. The soul continues to exist in a gross body aslong as the body functions. Once the gross body ceases to function after death, the soul also leaves thebody along with prāṇa which is also known as the vital force. The fate of the soul after death is

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determined by the law of karma that remains embedded in the soul, wherever it goes. Karma is like avoice recorder in an airplane, where in the results of all the actions and thoughts are recorded. If someone believes that he is doing an action unaware to anybody, he should always bear in mind that hisactions are recorded in his karmic account. It is to be understood that karma is the result of variousdecisions made by the mind that ultimately determines the destiny of the soul after death. That is whypursuing spiritual path and firmly establishing spiritual progress are considered as essential factors inreducing the impact of karma. Karmic account is not only historical but also contains long forgottenevolutionary aspects as well. Therefore, ultimately the soul unfolds its actions in a physical body

depending upon its karmic account. In such a situation, the soul does not undergo any change or modification based on the fact that it is a mere reflection of the Brahman or the Supreme Spirit. The soulcan manifest only if it is associated with Prakṛti.

The soul or Puruṣa can manifest only if it interacts with Prakṛti, which is also known as the Nature or creative self-unfolding act. This interpretation itself will explain the nature of Prak ṛti. It is only the Prakṛtithat unfolds the act of creation. When the soul is associated with Prakṛti, the latter unfolds first into thesubtle non-materialistic form and later into the gross form. The gross form can be identified under threebroad classifications such as sthūla (gross), sūkṣma (subtle), and kāraṇa (casual). A comparison can be

drawn between an automobile tyre and the three types of bodies. An automobile tyre has an outer portion made up of rubber, beneath that lies the tube that holds the air inside. A car cannot run withoutthe effective and coordinated functions of all the three. The outer tyre is the gross body, the tube holdingthe air is the subtle body and the air that is the inner most and invisible is the casual body. Similarly,without these three forms, existence is impossible. These bodies, in reality, are the reflections of thelevels of consciousness. The respective bodies can be recognized only if the consciousness level ismodified, refined and purified. Purer is the level of consciousness higher is the level of spirituality andfiner is the type of body. These three types of bodies are the reflections of the Prak ṛti and this reflectionis known as māyā or i llusion.

The gross body reflects the materialistic world, the subtle body reflects the world of vitality and the casualbody reflects the casual world. These three stages are realized in the three states of awake, dream anddeep sleep. The gross and subtle bodies are the effects of the casual body. The basis of these types of bodies is the casual body, or the casual manifestation of consciousness. In certain schools of thoughts, areference to another state called the fourth state or turya state is mentioned. In fact, this turya state is tobe accepted by all. Only in this state, where the consciousness transcends all bodily afflictions getspurified and becomes fit enough to be called Cit (the Absolute or the foundational consciousness). The

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Self in turya state is the purest form of consciousness. In this stage, the consciousness remains all alone,without any affiliations. The Prakṛti is potentially a powerful tool that binds the soul to manifest in the form of bodies discussedabove, just to manifest and unfold the karma-s embedded in the soul. When the soul is under the lustfulembrace of Prakṛti, the soul that was part of the Supreme Brahman forgets its own nature, and identifiesitself with ego. The deceptive and illusionary nature of Prakṛti engulfs the soul with all sorts of addictions,afflictions and confusions and makes the soul totally discombobulated. This particular stage of the soul is

said to be ignorant or the state of avidyā contrary to vidyā or knowledge. The pure soul now standsveiled by the effects of Prakṛti called māyā or illusion. There are three types of guṇa-s. Guṇa-s mean qualities or attributes, which form the inherent nature of prakṛti. The three guṇa-s are sattvic or sattva, rajas or rajo and tamas or tamo. In each of these guṇa-s,the other two guṇa-s are also present. Sattva guṇa is where quality and purity of knowledge attains thehighest level, with the least presence of other two guṇa-s. This is where spiritual growth begins to bloom.Rajo guṇa is predominant when action and passion are predominant. It is associated with earthly planeand mundane knowledge. It involves higher passions with worldly pursuits. This is where goals are set

and in order to achieve the set goals, attachment, self-conceit, arrogance, unjustness, contempt, slander and consequent sorrow and miseries are felt. This is the stage where major portion of the karmicaccount builds up. Tamo guṇa is inertia and ignorance. This is associated with much lower planes thanearth. Illusion and ignorance are predominant here. Sluggishness, infatuation, confusion, stupidity,aversion, recklessness, vulgarity, grief, pain, anxiety, hatred, violence are some of the predominantqualities of this guṇa. Therefore, it is basically the guṇa that determines the character of a person. A person’s character isdetermined at the time of birth itself,. If one’s karmic account is extremely bad, he will have no liberation

in vicinity and has to undergo repeated transmigrations. Till the entire bad karmic account is exhausted,he continues to be born to those who are hardcore criminals. One gets confused, whether the person isa born criminal or a metamorphosed into a criminal. It is neither. It is his karmic account that makes himto be born in the family of criminals. Karmic account gets embedded as genes at the time of birth. Thisalso goes to prove the existence of group karma. Group karma is passed on as genetic and hereditaryfactors. Kṛṣṇa says that the one who understands the Lord’s play gets liberated. Lord’s play can be realised

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through knowledge and once the knowledge is complete, bliss, realization and liberation follow one after another paving the way for the final exit of the soul for good.

BHAGAVAD GITA. CHAPTER XIII. 12 -18

Gita Series – 133: Chapter - XIII. Verse 12 – 18

“I shall now explain to you that which is to be known and the knowing of which, one attains the state of immortali ty. Brahman, the Lord without origin, is neither Sat nor Asat. He has many hands, feet, eyes,

heads, mouths and ears pervading everywhere. He is the source of all senses, but He is beyond

senses. He is not attached to creation; nonetheless, He sustains His creation. He is free of three

qualities, yet He enjoys them. He exists within all beings as well as outside all beings. He is animate

and inanimate as well. He is both gross and subtle. He is very far, yet He is very near. Though He is

indivisible, yet appears as countless beings. He is the creator as well as the destroyer. He is the

source of all lights and beyond darkness. He is embodiment of knowledge and the goal of knowledge.

He is seated in the hearts of all. This is in brief, nature and object of wisdom and the knower of thisenters into My being .”

After having explained about knowledge that is required to realise the Brahman, Kṛṣṇa begins to explainabout the Brahman, the mere knowledge of whom, gives cessation of transmigration. The cessation of transmigration means, an individual soul merges with the Brahman without having any further births anddeaths. The soul is said to have been liberated, when it merges with the Brahman, as it need notundergo further pains of birth and existence.

The origin of the Brahman is beyond normal human comprehension. Big Bang theory of Fred Hoyledescribes the cosmic explosion of the space itself. Naturally, a question arises about the period prior tothis cosmic explosion, before which there existed not even space. It was Einstein who found out thatmatter and energy are interchangeable. Therefore, for existence both matter and energy are necessary.Unless matter and energy interact with each other, creation is not possible. It is like soul and nature or puruṣa and prakṛti. Therefore, Brahman is the source of energy from which the universe evolved alongwith animate and inanimate things. At the time of annihilation, matter and energy that remain asindependent entities merge into a single entity. Energy, soul or puruṣa are the same and matter, nature

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or prakṛti are the same. When the matter and energy merge together, this combined energy merges withits origin, the pre Big Bang time or pre-cosmic explosion, which is known as the Brahman. Therefore, theBrahman is not someone who is merely conceptualized, but a reality of existence. For understandingand knowing this reality, knowledge discussed in previous verses is required. The Brahman is both Sat and Asat. Sat means existence or real and Asat means non-existence or unreal. Asat is also known as māyā or illusion. Māyā is the power of autonomy of the Lord, without whichexistence is not possible. Therefore, both Sat and Asat form two different and opposite aspects of the

Brahman and their independent existence forms the essential nature of creation and sustenance. He hasmany faces, hands, etc means His subtle and omnipresent existence. He is the cause for senses whichis in accordance with His creative and sustenance abilities. But the Brahman is beyond senses.Whenever the senses are active, one is bound to have desire, attachments and associated miseries.But the Lord is beyond all this and obviously, He is beyond sensory afflictions. Though He is the creator of senses, he merely witnesses sensory afflictions in the minds of the ignorant. Sensory inputs do notcause any impressions in the mind of the wise. The Lord never interferes with unfoldment of one’skarmic law and He merely witnesses the karmic law taking its own course in all the beings. He neither takes pity on those who suffer not gets elated when others seek Him with staunch mind and dedication

by totally ceding their ego. Irrespective of one’s knowledge, He continues to sustain everyone by Hisautomated mechanisms. For example, the same is air inhaled by both by ignorant and wise. As anembodiment of compassions, the Lord never discriminates. When evolution of a being takes place, one of the three guṇa-s become predominant. Guṇa-s areconstituents of Prakṛiti viz. sattva, rajas, and tamas or goodness, passion, and darkness. Though theseguṇa-s originate from Him, He is not affected by guṇa-s. This is in confirmation of the principle that theLord remains immutable under all circumstances. If He becomes mutable, in the whole of universe, onlyconfusion and disorderliness alone will prevail. Consequent upon His omnipresent and subtle nature, He

prevails both inside and outside of all beings. Realizing Him within is Self-realization and worshippingHim as different from one’s self, thereby creating a distance with Him, is ritualistic form of worship. Theformer is the expression of love for Him and the latter is expression of obeisance. Obviously, lover ismore powerful than obeisance. The Lord is always an embodiment of love and compassion. He doesnot want to be treated as a stranger. He is always ready to be a friend, philosopher and guide. K ṛṣṇaassumes all these roles for the sake of Arjuna.

All the existences are nothing but the reflections of the Lord. The beings are perceived as different from

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the Lord due to His illusionary aspect, which is also known as māyā. When one is able to transcendmāyā, he realizes the Self-illuminating Brahman. Transcending māyā is nothing but looking beyond thebeings, their source of origin. Men get deluded by His magic power of māyā. Māyā is a gauginginstrument in the hands of the Lord, to test one’s true spiritual aspirations. If one decides to transcendmāyā, he has to have perseverance, dedication, unfaltering faith, ability to sacrifice, etc. If one lacks inany of these primary qualities, he cannot understand the true nature of māyā, to transcend it. Everythingand everyone originates from Him and ultimately dissolves into Him to reappear again due to Hiscompassion. This primordial energy, which we call as the Lord of the Brahman, is the source of light.

Brahman alone is Self-illuminating and all other luminaries derive their light from Him only. For example,the sun draws only a miniscule of His light to sustain our galaxy. Light is always associated withspirituality as a sincere practitioner is able to realise Him only as Effulgence. If someone is a Self-realized person, he is also known as an illuminated person. The ultimate end of spiritual path isillumination, when one leaves behind the darkness of materialistic li fe. Knowledge is yet another factor in realizing the Brahman. This knowledge can be attained only throughpersonal experience. Study of scriptures and listening to lectures alone do not help. They areundoubtedly the source of knowledge without which, Brahman cannot be understood. Brahman is the

embodiment of knowledge and in fact He is the embodiment of anything that exists. When a personmakes sincere efforts to realize Him, it means the aspirant is moving closer to Him. When the aspirantmoves closer to Him, he automatically derives His qualities. It is like walking towards the other end of thetunnel, where the rays of light begin to fall on him. Realizing this illuminating Self is attainment of knowledge. This knowledge alone leads a person to look for Him within. A person who is devoid of thisknowledge continues to search Him in far-off places, wasting his precious time. Spiritual ignorance isthe cause for looking for Him by wasting one’s energy, time and money. He is available for free toeveryone and at all the time. He is majestically seated in the heart of all beings, always laughing and justenjoying the egoistic actions of everyone. He laughs at the ignorance of men for unlawfully taking credit

for the actions executed by them, the source of which is the Lord, who is seated in their hearts. Kṛṣṇa concludes this section by saying that the above discussion constitutes the true spiritual wisdomand the one who acquires this Supreme wisdom merges with Him forever, not to be born again.

Wednesday January 12 2011

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Gita Series – 132: Chapter - XIII. Verse 7 – 11 “Humbleness, sincerity, non-violence, patience, uprightness, service to guru,

purity of mind and body, steadfastness, willpower, renunciation of sensory objects,

devoid of egotism, understanding the inherent pains and evils of life, detachment

from son, wife and home; balanced mind both in favourable and unfavourable

circumstances, staunch devotion to Me, living in solitude, avoidance of social

enjoyment, fixity of knowledge on the Self by ingesting it to the logical conclusion;

all this is known as knowledge. Ignorance is just opposite to this.” Kṛṣṇa now explains what knowledge is. Knowledge is the basic requirement tounderstand creation and the Creator. The knowledge which Kṛṣṇa discusses here

leads to realization of the Brahman. It is not materialistic knowledge, but knowledge of metaphysics.Knowing about subtle factors of creation is metaphysical knowledge. Science, philosophy and spiritual

belief are the basic constituents of metaphysical knowledge. The kind of knowledge that K ṛṣṇa talksabout, is not out of the boundaries of modern science. For example, consciousness that is spoken of repeatedly in scriptures is proved to be related to material world. Einstein proved conclusively thatspace, time and field are intertwined in their existence and their independent existence is not possible.Therefore, interdependency in the process of creation plays a very significant role. It was seen in theprecious verses as to how soul alone cannot cause a creation without the help of prakṛti. What is beingexplained today in scientific jargons was already explained in simple terms in sacred scriptures. But atthe same time, rituals of recent origin without any valid reasoning have percolated into the minds of truespiritual seekers and act as a deterrent factor for pursuing spirituality. To add to these complexities,

religions and spiritualism are often confused leading to ill founded belief that one has to waste moneyand time to understand the Creator. As the Lord of the universe, K ṛṣṇa would have foreseen thecommercialization of spirituality and had chosen to explain through Bhagavad Gita, that it is not so. Simplicity, sincerity and non-violence, patience; uprightness – which arises out of conducting oneself inrighteous manner; service to one’s spiritual preceptor – this does not merely mean assisting him in allhis religious activities. Being inattentive to the teaching of guru, unnecessary questions to guru,unnecessary and unwarranted wastage of his time during assembly, etc are considered as disservice to

one’s guru Purity of mind and body produces more positive energy within When the mind is clouded

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one s guru. Purity of mind and body produces more positive energy within. When the mind is cloudedwith too many thoughts and their consequent impressions in the mind, the mind becomes compressed,leaving no room for generation of spiritual energy. The Lord’s playground is the mind. When it is fullyafflicted, the Lord would never like to be present there. The Lord is the symbol of utmost purity. Twoopposite poles cannot join together, hence the purity of the Lord and impurity of the mind cannot existtogether. Steadfastness is nothing but the inner resolutions made in the mind. Firmness, determination,faith and repeated positive affirmations are capable of leading a person to the ultimate goal of liberation.When a goal is set, one may have to face innumerable hurdles in order to achieve the goal. Without

mental stamina, willpower and optimism, it is difficult to cross testing times and hurdles. Renunciation is spoken of as another important aspect of attaining the Lord. If one is attached to hisfamily, the primary concern would be their interest in his mind, forcing the eternal connectivity with theLord to be relegated to the second place. In the case of such attachments, the tendency is to showconcern for them as they are before him in flesh and blood. On the contrary, though he has understoodthat the Lord can be attained only by submerging in His thoughts all the time, not giving rise to anysecondary thought process, in reality the aspirant inherently thinks about something that is before him inflesh and blood.

Renunciation of sensory objects is the toughest challenge which ultimately may not even be possible.Vision, sound, smell, taste and touch consume major part of one’s life. The lush greenery, the rising sun,the smell of the rain, etc are bound to affect one’s mind as the respective sensory organs provide themto the brain and this natural process cannot be stopped. There is no other way except to live amidstNature. What the Lord says here that one should not get attached to the sensory inputs. One cancontinue to see the beauty of the Nature, but one should not get attached to it. Whether it rains or shines,one should not change his mind-set. One has to consider the sensory organs as the Lord’s gift andshould use them only for realizing the Lord. It is possible to turn the sensory organs to look within. For

example, listening to the subtle sound that emanates within, the vision through third eye, taste of theambrosia, etc. One should ask within ‘who am I’? Until one gets an answer for this question, one should continue to askthis question. This is what is known as internal search or internal exploration. This happens as aconsequence of turning the sensory organs to look within. When one begins to ask this question tohimself, it implies that he is becoming devoid of egotism. If he is an egocentric person, he will not raisethis question and instead say ‘I am’.



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Pains and pleasures of life are realised only through mind. Having born, one has to undergo bothpleasures and pains. There are two factors that cause pleasure or pain. The foremost among them isone’s thought and the second one is his karma, the former leading to the latter. These pleasures andpains are inherent in a birth. There is none who is devoid of these dyads. Elation at the time of pleasureand dejection at the time of pain is a normal human process. If one develops a stable mind, he becomesdevoid of emotional swings. Pleasure and pain directly influence the mind and if one’s mind is fullyoccupied by the Lord, where He alone plays, inputs of pleasure and pain cannot be passed on to the

mind, as the mind is preoccupied. When the whole mind is filled with Lord Consciousness, there is noplace in the mind for other thoughts to get generated. Devotion is the foundation for higher spiritual practices. When devotion turns into love for Him, the actualspiritual practice begins. To consolidate his love for the Lord, he has to continue the rest of his life insolitude. Isolation from the humdrum of life enables the mind to have better focus on the Lord. The levelof concentration is very important to realise Him. When one continues to live a worldly life, his mind getspreoccupied on commitments as a result of which, the perpetual connection with the Lord is lost. Insocial gatherings and religious festivities, absolute joy prevails, where everyone’s mood is highly

charged with emotions and sentiments, which do not have a place in spiritual pursuit. When onepartakes in such occasions, the lingering moments of joy lasts for a long time and it is difficult for themind to get restored to its original sheen. During this interim period, the connection with the Lord alsogets depleted to a great extent. With a weaker connection with the Lord, the mind becomes susceptibleto sensory afflictions, because of its inherent nature. Kṛṣṇa subtly conveys through these verses, that He can be realized only through one’s mind, when themind is isolated from other activities. In the present scenario, the teaching of Kṛṣṇa is equally relevant, if viewed from the angle of mind alone. If one has the capacity to control the mind and isolate i t, realization

of the Self is sure to happen. However, this becomes possible only when one has developed atremendous willpower, determination and dedication and supplemented with longer durations of practice. The ultimate result of all this is the pure knowledge, by which alone, the Lord can be realized. Itis also to be understood from Kṛṣṇa’s sayings, that one should mentally explore the all pervading Lordwithin and not otherwise.

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Tuesday, January 11, 2011


LALITA SAHASRANAMA

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Gita Series – 130: Chapter - XIII. Verse 4 – 6 “The concept of k ṣetra and k ṣetrajña has been explained differently by sages.This has also been explained by different Vedic verses. Brahmasūtra-s have

conclusive proved this with logical reasoning. The five elements, the ego, theintellect, Unmanifest, organs of perception, organs of action, the mind and the five

underlying subtle elements (tanmātra-s), desire, aversion, pleasure, pain, the

gross body, consciousness, tenaciousness....” Kṛṣṇa says that sages have explained about kṣetra and kṣetrajña in different ways.The fundamental principles of these two however do not change. Gabriel Pradīpakahas explained this as “Kṣetrajña literally means “knower (jña) of the field (kṣetra)”,

i.e. the individual soul. It is not wisdom except in a symbolic way.” This has also been explained through

Veda-s and their denotations, the Upaniṣad-s. In fact, the entire Upaniṣad-s are nothing but thecompendium of teachings of knowing the Brahman. Upaniṣad-s are the source of acquiring the pureknowledge to pursue the spiritual path with confidence. Though different Upaniṣad-s advocate differentpaths, ultimately, they all explain the formless nature of the Brahman. Bhagavad Gita unravels theBrahman, through different paths and hence Gita is also considered as an Upaniṣad. What Kṛṣṇa saysis that understanding of kṣetra and kṣetrajña are absolutely essential for realising the Self and hence,these have been praised by the sages and saints through Vedic hymns and elucidated throughUpaniṣad-s.

Kṛṣṇa, apart from referring to Veda-s and Upaniṣad-s, also refers to Brahmasūtra-s. There are threetexts available to the students of Vedānta. They are Upaniṣad-s, Bhagavad Gīta and Brahmasūtra-s. Thelast one, the Brahmasūtra-s was scripted by Bādranārayaṇa in 555 aphorisms. This ancient scriptureexplains in detail about the Brahman and the means to realise Him. This is one of the authentic texts withexhaustive analysis about Self-realization. Now Kṛṣṇa proceeds to explain about the Brahman through the next few verses. The five elements areākaś (ether), air, fire, water and earth. Kṛṣṇa calls them as the great elements. Kṛṣṇa begins with these

five elements as they form the basis of creation. These five elements and their modifications, both gross

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y , gand subtle along with internal tools cause a creation. The five basic elements give rise to organs of perception (jñānendriya-s: ears, skin, eyes, tongue and nose), organs of action (karmendirya-s: mouth,feet, hands, organ of excretion and organ of procreation), cognitive faculties (tanmātra-s: sound, touch,sight, taste and smell) and action faculties (speech, movement, holding, evacuation and reproduction).Thus, twenty principles arise out of the five great elements or basic elements. These twenty principlesalong with mind, intellect, consciousness and ego give rise twenty four principles that are generallydiscussed in creation, particularly in Sāṃkhya philosophy (discussed in chapter II of Bhagavad Gita).

Kṛṣṇa chooses to refer to these twenty four principles while expounding creation. Ego is the worst enemy to Self-realization. Ego is primarily responsible for functioning of gross body andmind. Ego is the cause “I” ness. Ego is the deterrent factor to accept the Lord as the creator and thesustainer. An egoistic mind thinks only about the self and self alone. Ego is to be surrendered to the Lordfor knowing the Self. With egoistic mind, the Lord can never be realised. As already discussed in theprevious chapters, there should not be any secondary thought process in the mind to realise theBrahman and the ego is the deterrent factor to achieve this goal.

Intellect is the result of one’s knowledge and abi lity. Without intellect one cannot differentiate between thereal and unreal. It is the cause for discrimination. Intellect is a vital component in realizing the Self within.Only intellect is capable of informing the mind about the Self and enables the mind to pursue the spiritualpath to its logical conclusion. In this context, intellect refers to the capacity to discriminate between theperishable and the Imperishable. Unmanifest is also known as avyakta. Prakṛti in its unmanifested form is avyakta, where, all the threeguṇa-s lie in equal proportion. It is the first stage of the Brahman that cannot be explained. Brahmasūtra(III.ii.23) explains this by saying, “that Brahman is unmanifest.”

Kṛṣṇa then proceeds to discuss on desire, aversion, pleasure, pain, the gross body, consciousness andtenaciousness through verses. Desire is the root cause of all the pains as one continues to remainunsatisfied, as desire is an addiction and longs for more and more. Behind every movement, there isdesire. Desire causes lasting impressions in the mind and prevents the mind from exploring the Self within. These impressions become so powerful over a period of time and enter the subconscious mind.When the subconscious mind is affected with impressions, it is staggeringly difficult to come out of itsclutches and the man begins to sink like a ship in the deep sea, without recourse to endurance. Desire,

beyond one’s capacity is all the more dangerous, which induces a person to satiate his desire even by



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y p y g p yfoul means. This is where the crimes originate. Like and dislike is another factor that affects the mind and cause significant impact in life. It leads tohatred and antagonism that affe

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