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The Bhagavad Gita – the Sanyasa Yoga (सन्यास योग)

11/30/2018

The Bhagavad Gita – the Sanyasa Yoga (सन्यास योग)
श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥

Shree Krishna has explained about the Sanyasa Yoga in chapter 18 of Shrimad Bhagavad Gita.

Sanyasa (renunciation) is wholly renouncing the desire for all kinds of enjoyment of this world and the next. God may be realized through seven types of renunciation.

Among them, it has been stated that, the first five types of renunciation indicate the first stage of Wisdom, renunciations upto the sixth type indicate the marks of the second stage of Wisdom, and renunciations upto the seventh type indicate the marks of the third stage of Wisdom. He, who attains ripeness in the third stage of Wisdom above, at once realizes God, the embodiment of Existence, Knowledge and Bliss. He loses all connection with this transient, destructible, impermanent world.

Seven classes, the marks of renunciation are mentioned below:

Total Renunciation of Prohibited Acts through mind, speech and the body such as, theft, adultery, falsehood, deception, fraud, oppression, violence, taking of interdicted food and wrong-doing, etc.
Renunciation of acts such as sacrifices, charities, austerities, worship and other desire-born actions performed for the Satisfaction of Worldly Desires e.g., wife, progeny, and wealth, etc., or with the object of curing diseases and terminating other forms of suffering.
Total Renunciation of worldly Thirst Honour, fame, social prestige, wife, progeny, wealth and whatever other transient objects regarding them as an obstacle in God-realization.
Renunciation of the habit of extracting Service or money from others with a selfish motive. But non-performance of which causes pain to anybody or adversely affects the traditional ways of action and worship, performance of it disinterestedly, and only for general good, is not an act of the satisfaction of desire.
Total Renunciation of indolence (laziness) and desire for fruit in the Performance of all duties viz. cultivation of devotion to God, worship of the celestials, service of the parents and other elders etc. as mentioned below:
1. Renunciation of indolence in the practice of devotion to God regarding it as the supreme duty of one’s life. Renouncing idleness in listening, reading glory of God, practise constant Japa, together with meditation.
2. Renunciation of desire in the practice of devotion to God regarding all enjoyments of this world as perishable and hindrances in the path of devotion to God. No prayer should be offered to God for obtaining any object.
3. Renunciation of indolence and desire in connection with the worship of celestials. Worship should be offered to a celestial with enthusiasm, according to the prescribed rules, without expression of any desire for the satisfaction of any worldly interest.
4. Renunciation of indolence and desire in the service of Parents and other elders. It is man’s supreme duty to render daily services, in all possible ways, to parents, the preceptor, and other persons who are one’s superior in Ashrama, age, qualifications, or in whatever other respect it may be, and daily offer them obeisance.
5. Renunciation of indolence and desire in the Performance of sacrifices, charities, austerities and other auspicious deeds Sacrifices, e. g., the daily obligatory five Great Sacrifices, and other occasional sacrifices, should be performed. Through gifts of food, clothing, learning, medicine, and wealth, etc., attempt should be made, according to one’s capacity, to make all creatures happy, through mind, speech and the body. The five Great Sacrifices are as follows:
6. Sacrifice to gods (performance of Agnihotra, etc.);
7. Sacrifice to rishis (study of the Vedas, performance of Sandhya and Japa of Gayatri, etc.);
8. Sacrifice to the Manes (performance of Tarpana, Shraddha etc.);
9. Sacrifice to Persons (entertainment of guests);
10. Sacrifice to all created beings (performance of Balivaisvadeva)].
11. Renunciation of indolence and desire in the performance of proper work for maintenance of the family through earning of Livelihood. Works should be performed by a person free from greed.
12. Renunciation of indolence and desire in work for preservation of the body, according to the scriptures, e.g., pertaining to food, dress, medicines etc., only with the object of God-realization, regarding pleasure and pain, profit and loss, life and death as equal. All forms of desire are destroyed, and there remains only the one strong desire for God-realization.
Total Renunciation of the sense of mineness and attachment with regard to all worldly objects and activities through mind, speech and body and developing dispassion & pure love for God.
Total Renunciation of subtle desires and egotism with regard to the world, the body and all actions. Due to total lack of identification with the body, there should be no trace of any sense of doership with regard to all actions done through the mind, speech and body.

In the person, who has reached the sixth stage of renunciation stated above, there may be, now and then, some slight manifestation of attachment, when there is any special contact with objects of enjoyment; but in the person, who has reached the seventh stage of renunciation, there can be no attachment, even when there is contact with objects of enjoyment for in his conception, except God, no other object remains. That is why this renunciation has been described as Supreme Dispassion. Following attributes make their appearance:

Truthfulness (Statement of facts in sweet words, representing exactly what is realized by the mind and the senses),

Non-stealing,
Continence (self-restraint on bodily functions),
Abstaining from vilification (making damaging statement against anybody),
Modesty,
Un-haughtiness (absence of arrogance),
Artlessness (unskilful),
Purity (external purity in food, conduct, body, earning wealth etc.; internal purity by destruction of attraction, repulsion, deception etc.),
Contentment (Want of thirst for worldly things),
Endurance (Bearing contradictory experiences like heat and cold, pleasure and pain, etc.),
Satsanga,
Spirit of Service,
Sacrifice,
Charity,
Austerity (Sufferings undergone for the practice of one’s own Dharma) ,
Study (Study of the Vedas and other elevating scriptures and practice of Kirtana of God’s Name and glory),
Mind-control,
Sense-control,
Humility,
Straightness (body & mind),
Compassion,
Faith,
Discrimination (real knowledge about true & false),
Dispassion (lack of attachment for anything),
Living in seclusion,
Poverty (Want of accumulation of wealth with the sense of mineness),
Lack of doubt and distraction,
Cessation of Desires,
Personal Magnetism (which can influence of wicked persons to abstain from sinful conduct and engage in virtuous deeds),
Forgiveness (lack of desire to inflict any form of punishment),
Patience (Not to get upset even in the face of the greatest difficulty),
Absence of malice (Not to bear malice even against one who is maliciously disposed),
Fearlessness,
Pridelessness,
Peace (Total absence of desires and cravings and maintenance of constant cheerfulness in the mind),
Exclusive Devotion to God, etc.

The Sannyasa yoga is discussed by Shree Krishna as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Sanyasa (renunciation) is giving up (wife, children, wealth, other goods and Yajna, charity, penance & puja etc.) of all actions motivated by desire and the wise declare that Tyaga consists in relinquishing the fruit of all actions (18.2).
Sanyasi (man of renunciation):

He who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessedness imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation (18.10).
Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation (18.11).
The threefold fruit of action—evil, good and mixed—accrues after death to the non-abandoners (सकामी), but no fruits to the abandoners (सन्यासी) (18.12).

Hence, there seven fold renunciations to realise God.

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The Bhagavad Gita – the Dhyan or Raja or Kriya Yoga (राज योग / ध्यान योग)

11/23/2018

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The Bhagavad Gita – the Dhyan or Raja or Kriya Yoga (राज योग / ध्यान योग)
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥

Shree Krishna in Shrimad Bhagavad Gita has showed four paths of liberation viz. the karma yoga, the jnana yoga, the bhakti yoga and the dhayan or raja yoga. Path of Raja yoga is explained in chapters 6 and 8.

The Raja Yoga is the conquering of the internal organs (mind, intellect and ego) by psychic control. Shree Krishna says, the Raja Yogi is superior to the ascetic (तपस्वी); he is regarded superior even to the persons who have knowledge of scriptures. The Yogi is also superior to those who perform action with some interested motive (6.45).

Shree Krishna has explained that the Raja yogi should practise moderation in his daily habits—in eating; sleeping, recreation, etc.; practise meditation by sitting in a comfortable posture, with the head; neck and spine erect (not tensed) and fix his purified & unwavering mind on the Atman by concentrating between the eyebrows or on the tip of the nose.

By regular meditation upon the Atman, Raja yogi gradually transcends the senses and intellect and merges himself in the blissful Atman. He finds that the bliss of the Atman is incomparable, that there is no gain greater than the Self. Having thus attained perfect union with the Self, the Yogi no more descends into ignorance or delusion. He does not relish any more the pleasures of the senses and once the yogi is well established in the Brahman i.e. state of bliss from which, even the greatest sorrow cannot shake him. Self-centredness goes away. This ultimately leads to the vision of the Lord in all beings and creatures.

Shree Krishna assures that the practice can succeed through Vairagya (dispassion), regular practice, intense faith & devotion and strong aspiration for ascending in spiritual life. He assures Arjuna that the accumulated power of his Yogic practices will assure him a better birth in the future, with more favourable conditions for Sadhana.

The detailed explanations, chapter wise and verse-wise are as under (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Who can do Meditation:
The person, who has controlled his mind and body, is free from desires and void of possessions, live in seclusion and constantly engage his mind in meditation (6.10).

How to do Meditation:

Yogi should firmly sit on his seat in a spot which is free from dirt and other impurities with the sacred Kusa grass, a skin and a cloth spread thereon, one upon the other, (Kusa below, skin in the middle and cloth uppermost), neither very high nor very low; and concentrate the mind and controlling the functions of the mind and senses, he should practise Yoga for self-purification (6.11, 6.12).
He should hold the body, head and neck straight and steady, remaining firm and fixing the gaze on the tip of his nose, without looking in other directions (6.13).
He should be serene minded, firm in the pledge of complete chastity and fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on Me (Brahman/Shree Krishna), the vigilant Yogi should sit absorbed in Me (Brahman/Shree Krishna) (6.14).
The yogi should control all the senses, and to hold firmly the mind in the heart, and then draw the life-breath to the head (8.12).
Having by the power of Yoga firmly held the life-breath in the space between the two eyebrows even at the time of death, and then contemplating on God with a steadfast mind, full of devotion, he reaches verily that supreme divine Purusa (God) (8.10).

Precautions to do Meditation:

Person practising meditation should not sleep too much or awake ceaselessly and should not over eats or observes complete fast (6.16).
He should be regulated in diet and recreation, regulated in performing actions, and regulated in sleep and wakefulness (6.17).

State of Mind of accomplished Raja Yogi:

The mind is very unsteady, turbulent, tenacious and powerful; therefore, it is difficult to control as the wind. But it can be brought under control by repeated practice (of meditation) and by the exercise of dispassion (6.34, 6.35).
Completely renouncing all desires arising in mind (thoughts of the world), and fully restraining all the senses from all sides by the mind; He should through gradual practice, attain tranquillity; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else (6.24, 6.25).
He thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow (6.22).
This state is free from sorrow. He should practise with determination and with tireless mind (6.23).
By practice of yoga, when the mind is completely disciplined and settles in God alone, then the person who is free from yearning for all enjoyments is said to be established in Yoga (6.18).
As a flame does not flicker in a windless place, similar state is of the disciplined mind of the Yogi practising meditation on God (6.19).
The state, in which the Chitta (mind-stuff) is restraint through the practice of Yoga, becomes completely tranquil, and in which realizing God through subtle reasoning purified by meditation on God, the soul rejoices only in God (6.20).
One who with his mind disciplined through Yoga in the form of practice of meditation and thinking of nothing else, is constantly engaged in contemplation of God attains the supremely effulgent Divine Purusa (God) (8.8).

Goal attained by Raja Yogi:

Constantly applying his mind to Me (Brahman/Shree Krishna), the Yogi of disciplined mind, attains everlasting peace and supreme Bliss (6.15).
Soul experiences the eternal and super-sensuous joy which can be intuited only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account (6.21).
Yogi whose mind is perfectly serene, who is sinless, whose passion is subdued, and who is identified with Brahman, the embodiment of Truth, Knowledge and Bliss, supreme happiness comes as a matter of course (6.27).
The Yogi who is united in identity with the all-pervading, infinite consciousness, whose vision everywhere is even, beholds the Soul existing in all beings and all beings as assumed in the Soul, like water in the ice (6.29).
The Yogi who is established in union with Me, and worships Me as residing in all beings as their very Self, whatever activities he performs, he performs them in Me (6.31).
He should remain steadfast in Yogic concentration on God, he who leaves the body and departs uttering the one Indestructible Brahma, AUM and dwelling on Me (Brahman/Shree Krishna) in My absolute aspect, reaches the supreme goal (8.13).
Whosoever always and constantly thinks of Me with undivided mind, to that Yogi ever absorbed in Me (Brahman/Shree Krishna) I am easily attainable (8.14).

Re-birth of Raja Yogi:

Such a person, who has strayed/drifted from Yoga, obtains the higher worlds, (heaven etc.) to which men of meritorious deeds alone are entitled, and having resided there for innumerable years, takes birth of pious and prosperous parents (6.41).
If he is possessed of dispassion, then not attaining to those regions he is born in the family of enlightened Yogis; but such a birth in this world is very difficult to obtain. (6.42). There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection (6.43).

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The Bhagavad Gita – Path of Devotion & Bhakti Yoga (भक्ति योग)

11/17/2018

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The Bhagavad Gita – Path of Devotion & Bhakti Yoga (भक्ति योग)
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥

Shree Krishna in Shrimad Bhagavad Gita has brought out the nectar of Upanishads and outlined four paths of liberation from re-birth & to achieve highest spiritual goal. The paths are the karma yoga, the jnana yoga, the bhakti yoga and the dhayan or raja yoga. Path of bhakti yoga is explained in chapters 4, 7, 9, 10, 12 and 18. Bhakta is one who fix his mind daily, continuously & unmoved on the almighty; worship by listening, chanting, meditating & studying about almighty without motives; surrender everything to Him with great devotion & love; make obeisance to Him and entirely depending on Him.

Four types of persons become devoted viz. sufferer, the enquirer, the boon-seeker and the knowing one. The knowing ones love the Brahman from their sense of innate unity with that. To them, nothing is dearer than Brahman. It is only after many births of spiritual striving that person is established in this form of love based on knowledge that it is Brahman alone who is seen as this world of multiplicity.

Vedic system maintains that the Almighty/Brahman has manifested himself as several deities, who represent particular powers. The devotion to deities of most persons is mainly motivated by worldly needs like cure of diseases, success, wealth etc. A divine incarnation is the expression of divinity through humanity. Worship of incarnations is worship of Brahman himself. Wise persons know that the powers of the deities are derived from Brahman who fulfils the desires.

Purpose of Worship (Devotion):

Those who worship deities (according to the ritualistic codes with offerings and mantras and prayer) for attaining worldly fulfilments or boons or divine favours, He strengthen their faith in their objects of worship and grant the prayer; but they attain to those deities and fruit they get is of short lived.
Those who worship the deity with attitude that of Supreme Being (Brahman), for liberation from cycles of births and deaths, come to know that he is the sole existence, as also sole doer and the sole enjoyer. Spiritual elevation can be granted by Him. Incarnation too can grant highest spiritual elevation.
Whatever aspect devotees adore Brahman, Brahman strengthen their faith in that aspect and approach them in that form.

Forms of Devotion (Bhakti):
The forms of Bhakti are three – Ekatva (based on unity, soul’s oneness with Brahman), Prthaktva (separateness, Brahman is master of all, adoring him as father or husband) and Bahudha (multiplicity, immanent of all being, and service to all beings). Worship of shiva, Vishnu, Devi, incarnations etc. is done with understanding that it the one supreme being who has manifested as all these deities that it is He who is worshipped through them all.

Types of Worship:

External worship is symbolic. External worship is important in early stages. Worship is effective not by complexity of rituals and offerings but by devotion and service of mankind.
A person who has ascended in spiritual life is called as Arudha. Arudha is engaged in god-centred actions. Bhagawata Purana has classified god-centred actions into nine class’ viz. listening (श्रवणम), hymning/eulogizing (कीर्तनं), meditating/remembering (स्मरणम), service (पादसेवनम), worship (आर्कनम), salutation/greeting (वंदनम), servitude/bondage (दास्यम), comradeship/friendliness (सखयम) and total surrender (आत्मनिवेदनम).
The real worship is living holy life, total surrender, offering of oneself, one’s possessions, and one’s actions and even the sense of agency to Him and unwavering faith and devotion (अनन्य भक्ति) and service to living beings. Such Attitude of devotion (bhakti) is born out of knowledge (Jnana) of one’s relationship with the divine. Jnana supports Bhakti and bhakti deepens Jnana.
The highest worship is of those devotees who, never pray to the God for anything, even for liberation. They only love him and serve him and forget everything about themselves. They look God as their own and they have no selfish and extraneous interests in adoring him including salvation. Love is the only motive power.

Attributes of devotion:
The three qualities viz. Shraddha, ardent practice and control of senses, are absolutely necessary for spiritual progress.

Shraddha (Faith):
1. It is not superstitious acceptance but positive attitude and active acceptance being developed based on indirect information received from gurus, scriptures.
2. Shraddha is born from one’s potential (स्वभाव) which comes from past life and attainments. Shraddha is determined by the dominance of one or the other of the three attributes of nature – sattva, rajas and tamas. His preference in respect of objects of worship, food, activities etc. will depend upon his Shraddha. Whatever is done without vanity, but is motivated by the good of others and has the grace of God in mind, is sattvika. Whatever is sought or done with desire, vanity, and for self-glorification, are rajas. And whatever is done indifferently, with evil motives, thoughtlessly, and in a grumbling spirit is tamas. Such conduct is futile in respect of person’s higher evolution.
3. Shraddha and reason are two unique powers that come up at the human level evolution. These powers work in proper circumstances alone-reason when cultivated under proper training and faith when supported by a pure nature without much influence of passion and inertia.
Ardent practice: On the path of devotion, aspirants have different stages of development as under:
1. Who have inborn hankering for God and whose mind tends towards him.
2. If one is incapable of it, systematic practices to draw the mind to God are advocated. These can be done by listening, kirtana and smarana. In smarana can be included such practices as Japa and attempt on meditation. Through these the mind can be constantly fixed on the divine.
3. For those who cannot do the above because of temperamental reasons, and because of the extreme difficulty felt by many to concentrate in meditation, is given the discipline of God’s work. It has got the virtue of complete objectivity, and objective concentration is much easier than subjective concentration.
Control of senses.

Types of devotees:

The tamasic devotees are interested in killing one’s enemy, wreaking vengeance etc.
The rajasic devotees seek worldly prosperity, success etc. and are prompted by desires and ambitions, by greed of wealth and power. The attributes of the Divine that cater to such prayers and which attract such rajasic minds is called here Yaksas and Raksasas.
Those who are sattvika, desire salvation and cultivate renunciation, divine love without motive, actions dedicated to God etc. and they will be drawn to Divine manifestations that bestow these excellences. These deities or ideals that attract the sattva-bound souls can be called the Davas.
Nirguna devotees, who have transcended the three gunas, abjure even mukti or moksha and seek the pure love of Brahman, merely to serve him without expectation anything in return.

Progress of Devotion:

Purity of mind & strong aspirations,
Naiskarmya (Actionlessness),
One should adopt introvert and ascetic living in solitude absorbed in meditation. Tranquil in spirit, free from grief and passion and regarding all beings as alike (called as Sthita-Prajna) are the attributes.
Attainment of transcendent devotion (Param Bhakti).
Nirguna Bhakti – spontaneous love for Brahman stimulates not by any body-based passions but by direct attraction of the Brahman as of iron by the magnet. Whole hearted self-surrender (body, mind and soul) and love ensures attainment of Brahman.

Om tat sat are the holy syllables & represent Brahman, and indicate the sacrificial mentality. Om is sound Brahman (शब्द) and the seed of all mantras, Tat means that indicating Brahman. Sat means truth or reality, is equally representing Brahman. Utterance of these syllables, promotes his spiritual evolution.

The detailed explanations, chapter wise and verse-wise of Shrimad Bhagavad Gita (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom) are as under:

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The Bhagavad Gita – Path of Jnana Yoga (ज्ञान योग)

11/11/2018

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The Bhagavad Gita – Path of Jnana Yoga (ज्ञान योग)
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥

Shree Krishna in Shrimad Bhagavad Gita has explained the four paths of liberation from re-birth. While seen dejected Arjuna, Shree Krishna first threw light of true knowledge (Samkhya Yoga in Chapter 2). He explains, Soul is eternal, hence dejection is not appropriate. He made discourses on Jnana Yoga (Samkhya Yoga or Yoga of Knowledge) in several chapters of Bhagavad Gita.

Jnana yoga or Samkhya Yoga is the path of wisdom, knowledge, and direct experience of Brahman as the ultimate reality. Knowledge is recognition of the truth that soul is only uninvolved witness in whose presence prakriti functions and fading of ignorance. Engaging one in action with mind steadfast in Yoga, abandoning attachments and even mindedness in pleasure & pain, success & failure, is called Yoga. By overcoming delusions, one develops a state of indifference towards the past experiences & experiences yet to come.
Impulses are generated constantly in mind which may be negative or positive. Yoga brings serenity of mind and thus helps in correct decision making. Intellect has power to choose or reject the impulse. But people react habitually before the intervention of conscious & intellect. With calmness brought by yoga and meditation, intellect express the decision to get assent of consciousness before organ of actions react.

According to Samkhya philosophy,

Prakriti evolves twenty four elements (5 organs of perceptions, 5 organs of action, 5 tanmantras, 5 gross elements, ego, mind and Buddhi) with three attributes (sattva, rajas & tamas). One needs to cultivate the divine (sattva) qualities.
The psycho-physical organism of the soul consists of subtle and gross bodies. The subtle body persists through all embodiments (births after birth), until the soul gains liberation. Soul finds embodiment according to the karmas.
Soul is called para prakriti (higher prakriti) and material nature is also called as apara prakriti (lower prakriti). Both prakritis have their origin and dissolution in Brahman at the end of kalpa. The origin and dissolution of apara and para prakriti come through a process of evolution and involution respectively. This alternation goes on eternally. Para prakriti is fraction of the Brahman with divine potentialities (satchitananda).
Karmas, good & bad, accrue to the soul in the course of the creative process, giving him different embodiments, until he attains illumination through divine grace. Then the soul is freed from the prakriti and involvement in the cycles of births and deaths. As per Samkhya yoga, karmas are two types viz. Srauta-karma i.e. works as per Vedas which are purely ritualistic) and Smarta-karma i.e. works as per Smrties, which are partly ritualistic and partly the duties to one according to one’s state in life. By performing these works one will get that purity of mind and intellect, necessary for contemplative discipline called here Samkhya.
Attractions towards objects of senses lead to attachment; attachments grow into strong desires & passions; these passions & desires develop animal instinct (anger, lust & greed); animal instinct causes delusion; delusion brings loss of memory and loss of memory reduces rationality & discriminative intelligence which ruins the person.
The nature of person is such that he is given unrestricted scope to indulge in these urges until ruin seizes him. He is, however, given also in-built capacity to control, regulate and ultimately overcome these passions. If he does not exercise this capacity and fails to control the lower nature (apara prakriti) in him, he will his humanity, and will be consigned to birth in orders like animals, insects, snakes etc.
Mastering the senses reduces distractions and disturbances in mind and even mindedness develops. The capacity developed to view the objects of senses (food, sex-enjoyment, possessions etc.) not as attractions & leading to instinctive drives, is fit for spiritual growth.
Absence of pride and vanity, non-injury, patience, perseverance (determination), service to teacher, self-control, revulsion (distaste) to tempering objects of senses, reflection on the ephemerality (temporariness ) of life, non-attachment, non-entanglement with family, imperturbability, intense devotion in God, frequenting solitude, steady pursuit of spiritual enquiry and strong aspiration for truth. These constitute knowledge or spirituality, and the opposite is ignorance or un-spirituality.
By purity, truthfulness, detachment and moderation, serenity of mind is achieved. By meditation, devotion & contemplative mind distractions are reduced and realisations improve.
The realisation that we are Brahman and not the body can destroy the instinctive urges and subtle hankerings. The unperturbed state of consciousness is prelude to higher realisations. A person attains a state i.e. of being alike to all beings. The shell of self-centeredness is broken in him. The illumination or experience gives understanding that Brahman is the reality and all manifestations are due to him. This illumination is Vijnana. Jnana is knowledge of scriptures.

Jnana Yoga of the Bhagavad Gita has many parallels with the original Samkhya philosophy of Kapila (already an article is published under category of Philosophy of this website).

The main tenets of path of Jnana Yoga are as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Introduction of Jnana Yoga:

Shree Krishna says to Arjuna, the dejection is disgraceful and will not get heavens. (2.2). Soul is eternal. There was never a time when you, I (Shree Krishna) or these kings did not exist or we shall all cease to be (2.12).
Just as boyhood, youth and old age are attributed to the soul through this body; even so it attains another body. The wise man does not get deluded about this (2.13).
The contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting (2.14). The wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for moksha (2.15).

Ignorance, Desire & Divinity:

It is the desire born of the quality of Rajas, which is insatiable and wicked (3.37). As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is wisdom/knowledge covered by desire (3.38).
The senses, the mind and the intellect are the seats of desire; covering the wisdom through these, it (desire) deludes the embodied soul (3.40).
One is mistaken if he thinks that it is not possible to conquer desire. Because the senses are said to be superior to the body; but superior to the senses is the mind. Superior than the mind is the intellect; and what is superior than the intellect is He, the Self (3.42). Thus, by knowing Him (Brahman/Shree Krishna) who is superior to the intellect and the mind by reason, one can conquer the desires. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion, who does constant and intense Sadhana, can conquer it quite easily (3.43).
One must first control his senses, and then kill this evil thing i.e. desire, which obstruct wisdom of realisation i.e. Knowledge of the Absolute or Nirguna Brahman and Vijgana -Knowledge of Sakara Brahman or manifest Divinity (3.41).

Restraint of Senses:

The turbulent senses do violently carry away the mind of a wise man though he is striving to control them (2.60). The man dwelling on sense-objects develops attachment for them; from attachment springs up desire, and desire (unfulfilled) causes anger (2.62).
When, like a tortoise that draws in its limbs from all directions one, who withdraws all his senses from the sense-objects, his mind becomes steady (2.58).
The objects of the senses turn away from the abstinent (ascetic) man, leaving the longing (behind); but his longing also turns away on seeing the Supreme (2.59).
Whose senses are completely restrained from their objects, is said to have a stable mind (2.68).

Steady (stable, evenness) State of Mind:

When one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable (evenness) of mind (2.55). His mind is not shaken by adversity, and not after pleasures, and is free from attachment, passion, fear and anger (2.56).
He is unattached to everything; neither rejoices nor accuses (2.57).
Having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to me; because whose senses are under his control, is known to have a stable mind (2.61).

Attributes of Intellect:

From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin (2.63).
Mire of delusion is identification of the Self with the body and mind. When the intellect crosses beyond the mire of delusion, then one attain dispassion (indifference) (2.52).

Ture Knowledge (wisdom):

The body is field (shtra, क्षेत्र), Knower of the body is called knower (shetrajya, क्षेत्रज्ञ) of the field is Me (Brahman, Shree Krishna) and the knowledge of the field and knower (i.e., of Matter with its evolutes and the Spirit), is true knowledge. What we sow (karma), so we reap (samskara) (13.1, 13.2).
The field (Prakriti) and its evolutes are five subtle elements, the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs of perception and action, the mind, and the five objects of sense (sound, touch, colour, taste and smell); also desire, aversion, pleasure, pain, the physical body, consciousness, firmness (13.5, 13.6).
Individual soul is declared to be responsible for the experience of joys and sorrows (13.20). Only the Purusha (Brahman) in association with Prakriti experiences objects of the nature of the three Gunas evolved from Prakriti and it is attachment with these Gunas that is responsible for the birth of this soul in good and evil wombs (13.21).
Absence of pride, freedom from hypocrisy, non-violence, forbearance, uprightness of speech and mind etc., devout service of the preceptor (Guru), internal and external purity, steadfastness of mind and control of body, mind and the senses; Dispassion towards the objects of enjoyment of this world and the next, and also absence of egotism, pondering again and again on the pain and evils inherent in birth, death, old age and disease; Absence of attachment and the sense of mineness in respect of son, wife, home etc., and constant equipoise of mind both in favourable and unfavourable circumstances; Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no delight in the company of worldly people; Constancy (steadiness) in self-knowledge and seeing God as the object of true knowledge-all this is declared as knowledge, and what is contrary to this is called ignorance (13.7, 13.11).
Those who see Supreme Lord present in all, and believe decay of body is not destruction of the soul; he attains the supreme state (13.28). He who sees that all actions are performed in every way by nature (Prakriti) and the Self as the non-doer; he alone verily sees (13.29). The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahman (who is Truth, Consciousness and Bliss) (13.30). Those who thus perceive with the eye of wisdom, the difference between the Ksetra and Ksetrajna, and the phenomenon of liberation from Prakriti with her evolutes, reach the supreme eternal Spirit (13.34).

Attributes of Soul:

Soul pervades this universe; no one has power to destroy this indestructible substance (2.17). This imperishable, indefinable and eternal is soul and all bodies are perishable (2.18).
The soul is never born, nor it ever dies; nor does it become after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not (2.20).
As a man shedding worn-out garments, takes other new ones, likewise, the embodied soul, casting off worn-out bodies, enters into others that are new (2.22).
Weapons cannot cut it nor can fire burn it; water cannot wet it nor can wind dry it (2.23).
This soul is eternal, all-pervading, immovable, constant and everlasting (2.24). This soul is unmanifest; it is incomprehensible and it is spoken of as immutable (2.25).

Brahman (almighty, Purusha, Shree Krishna)

Supreme Brahman, who is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being) (13.12).
It stands pervading all in the universe (13.13). Though perceiving all sense-objects, it is really speaking devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of Gunas, the three modes of Prakriti (13.14).
Supreme Brahman is said to be the light of all lights and entirely beyond Maya. That godhead is knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly abiding in the hearts of all (13.17).
The purusha dwelling in this body is really the same as the Supreme. He is the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodied soul), the Overlord and the Absolute as well (13.22).
Being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact does nothing, nor gets tainted (13.31). As the one sun illumines this entire universe, so the one Atmam (Spirit) illumines the whole Ksetra (Field, body) (13.33).

Liberation:

The self-controlled person, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind (2.64).
With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God (2.65).
One, who has given up all desires and moves free from attachment, egoism and thirst for enjoyment attains peace (2.71).
Such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahman i.e. Bliss (2.72).
When the discerning person sees no one as doer other than the three Gunas, and realizes Me (Brahman, Shree Krishna), the supreme Spirit standing entirely beyond these Gunas, he enters into My being (14.19). Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, the embodied soul attains supreme bliss (14.20).
The divine endowment has been recognized as conducive to liberation, and the demoniac one as leading to bondage. Desire, anger and greed are the triple gates of hell; bring about the downfall of the soul. Therefore, one should shun all these three (16.21). Freed from these three gates of hell, person works for one’s salvation and thereby attains the supreme goal, i.e., God (16.22). Discarding the injunctions of the scriptures, one who acts in an arbitrary way according to his own sweet will, such a person neither attains occult powers, nor the supreme goal, nor even happiness (16.23). Therefore, the scripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures (16.24).

Hence, Jnana Yoga is the attainment of true knowledge about the Prakriti, soul and Brahman.

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The Bhagavad Gita – Creation & Dissolution of Universe

11/2/2018

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The Bhagavad Gita – Creation & Dissolution of Universe
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥

Shree Krishna has explained about the creation and dissolution of universe, birth, death, re-birth and salvation in chapters 7, 8, 9, 10, 13 and 15 of Shrimad Bhagavad Gita. Shree Krishna informs Arjuna as under:

Creation and Dissolution of Universe:

The universe is created like a mighty peepal tree, rooted above in the unseen, with branches spreading everywhere in the world of the seen. The Supreme Being (also called Brahman, almighty, Shree Krishna), indestructible, permanent and eternal is root; main trunk is Brahma and universe is its branches (in the shape of the different orders of creation i.e. Devas, human beings, animals etc.) extend both downwards and upwards.
Entire universe is pervaded by the Supreme Being.
The twofold Prakriti viz. Para Prakriti (also called soul, higher Prakriti, Kutastha-Aksara) and Apara prakriti (also called lower Prakriti, Ksara, material power) originate from and dissolve in the Supreme Being. All beings are evolved from this twofold Prakriti.
The creative period of the universe is the Kalpa and dissolution of the universe is called Parlaya. Kalpa and parlaya are of equal duration.
According to Vishnu Puran, 15 twinkle of eyes equal to 1 Kastha; 30 Kasthas equal to 1 kala, 30 kalas equal to 1 muhurta, 30 muhuratas equal to one day & one night, 30 days & 30 nights equal to 1 month, 6 months equal to 1 ayana, 2 ayanas (Uttrayana & Dakshiayana) equal to 1 year, One year (360 days) is equal to one day and one night of celestials i.e. a full celestial day. 12000 such celestial years (satyayug-4800, Tretayug-3600, Dwaperyug-2400 & Kalyug-1200) make one chatur-yuga (360*12,000=43,20,000 years or one cycle of four yugas). 1000 chatur-yugas (4.32 billion years) makes one day-night of Brahma (kalpa). Equally long period is parlaya. 360 days of Brahma make one year of Brahma. 100 years of Brahma constitute his life span. The end of his life is marked by a major parlaya (Maha-Parlaya) of duration equal to his life time. After that the creative cycle (maha-kalpa) starts again with a new Brahma.

Birth and Death:

Apara prakriti evolves 5 subtle elements (tanmantras), 5 organs of perceptions, 5 organs of action, 5 gross elements (physical body), ego, mind and Buddhi. It also evolves desire, aversion, pleasure, pain, consciousness, firmness etc. Apara prakriti has three gunas (attributes - sattva, rajas & tamas).
Para Prakriti (individual soul) experiences pleasure-pain etc. in association with apara prakriti. Attachment with the gunas is responsible for the birth of the soul in different embodiment.
The soul proceeds after death on the path of light (devayana or archradi-marga) or on the non-luminous path (pitryana or dhumadi marga). There are four categories:
Those who attain liberation and does not come back, goes on path of light.
Those who enjoy fruits of ritualistic and philanthropic actions of meritorious nature, done with eye on fruits, they take re-birth when merits are exhausted, goes on the non-luminous path. They attain lunar sphere.
Notorious sinners go to Naraka where they suffer for their sinful acts, after which they are born in animal bodies or humans under very miserable conditions.
Those persons who have neither great merits nor great sins to their credit. They live self-centred nature without being virtuous or vicious. They die and take re-birth without going to any sphere.

Re-birth and Salvation:

The psycho-physical organism of the soul consists of subtle and gross bodies. The subtle body persists through all embodiments, until the soul gains liberation. Soul finds embodiment according to the karmas.
The grace of the Supreme Being comes on those who surrender themselves whole-heartedly to him, and that grace accomplishes what one cannot do by one’s own effort.
Persons who remember the Brahman (almighty) at the time of death attains him.

The process of creation and dissolution of the universe is discussed by Shree Krishna as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

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shri Krishna & Shrimad bhagavad gita

The Bhagavad Gita – the Sanyasa Yoga (सन्यास योग)

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The Bhagavad Gita – Creation & Dissolution of Universe

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