Gita Antararth, the inner meaning of Gita, 2nd Chapter, Saankhya yoga
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Sri Bhagavadgita
Atha Dwiteeyodhyaayah(2nd Chapter)
Saaankhyayogah
Sanjaya uvaacha:--
Tam tathaa krupayaavishtam
Ashrupoornaakulekshanam
Visheedantamidam vaakyam uvaacha
Madhusoodana 1
Sanjay said:--
Oh King Dhritaraashtra, seing Arjuna whose eyes
are bedimmed with tears, wailing with kind heart , Shree Krishna spoke thus:
In the initial stage itself it is impossible to
obtain kingdom of
God
Shree
Bhagavaan uvaacha:--
Kutastwaakasmalamidam viShamesamupasthitam
Anaaryajushta maswargya makeertikaramarjuna 2
Shree Bhagavaan Said:--
Oh Arjun, in this critical juncture,
where from this despair has come — this behaviour is followed by a very very ordinary man.,
obstructing the Gateway to Heaven and also quite discreditable.
Oh Sadhak, you are doing your Sadhana
by fixing the gaze in Kootastha. Don’t be despaired. This sort of despondency is for normal mundane beings. You are making tremendous yoga Sadhana to get into kingdom of God
Klaibyam maasmagamah paartha
naitattwayyupapadyate
Kshudram hridayadaurbalyam tyaktvottishtha
paramtapa 3
Paramtapa:-- the one who scorches the internal
enemies that are obstructing his Yoga Sadhana..
Hey Arjun, don’t lose heart. It is not advisable
to you. Discard this mean mental weakness that is weaning you away from this
devine Yoga sadhana. Get up.
Pritha is the younger sister of Vasudeva. Shree
Krishna is the son of Vasudeva. Pritha
is the adopted daughter of Kuntibhoja.
Kunti is that Pritha only. That means Kunti is the younger sister of Shree
Krishna. Kunti has left her own house and made the adopted house has her own
house and has accepted to treat another as her father instead of biological
father. As such she is the replica of Vairagya i.e., dispassion. Arjuna is the son of that Kunti, dispassion.
So Oh the son of dispassion, donot loosen your
self confidence, wake up declare war against Negative forces.
Arjuna uvaacha:--
KathamBheeshmmahamSankhyeDronam cha Madhusudana
Ishubhih pratiyotsyaami
poojaarhaavarisoodana 4
Arjuna said:--
Oh Krishna ,
Bheeshma and Drona are both adorable. Then how can I aim my arrows against them
and fight with them.
When we travel in the Aeroplane for the
first time, then we get frightened in the beginning. In Train travel we could
see the trees etc on the surface of both sides of the Railway tracks. We are
not that frightend thinking that we are on the surface of the earth.
The Physical ego gradually annihilates and the
Sadhak goes on getting the depth in the Sadhana. This state is what is called
killing of Bheeshma i.e., the ego is gradually weakens and self confidence becomes
fortified.
The next step is the annihilation of Habits, samskaras, which is called killing of Drona. In this
stage Devine Consciousness will be fortified overcoming the Human consciousness.
In this state the Human consciousness will not be mitigated fully. The Sadhak
will be thinking that he is losing something valuable. Hence he orgues with
Madhusudana, the killer of Ignorance, about
this doubt.
Guroonahatwaahi Mahaanubhaavaan
Sreyobhoktum bhaikshyamapeehaloke
Hatwaarthakaamaanstu Guroonihaiva
Bhunjeeyabhogaan Rudhirapradigdhaan 5
It is better to beg alms for living instead of
killing these respected elders. Killing them and then enjoying the blood
smeared fortunes is the result that is
to be endured by us.
Ego and Habits are Gurus, preceptors, for a
normal man. If they are mummified then how one can enjoy the fortunes of sense
pleasures in case of losing the game of Yoga Sadhana. with non cooperation of
the ego and habits. Weak Sadhak will
advance this orgument.
Na cahaitadwidmah katarannogareeyo
Yadwaajayema yadivaanojayeyuh
Yaanevahatwaa najijeevishaama
Stevasthitaah pramukhe Dhaartaraashtraah 6
Over and above whether we will win or they will
win—wecannot say. What is meritorious amongst them is unknown to us. We have to
kill these Bheeshma, Drona and etc are juxtaposed to us without whom we can not
live.
In this Yoga sadhana whether I will be triumphant
against these Ego, and Senses, or I will be subdued to them. In this state of
ambiguity, is it wise to give them up
Kaarpanyadoshopahataswabhaavah
Prichchaamitwaam dharmasammodhavhetaaah
Yachchreyasyaannischitam broohitanme
Sishyastehamsaadhimaam twaam prapannam 7
Oh Krishna , my consciousness is preoccupied with pity and lack of Soul wisdom. Hence struck
with these faults, I am asking You to clear my doubts in regard to the correct
path.. Please decidedly advise me what
is the best path to be followed by
me—. Iam Your disciple. Iam asking for
your protection. Order me to choose this path.
In the primary stages of Education, the student
can not understand the utility of Education. Hence with his primitive mind set
he thinks that these elders are not allowing him to play with unnecesasary
objections.
In thie initial stages of Sadhana this sort of
doubts naturally arise. Likewise when there is lack of spiritual progress, the
Sadhak gets doubt as to which is better—to succumb to sense pleasure or to seek
the Kingdom of God
Nahi prapasyaami mamaapanudyaadya
Chchokamuchchoshanamindriyaanaam
Avaapyabhoomaavanapatnamriddham
Raajyam suraanaamapidaadhipatyam 8
In spite of
obtaining foeless prosperous kingdom on this earth, possession of
ownership over deities of Heaven, I am unable to find out the remedy that can
remove my grief which is tormenting my senses.
The body of Man is the replica of Earth. The
victory over this Earth means the
healthy and diseaseless body. Victory over deities of Heaven means possessing a
mind without tormenting thoughts, mental health. In spite of just mentioned
things, I am unable to find the medicine that can mitigate my attachment to
sense pleasures.
Sanjaya uvaacha:--
evamuktwaaHrisheekesam parantapa
nayotsyaiti govindam uktwaatooshneem
babhoovaha 9
Sanjaya said:--
Oh King, Having said this to Sree Krishna, ‘’I
will not do war’’ declared Arjuna and kept quite.
Hrisheekesa:-- king of senses.
Gudaakesa---the one who defeated sleep.
Parantapa---the scorcherer of enemies.
The Sadhak who is not completely victorious in
his Sadhana, recognizes his Guru preceptor as the pure mind. Then he expresses
his inability to do further Sadhana to this and kept quite with alarm.
This is the state of a sadhak who progressed upto
certain extent and is not developing further.
Tamuvaacha Hrisheekesah prahasanniva bhaarata
Senayorubhayormadhye viseedantamidamvachah 10
O King Dhritarashtra, having seen the wailing
Arjuna between the two armies, Shree Krishna appeared to be smiling, spoke
thus:
Seing the student crying because of his inability
to solve the Mathematical problem, the Teacher shall smile. Likewise, a Sadhak
who fixes his gaze in Kootastha and cries because of the obstruction of
negative forces within him. He seeks the help of Inner soul/Sadguru.
Sri Bhagavan uvaacha:--
Asochaananvasochastwam pragnaavaadaanscha
bhaashase
Gataasoonagataasoonscha naanusochanti panditaah
11
In the entire Gita, ‘Sri Krishna Uvaacha’ phrase is never used,
‘Sri Bhagavaan Uvaach’ phrase only was used by the Great Vedavyaasa
Maharshi.
Sri (Pious) Bha(Bhakti—Dedication) Ga(Gnaan—Pure
Wisdom) vaan(vairaagya—dispassion).
Aakarshayati Krishna— the one who attracts.
Sri Bhagavaan said:--
Oh Arjuna, you are grieved about those who are
illeligible. Over and above you are
applying logic. People of wisdom shall
not cry for both, the deceased and
living.
Senses, Habits, Desires, Sense pleasures are
existing at present. By and by they die down in Sadhana. The Sadhak should not
bother about their existence or annihilation. It is essential to annihilate
them for entering into Kingdom
of God
Nachaiva nabhavishyaama sarvevayamatah parah 12
Oh, Arjun, I, You and these kings were there in
the past, are there in the present and shall be there in future.
Dehinosmin yathaa dehe kaumaaram youvanam jaraa
Tathaa dehaantarapraaptih dheerastatra na
muhyati 13
The Jeeva(self or embodied soul) has to pass
through Childhood, youth, and old age. It is natural. Similarly the Jeeva passes into another body after
death. So wise men should not grieve for this.
The
explanation for the above three verses:
The deeds of senses are not real and eternal. The
Sadhak feels that he is extending an intelligent logic. In fact he is
displaying his ignorance.
As the Sadhak advances in his Yoga Sadhana he
will gradually realizes the unimportance, unreality and impermanency of the
senses and their deeds and their inability to do anything to the real and
eternal Kingdom
of God
The kings i.e., the Senses, and their kingdoms
i.e., impermanent Sense pleasures do exist as long as this Creation exists..
They exist withn the body itself but not elsewhere.
Energy is eternal. It can neither be created nor
canbe destroyed. Only one form of Energy can be transformed into another form
of Energy. That is why we see different forms of Energy or Energy in different
forms. Everything is Energy configuration only. We are all the forms of Energy
only not the bodies. Our Race is called
MAANAVA in Sanskrit. Maa means NOT. Nava menas NEW. So we were existing in the
Past(Bhoota), we are existing in the Present(Vartamaan) and we will be existing
in Future(Bhavishyat). These bodies are not eternal in the Creation sense. So
it is meaningless to get agitated about death.
Maatraasparsaastu kaunteya
seetoshnasukhadukkhadaah
Aagamaapaayinonityaastaam sthitikshaswabhaarata
14
Oh son of kunti, the senses have objects like
Sound, Touch etc.. Heat and cold are Ideas. These are produced due to the
contact of the senses with their objects resulting in causing sometimes
pleasure and sometimes displeasure. They are limited by a beginning and an end.
So endure them with patience.
Yamhi navyathayantye tepurusham purusharshabha
Samadukkhasukham dheeram
somritatwaayakalpate 15
Oh, the greatest amongst men(Arjuna), those who
are not perturbed by the contacts of the senses and their objects, he who is
having equanimity of happiness and unhappiness , is courageous and entitled for
liberation.
Naasate vidyatebhaavo naabhaavo vidyate satah
Ubhayorapidrishtonta stwanayo statwa
darsibhih 16
Physical, subtle and Idea are the three bodies of
the Man. Fall of the of The Physical body is called
death we suppose even though the other two bodies along with the Karma and Soul
still exist. The Physical body is
unreal, and had decay. They have no existence of their own. No dearth for Soul
which is real. The reality of both i.e., three bodies and
pure soul is explicitly known to
Men with pure wisdom
We have to understand the matter in two ways.
1)
ANULOMAPADDHATI.:-- To see the matter as Energy
unchangeable Parabrahman. This is called This is the correct way. We should go within to draw back the outgoing
energy and get it united with Parabrahman at the end.
VILOMAPADDHATI:-- To see God as always changeable
creation. This is not the correct way.
In this, we get Energy from God and express it out/without by spending through
Senses. This will lead us to be absorbed in ignorance by and by.
TAT TWAM
GNAANAM :-- That(Parabrahman) is You only. This
Wisdom is called Tatwagnaanam.
Avinaasitu tadviddhi yenasarvamidamtatam
Vinaasamavyayasyaasya na kaschitkartumarhati 17
He Arjun, the whole Universe is pervaded by
Parabrahman. That Parabrahman is eternal and undestructable. Know this. No one
can destroy the undestructable.
Antavantaimedehaa nityasyoktaassareerinah
Anaasinoprameyasya tasmaadyudhyaswa Bhaarata 18
He Bharaata, Soul is real, imperishable,
immutable and limitless. Only its three bodies i.e., Physical, Subtle and Idea,
are perishable. Soul who is the indweller is eternal. Shed this grief about
self. Get up and do war.
Bhaarata—effulgence. The illumined Sadhak due to Sadhana. Here War
means Sadhana meant for defeating enemies, within and without.
Enam vetti
hantaaram yaschainam manyate hatam
Ubhau tau na vijaaneeto naayam hantina
hanyate 19
He who feels the self as the slayer; he who deems
that it can be slain; neither of these knows the truth. The self does not kill,
nor is it killed.
Najaayate mriyate vaa kadaachit naayam
Bhootwaa bhavitaavaa nabhooyah
Ajonityasaasswatoyam puraano
Nahanyate hanyamaanesareere 20
This self is never born nor does it ever perish, nor was it having
existence in the past and will exist anew. It was born earlier and as such it
has to die now. The self is not having birth and death. Even if the body is
killed it cannot be slained. It is birthless and deathless.
Vedaavinaasinam nityam yenamajamavyayam
Katham sa purushah paartha kamghaatayati
hantikam 21
The one who understands this soul or self as
birthless and deathless and as eternal
one, then how he can kill someone or gets killed.
Vaasaamsijeernaani yathaavihaaya
Navaani grihnaati naroparaani
Tathaa sareeraani vihaayajeernaani
Anyaani samyaati navaanidehi 22
Torn clothes are removed and new clothes are worn
by us. Likewise the self also is shedding its old and dilapidated body and
wearing other new bodies.
Nainam chindanti sastraani nainam dahati paavakah
Nachainam kledayantyaapo nasoshayatimaarutah 23
This self cannot be destroyed by any weapon. Fire
cannot burn it. Water cannot moisten it. Air cannot make it dry.
Man has three bodies.
They are:--
Physical(Sthoola), Subtle(Sookshma) &
Idea(Karana)
Idea body
has 43 initial feelings.
19 amongst them pertain to Subtle body. They are untreated Five Karmendriyas(Action
organs), Five Gnanendriyas(Sense organs), Five Pranas(Airs), and Mano(Wavering
mind), Buddhi(discriminating Intellect), Chitta(Sphere of thinking) and
Ahamkaar(Ego), called Antahkarana.
24 ideas pertain to Physical(Sthoola) body. They
are:--
Treated Five Gnanendriyas(Sense organs), Five
Pranas(Airs), Five Tanmatras(Forces) and Mano(Wavering mind),
Buddhi(discriminating Intellect), Chitta(Sphere of thinking) and Ahamkaar(Ego),
called Antahkarana.
.
If water is frozen then it becomes Ice. Likewise Physical Body is nothing but
solidified vibrating force only.
The
vibrations of energy and mind is subtle body. The pure vibratory Cosmic Energy
is Idea Body.
Physical Body is Food depandant,
Subtle body is dependant on Cosmic Energy, will
power and Thinking magnitudes, and
Idea body is dependant on Pure wisdom and
beatitude.
When a product comes out of a factory, it
produces sound initially. Likewise when Creation is manifested out of Maya, Cosmic Sound i.e., OM
is produced.
This OM is the
combination of Akaar, Ukaar and
Makaar.
The macro Physical, Subtle and Idea worlds
constitutes this Universe which is replica of OMKAR only.
Achchedyoyamadaahyoyam akledyososhyaevacha
Nityassrvagatasthsaanurachaloyamsanaatanah 24
This self cannot be pierced into pieces, cannot
be scorched, cannot be moistned and cannot be dried up. HE is eternal, all permeating, immovable,
ever calm and ever existing.
Six changes(Shadbhaavanas):--
Every living being has six changes. They are:--
Birth, existance, growth, evolution, ossification
and dilapidation.
Six traits(Shadoormies):--
Every man has six traits. They are:--
Appetite, Thrrst, grief, attachment, oldage and death.
Avyaktoyam achintyoyam avikaaryoyam uchyate
Tasmaadevam viditwainam naanusochitumarhasi 25
This Self is described as not tangible to Senses, cannot come into the
grip of thinking, unchangeable.
Perceiving thus, you are not eligible to grieve.
Athachainam nityajaatam nityamvaa manyasemritam
Tathaapitwam mahaabaaho naivam sochi tumarhasi 26
He Arjun, even if you think that this Soul
alongwith Body is incessantly to be born
and to die, then even in that state also you should not grieve for
it.
If the Sadhak is still afraid of body problems,
diseases and death, that means he is still not advanced in his Sadhana.
The Sadhak who obtains Samadhi, the union with
Parabrahman, perceives that he is omnipotent, omnipresent and omniscient.
Even though Soul is said to be steady, outwardly
it appears as though it is manifested in each and every human being.
We dream as though we fought and killed ten
tigers with bare hands. When we come out of the sleep then we find ourselves
lying calmly on the cot.
Likewise the dream of Soul is this body. In deep
meditation and in deep sleep as well, the Soul will remain in its steady state.
Jaatasyahi dhrivo mrityuh dhrivam
janmamritasyacha
Tasmaat aparihaaryearthe natwam sochi tumarhasi 27
The one who is born has to die and the one who
dies has to born again.. It is improper to cry for these unavoidable things?
KARMA is of three types. They are: Sanchita,
Prarabdha and Agaami.
Sanchita Karma: As one cannot spendthe whole
harvest in a day. He keeps his Harvest in a granary which will be utilized
later. Likewise the deeds/acts we do invite Good or Bad Karma. They will go on
accumulating birth after birth that has/have to be experiencd later. Such
accumulated Karma is called Sanchita Karma,
Prarabdha Karma:
we bring some Karma from the accumulated Sanchita for spending for the
present. This is called Prarabdha Karma. The amount mentioned in the Bank
cheque given to somebody cannot be altered by anybody except the giver that too
before making it into cash. Likewise this Prarabdha Karma can be altered as
good or bad by the experiencer only.
Aagaami Karma:
The karma we do in the present, good or bad, will be accumulated to be in use for future.
In the syllogism of God, one has to experience
Good and Bad separately later.
One has to completely finish his these three
Karmas, till then he will be rotated through the cycle of Birth and Death. One
has to cross Physical, Subtle, amd Idea bodies thro Kriya Yoga Sadhana. Till
then he has to undergo pleasure and displeasure. This is possible only in
Nirvikalpa Samadhi or Maha Samadhi.
To shed Physical body is called Physical death.
Physical death means to take birth in Subtle world. The Subtle death means to
take birth in Physical world. Till the annihilation of Ignorance, one has to
shuttle between Physical and Subtle worlds and viceversa. It is inevitable.
Avyaktaadeenibhootaani vyaktamadhyaaniBhaarata
Avyaktanidhanaanyeva tatra kaa paridevanaa 28
He Bharata, Creatures are invisible before their
birth, manifested after their birth, and after death they are imperceptible
again. Why lament on this truth.
One to become many is Creation. Cause and effect
culmination is Creation.
Potter has made the Pot with Soil or clay by
using a machine.
Potter— Efficient Cause(nimitta Karan).
Soil or clay—Material cause(Dravya or upaadaana
kaaran).
Machine— Instrumental Cause(yantra or Sadhanaa
Karan).
Paramatma— Efficient Cause(nimitta Karan).
In HIM—Material cause(Dravya or upaadaana
kaaran).
Maya — Instrumental Cause(yantra or Sadhanaa
Karan).
Here, all causes, Efficient, Material, and
Instrumental, are Para brahman
only. His dream is this Creation.
Suppose a man had dreamt as though he killed four
tigers with a sword.
Man— Efficient Cause(nimitta Karan).
Tigers & Sword—Material cause(Dravya or
upaadaana kaaran).
Sword — Instrumental Cause(yantra or Sadhanaa
Karan).
Here, all causes, Efficient, Material, and
Instrumental, are Man only. His dream is
this dream Creation.
As the dream of a Man is not real, the dream of Para brahman is also not real.
Aaschryavat pasyatikaschidena
Aascharyavat vadati tathaivachaanyah
Aascharyavachchainamanyassrunoti
Srutwaapyenam vedanachaiva kaschit 29
One is beholding this Self/Soul with
bewilderment, one is talking about it as bewildered one, and likewise one is
hearing about it as a bewildered one. In
spite of beholding, talking and hearing about it with bewilderment, none of
them comprehends it correctly.
The description of third eye in Kootastha, the
place between the eye brows in the centre of fore head, is given below:
In deep and intensive Meditation yogi will
experience Soul or self in Kootastha as a great effulgence, pure Wis dom, and Ohm
sound. This is called THIRD EYE. However
amount of spiritual discouses one may
hear and may read, he cannot a vivid experience. Only through Kriya yoga Dhyana
one will gain real experience.
In third eye with deep Dhyaana the sadhak may
behold a
Triangle.
On Top the Sadhak will see White(Po sitive), Red color on left side, and on left side Black
color.
If white
is predominant then the Satwik is dominating in the consciousness of Yogi, Red
is predominant then the Rajo i.e.,
Neutral is dominating, and if Black is predominant then the Tamo i.e.,
negative is dominating,
If all these colours of the Triangle is equally
predominant the the consciousness of Yogi is in equanimous state. Yogi should incessantly make efforts to
obtain this equanimous state.
|
Man will have two types of wis dom from the inception of birth.
1)Logic power that arises from senses.This is
called Manava chetana or human consciousness,
2) Cosmic power that comes from Para bbrahman.
This is called Paramatma chetana or Cosmic consciousness.
Deheenityamavadyoyam dehesarvasyaBhaarata
Tasmaat sarvaanibhootaani natwam sochi tumarhasi 30
He, Bharat(illumined one), the Self living in
these bodies is nev er
killed. So you should not cry for anybody.
Swadharmamapichaapekshya navikampitumarhasi
Dharmyaaddhiyuddhaachreyonyat kshatriyasya
navidyate 31
Even by virtue of the qualities and duties of
Kshatriya clan from where you came, you cannot go back from war. Because for
Kshatriya righteous war is creditable one than anything else.
The castes viz., Brahman, Kshatriya, Vaisya, and
Sudra, are formed or determined according to the qualities but not as per the
biological birth.
Man who is a Slave of senses, doer of hard work,
or dependent on Physical body is called Sudra.
When a man Makes efforts for wisdom, removal of
ignorance, and turn towards Spirituality, is called Vaisya
A man who resists his inner enemies, improves
self confidence, and inclined towards Spirituality, is called kshatriya.
A man who makes contact with Para brahman
with intense Meditation is called Brahman.
Yadrichchayaachopapannam swargadwaaramapaavritam
Sukhinah kshatriyaah
paarthalabhanteyuddhameedrisam 32
Oh Partha(son of dispassion), you are fortunate
because without any endeavour, you got this righteous battle. The Kshatriyas
who get this will be propitious and an open door to heaven. Being a Kshatriya
you are very fortunate to be in this lot.
The one who does not do Yoga Dhyana is Sudra in
reality.
The one who contemplates Yoga Dhyana to awaken
the sleeping Kundalini is Kshatriya. When the sleeping Kundalini awakens and
touches Mooladharachakra then he will become Kshatriya.
Athachettwamimamdharmyam samgraamamnakarishyasi
Tatassvadharmamkeertimchahitwaa
paapamavaapsyasi 33
If you do not do this righteous battle, then
having discarded your natural Dharma you will lose your fame and obtains
sin.
Our home is Para brahman.
Making efforts to get united with Para brahman
is the real duty of the man. Making no efforts for this is to lose fame and get
sin.
Akeertimchaapi bhootaani kathayishyantitevyayaam
Sambhaavitasychaakeertih maranaadatirichyate 34
And people will be talking about your ignonimity
for so long. To a reputed man, ill fame is worse than death.
Here people means Senses(Ind riyas). The Sadhak who is assiduously
trying to attain Godly kingdom through Darmakshetra, is being dragged back to
physical desires.
It is the natural quality of senses. This is the disrepute.
Bhayaadranaaduparatam masyante twaam mahaarathaah
Eshaanchatwambahumatobhootwaayaasyasilaaghavam 35
You are considered to be a Maharatha i.e., the
great chariot warrior amongst the great. They all will ridicule you and
consider you as a coward.
When weaklings are able to become victorious in
this Yoga sadhana, then a Maharathi i.e., man with healthy body can easily
become victorious. If you discard Sadhana in the middle then other Sadhakas
will ridicule you.
Avaachyavaadaanscha bahoon
vadishyantitavaahitaah
Nindantastava saamarthyam tato dukkhataramnukim 36
The enemies will speak contemptuously maligning
your abilities. What could me more painful than this?
Your duty is with self control outgoing
Kundalinee power is to be redirected to the native home, Sahasraarachakra, the
dwelling place of Paramatma, through
Sushumna subtle nadi from Moolaadharachakra. Instead if you show your back with
timidity, then you will feel very bad
hearing the improper words that are
uttered by senses, your foes addicted to physical sense pleasures.
Hatovaapraapsyaseswargam
jitwaavaabhokshyasemaheem
Tasmaat uttishtakaunteyayuddhaayakritanischayah 37
He Arjun, in this righteous battle in case you
get death in the hands of your enemies, you will get Heaven. If you become a
winner then you will get this earthly kingdom. So, in both ways, you are a
gainer. Get up, be prepared for war.
The senses are addicted to Physical pleasures.
Even if one dies while controlling them in this Kriya yoga sadhana, one can
live happily in Heaven, Subtle world. In case of victorious over the senses by
controlling them then the Sadhak can live quite happily with his self control on this earth.
Sukhadukkhelaabhaalaabhau jayaajayau
Tatoyuddhaayayujyasyanaivampaapamavaapsyasi 38
In happiness and misery, profit and loss, victory
and defeat, have equanimity. Arjun, Get up and be prepared for Battle .
If you do like this, you will not be sinned.
In this war of Dharma i.e., to get into the kingdom of S ou
Eshaatebhihitaasaankhye buddhiryogetwimaam srinu
Budhyaayuktoyayaapaartha karmabandhamprahaasyasi
39
He Arjun, so far I had explained the Soul wis dom of Sankhya. Here
after I am explaining about Karmayoga wisdom in Yoga Sastra. Hear this with
dedication so as to get liberated from the bonds of Karma.
Saam=Complete,
khya=Wis dom, Saankhya means complete wis dom.
Nehaabhikramanaasosti pratyavaayonavidyate
SwalpamapyasyaDharmasyatraayateMahatoBhayaat 40
The Commencement of this Karmayoga by any one
will nev er go
waste. One will not get any adverse result even if it is left incompletely for
the reasons whatsoever. It protects you from the dreaded circuit of mundane
existence even if this Karmayoga is followed
trivially.
Meditation is called Karma. That karma will burn
our Karmas. .
Vyavasaayaatmikaabuddhihekeha kurunandana
Bahusaakhaahyanantaaschabuddhayah avyayasaayinaam
41
Oh, the great among Kurus, in this yoga,
determined and one pointed intellect(Buddhi) is a necessity. The reasonings
advanced by undecided people will be many and infinite.
Kriya Dhyanayogi
concentrates his mind only on Para brahman.
Undecided mind of ordinary man will be haunted by many thoughts.
Yaamimaampyshpitaavaachampravadantyavipaschitah
vedavaadarataahPaarthanaanyadasteetivaadinah 42
kaamaatmanahswargaaparaajanmakarmafalapradaam
kriyaaviseshabahulaamgatimprati 43
Bhogaiswaryaprasaktaanaamtayaapahritachetasaam
vyavasaayaatmikaabuddhihsamaadhaunavidheeyate 44
He Arjun, the ones who are interested in those
parts of Veda that leads to good results, the ones who orgue that there is no
other result mentioned in Vedas except
getting Heaven,
The ones whose minds are filled with sense
pleasures, the small ones that are interested to get Heaven and nothing else,
that entagles the people into birth and Karma, or such results, that contains
several acts and deeds in order to obtain mundane physical sense pleasures,
useless words that are being spoken, the people occupied with that mind sets,
the people trusting those words and then opting for enjoyment of senses like
eye, ear etc, such people will not have determined one pointed mind of concentration towards
Parabrahman i.e., Samadhi(unision with God)
Rigveda is the first amongst Four Vedas. The
other three Vedas, Yajurveda, Saamaveda, and Atharvaveda, came out of this.
Three things are very important in Vedas. They are:
1)Samhita: it is like a tree. Consists of hymns(Mantras).
2)Braahmanas: it is like a flower.
Yagna(Sacrifice) with hymns. To perform
Yagna in accordance with Hymns.
3)Aranyakas: it is like fruit. It narrates about
how to cross the barrier between Para (Cosmic
Consciousness) and Apara(Human consciousness).
4)Upanishad: Essen ce of
that Veda. Go within and get united with Para brahman.
This is what the Upanishad states.
Vedas teach us to start with worshipping the
Nature and its physical forces, and ends with unision with God, the almighty.
This is taught in degrees. The physical, Mental , and spiritual evolution of
Man into God is taught gradually by Vedas.
Vedas are devided into Karmakanda and
gnaanakanda.
Karmakanda: What the Man has to do on the
physical plane is expatiated. This is called Po orva
Meemaamsa.
Gnanakanda: How to recognize God and get united
with HIM with pure wis dom
is explained. This is called Uttara Meemamsa.
Ordinary people will simply follow only
Karmakanda and make efforts to obtain Physical pleasures which are small in
nature.
Men of wis dom
will make huge efforts to get united with Para brahman
which is considered to be the noblest and several times greater than small
Physical pleasure.
Traigunyavishayaavedaanistraigunyobhavaarjuna
Nirdwandwo nityasatwasthoniryogakshemaAatmavaan
45
He Arjun, the earlier part in Vedas describes
about the three Gunas or Universal qualities, Satwa(Positive), Rajo(Neutral),
and Tamo(Negative). They pertain to circuit of mundane existence. You discard
these three qualities, dualities, and grow beyond them. Incessantly follow the pure
Satwik quality and become an embodiment of soul wis dom.
Yaavaanarthaudaapaane sarvatahsamplutodake
Taavaan sarveshuvedeshu Braahmanasyavijaanatah 46
What is the utility of small water bodies like
well etc when there is a flood of stream water, abundance of water bodies,
around. Likewise the knower of
Parabrahman will have the ultimate beatitude which encompasses all the uses
said of the acts and deeds of Karma
Kan
Karmanyevaadhikaaraste maaphaleshu kadaachana
Maakarmaphalaheturbhoormaatesangostwakarmani 47
He Arjun, you are destined to do your Karma
only, the assigned work, but not to
aspire for its result. Do not consider
to become the creator of the fruits. And also do not be an endeavourer
in not contemplating works even.
The
concentration of student should be on studies only and not on anything else. He
should not keep in mind about getting a job in future as a result for his
studies. Likewise the gaze of Sadhak
should be fixed in Kootastha only and do
Sadhana with intensity and longevity without contemplating for any result.
Yogasthah kurukarmaanisangantyaktwaaDhananjaya
Sidhyasiddhyoh samobhootwaasamatwamyogauchyate 48
Dhananjaya—the victory of a Sadhak over keeping
his Spinal cord erect.
He Dhananjaya(who kept his spinal cord straight),
be immersed in Kriyayoga, give up attachment, perform all actions with or
without results. Do Pranayama with equanimity.
This mental evenness is termed Yoga.
Doorenahyavaram karma buddhiyogaat Dhananjaya
Buddhausaranamanvichcha kripanaah phalahetavah 49
He Arjun, doing works with the intention of
results is inferior to doing works without waiting for fruits. Have balance of
mind. Follow the superior Nis h
Buddhiyuktojahaateehaubhesukritadushkrite
Tasmaat yogaayayujyaswa yagah karmasukausalam 50
The man of balancing mind is getting rid of
virtue and vice in this birth itself. So make efforts for this Nishkaama karmayoga. The art of proper
action is Yoga.
Karmajam buddhiyuktaahi phalamtyaktwaamaneeshinah
JanmabandhavinirmuktaahPadamGachchantyanaamamayam
51
Those who have mastered the act of balancing
their minds, are doing works without
expecting results inspite of being in
family. They give up results, get liberated from this cycle of births and
deaths, and attaining the state beyond sorrow.
Family is not an obstruction to attain
liberation. Yogiraaj Sri Sri Lahiri Mahasaya Maharaj is family man with four
children.
Yadaatemohakalilam Buddhirvyatitarishyati
Tadaagantaasinirvedamsrotavyasyasrutasyacha 52
He Arjun, when your Buddhi(intellect) becomes
filled with pure wis dom
burning all the ignorance, then you will have aversion for both i.e., the
things you are made to hear or the things you heard.
That means don’t be attached to the objects of
senses but on OM KAR only.
Sritivipratipannate Yadaasthaasyatinischalaa
SamaadhaavachalaaBuddhihtadaayogamavaapsyasi 53
When your
Buddhi is not perturbed by the objects of senses, and be anchored in the
ecstacy of Para brahman, then you will attain
the final union. This is called Yoga or Atmasaakshaar.
Arjuna uvaacha:-
Arjuna said:--
Sthitapragnasya kaa bhaashaa samaadhisthasya
kesava
sthitadheehkimPrabhaashetakimaaseetavrajetakim 54
He Kesava, what are the characteristics of the
Sthitapragna Jeevanmukta, established in
Samadhi? How does he talk? What is his style?
SriBhagavan uvaacha:--
Prajahaatiyadaakaamaan sarvaanParthamanogataan
Aatmanyevaatmanaatushtahsthitapragnastadochyate 55
Sri Krishna said:--
Oh Partha, whenman completely relinquishes the
desires from the mind, and with pure mind gets incessant satisfaction in the
self, by the self, then he is said to be
Sthitapragna.
Sthita=settled in Pragna= wis dom. The one who is contently settled in
his wis dom is
Sthitapragna.
Tme meditator, the object of meditation and
meditation, all should become one.
DukkheshuAnudwignamaanaahSukheshuVigatasprihah
VeetaraagabhayakrodhahSthitadheermuniruchyate 56
He whose consciousness is not shaken by anxiety
under afflictions nor by attachment to happiness under favorable circumstances;
he who is liberated from worldly love, fear and anger—he is called
Sthitapragna.
Yassrvatraanabhisnehastattatpraapyasubhaasubham
NaabhinanatiNaDweshtiTasyaPragnaaPratisthitaa 57
He who will not have any body attachment, and
love in mundane relations, unperturbed
in happenings of good and bad, is said to be
settled in pure wis dom.
Yadaasamharatechaayamkoormongaanivasarvasah
Indriyaaneendriyaardhebhyahtasyapragnaapratisthitaa
58
Like a tortoise withdraws its limbs inwards, when a yogi completely withdraws his senses
from sense objects from everywhere, then his wis dom is said to be highly settled.
Mind only sees, tastes, talks, smells, and
thinks. Mind is the main instrument behind everything. Mind has to be conjoined
with life force to get any work done.
If the mind of Sadhak is combined with the life
force on Mooladharachakra (Prithvee tatwa) then smell can be grasped. Then as
per the choice of ind ividuls
one will have likings for cosmetic smells, and food aromas etc.
If the mind of Sadhak is combined with the life
force on Swadhistaanachakra (Jalatatwa) then
one will have likings or attachments for tastes.
If the mind of Sadhak is combined with the life
force on Manipurachakra (Agnitatwa) then
one will have likings or attachments for panoramic things like cinema
etc.
If the mind of Sadhak is combined with the life
force on Anaahatachakra (Vayutatwa) then
one will have likings or attachments for women etc.
If the mind of Sadhak is combined with the life
force on Visuddhachakra (Aakaasatatwa) then
one will have likings or attachments for songs, Music etc.
A person
with diabetes disease should not take sweets even if he wanted. But how to
control his weakness? With Pranayama techniques he can withdraw his mind and
life force from Swadhistaanachakra so that he can wean his mind away from
sweets.
Mooladharachakra represents nose, Swadhistaana
represents tongue, Manipura represents eye, Anahata represents skin, and Visuddha represents Ear. .
As long as mind works in tandem with these senses
man cannot find the true happiness. When mind is diverted from these senses and
made to go within with Kriyayoga sadhana, and getting nearer to God, then man completely
realizes what is real happiness and what he has lost.
The string between Physical body and senses is
Life force only.
The Sadhak withdraws his mind and life force from
the senses in Kriyayoga. Withdrawing means controlling with dispassion.
When brea th
is controlled, heart and life force will be controlled by themselves
automatically. The controlled heart shall lead to controlled senses. It is like a Mathematical equation.
Breath should not be controlled with unscientific
methods. The Kriyayoga techniques of controlling the breath have to be learnt
in person from a Sadguru, the illumined one.
To control mind through mental meditation shall
take quite a long time. Kriyayoga is an Aeroplane way of controlling brea th and hence mind.
This lead to make the mind steady and help the sadhak to go within quickly.
Kidneys: They remove/decant the toxins and
chemicals from the impure blood.
Heart: This will pump the
blood with Oxygen through out the body. It will serve blood with Oxygen to all
the nerves in the body. In return path it will take the Oxygenless blood. The
Oxygenless blood will be sent to lungs for Oxygen. Here in lungs the Carbon
dioxide is removed and Oxygen is added. This oxygen added blood is returned to
Heart again.
Lungs: They will
absorb the brea brea th
in and removing the Carbon dioxide is called brea thing
in and brea
To control mind 1) Reducing
of Carbon dioxide in the blood by taking more and more fruits as food substitue
and 2) Regular kriyayoga Practice, are required.
With the above things, blood
gets purified and the need of sending carbonized blood to Heart will be
lessened. Hence the burden of Heart will be lessened. Gradually the heart becomes steady and gets
rest. Life force will be withdrawn from the senses. The mind in the cerebellum will not get any
signals. Mind becomes steady and concentrates on God.
Like tortoise, the Sadhak
will with draw the senses that help the mind.
VishayaaVinivartanteNiraahaarasyadehinah
RasavarjamRasopyasyaParamDrishtwaaNivartate
59
When we do not accept these
objects of senses physically by suppressing them with fasts etc., they are kept
away for a while, but we are not losing their longing permanently. If the man
who beholds the God, is freed for ever from their clutches.
Man should come out of the longing for sense
objects not only physically but also mentally. If you suppress your desires
then they will boomerang with renewed vigour like a suppressed spring. If a man fasts for one or two days bracingly,
then he will have more longing for food just by the utterance of the word
’food’.
YatatohyapiKaunteyaPurushasyaVipaschitah
IndriyaaniPramaatheeniHaranti
PrasabhamManah 60
He Kaunteya(son of Kunti),
Senses are very strong in nature. They will pull the man forcibly away from
yoga Sadhana with which he is making tremendous efforts to go within.
Just wearing saffron clothes
and being a celibate merely cannot escape from the attraction of the
senses. Bacteria will not cause diseases
at once. There will be some incubation period. It will attack when man becomes
weak. Likewise if the Sadhana is weakened then the senses will attack the mind
of Sadhak.
TaaniSarvaaniSamyamyaYuktaAsseetaMatparah
VasehiYasyendriyaaniTasyaPragnaaPratishthitaa
61
So the Sadhak should make
the senses as his slave, be steady minded, and be absorbed in Soul only with
body and mind. He whose senses are
subdued or tamed, his wis
DhyaayatoVishayaanPumsah Sangastoshoopajaayate
SangaatSanjaayateKaamahKaamaatKrodhobhijaayate 62
KrodhaatBhavatiSammohahSammohaatSmritivibhramah
SmritibhramsaatBuddhinaasoBuddhinaasoPranasyati 63
When man broods about the objects of senses then
he will have attachment for those objects. This attachment will lead to
craving. This craving leads to desires. Unfulfilment of desires lead to
anger. Anger leads to ignorance.
Ignorance leads to loss of memory or forgetfulness. This loss of memory leads
to decay of discriminating intellect. This decay of leads to annihilation.
Here annihilation means destroying spirituality.
RaagadweshaviyuktaistuVishayaaniIndriyascharan
aatmavasyaihVidheyaatmaaPrasaadamadhigachchati 64
The man of detatchment shall be able to act with senses and and sense related
objects with self control, and shall remain in pure mind in spite of
experiencing them, unattached.
PrasaadeSarvadukkhaanaamHaaniRasyopaJaayate
PrasannaChetasohyaasuBuddhihParyavatishthati 65
With pure mind and blissful soul, he will
overcome all the sorrows. For such a blissful man, the attainment of steadiness
in God is obtained speedily.
NaastiBuddhirayuktasyaNachaayuktasyaBhaavanaa
NachaabhaavayatahSaantihAsaantasyaKutahSukham 66
The man will not get pure intellect without sense
control and steady mind. Without the establishment of mind in the self, man
will not have peace and tranquility. Without peace there is no happiness.
IndriyaanaanhiCharataamYanmanonuvidheeyate
tadasyaharatipragnaamVaayurnaavamivaambhasi 67
A boat in the waters is carried away from the
assigned course to some other undesired paths by strong opposite winds.
Likewise the discrimination of man
will get damaged as per the path
followed by mind in accordance with the senses.
TasmaadasyaMahaabaahoNigriheetaanisarvasah
IndriyaaniIndriyaardhehbyahTasyPragnaaPratishthitaah
68
He Arjun, he who will not employ the senses on
sense objects and control them in all ways, his wis dom is steady.
YaanishaaSarvabhootaanaamTasyaamJaagartiSamyamee
YasyaamJaagratiBhotaaniSaaNisaaPasyatoMuneh 69
That which is night or slumber to those who are
unable to behold Parabrahman is day or wakefulness to the men of self-mastery.
Ordinary people are awake in the objects of senses whereas this is night to the yogi who perceives Para brahman. Yogi cannot perceive the objects of senses.
Samudramaapah PravisantiYadwat
TadvatkaaMaayamPravisanti
SaSaantimaapnotiNaKaamaKaamee 70
The brimful Ocean remains unmoved in spite of
water entering and filling up fully. Likewise all the sense pleasures will get
eradicated and shall make the blissful yogi unmoved. Such a Yogi will get peace
and not the man who lusts after desires.
VihaayaKaamaanYassarvaanPumaamscharatiNisprihah
NirmamonirahamkaarahSaSaantimAdhigachchati 71
The man who relinquishes all desires and sense
pleasures, exists without any attachment and egoless shall get peace and
tranquility.
EshaaBraahmeeSthitihPaarthaNainaamPraapyaVimuhyati
sthitwaasyaamantakaalepiBrahmaNirvaanaMrichchati 72
He Partha, this is called ‘established in Para brahman’ state.
Anyone who attains this Brahmisthiti will nev er be attached to sense pleasures again.
Who is in this state till death of this physical body, shall attain the final,
irrevocable, and liberated state of beatitude.
Aum, Tat, Sat.
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