KRIYA

Thursday, 30 May 2013

Gita Antararth, the inner meaning of Gita, 2nd Chapter, Saankhya yoga


Jaiguru,
One ton of theory is equal to one ounce of practice. Kriyayoga is practical way of dealing with burning of Karma. What is the use of an Electrical Engineer who cannot even fix a fuse. My books, DVDs & teachings in English, Hindi & Telugu deal with 1) burning of Karma practically, 2) several techniques including Materialization & de materialization of body, 3) removal of Horoscope faults like Kalasarpa Dosha, GuruDosha, Kuja Dosha etc.4) Gita Antarartham in Telugu, English, & Hindi.
Now I am serially releasing this Gita Antarartham in  English & Hindi  through my blog for larger benefit of the devotees.
I request u to learn Kriya yoga. Enjoy divine union. Pse send this message to your friends also.
K.M.Sastry,
Kriya Yoga Dhyanamandir, Ramalayam St, DN76, Devinagar,RK Puram Gate,  Hyderabad 500056, Andhra Pradesh, India.
 PH; 09440364947, 09440364945     
 Email: dhyanamandir@gmail.com
P.S: If anybody wanted to get this published for the benefit of mankind, they may please come forward and contact me. 







                 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.. A minimum 15 years of studious efforts are required to become a Doctor, Engineer or a Scientist. Here Sanjaya represents Pure Devine thinking. Madhusoodana means the destroyer of ignorance. The Sadhak starts his Sadhana to get sudden spectacular results. When he fails in his attempt the Sanjay(Pure Devine thinking) in him  will narrate his mental agony culminating from sense inclined mind(Dhritarashtra) to his Guru Madhusoodana, destroyer of ignorance.   
 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.   The devilish and cruel negative forces within you i.e., Kurrus are about to be defeated with this Sadhana. At this time where from this despondency has come? Don’t be disheartened.    
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. So he seeks the shelter of his Guru—the inner soul.
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. natwevaaham jaatunaasam natwam neme janaadhipaah
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. they simply die down.
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 sochitumarhasi 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 sochitumarhasi      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 has made this Creation through Maya in HIM.
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 Parabrahman 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 Parabrahman 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 Wisdom, 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(Positive), 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.  




Red(Rajo)Neutral































al
 
 







Man will have two types of wisdom 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 Parabbrahman. This is called Paramatma chetana or Cosmic consciousness.
 Deheenityamavadyoyam dehesarvasyaBhaarata
Tasmaat sarvaanibhootaani natwam sochitumarhasi   30
He, Bharat(illumined one), the Self living in these bodies is never 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 Parabrahman 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 Parabrahman. Making efforts to get united with Parabrahman 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(Indriyas). 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 Soul, physical, mental, and Spiritual balance(s) of endurance is/are required lest you will be a slave to senses and get misery,  life after life.  
Eshaatebhihitaasaankhye buddhiryogetwimaam srinu
Budhyaayuktoyayaapaartha karmabandhamprahaasyasi 39
He Arjun, so far I had explained the Soul wisdom 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=Wisdom,  Saankhya means complete wisdom.
Nehaabhikramanaasosti pratyavaayonavidyate
SwalpamapyasyaDharmasyatraayateMahatoBhayaat 40
The Commencement of this Karmayoga by any one will never 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 Parabrahman. 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: Essence of  that Veda. Go within and get united with Parabrahman. 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 Poorva Meemaamsa.
Gnanakanda: How to recognize God and get united with HIM with pure wisdom 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 wisdom will make huge efforts to get united with Parabrahman 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 wisdom.
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 Kanda in Vedas.  In comparison this beatitude is unparallel. 
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 Nishkaamakarma. Miserable are those who perform actions only for their fruits.
 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 wisdom 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 OMKAR only. 
Sritivipratipannate Yadaasthaasyatinischalaa
SamaadhaavachalaaBuddhihtadaayogamavaapsyasi 53
 When your Buddhi is not perturbed by the objects of senses, and be anchored in the ecstacy of Parabrahman, 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= wisdom. The one who is contently settled in his wisdom 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 wisdom.
Yadaasamharatechaayamkoormongaanivasarvasah
Indriyaaneendriyaardhebhyahtasyapragnaapratisthitaa 58
Like a tortoise withdraws its limbs inwards,  when a yogi completely withdraws his senses from sense objects from everywhere, then his wisdom 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 individuls 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 breath 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 breath 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 breath in and removes the Carbon dioxide. Taking the breath in and removing the Carbon dioxide is called breathing in and breathing out.
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 wisdom only is pure and steady.

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 wisdom 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 Parabrahman. Yogi cannot perceive the objects of senses.    
ApoorvamaanamachalaPratishtham
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 Parabrahman’ state.  Anyone who attains this Brahmisthiti will never 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.
Om tat Sat iti Srimadbhavadgeetaa soopanishatsu Brahmavidyaayaam yoga Sastre Sri Krishnaarjuna samvaade Saankhya yogonaama Dwiteeyodhyaayah 
Aum, Tat, Sat.







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