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BHAGAVAD GITA. CHAPTER VI. 44 - 47

Gita Series 81: Chapter -VI. Verses 44 47
For him, the impressions of his practice in his previous birth are enough to pull him towards God. He
who advances towards the path of Self realization, transcends the rituals advocated in scriptures for
personal upliftment. The yogi, who strives hard to attain liberation is removed of all his sins over
previous births and finally attains liberation. A yogi is superior to an ascetic, scholars and the one who
performs actions with a motive. Therefore, Arjuna! Be a yogi. Out of all yogis, the one who worships
Me by always fixing his consciousness on Me is considered by Me as the best amongst yogis.
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The result of his practice that has accrued from his previous birth makes him to continue from where he
had left in his previous birth. This mainly happens because of his karmic manifestation. Whatever one
does in his lifetime gets embedded in karmic account and manifests at an appropriate time either later
in the present birth or at the appointed time in his subsequent births. There is no way that Law of Karma
can be circumvented. His sincere effort to attain emancipation in his previous birth gets embedded in his
karmic account. During his next birth, this karma manifests at the appropriate time and makes him to
progress from where he had left in the previous birth.
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If he practices with more intensity and dedication, he is bound to get emancipated, as sincerity and
dedication never goes unrewarded. When he makes significant progress, he transcends all types of
ritualistic worships. The aspirant now gradually gets transformed into a true yogi and he clearly perceives
the Lord within. Rituals are generally performed towards personal upliftment. But, a yogi firmly decides
that God is not someone who is to be revered outside his mental arena. As a result of his persistent
practice, he now knows that God is to be realised within. This change in his mental attitude is called
dawn of knowledge. A connection with the Lord can be established only through fixing his consciousness
on Him and not by any external links. Now the stage is set for the yogi to get liberated. By repeated
births, he had already exhausted all his sins and his karmic account is about to become naught.
Precondition for emancipation is that ones karmic account should be annulled. At this stage, he stands
on a pedestal surpassing the eminence of scholars and pundits. Recitation of holy verses is a necessity
only at the time of preliminary stages of spirituality. If one continues to be associated with rituals, it
means that he has not commenced his spiritual journey. It also means that he continues to live in
materialistic world. That is why Krishna says that a yogi is much superior to scholars and ascetics. A
yogi need not be a scholar and a scholar need not be a yogi. Scholars generally attach more importance
to rituals and practices. They, by relying more on sastras attach more importance on external cleanliness
than mental purity. Ascetics, though deny themselves materialistic way of life, lose out the important
concept of realizing the Lord. But, a yogi stands tall amongst the scholars, ascetics and ritualistic, as he
alone is very close to the Lord. Hence Krishna tells Arjuna to become a yogi.
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Krishna concludes this chapter by saying that amongst the yogis, the one who always worships Him by
fixing his consciousness on Him perpetually is the best. Krishna did not say that the one who worships
Him with flowers and other offerings is close to Him. He specifically says that the one who always thinks
about Him is very close to Him. Closeness to the Lord can be attained only through the mind and not
through any other sources. One can continue to live in this world and partake in normal human activities.
But while doing so, he should never disconnect his awareness from the Lord. Then the Lord leads him
forever.
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Krishna clarifies Arjunas doubts. Arjuna! There is no destruction for him either in this world or beyond,
because the one who strives for God realization never ends up in evil predicament. Though he has
fallen from yoga, he reaches higher worlds that are meant only for virtuous souls and stay there for a
long time and reborn in earth, in a family full of virtues and wealth. Or he may even be born in a family
of yogis. But, such births are very rare to attain. Having born there, he strives much harder for God
realization, resuming from the point, where he had left in his previous birth.
Beginning from verse 41, till the end of this chapter (verse 47), Krishna unravels the mystery of rebirths.
There are many spiritual aspirants, who have commenced their spiritual journey with all sincerity and
dedication, but could not attain enlightenment. This could be due to various reasons. Possible causes
are lack of adequate will power, lack of determination, lack of adequate knowledge, unaware of proper
procedures, etc. He has in his mind decided to realize the Brahman and he has also begun his spiritual
journey. But, due to the reasons beyond his control, he could not reach the logical end of his spiritual
journey. Now, the question arises whether the solid time spent by this aspirant would go waste. This
doubt arises because he has neither followed karma yoga, nor attained enlightenment. Karma yoga and
Jnana yoga are two different paths to the same destination. Krishna gives equal importance to both. This
aspirant has neither traversed the path of action nor traversed the path of knowledge and hence could
not reach the destination. He is struck somewhere in the middle. Is there any salvation for this aspirant is
the doubt that Arjuna has.
Krishna says that this aspirant after his death reaches higher worlds, where he is rested for a
considerable length of time. In the world that his soul reaches is full of virtuous souls. There is no
mechanism exists in that world to energize or purify the soul. The soul simply remains there without any
dynamic mechanism. This long stay is the preliminary reward that the Lord gives to the soul for having
initiated steps to realise Him. During his stay in the higher worlds, the soul is freed from the pains of
transmigrations.
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As soon as the resting period is over, the soul is born again in the earth and its spiritual journey
recommences from the point where it had left during its last birth. He is made to be born in a wealthy
family that beholds virtues. If he has achieved considerable spiritual progression in his previous birth, he
is made to be born in a family of yogis. The Lord makes his environment very conducive in this birth, for
him to attain final liberation. The aspirant need not begin all over again. This is the biggest advantage of
pursuing the spiritual path. One starts from the point where he had reached in his previous incarnation.
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CHAPTER X. 37 -
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Krishna says that such an aspirant never undergoes pains or miseries in his subsequent births. This is
because of the fact that he has already initiated steps to realise the Lord. Even an attempt to realise the
Lord can give such wonderful results, one can imagine the level of ones mental state, when he is about
to realize Him. Krishna also says that such births are extremely rare to find. He makes this remark
expressing His concern for humanity. Though He is ever ready to offer liberation, many are not willing to
take up His offer. They are continued to be lured by the senses and consequently affected by desires,
attachments and ego.
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CHAPTER X. 37 42
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CHAPTER X. 32 36
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CHAPTER X. 27 31
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CHAPTER X. 19 22
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CHAPTER X. 1 - 5
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BHAGAVAD GITA.
CHAPTER IX. 25 28
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BHAGAVAD GITA.
CHAPTER IX. 22 24
Arjuna still nurtures some doubts and seeks further clarifications from Krishna. Krishna, the one, who
sincerely practiced yoga, but could not achieve the desired result because of his inability to control
his mind, attains which state, at the time of his death? Having failed to realise the Brahman, he who is
without any hold, deprived of both, God realization and heavenly enjoyments like a fragmented cloud?
Krishna, except you, nobody can thoroughly clarify this doubt.
Even a perfect person like Arjuna, nurtures doubts on God realization. Arjunas situation is totally
different from others, as he was posing this question directly to the Lord Himself. Krishnas sermons to
Arjuna are totally on a different footing. Krishna was advising Arjuna not only in His capacity as the Lord,
but also his spiritual preceptor.
Now, Arjuna asks a very pertinent question about the situation that is confounded by many of the spiritual
aspirants. Generally speaking, many of the spiritual aspirants fail to achieve the desired results due to
the lack of will power and adequate practice. The concept of yoga is largely misunderstood nowadays.
Yoga means union, the union of soul with the Supreme Self, the final liberation. Yoga has many limbs and
what is being discussed here is mind control. Yogic exercises are needed to keep ones physical body
in good shape, so that the body can withstand the power of the divine energy that enters ones body
either through crown chakra or through medulla oblongata, also known as back head chakra.
There are two types of spiritual aspirants. One is the karma yogi, who does his duties without looking for
fruits of his actions. He feels that he does a particular act at the behest of the Lord. The other person is
the one who wants to make a faster spiritual progress and chooses the difficult task of controlling his
mind, and if he succeeds, he realizes the Lord through his mind. Arjuna refers to these two types of
aspirants here. The question that Arjuna asks the Lord is about an aspirant who determines to attain
liberation through mind control. This aspirant does not attach importance to the principles of karma yoga.
Only if he makes significant advance in mind control, he gets to know the omnipresence nature of the
Lord. When this aspirant has failed to control his mind, what happens to his soul after his death is the
question here. This is because of the fact that he is not only imperfect in mind control, but also has not
followed the path of karma yoga. Arjuna also asks this question based on Krishnas earlier saying that
an aspirant will not realise the Self, if he is not able to thoroughly control his mind.
Arjuna asks Krishna what would happen to the soul of this failed aspirant at the time of his death, in spite
of his dedicated and sincere practice. It should be understood that the failed aspirants aim was to attain
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the Lord and that too he wanted to realize Him at the earliest. Krishna now begins to answer this
question, which is also being nurtured by many of the spiritual aspirants.
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Krishna begins to clarify Arjunas doubt. Oh! Mighty armed! The mind is always restless and difficult to
control. But, this can be brought under control by practice and determination. Yoga is difficult to
achieve for the one who has not subdued his mind. But, for the one, who has controlled his mind, yoga
can be attained through persistent practice.
Mind becomes the foundational aspect of spirituality. A person gets transformed from his mundane level
of existence to spiritual existence only through his mind. Any amount of physical transformation will not
help in making spiritual progress. Cessation of transmigration begins to happen only if the internal
spiritual transformation is complete. Krishna says that sincere practice of meditation coupled with
determination truly helps to control the mind. When one determines to control his mind, his determination
is also passed on to the mind. At the time of this decision, his mind is filled with too many thoughts and
consequent impressions. Now his mind is fully active and too busy to permit any other extraneous factors
to influence it. His mind got addicted to the influences of sensory inputs. The aspirants will power should
be several times more powerful than his thought processes and impressions in the mind. Both his will
power and sensory influences fight against each other only in the arena of his mind. His mind transforms
into a battle field where these two forces fight against each other. If his will power is extraordinary
powerful, his sensory influences on the mind are subdued and the cleansing process of the mind begins
to happen. This should be the first step of any spiritual aspirant. There is no way this process can be
circumvented, to achieve real spiritual progress. If one thinks that he is progressing in spirituality without
controlling his mind, it will only be the manifestation of his illusion. This is the reason why all sacred
scriptures repeatedly talk about mind, consciousness, etc. It is ultimately in the mind, true spirituality
unfolds. As long as the mind is corrupt and impure, this unfoldment never happens. Possibly the highest
achievement that one can be proud of in ones life time is mastering his mind. When the mind is
conquered, Self realization is not far off. When the mind begins the process of cleansing, spiritual energy
that enters the body helps to hasten this process. The Lord is always waiting for the initiation of this
cleansing process to happen in someone, so that He could rush to them and offer eternal liberation. He
is always the Lord in waiting, waiting to offer liberation.
Krishna highlights the importance of practice. This is explained by sage Patanjali in yoga sutras. He
says that struggling to keep the inherent nature of the mind at bay is practice (I.13). He further says that
by long and persistent practice coupled with great love for the Lord, the desired result is attained. What
is important during practice is to remain with the Lord all the time. Remain here means immersed in the
thought of the Lord. This is also known as love for the Lord or devotion. When devotion to the Lord
becomes love for the Lord, one can clearly understand that he is making rightful beginning in spiritual
progression.
Krishna is very specific in saying that unless mind is controlled, yoga, the union of Self and self can never
take place. Once the mind is totally purified, the aspirant begins the next step of realizing the Lord within.
Seeking the Lord externally only delays the process of realizing Hm. Purity of mind is a prerequisite for
Self realization.
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Now, Arjuna seeks clarifications from the Lord, addressing Him as Madhusudana. Due to the restless
mind, I am not able to realize equalitarian principle that you had just spoken of. This is because,
Krishna, the mind is unsteady, turbulent, tenacious and powerful. I consider that controlling mind is as
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difficult as controlling the wind.

Krishna has repeatedly stressed the importance of mind control, as God realization happens only in the
mind. Krishna has said earlier that one needs a completely purified mind in order to perpetually get
connected with the Lord and the consequent bliss. Krishna also said that one needs to exercise
complete control over sensory organs, as senses leave lasting impressions in the mind, thereby
preventing its purification process. Arjuna poses this question to the Lord, not only on his own behalf, but
on behalf of all the spiritual aspirants.
Arjuna describes the innate quality of the mind. By nature, mind always looks at the sensory organs for
inputs. While trying to control the mind, one has to work against the inherent nature of the mind. When
one makes an attempt to bring his mind under his control, there are two counter acting forces in
operation. One is the will power of the aspirant who wants to bring the mind under his control and the
other one is inherent potency of the mind. Unless the will power of the aspirant is more powerful than the
inherent potency of the mind, it is not possible to purify ones mind.
Arjuna uses four adjectives to describe mind, unsteady, turbulent, tenacious and powerful. These are the
inherent qualities of the mind. When mind is confounded with too many thoughts, the mind becomes
turbulent. If all these qualities are conquered, the mind becomes calm and gets ready for purification.
The main influencing factor of the mind is the stimulations from the sensory organs. Subjugation of the
mind is not possible unless senses are subdued. All the inputs from the senses get transformed into any
of the four adjectives used by Arjuna.
Krishna now proceeds to explain the methods by which the mind can be controlled.
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BHAGAVAD GITA. CHAPTER VI. 31-32

The yogi who worships Me by establishing his unity with Me knowing Me as the one who prevails in all
the beings, abides in Me, irrespective of his way of living. Arjuna! The yogi who considers every being
as his own self, looks upon the pleasure and pain of others as his own, is considered as the best
among the yogis.
Krishna gradually begins his teachings on the the advanced stages of yoga. As already discussed, yoga
means, the union of self with the Self. It can also be explained as the union of individual awareness with
universal consciousness or cosmic consciousness. It is all about understanding the omnipresent nature
of the Lord. By persistent practice and with a focused mind, Self can be realised. When this realization
happens, which normally happens in a fraction of second, the yogi undergoes complete transformation,
as a result of which he discards his worldly attachments and always stands submerged in the bliss that
unfolds automatically as a consequence of understanding the Self within. All these three aspects,
realization, emergence of bliss and submergence in bliss happen in a sequential manner and in quick
succession. When it is said that an aspirant is in a blissful state, it means that he has already
experienced the previous two stages.
The way of living of such a yogi does not matter. One day he may live in a cozy place and the next day he
may live in an open space. Any type of living does not affect him, as he has already chosen to ignore his
body except for the purpose of encasing his soul within. He knows well that his soul will leave his body at
the appointed time. He thinks beyond his body. The knowledge and experience that he has gained,
makes him to differentiate between Imperishable and perishable. Having understood the Reality, he
decides to concentrate on the Imperishable, the Brahman.
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Realization is not complete without understanding the omnipresent and omnipotent nature of the Lord.
This yogi fully understands that what exists in him also exists in all other beings as well. Typically, he is
not able to differentiate between others and his own self. He has developed this attitude because he has
clearly realised the Lord and His omnipresence. This attitude automatically blossoms forth, if Self
realization is complete in all respects. At this stage, the yogi has become a perfect yogi without any
blemishes whatsoever. This perfect yogi always worships the Brahman internally and externally, as the
Brahman is omnipresent. Krishna calls this yogi as the supreme among the yogis.
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This yogi, who always stands united with the Brahman, becomes devoid of sins and enjoys the
eternal bliss of being with the Brahman. When he is united with the omnipresent Brahman, the infinite
Consciousness, he understands that all the beings exist in the form of the Brahman and the Brahman
assumes shapes and forms of the entire beings. Such a yogi never loses his connection with me
(Krishna), nor do I lose sight of him.
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Krishna, after having described the ways of transforming into a yogi, now expounds further on the
advantage of establishing oneself with the Brahman. When ones mind is totally purified, his awareness
becomes focused on the Lord. In the state of purified mind, there exists no impression to get his
attention distracted from the Lord. He becomes a renounced person. His thought becomes focused and
powerful. The Brahman is formless and establishing oneself with the formless Brahman is surely a
difficult task to accomplish. But, it is possible with a focused thought and a refined mind. The intellect that
he has gained helps him to make further progress in attaining the Brahman. Everything associated with
the Lord is the ultimate, be it happiness, knowledge, truth, etc. This is due to the fact that the Brahman is
nothing but the embodiment of infinitude.
The Self is eternal and self is perishable. All that is visible to our eyes are bound to disintegrate at a later
date. What exists today will not exist forever. The shapes and forms are bound by limitations of time. The
Self on the other hand is eternal. It is not perishable. It is Infinite and not bound by anything. No
comparison can be drawn between Self and self. Before that Self, self is insignificant. Realizing the
connection between the self and Self can be known only through meditation. The connection already
exists between the two. But, due to innate ignorance, the connection is not realised. The intellect that has
been discussed in the previous verses, make one understand this cosmic link. The one who is involved
in materialistic life neither finds time nor inclined to explore the foundational cause of his existence.
Innate ignorance prevails over him and makes him to suffer from the pains of transmigration.
The one who has attained knowledge through sacred teachings is able to understand the cause of his
existence. He knows that his body is perishable at any point of time. He also realizes that the Brahman
alone is imperishable and eternal and not bound by time. This yogi understands that both animate and
inanimate things originate from Him and dissolve unto Him. By his knowledge and practice, the yogi
further strengthens the connection between the Lord and his self. By firmly establishing himself in this
connection, the yogi gradually progresses towards the infinitude of the Brahman. As he nears Him, he
attains His attributes. Such a well developed yogi never loses his awareness of the Brahman in whose
effulgence he remains always immersed and experiences perpetual bliss. Hitherto, the yogi has not
experienced this kind of ultimate of happiness. He walks and talks and even in those times, he never
loses his connection with the Lord. His capacity to visualize the formless Brahman has fructified and he
is getting ready for liberation. The Lord always notices him and never loses his sight as He distinctly
remembers that his soul is ripe enough for final liberation.
The knowledge of sacred writings can be of help only in the initial stages of spirituality. They provide
foundational impetus to transform a person from religion oriented to Spirit oriented. The yogi, who has
advanced through this transformation, still identifies himself with his perishable body, but disassociated
his thought from his body. His thoughts already filled with eternal bliss and he has no time, interest or
ability to nurture his body beyond the requisite level to exhaust the balance in his karmic account.
Liberation is not possible where there is a balance in ones karmic account.
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BHAGAVAD GITA. CHAPTER VI. 24 -27

By becoming devoid of desires arising out of thought processes and by demolishing all the sensory
inflictions, the aspirant should gradually turn away his mind from the materialistic world by using his
intellect and fixing his awareness on the Lord. He should pull back his wavering mind from the
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intellect and fixing his awareness on the Lord. He should pull back his wavering mind from the
addictive objects. When this aspirant, whose mind is thoroughly cleansed by God consciousness,
transforms as the one with peace, devoid of passions and become sinless, to ultimately become the
embodiment of Sat-Cit-Ananda, the Lord Himself.
Krishna repeatedly underlines the importance of mind while pursuing spiritual path. In a normal human
mind, all kinds of thoughts manifest. The only influencing factor on the mind is sensory inputs. As already
discussed, one cannot effectively function without proper usage of the sensory organs. Sensory organs
used for the purpose of normal existence do not cause afflictions in the mind. Every desire leaves
impressions in the mind. Cleansing of the mind means not concentrating on the materialistic world.
Existing in the material world is one thing and getting addicted to materialistic living is another thing.
Addiction is caused by the mind. The perfect way to keep the mind serene is not to indulge in excess.
Over indulgence induces the mind to become addictive. Therefore, controlling senses do not mean
plugging all the sensory organs. One has to effectively utilize his sensory organs to sustain himself
comfortably.
If the mind is controlled, sensory organs do not cause any afflictions in the mind. Mind and sensory
organs are interdependent and one without the other cannot even function. What is essentially needed to
control the mind is a sort of filtering mechanism. The filtering mechanism is known as intellect. The
intellect decides on the kind of inputs that the mind can receive. The intellect alone has the capacity to
control the mind. This intellect is attained from the study of sacred scriptures and valuable teachings.
Scriptures clearly negate the bad and affirm the good. When the mind becomes devoid of impressions,
whether good or bad, the process of purification of the mind begins. At this time, the aspirant should
spend adequate time on meditation, so that he can confidently and comfortably achieve spiritual
progression. Meditation is a process during which the effective process of cleaning the mind happens.
During meditation, one should always concentrate on the Lord and the God awareness should never be
disturbed and distracted. By persistent practice, the mind attains the highest purity level. In that state, the
mind realizes what is Real, what is True Knowledge and what is the True Happiness or Bliss. When this
stage is reached, worldly desires and attachments automatically wane away, leading to clarity of
thoughts, where one understands the difference between illusion and reality. Now, the mind decides for
good its logical goal.
When this state unfolds, one is able to fix his awareness on the Lord perpetually. His mind gradually
becomes focused. His meditation turns into quality oriented. His mind is rested, not confronted with too
many thought processes. His mind turns into an instrument of peace, which can be effectively utilized for
Self-realization. He attains the attributes of the Lord, Reality, Wisdom and Bliss and he ultimately
becomes Lord Himself.
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Tuesday, November 30, 2010

The mind that is purified by practicing yoga becomes devoid of thought processes and rejoices in the
bliss of the Lord. This bliss is realized through his intellect. He is not affected by sensory perceptions,
as a result of which he continues to remain the state of bliss. He decides that there is nothing superior
to remaining in God consciousness. He is not even affected by the worst of his miseries. This state
that is free from the pains of transmigrations is known as yoga and should be practiced with resolute
mind.
Yoga means union. The union of self, the empirical soul and Self, the Lord is called yoga. In yoga, the
union of self and the Self takes place. The yoga that is discussed here is nothing to do with yogic
exercises. Throughout Gita, yoga means the union of Self and self that takes place in the mind. Mind
does not have the capacity to act on its own. It receives necessary inputs from sensory organs. The
quality of the mind undergoes significant changes, depending upon ones perceptions. If the mind is
bombarded with evil thoughts, one is induced to indulge in unethical activities. On the other hand, if the
mind is barraged with good thoughts, it becomes sanctified. Mind cannot be purified on its own. The
purification process happens based on the types of influence that the mind receives from sensory
organs. This does not mean that one should not use his sensory organs that are essential to have a
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decent living. By an effective thought process, sensory influences can be filtered and refined. If the mind
becomes devoid of evil influences, over a period of time, the mind becomes adept to virtuous thoughts
and chooses to reject any evil influences, thereby making him to perform only virtuous acts.
A purified mind is the place where ones consciousness is consecrated, where the Lord is realised. The
realization of the Lord becomes visible to the yogi. He always exists in the state of absolute happiness
and joy. This happens not only because of his mental purity, but also of the fact that he has now
understood the Reality. Reality is nothing but the universal consciousness. This is a byproduct of his
intellect that understands the omnipresent nature of the Lord and now his mind affirms that there is
nothing superior to God consciousness. The mind is able to affirm now, as the mind experiences the
bliss, a natural process that happens when the mind becomes devoid of addictive sensory influences.
For him, nothing else is important than staying with the Lord in the domain of his mind. The worst of his
miseries and pains do not affect him at all.
Sage Patanjali, in his yoga sutras talk about this state. He says that one can avoid unmanifested
miseries if the union of Self and self takes place (II.16). Ignorance is the foundational cause for not
availing the opportunity made available to the mankind by the ever compassionate God. If one is able
perfect himself by practicing this spiritual union, first he gets enlightened and finally gets liberated, not to
be born again.
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Thursday, June 24, 2010
BHAGAVAD GITA. CHAPTER VI. 15 - 19.

Gita Series 71: Chapter VI. Verses 15 19
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The yogi, by constantly fixing his controlled mind on me attains everlasting

peace which is the combination of supreme bliss and nirvana that inhabits in me.
Arjuna! This yoga is neither for the one who overeats and nor for the one who
observes total fasting; neither for the one who oversleeps and nor for the one who
is always awake. Yoga wipes out miseries of those who have regulated diet and
recreation, regulated karmas and regulated sleep and alertness. When his mind
is thoroughly subdued and fixed on the Atman alone, devoid of yearning for
enjoyments is said to have achieved yoga.
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Krishna now proceeds to elucidate the nature of a true yogi. The first step is to
control the mind and the next step is to fix this controlled mind on Him. Mind can be controlled only if it
becomes devoid of sensory afflictions. In order to plug the sensory influences on the mind, one has to
focus his senses inwardly. Mind gets affected only if the sensory organs are turned outwardly. Even if
one turns his sensory organs outwardly, he has to realize the presence of Brahman in all the objects. This
becomes almost impossible. Unless the mind is totally purified, individualisation of objects is bound to
continue. Mind is always susceptible to sensory influences which over a period of time transforms into
addiction. Mind is always fragile and prone to sensory perceptions. Once perceptions become ingrained
into the mind, it is very difficult to eradicate them. Since, the mind is the controlling factor for all our
actions Krishna attaches great importance to the mind while practicing yoga. Yoga is nothing but the
union of atman and Atman. Realisation takes place only in this union. Controlling the mind is more
important than controlling the prana. An uncontrolled mind is of no use even if one is able to practice the
highest level of pranayama. A focused mind is capable of penetrating deep into our thoughts where
spiritual aspirations are stored, which is otherwise missed out when the mind is made to function under
sensory influences. When the mind is disturbed, it has to be fed with spiritual thoughts or positive
energies. When someone wants to turn spiritual, the first step he has to do is to develop positive
thoughts. When the mind becomes blank, bliss is attained. Patanjali says (I.17) The concentration called
right knowledge is that, which is followed by reasoning, discrimination, bliss and unqualified egoism.
This stage is known as samprajtah, which means entering the stage of pure consciousness where
Supreme is revealed in the form of Self illumination. Tattvabodha (an ancient treatise on advaita
philosophy) says The Self, which of such nature of Being-Consciousness-Bliss, should be known
(chapter 31). Bliss is nothing but the spiritual delight that is incomparable to the material happiness.
Nirvana is also known as enlightenment. In the stage of nirvana, he is not different from the Brahman. His
individual identity is extinguished. These are the stages of mental modifications that can be experienced
only if the mind is totally controlled or subdued. Krishna calls this as yoga, the union of individual
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consciousness with universal consciousness or the union of individuality with infinity.

The true yoga can be practiced only by those who lead a regulated and disciplined life. Krishna does not
say that one should lead the life of a saint. What he says is that one should not overindulge in sensory
gratifications. Both excessive sleep and sleeplessness are not good to the biological system as they
cause sluggishness. A daily sleep of about six hours is recommended to energise and revitalise the
biological system. During deep sleep stage, the mind and nervous system is completely rested thereby
making the brain also rest during that period. An ideal physiological system is necessary for spiritual
advancement, as spiritual progress generates considerable amount of energy and the body should be
capable of enduring the energy generated. The same theory also applies to eating habits. High level of
solid food is not advisable for a healthy mind. It is said that one should take food to fill only half of the
stomach. The balance should be filled with water and air on equal proportion. This combination is said to
be the ideal one for an efficient biological system. In the advanced stage of spirituality the proportion of
50:25:25 gets modified into 25:25:50. At that he lives more on prana than on food and water. He
consumes food and water merely to retain his body. Krishna says that one should not fast as this leads
to a condition where the digestive fire (jadaragni) is not fed with proper oblations to keep it alive. The
right proportion of rest and diet keeps a man healthy. In the case of a yogi at the time of his death, the
body is consumed to Prakriti and the soul merges with the Brahman. Excessiveness or deficits of
anything, be it food or sleep, make the mind lethargic. When the mind is lethargic, it cannot explore
within. It cannot penetrate thought processes to reach the reservoir of spirituality. The sluggish mind is of
no use in spiritual advancement as it loses its capacity to concentrate on the Self. A sluggish mind is
incapable of purification. When mind is not purified, realisation cannot take place. Krishnas emphasis
on mind is not without reasoning. Yoga is achieved only in a subdued mind, which constitutes the
platform for Self-realisation.
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Saturday, June 19, 2010

Living in isolation with controlled mind and body (senses), devoid of desires and possessions, he
should constantly postulate in meditation. His seat (asana) should be neither too high nor too low and
free of impurities. It should be made by spreading kusha grass (dharba grass), deer skin and cloth
one over the other. By sitting on that seat, utilising his thought process and controlling his senses, he
should practice yoga for self-purification. He should hold his trunk, head and neck firm and erect,
fixing his concentration on the tip of the nose and not elsewhere. By ensuring continence and
braveness, remaining calm and thoughts focused on me, he should meditate on me and should get
absorbed in me.
Krishna now proceeds to teach the practical aspect of yoga. He commences by narrating the
requirements for a good meditation. Isolation is advocated by Krishna, as unpolluted atmosphere with
calm environment is important to make significant progress in meditation. Meditation is a process
wherein ones mind is made to focus on the Creator and the Creator alone. Controlling the mind is a very
difficult task to achieve. Perfection can be achieved only by practice. Initial stage of mind control is more
difficult than latter stages. Once the mind begins the process of taming through persistent practice,
further advancements would be much easier. Therefore, it is important that during initial stages, one
needs to have calm surroundings, as noise would disturb the practitioners concentration. Living in
isolation also helps in controlling senses. If one really wants to realise the Brahman, he should sacrifice
the level of his comfort. Ramana Maharishi asked one of his followers Is it the body in front of me that
desires to obtain my grace or is it the awareness within it? All that you have to do hereafter is that you do
not identify yourself with the body, the senses and the mind. Krishna does not say that one should not
eat and sleep. What He says is that one should not succumb to pleasures and comforts, because desire
is the reason for such longings. Claiming ownership of an object is the result of ego. Any modification of
mental state leads to distraction in single pointed focus on the Brahman. If single pointed objective focus
is lost, the desired result is not achieved. The entire exercise then could become futile. Further, if one is
not able to make small sacrifices, how can he realise the Brahman? Isolation means those places,
where there is less noise and distraction. Places like mountains or riversides or forests would be ideal
choices as the presence of pure air with higher level of oxygen make ones breathing comfortable,
thereby causing increased oxygen absorption into the body and better nourishment. During protracted
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meditative sessions, breathing tends to become shallow.

After having spoken about the mental stage of the practitioner, Krishna proceeds to explain the
intricacies of ones seating known as san. The seating arrangement that Krishna talks about
depends upon certain environmental factors. Suppose one meditates in a forest, the place either could
be wet or infested with tiny insects and worms that could hurt the body. That is why Krishna says that the
seat one makes should be neither too high nor too low. If the seat is situated in a high place, there is a
possibility that one could fall down when he enters unconscious (super conscious) stage while
transcending his thought process. Kusa grass is first placed on the ground. A deer skin is placed over
the kusa grass. Deer skin means skin taken from a naturally dead deer (Now this is a prohibited item.
There cannot be any worse sin than killing a deer and taking its skin for meditation). Those days, deer
population was very high and such skins are taken from the dead ones. Over the deer skin, a white cloth
should be spread in order to make the sitting comfortable. Kusha grass and animal skin prevents
wetness of the ground percolating into the physical body, causing alteration in the composition of
elements that prevails in the body. Such alterations cause physical ailments. When body is not healthy,
meditation is not possible. Caraka Samhita, an ancient Ayurvedic treatise says (I.54) the causes of the
diseases relating to both mind and body are three fold: wrong utilisation, non-utilisation and excessive
utilisation of time, mental faculties and objects of sense organs. The proper utilisation of mind and body
is called yoga. A healthy body and a disciplined mind are the two factors that are responsible for spiritual
advancement. That is why Krishna talks about different types of yoga in Bhagavad Gita.
After having said about the seat, Krishna talks about positioning the body. Two major factors are
emphasised, one is the body and another is the mind. Body posture is important in meditation at least in
the preliminary stages of practice. Trunk, neck and head should be kept erect. During meditation, a
current is generated inside the body that traverses from the lower part of the spinal cord to the brain. This
is what is called as Kundalini or the life force. The body current moves up and down the body producing
heat and energy waves. If trunk, neck and head are not kept in a straight line, the kundalini energy will
find it difficult to freely make movements through the spinal cord. It traverses only through the spine.
There is a wrong notion that kundalini meditation should be learnt and practiced separately. When one is
deeply involved in meditation, kundalini energy automatically ascends. No effort is needed on the part of
the practitioner. There is another reason to keep the body firm. If there are movements in the body, ones
concentration gets diverted. But, if one is able to transcend his mind and aligns himself with pure
consciousness, he need not bother about the position of his body, as the body is bound to droop at that
stage. His consciousness is outside his body and disturbance at this stage could cause irreparable
damage to his body. This is also one of the reasons for suggesting isolation.
The next point that Krishna says is to keep ones attention on the tip of the nose. There are two
interpretations for the tip of the nose. One school of thought feels it is really the tip of the nostrils, just
above the mouth. Another school of thought feels it is the point of ajna chakra, or the meeting point of the
two eyebrows. When one has to concentrate on the tip of the nose, is he to keep his eyes open or closed
is another point of discussion. The right practice would be to concentrate on the tip of the nose at the
upper lip with eyes open. After a few minutes, one will find extensive generation of energy in the
forehead. At that time, one should close his eyes and concentrate on the third eye or ajna chakra. In
majority of the practitioners, this happens automatically. Once the third eye is well activated, rest of the
meditation happens automatically. The visible symptoms of advancement in spirituality are the
development of level of continence and the level of fearlessness. Fearlessness uprises when one
develops disinterest in his body. All types of fears are associated with the body. When the mind is
devoid of ego, desire and attachment, it becomes serene. Krishna does not say that one should not take
care of his children or wife or parents. If one fails to protect them, he fails in his karmas. One can have
love and affection for his kith and kin. What Krishna says is that one should not engross with them
always. Love is an essential factor of life, but beyond the point of breach, it becomes an addiction and
turns dangerous. Mind cannot have twin stages while pursuing the path of spirituality. When the mind
becomes serene and devoid of ego, desire and attachment it becomes easier for the mind to focus on
the eternal Brahman. Such focus is strengthened during meditation. When the single pointed focus
becomes absolute, the practitioner stays perpetually connected with the Brahman. He is attracted to the
Brahman as he knows the enjoyment of bliss. He becomes a Self-realised person and gets absorbed
into Him. True love emanates from him.
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Tuesday, June 15, 2010
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One should ascend through his own efforts and should not subvert himself, as ones
own self is ones own friend as well as his own enemy. The soul that conquers his
mind and senses becomes his friend. But the one, whose soul is not able conquer
his mind and senses, becomes his own foe. The Brahman fully manifests in the one,
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whose mind is perfectly serene and who has overcome the opposites like cold and
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heat, pleasure and pain and honour and dishonour. The one, whose mind is filled
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with knowledge and equanimity, who never changes under any circumstances, who
has completely mastered his senses and to whom earth, stone and gold are the
same, is the one who has attained the Brahman. The one without any selfish motive
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looks upon well wishers, friends, enemies, neutral persons, mediators, relatives,
virtuous and sinful with same mind stands supreme.
Krishna says that one should progress spiritually by his own efforts. A master can lift his disciple only to
an extent. Ones own self means his mind. Ego, a product of mind is the cause for identifying the body as
the self {soul (self) in the initial stages and the Brahman (Self) in the later stages}. If one makes his mind
devoid of ego, then he has neither a friend nor an enemy. This is because, when his mind becomes
devoid of ego, he realises everyone including himself as the Brahman (Self-realised). He cannot
distinguish and differentiate because he knows that not only he is the Brahman, but also everything and
everyone around him is Brahman. He truly realises the omnipresence nature of the Brahman. This is
what all the Upanishads preach I am That or Aham Brahmasmi (I am Brahman). He realises that self
and Self are the same. If one gives importance to the empirical body that embodies the soul, he
becomes bound by opposites and dyads. Pleasure and pain, happiness and sorrow and all such
opposites are only for the body. They do not affect the soul within. Opposites are the products of mind.
When mind is inflicted with thoughts other than that of the Brahman, naturally senses distinguishes and
differentiates, as the mind sees more than one object. A true Self-realised person will share his food with
hungry animals. For him a street dog is not different from his self. This is what Ramana Maharishi did.
He says The meditation I am That is regarded as more purifying than one based on dualistic thought.
The repose of being poised in ones nature, devoid of thoughts is the highest devotion. The purification
of the mind can be carried out only by the mind alone. The purification of the mind is called meditation.
Meditation is nothing but self-enquiry. (More details on meditation is available in the series
Understanding Meditation.) When one persistently explores within, one day he gets an answer by
realising the Brahman. When mind is quietened down, it becomes serene. A serene mind is a
precondition for the Brahman to manifest. Manifestation of the Brahman is different from the
omnipresence nature of the Brahman. Omnipresence nature of the Brahman cannot be realized, but
when the Brahman manifests in mind, He is realised. On the contrary, if one is not able to control his
mind, it goes haywire by conjoining with senses becomes susceptible to addiction. When mind and
senses interact with each other, they go beyond repair and reprehension. It becomes difficult to train the
mind at that stage. He fails to use the precious gift of God in the form of human birth to realize the
Creator and merge with Him.
When the Brahman manifests, the practitioner also transforms into Brahman. The qualities of the
Brahman are predominantly visible in him. For him opposites like pleasure and pain become
meaningless, as his mind does not bother about his surroundings. His mind is busy, perpetually
connected to the Brahman. He walks, he talks, he eats and sleeps, but while doing so, he is not doing
them for himself. He is doing it for the Brahman. He knows that he is not different from the Brahman. He
is a Self-realised person. If someone praises him or abuses him, he remains unaffected. He will not
succumb to praises as he knows that todays praise is tomorrows ignominy. This is where most men fail
to retain their credibility. Praise and honour are showered today for some outrageous favours tomorrow.
Succumbing to praise and honours is like digging ones own grave. In order to avert a disastrous
tomorrow, Krishna says that ones mind should not change according to the surroundings. Mind should
be firm and steadfast, devoid of desires, attachments and ego. Ego awakens when we wake up and
ego sleeps only when we sleep. But, the yogi makes his ego sleep always making his inner self to stay
connected to the cosmic Self, thereby enjoying bliss. In the case of others, mind conquers the self. When
one is caught in the mental movement, he succumbs to whirlpool of illusion. Attention paid to the thinker
instead of thought has the power of stilling the mind. The experience and joy of an unshackled mind pull
the mind inward, thereby causing internal search and exploration. The result of such exploration is Selfrealisation, the manifestation of the Brahman.
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For the one who has mastered his senses, gold and stone do not make any difference. He is devoid of
desires and attachments. He considers everyone on the same level. Nobody is superior to him nor
inferior to him. He is typical exhibitor of universal brotherhood. Isha Upanishad (6 and 7) says, He who
sees everything in himself and himself in everything never hates anything. When a person knows that he
himself has become everything and he knows the oneness of things, how can he hate or love anything?
Ramana Maharishi said Steady abidance in the Self, looking at all with an equal eye, unshakable
courage at all times, in all places and circumstances make a man perfect. Those who have less
selfishness and less desire for worldly pursuits than others can easily acquire the supreme knowledge to
attain the Brahman. It is ultimately the thought process that counts in Self-realisation.
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Monday, June 7, 2010

Introduction to Chapter VI
Krishna explained in detail about karma yoga and samkhya yoga in the previous chapters. In chapter VI
He deals with yoga of meditation or dhyna yoga. This chapter is named as atma samyama (samya
means to become one. Here it means to become one with Atman) yoga. This chapter has 47 verses
and mainly deals with yoga, ones duty, subduing body, mind and senses, meditative practice, diet
regulations, recreation, sleep, etc. Krishna gradually builds up momentum in this chapter that ultimately
leads to purity of mind. Krishna also clarifies during the end of this chapter about the destiny of a person
who falls from the height of yoga.
The one, who performs his duties without attachment to the fruits of actions, is both a sannyasi and a
yogi. The one who merely does away with fire ritual is not a sannyasi and the one who simply gives up
activities does not become a yogi. Arjuna, know that what is called sannyasa is yoga. None becomes
a yogi without doing away with the sankalpa. The one who wants to advance in the path of spirituality
by following the path of yoga, unprovoked action is said to be the stepping stone. After attaining
mastery over yoga he becomes blessed after the termination of sankalpas. When he is not afflicted by
sensory objects or actions, he becomes the renouncer of all sankalpas and known as yogarda.
Sankalapa means resolution or determination. It is a sort of thought process of the mind. Mind makes
certain decisions to achieve a goal. Such a determination is called sankalapa. Sankalapa can also be
explained as celebration of the mind beyond time and space. Focusing the mind beyond all tatvas or
principles is sankalpa. It is often misunderstood that sankalpa means only the time. Sankalpa is equal to
bargaining with God, a barter deal with Him. Resolution is for those who have wagering mind. For a
focused mind, sankalpa is not necessary. The focused mind does not resolve. It has already crossed the
stages of resolutions and determinations. The mind now is singularly focused. The mind at this stage
does not have too many thoughts. When the mind is not crowded with thoughts, it remains serene. Purity
is the elementary essence of spirituality. When the mind continues to make sankalapas, it is an
indication that the mind continues to be affected by crowded thoughts, making the mind impure.
There is a difference between a sanyasi and a yogi. Sanyasi means a person who has renounced all
desires and wants. It is the stage of total renunciation to remain eternally connected with the Brahman. A
true sanyasi has to bear everything. Even the basic requirements of water, food and shelter are not to be
sought after. He will take what comes to him on its own. He will never ask for anything. In todays
scenario the real meaning of sanyasi is totally lost in obliviousness. The word sanyasa is made up two
root words sam + nyasa. Sam means total and nyasa means renunciation. A sanyasi exercises total
control over his mind discarding all earthly affairs in thought, word and deed. A sanyasi is the symbol of
the highest purity and sanctity. Therefore, sanyasi does not mean a person who wears only coloured
robes.
On the contrary a yogi means a person who explores his inner resources by following the principles of
yoga discipline. Katha Upanishad (II.iii.11) says tm sthirm indriya-dhram yogam iti manyante.
This means the state in which all the organs are at complete rest is yoga. Major Upanishads describe
yoga in a unified voice. A yogi is one who has controlled himself; he does not react as he does not read
into actions either good or bad. He takes them as they are. He is not prejudiced as he thinks more
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clearly. Swami Vivekananda gives definition for a yogi, When the yogi has attained perfection, his
action, and the karma produced by those actions do not bind him, because he did not desire them. He
just works on he works to do good, but does not care for the result.
Krishna says that a person who performs actions without caring for the fruits of his actions is a not only a
karma yogi, but also a snayasi. A sanyasi need not perform any rituals including fire rituals. More than
this regulation, the fact is that he is not interested in performing rituals, as he considers that the time
taken to perform rituals takes his consciousness away from the Brahman, with whom he always stays
attuned. A true karma yogi is one who has renounced all sankalpas and attained enough knowledge of
both karma yoga and samkhya yoga. By pursuing the paths of karma yoga and samkhya yoga, he
attains pure knowledge, which is the sole essential factor in knowing the Brahman. A true sanyasi is
considered as the highest of all the realised souls, as his wants are nothing. As long as one is
associated with sanklapa, his mind does not get purified. As long as the mind is not purified, it remains
crowded with thoughts. Crowded thoughts do not provide a reasonable ground to focus on the Brahman.
When internal focusing is not done, Brahman cannot be realized. Attachments, desires and ego are the
negative factors in making the mind crowded. Krishna not only preaches, but also he gives ways to
follow His teachings. In order to perfect His teachings, He introduces meditation. This chapter deals
more on meditation.
The point reemphasised in these verses is doing away with attachments, desires and ego. These are
the causes for sankalpa. Sankalpa says Krishna is the stumbling block in Self-realization. When the
mind has already resolved to stay perpetually connected with the Brahman, where is the necessity for
another sankalpa? When one is devoid of any attachments to any of his actions and when one performs
actions without ego (not claiming doership for his actions), he does not respond to any actions of others.
He treats everyone on equal footing. He does not care whether one does good to him or otherwise. He
remains unperturbed for good and bad. Even if he is provoked, he remains calm and unresponsive.
Krishna says, such an attitude forms the stepping stone towards a good meditation, bliss and ultimate
realization. Over a period of time, he becomes totally refined and becomes both a karma yogi and jnana
yogi. This progress in his mental attitude makes him a mentally strong person. His strong mental attitude
makes him disinterested in sensory objects and actions. Since he has gained knowledge he knows the
effect of maya. He continues to do actions, but he renounces the fruits of actions. He acts but does not
react. At one stage, he realizes the true value of renunciation. Once he fully understands the value of
renunciation, he attains bliss and ultimate Self-realization. He does not make sankalpas. He now knows
that he is not different from the Brahman. He becomes a true sanyasi. He is known as a yogaruda.
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Saturday, May 22, 2010
BHAGAVAD GITA. CHAPTER V. 26-29

Gita Series 67: Chapter V: Verses 26-29
The Bhagavadgita in the

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"Those who are free of desire and anger with subdued minds have realized the
Self (God), the abode of eternal Peace, who prevails on all their sides. A yogi who
never gets associated with external materialistic world, concentrating between his
eyebrows, regulating his inhalation and exhalation, brings his senses, mind and
intellect under his control, completely free from desire, fear and anger and
targeting liberation stands liberated. The one who realizes that I am the enjoyer of
all rites and sacrifices, the Supreme Lord of all the worlds (universe) and a
considerate friend of the entire creation, attains peace.
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Desire and anger are the worst enemies in spirituality. While pursuing the spiritual
path, mind has to be serene. Without mind, God cannot be realized. Mind is the only instrument that aids
in Self-realization. If the mind is exposed to sensory perceptions, it gets crowded with thoughts. Then
mind develops likes and dislikes. When what is desired is not attained, mind gets agitated causing
anger. Mind has to be calm and serene to realize the Brahman. An agitated mind cannot even visualize
the Brahman. When the Brahman cannot be envisioned, He can never be actualized or realized. God is
the embodiment of peace. He cannot be realized in a place where peace does not exist. To create the
right environment, turbulence in the mind is to be totally removed. Krishna not only preaches, but also
elucidates means to practice His teachings. He explains how to keep the mind peaceful.
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Fixing concentration in ajna chakra, regulating breath and discarding sensory afflictions will make the
mind calm and peaceful. When the mind is free of sensory influence, intellect (buddhi), desire and anger
do not rear their ugly heads. Focusing on the ajna chakra (the place between the eyebrows) is important.
Right behind the ajna chakra, pineal gland is situated, which is the seat of the soul. When cosmic energy
is drawn and focused on the ajna chakra, it establishes a link between the soul and the cosmos. When
this link is well developed over a period of time, lights are seen in the third eye, which gradually becomes
brighter and brighter. When consciousness is fixed on this light, mind ceases to function. Mind is
disconnected from the body and rested. Mind becomes turbulent when breathing is fast. Krishna says
that breathing is to be regulated. Breathing means abdominal breathing. Emotions can be controlled by
slow respiration. Slow breathing makes subtle and yet important changes in the brain that modifies the
hormonal balances. Certain constraints on the medulla that normally inhibits a person reaching higher
level of consciousness are removed, thereby releasing awareness to reach the higher levels. The
combination of concentration on ajna chakra and regulated breathing makes one reach higher levels of
meditation wherein brief suspension of breath and thought suspension takes place. In this state,
complete absorption takes place leading to hyper-awareness and bliss where the Brahman is realized.
There are scientific evidences to prove this point. When the mind is so engrossed in the Brahman,
automatically it sheds its addictions to desire and anger. Even the intellect, a superior form of mind,
does not show its presence. Intellect will be present only if the mind seeks to consult it, when the mind on
its own is not capable of making a decision.
Apart from ajna chakra and regulated breathing, one has to have aspiration to attain liberation.
Liberation is for the soul and not for the body. Liberation means, merger of the soul with the Brahman.
There will be no more births and associated miseries for that soul. Moksha is a temporary respite for
soul. It has to incarnate again. Liberation can be attained through will. The intensity of the will initiates the
process of liberation. This may not happen in a single birth. Once the will is made, realization begins to
happen gradually leading to lesser and lesser karmas. When the karmic account is ripe, realization
happens in a fraction of second. On the given day at 06.10.24 he was a different person and at 06.10.25
he becomes a realized person. Now He knows that he acts only on behalf of God. He knows that the
effects of his actions reach only the Brahman. He does not accrue further karmas. When his body is ripe,
it snaps from the creeper and falls on the ground like a ripe cucumber (tujaya mantra). Only such a
soul is liberated. The process of liberation has to be initiated from the mind. He understands that all his
actions reach the Brahman. When this thought firms up in his mind, he ceases to exist on his own. He
gets transformed as the Brahman Himself. The place around him reverberates with positive energy. He
becomes radiant. He does not consider God as somebody who is different from him. He considers Him
as his good friend. Shvetashvatara Upanishad (VI.7) explains this by saying He is the God of all gods,
Ruler of all rulers. Krishna uses the word friend with a purpose. It is believed that friends do not cause
any harm.
Shivananda Lahari (verse 61) describes the nature of a devotee. Devotion is like the seeds of Ankola
tree reaching the tree itself, like a needle drawn towards a magnet, like a chaste wife remaining with her
spouse, like a creeper clinging towards a tree, like a river going towards ocean. Krishna says that one
should have this kind of devotion to attain God.
End of Chapter V.
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Monday, May 17, 2010

Jesus, Krishna, Buddha

and Lao Tzu
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When senses and sensory organs interact, they become the cause for pleasures
for those who are attached to materialistic life. Surely they are the cause for grief.
Further they have beginning and end. Therefore Arjuna, wise men do not indulge
in them. The one, who is able to resist the temptations of desire and anger,
becomes a yogi. He is indeed a happy man. A resolute person who feels the
beatification and elucidation within is a samkhya yogi and attains the everlasting
peace of the Brahman, who is in the form inner light. Whose sins and incertitude
are obliterated by acquiring knowledge and whose minds are conditioned and
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firmly established in the Brahman and actively engaged in service to humanity

attain the everlasting peace of the Brahman.
Senses belong to mind and sensory organs belong to body. Their interaction is a typical example of how
mind and body depend on each other. The one without the other cannot exist. Senses are the source of
stimulations which leads to perceptions. Perceptions are formed based on the quality of information
gathered by the mind. Knowledge is the basic necessity to comprehend what is real and what is unreal
or illusionary. An object can be perceived either as real or illusionary. By acquiring knowledge, he will
know all that are impermanent and illusionary are not worth to be associated with. Perishables cause
pleasures that are only temporary in nature. He knows that if he gets attached to such impermanent
things, he will be subjected to pain and misery. Impermanent things cause desire and attachments that
ultimately lead to grief. Death is a natural phenomena and anything that lives today, bound to be extinct
at a later date. If one grieves everlastingly for the death of someone who is associated with him for long,
it tantamount to exhibition of ignorance. Only the Brahman is eternal. That is why Patanjali (Yoga Sutra
III.44) underlines the importance of real modifications of the mind. It implies that all perceptions are only
imaginations. So what is not imagined is reality. He proceeds to say that truth can be realized outside
the body. This happens only at the highest level of consciousness. The lower level of consciousness is
always associated with worldly pleasures and consequent miseries. If one indulges in worldly pleasures,
attachment and desire are bound to be present that invariably lead to miseries. The miseries, sufferings
and pain arise only if one fails to understand the reality due to want of adequate spiritual knowledge.
Temptations, desire and anger arise only if one is not able to attain what is desired. Temptation leads to
desire and un-satiated desire lead to frustration and anger, which spoils the harmony between the mind
and body. The disharmony between mind and body leads to a situation where mind stands inflicted
making it impossible to understand the reality. This is because the dawn of reality happens only if the
mind is pure with awareness fixed in higher planes. Fixing awareness in higher planes mean, not
associating with and succumbing to sensory inflictions, a situation where thoughts are not influenced by
sensory objects. If the mind is not shammed by illusionary and temporary objects, he becomes truly
happy. Sorrow or misery is caused only if one is associated with temporary objects. When his mind is
free of desires, it becomes pure and attains the stage of beatification. Let us take a simple example.
Someone has planted a plant. He carefully nurtures it and it grows by day. One day someone has cut that
plant and when he sees the plant next morning, the plant is dead. He gets upset over the condition of the
plant. His mind is affected and he is not able to concentrate. The cause for such a situation is desire and
attachment. Had he nurtured the plant on behalf of the Brahman leaving the fruits of actions to the
Brahman he would not have been affected by the condition of the plant whether it is good or bad. After all
his position was to simply nourish the plant. The growth of plant is decided by its own karma, the law of
the Lord. The lack of this understanding is known as ignorance. Anyway, the plant is to perish one day.
Sins and incertitude are obliterated by acquiring knowledge as knowledge imparts eternal truth. Eternal
Truth means that all living beings are the reflections of the Brahman or the Brahman is present in all living
beings. Sins accrue only if actions are performed with ego. There is no room for egotism in spirituality,
as all the actions are surrendered unto Him. When one acts on behalf of the Brahman, no sins accrue to
him. Bu this stage is reached only when ones consciousness is firmly fixed with the Brahman. Krishna
asks only those who have surrendered themselves unto the Brahman to serve for the humanity. Not
everyone can serve the humanity. One cultivates the habit of service to others only if he is able see the
Brahman in all living organisms. Self-realization is not only to avoid the pains of rebirths, but also to
derive true happiness by serving the creations of the Brahman. His mind when devoid of attachment,
desire and ego becomes tranquil. Mundaka Upanishad (II.ii.8) explains this situation thus If a person
can realize Brahman, the cause and Brahman, the effect as his own self, all the peculiarities of his
character disappear and all his doubts are dispelled. The fruits of his work also get destroyed. When
one develops this attitude, the Brahman starts revealing His True form, the internal illumination.
This teaching of Krishna is not difficult to achieve. Only a few things are to be realized. First thing is to
destroy ego, which is the cause for desires and attachments. Secondly, one has to develop firm faith in
Him. During pains and miseries, one tends to lose his faith in God. One should understand the cause for
his miseries is his own actions. Thirdly and most importantly one should develop universal brotherhood. If
the attitude of universal brotherhood is developed, one automatically becomes service oriented. He
cannot tolerate the sufferings of others because he does not consider others as different from his own
self.
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Tuesday, May 11, 2010

Gita Series 65: Chapter V: Verses 18-21.
Bhagavad Gita
Stephen Mitchell
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The wise behold a Brahmin endowed with knowledge and humbleness, a cow, an
elephant, a dog and a man of low socioeconomic status with the same eye. In this
very life, whose mind is fixed on equitability has conquered the world. The
Brahman remains immaculate and well balanced and such men stay perpetually
fastened with the Brahman. That Self-realized person who neither rejoices on
obtaining what is desired nor grieves on getting what is not desired and with a firm
mind without dubiousness stay perpetually fastened with the Brahman. He who is
not concerned with external sensory objects derives bliss through meditation and
becomes one with the Brahman.
Krishna classified humanity under four categories brhmans, katriys, vaiys and drs . This is
not the caste system that is often misinterpreted today. The classification of humanity by Krishna is on
the basis of level of intelligence and not on ancestry. This has been expounded by Krishna in IV.13. Here
Krishna talks about the most learned of the four, brahmanas, who are supposed to be well versed with
Vedas and the associated rituals. Their job is not merely to learn Vedas, but to use the principles of
Vedas (prayoga) (
) for the welfare of the humanity. A brahmana is not called so, if he has developed
ego. That is why Krishna uses the word vinaya (
) which means propriety of conduct and modesty.
When someone is highly learned, he normally gets afflicted with egotism. Krishna is specific that such
egotism arising out of knowledge is to be avoided, if he is to be called brahmana. For such a learned
man the object is of least importance. He is not concerned with the gross body. His eyes are powerful
and capable of transcending flesh and blood to look into the Brahman within. He is aware of the truth that
the Brahman being omnipresence, resides in all the living beings. He also knows that the gross body is
perishable and does not want to get associated with material objects. He transcends the material world
and looks beyond to realize the Brahman. He also knows that whatever present around him are only
manifestations of the Brahman. He is aware of the fact that due to the influence of maya such shapes
and forms appear as different entities. He sees only the Brahman all over. He does not distinguish
between a dog and an elephant. For him both are the same. When he realises this Supreme Truth, he
conquers the world. This means that there is nothing he has to do from this point.
Krishna says that the Brahman is immaculate and well balanced. Brahman is eternally pure and acts only
as a witness to the happenings around Him. He does not get involved in the activities of souls. Souls get
different biological forms depending upon their karmic quality. When someone is closely connected with
another person, the qualities of both the persons are mutually transferred. Same principle applies to a
person who aligns himself with the Brahman. Brahman is devoid of attributes. Lalitha Sahasranamam
namas 135, 150, 153, etc talk about Brahman without attributes. When ones consciousness is eternally
fixed on the Brahman, he also becomes immaculate and equilibrated. He first acquires qualities of the
Brahman and later transforms himself as Brahman. This means that on his death, his soul merges with
the Brahman. There is no renascence for that soul. The soul ceases to exist for good. However, the
precondition for such a merger is that one should first fix his consciousness on the Brahman, derive the
qualities of the Brahman and transform himself into the Brahman for ultimately merging with Him.
Krishna explains why such transformation happens. That man is not concerned with what he gets and
what he does not get. He has no wants. Most importantly he has faith in the Brahman and this absolute
faith makes him to establish a perpetual connection with the Brahman. This connection makes him to
acquire the attributes of the Brahman metamorphosing him into Brahman Himself. He uses his sensory
organs sparingly, which makes his mind pure and tranquil. In such an un-invaded mental condition, he is
able to meditate to establish an eternal link with the Brahman. Meditation will not be resolute, if the mind
continues to stay with senses. He knows the value of eternal bliss which ultimately leads him to merge
with the Brahman.
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Monday, May 3, 2010
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"Brahman does not decide the doership, doings or connection to fruits of actions of men. It is only the
personal nature of men alone that decides. The omnipresent Brahman does not acquire either sins or
virtues of men. Knowledge sheathed by ignorance victimizes men with delusion. Those who set aside
this ignorance by acquiring true knowledge that shines like the sun thereby unveiling the Brahman.
Those whose mind and intellect are totally absorbed in the Brahman and perpetually remain united
with Him, become one with Him. Their sins are wiped out with the supreme knowledge and they reach
the state of no return."
God does not predispose any actions of the humanity. Hence God is not the cause for fruits of actions. It
is only the ignorance of men that make them perform actions by claiming the ownership and end results
of all actions. The resultant factor of all actions is either good or bad. For performing good actions
virtues accrue and for evil actions, sins accrue. Such accruals do not go to God. For every action, there
is always a reaction by way of karmic affliction, which fundamentally decides the nature of a person.
Karmic afflictions accrue only if one takes credit for actions out of egotism. This is called ignorance
which is also known as maya. A man can use his free will effectively, only if he is not influenced by maya.
Maya makes a person susceptible to instinctive and impulsive actions, making him to undergo pains
and sufferings. Knowledge is the only source that provides capacity to discriminate truth from illusion. If a
man acquires the supreme knowledge, he will not differentiate between A and B. Money and power do
not cause any impression on him. For him, God alone prevails in everybody and he sees only God
everywhere. He gets penetrating x-ray eyes that do not look at the sheaths covering the Atman. He looks
straight into the Atman within hence perishable external appearances do not bother him. On the contrary,
an ignorant man not knowing that he is responsible for his own miseries shifts the blame to God. Instead
of correcting his nature he continues with the route of escapism by taking shelter under the deluge of
fate. Fate is nothing but an another term for karma. Linga purana (I.64.111) also says man is the
partaker of fruits of his own actions. Maya continues to bind that man with incapacity to discriminate.
Knowledge is like a shining sun. Sun dispels darkness and knowledge dispels ignorance. Hence a
comparison is drawn between sun and knowledge. Krishna says that the supreme knowledge is capable
of eradicating all types of sins thereby ending his process of rebirth.
It is important to note that acquiring divine knowledge alone does not cause cessation of rebirths.
Acquiring divine knowledge itself is a tedious process. One could have read hundreds of scriptures or
could have listened to great discourses. These are only tools in acquiring divine knowledge that
describe the ways and means to know the Brahman. To avoid rebirth, the foremost factor is that one
should not have any karmic afflictions. Sanchita karmas (the sum total of karmic account) have to be
experienced under any circumstances, as the Lord does not transgress His own laws. When realization
takes place, further karmas cease to accrue, as the knowledge makes him to realize that he is not
responsible for any of his actions. As long as one is concerned with the fruits of actions, karmas continue
to accrue. Supreme knowledge unfolds through ones consciousness and makes him to stay united with
the Brahman perpetually. In such a stage, he is fully aware that he should not claim credit for any of his
actions. When such realization happens, further karmas cease to accrue. His personal nature undergoes
distinct change for the better. After exhausting all his sanchita karmas, he merges with the Brahman not
to be reborn again. His knowledge is the single factor that makes him not to be born again.
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Saturday, April 10, 2010

Gita Series 63. Chapter V. Verses 8 13.
Samkhya Darshan/Yogic
Perspective on...
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The one who follows samkhya yoga knows the reality and thinks that he does
nothing for seeing, hearing, touching, smelling, eating or drinking, moving or
walking, sleeping, breathing, speaking, answering the calls of nature, grasping,
opening the eyes, closing the eyes realising that it is the senses that work among
sense objects. He, who performs actions dedicated to God devoid of attachments,
remains unaffected by sin, like unstained water on a lotus leaf. He having
abandoned attachments performs actions with his body, mind, intellect and
senses for the sake of self purification. The karma yogi by surrendering the fruits
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of actions to God attains ever lasting peace. But he who works with a selfish
motive and concerned with the fruits of actions persists in bondage. The samkhya
yogi by controlling his mind neither acts nor makes others to act and blissfully remains in the city of
nine gates.
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Reality means the Brahman. Samkhya yoga is the yoga of knowledge. By acquiring knowledge, a
samkhya yogi understands the truth that all his actions are not done by him but by the Brahman. He also
understands that he is merely a tool of the Brahman. A samkhya yogi knows that his senses are no more
controlled by him, as he has surrendered all his actions to God. Claiming ownership of actions is the
cause for egotism and ego is the dreadful enemy to spirituality. Claiming ownership of actions is due to
illusion. Samkhya yogi transcends shapes and forms and time and space. When one is able to
transcend limitations, he understands the manifestation of the divine energy also known as the cosmic
energy. Only the Brahman is the eternal witness to entire actions. Witness does not partake in actions
and samkhya yogi by his enriched knowledge, understands this reality. Since he does not consider
himself as different from that Witness, he does not claim ownership of his actions. This is the point on
which one has to meditate. One should repeatedly ask to himself who am I, the great saying of sage
Ramana. Ramana maharishi is a typical example of a yogi in our times. When one gets an answer for
this question, he becomes a Brahma jnani (the one who has knowledge about the Brahman). This type of
knowledge cannot be acquired but to be experienced. This has to be explored within and the realisation
takes place suddenly. He has already surrendered the fruits of his entire actions unto God, therefore the
fruits of his actions, be it favourable or unfavourable do not affect him. Unless one claims ownership of
his actions, the results of his actions do not affect him karmically as his actions become devoid of sins
as well as virtues. He is like a lotus leaf that is always in water, but never gets smudged by water.
Krishna says that such a karma yogi lives in eternal peace. When mind is not influenced by senses,
pleasure and pain are not felt. But he continues to perform actions as required by scriptures for the sake
of his further mental purification. Mental purity is an ongoing process. Purified body is a prerequisite for
mental purity and the latter is far superior to the former and yet the latter does not depend upon the
former. Only a purified mind (devoid of ego) is capable of renouncing the fruits of actions unto God. Such
a mind remains unattached to materialistic word. Bondage arises only if one remains selfish, hence
Krishna says fruits of actions exist in bondage. Next to ego, bondage is another impediment to
spirituality. A man is supposed to nurture his family and this duty is explicit. According to Bhagavad Gita,
if this man fails in his duty, it is considered as a sin. What Gita says is that he should continue to nurture
his family, leaving the results of his actions to the Brahman. He alone is known as yogi. Yogi does not
mean wearing saffron coloured clothing and renunciation has nothing to do with attire. It is only the mind
free of sensory influence is paramount. Such a mind realizes that the body is like a city with nine gates.
These nine gates are the nine openings in the body. They are pair of ears, eyes, nostrils, mouth, organ of
procreation and organ of excretion. These nine openings are the source of sensory influences that are
passed on to the mind making the mind impure. A samkhya yogi understands the potential of these nine
openings of the body and keeps them under control. He is aware that ownership of actions does not
belong to the living beings and therefore neither concerned with actions of others nor his own actions. He
knows that he is either directly or indirectly responsible for such actions. Having thus understood the
supreme reality, samkhya yogi always remains in the state of bliss. Krishna says that one should perform
all his actions without bondage, attachment and ego.
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Thursday, April 1, 2010
BHAGAVAD GITA. CHAPTER V. 4 - 7.

The Samkhya Karikas of

Is'vara Krish...
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It is only the ignorant who say that the paths of samkhya yoga (knowledge of
discrimination) and karma yoga (selfless action) lead to different results. If one firmly
establishes himself in either of this, receives the fruits of both. The state attained by
samkhya yogi is also attained by karma yogi. The one who conceives that both
samkhya yoga and karma yoga are the same, realises the Reality. Without karma
yoga, samkhya yoga is difficult to accomplish. But Arjuna, a karma yogi who fixes
his consciousness on God, quickly attains Him. The karma yogi, whose has
conquered his mind and senses with a pure heart and identifies himself with all
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other beings remains free from blemishes in spite of performing actions.

A brief note on samkhya yoga (it is also written as sankhya yoga): SY is the oldest among the
philosophical systems. SY accepts perceptions, inference and authenticity. Authenticity means Vedic
testimony beyond the realms of perception and inference. As per SY, the mind of a yogi can come into
contact with a hidden object through meditation. The supernormal perception of a yogi is aided by the
mind uninfluenced by senses. SY says mind is all pervading. It says that ones experience is due to the
experience derived from inner activating spirit or force. It says consciousness precedes all mental
operations and the Self (the Brahman) is totally free in its essence. In order to get liberated from the
illusory bondage, prakriti produces the world. When pain is created by the Matter, pleasure (opposites)
is mixed with it leading to aversion. This aversion gives rise to four kinds of modification of
consciousness. 1. The consciousness of the effort. 2. The consciousness of distinction. 3. The
consciousness of oneness. 4. The consciousness of having subdued everything. All these modifications
become possible if one understands the philosophy of tatvas or principles. Understanding the tatvas is
the basic level and realising the oneness is the highest level. That is why SY means knowledge. It deals
with evolution of the highest knowledge of the spiritual world from the primitive knowledge of the
mundane word. SY is considered one among the six philosophical systems to attain the Brahman. The
other five are Yoga system of Patanjali, Purva mimamsa, Vedanta, Vaisheshika and Nyaya systems.
Krishna says that there is no difference between samkhya yoga and karma yoga. One can choose either
of the two to realize the Brahman. But whatever the path chosen, one has to firmly stick with it and purse
it to the logical conclusion which is the realisation of the Brahman. Realization of the Brahman does not
depend upon the path that is pursued but on ones faith in the path that he chooses. The option of
choosing the path is left to the practitioner. He can attain the Brahman through knowledge or by
performing selfless actions. None should be under the impression, according to Krishna that one is
higher than the other. Liberation through knowledge is no way different from liberation through selfless
actions. Samkhya yoga is the process of meditation when a practitioner by means of his knowledge is
able to connect his individual self with the Cosmic Self. Karma yoga is another process whereby the
practitioner by means of his actions is able to connect his individual self to the cosmic Self. A karma
yogi acts on behalf of God himself. Krishna has earlier said that karma yoga in a sense better because,
a karma yogi while performing his selfless actions helps others in the process. The significance is that
the Self within all living beings is the same and helping others means helping Self, the Brahman. Jnana
yoga is a long route whereas karma yoga is the shortest route to bliss. Whatever the path one chooses,
he has to pursue the path with faith and confidence. It is not the path that gives emancipation, but the
sincerity of the practitioner alone leads to emancipation.
Krishna is very fond of karma yogis, as karma yoga can be pursued by anybody. The only factor that is
required in karma yoga is ones ability to surrender the effects of his actions to the Brahman. Surrender
means destroying egotism. Ego is the dreadful enemy for a karma yogi. One is called karma yogi only if
he is devoid of ego. Ego is also a product of the mind. Its main enemies are forgiveness and
compassion, the two important states of mind in spirituality. Krishna says that attaining bliss is difficult for
the one who has only knowledge. Unless a practitioner has enough experience of karma yoga, he cannot
pursue the path of samkhya yoga. Karma yogis mind is well tuned by withering sensory afflictions,
bondage and ego. When mind annihilates sensory afflictions and ego, it gives rise to pure thoughts
which means he means he has a pure heart. It is often talked about purification of heart. It is believed that
God or the Brahman resides in the biological heart. Katha Upanishad (I.ii.12) says guhahitam which
means hidden as if in a cave and the same Upanishad says (II.i.12) atmani madhya tishtati which
means in the centre of the body. This Atman or the Brahman in the form of self illuminating light in a
cave in the heart cannot be realized without the help of mind. Unless mind is stilled Self cannot be
realized, as the focus or concentration on the Brahman would be lost if the mind footles around afflicted
by sensory influence. If one has purified mind and thought, it leads to the thought of universal
brotherhood. He considers all his co-habitants as his own self. While involving in the act of protecting his
fellow beings from the onslaught of evils, he may have to do certain evil acts. But the effect of such acts
does not affect his karmic account. For example, a soldier protecting the borders of his nation during
war may have to kill enemy troops. Here the act of killing does not cause any karmic afflictions.
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Friday, March 26, 2010
BHAGAVAD GITA. CHPATER V. 1-3.
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Shree Krishna
Chapter V is known as karma-sanyasa-yoga and has 29 verses. Krishna

repeatedly highlighted the importance of karma yoga or yoga of actions in the
previous chapters. Karma yoga means performing actions without attaching
importance to the fruits of actions.
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A brief note on sanyasa: A sanyasi should be beyond religion. But such sanyasis
are very rare and probably may not even exist today. In the present day world
sanyasis are associated with some religion or other. A true sanyasi should have
mastery over the self. He is not controlled by his mind but he controls his mind.
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There are four types of sanyasis. They are renouncement due to
dispassionateness, renouncement for seeking knowledge, renouncement as a result of knowledge
gained leading to dispassion and fourth category of those who have opted for renunciation due to worldly
experience. The most important factor in renunciation is that one has to consider himself as physically
dead. There are many rituals to make a man as a sanyasi. The rituals are so deeply rooted in our system
that even for becoming a sanyasi, one has to undergo the process of many rituals. Our minds are so
much accustomed to these rituals, as we presume that the movement of our souls largely depend upon
the funeral rites to the body. As per eschatology, entry of a soul to other worlds such as heaven and hell
is conditional and based on ethical nature of a soul. That is why karmas attain great significance. What
Krishna talks here is a true sanyasi and not the one who lives in luxury. Luxury and sanyas are the
extreme opposites.
Chapter V opens with a question from Arjuna addressed to the Lord. You proclaim Sankhya yoga and
then karma yoga. Which of these is conducive to my welfare? Krishna answers. Both lead to liberation
and are conducive to your goodness. Of the two, karma yoga (yoga of action) is superior to sankhya
yoga (yoga of knowledge). The karma yogi who neither hates nor aspires should be considered as nitya
sanyasi (the exact words used by Krishna which means ever renounced) because he is free from
dualities and is easily liberated from bondage.
Arjunas doubt appears to be genuine as Krishna advocated both Sankhya yoga and karma yoga.
Chapter II dealt with Sankhya yoga or the yoga of knowledge. Krishna dwelt elaborately through 72
verses on knowledge. It is not the ordinary knowledge that Krishna expounded, but the knowledge to
realize the Self. This is known as the highest knowledge. Only through the highest form of knowledge,
one can realize the Brahman. It is the knowledge that leads one to make an affirmation I am That or
Aham Brahmasmi. Krishna dealt with the difference between soul and body. In chapter III He
elaborated on karma yoga through 43 verses. Here He explained about performing ones prescribed
actions. In Chapter IV jnana-karma-sanyasa-yoga, He discussed the combined effects of knowledge and
action coupled with renunciation. In Chapter V, He discusses only sanyasi yoga or the yoga of
renunciation. Since Krishna explained the yogas one after another, Arjuna a jnani by his merit got
confused and seeks clarification from the Lord. Krishna has so far, not advised Arjuna to renounce the
world, instead he asked Arjuna to renounce only the fruits of actions. Krishna also made Arjuna to
understand the difference between the body and the soul.
Krishna would not have said that both karma yoga and jnana yoga are good for ones betterment, unless
He had known their importance for enlightenment and final liberation of the soul. But between the two,
Krishna recommends karma yoga, basically because, the world is sustained only by actions. A
karmayogi acts but surrenders the fruits of his actions to God. If ownership of an action is not
surrendered to the Brahman, the doer is affected by karmas leading to further cycles of birth and death.
Let us take an example. First example is a yogi who sits in a cave attuned with the Brahman forever. The
next example is a man performing actions that are necessary for the sustenance of the world and its
people and remaining unconcerned with the results of his actions, by surrendering the effects of his
actions to the Brahman. The yogi is self centred and because of his actions humanity is not benefited.
But in the case of this man, he not only performs actions that benefit the humanity but also teaches
spirituality with the sole intention of making the humanity to realize its Creator. He makes an honest
attempt to alleviate the sufferings of humanity by providing them with requisite knowledge to avoid future
births or at least to reduce their karmic afflictions. If everyone resides either in caves, forests or
mountains a situation will arise, where the absence of spiritual masters would be felt. Shirking ones
responsibility is not encouraged by God. At the same time, God wants everybody to stay connected to
Him. But our ego plays its spoilsport that makes us to take credit for our actions.
The one who goes on doing his job without getting attached to the results of his actions is called nitya
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sanyasi which means perpetually renounced. He lives his normal worldly life. He has children, he earns
money, he teaches others, he works for the welfare of society, but he is not concerned with the results of
his actions. He teaches spirituality, but he is not concerned with one's progress. At the same time if
someone has doubts, he clarifies. He works for his employer, but not concerned with his promotions. But
he will accept promotion when offered. Such a man is not afflicted by dualities or opposites. For every
action performed, there can be only two results favourable and unfavourable. Even if the result is
unfavourable to him he is not concerned and continues to do his actions in the name of God. He knows
that the cause for his actions is not his body but the Divine will. He becomes egoless. His soul is not
reborn to undergo pleasure and pain, but gets liberated eternally to merge with the Brahman. He is the
real spiritual master. He need not even teach. If one follows his actions, the follower traverses the path of
spirituality in the right direction.
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Saturday, December 4, 2010

BHAGAVAD GITA. CHAPTER VI. 44 - 47

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BHAGAVAD GITA. CHAPTER VI. 37 - 39

Gita Series 79: Chapter -VI. Verses 37 39

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BHAGAVAD GITA. CHAPTER VI. 33 - 34

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difficult as controlling the wind.

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SRI VIDYA GANAPATI VANCHA

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BHAGAVAD GITA. CHAPTER VI. 28 - 30

Gita Series 75: Chapter -VI. Verses 28 30

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BHAGAVAD GITA. CHAPTER VI. 24 -27

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Tuesday, November 30, 2010

BHAGAVAD GITA. CHAPTER VI. 20 - 23

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Thursday, June 24, 2010

BHAGAVAD GITA. CHAPTER VI. 15 - 19.

The yogi, by constantly fixing his controlled mind on me attains everlasting

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consciousness with universal consciousness or the union of individuality with infinity.

Saturday, June 19, 2010

BHAGAVAD GITA. CHAPTER VI. 10 - 14.

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meditative sessions, breathing tends to become shallow.

Tuesday, June 15, 2010

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BHAGAVAD GITA. CHAPTER VI. 5 - 9.