Shloka # 3:

“The blessed Lord Said:
O Sinless One! Two kinds of disciplines in this world were set forth by Me of yore-for Samkhyas the disciple of knowledge , and for the Yogins, that of works.”

Recapping shloka # 3, Swami Parmarthananda, said, after listening to teachings in chapter 2, Arjuna n =ow has questions about the roles Karma Yoga and Gyana Yoga. He thinks there is a choice between the two. This is a mistake. Sri Krishna at no point presented them as optional. All scriptures agree that Gyanam alone can liberate. So there is no choice. All have to go through Gyanam.  Before going to Gyanam one has
to be qualified for it.  This can be done through Karma Yoga.  Everybody has to prepare their mind and only then can they go to Gyana Yoga. So there is no choice, both are essential. One prepares the mind and the other removes ignorance.  Arjuna did not understand this, hence his question. Sri Krishna wanted Arjuna to fully understand this requirement of scriptures. Here Sri Krishna introduces the concepts of Sadhana and Life style (also called Nishta). Everybody requires both of them. The lifestyles indicated are:

1) Pravrithi Marga and
2) Nivrithimarga

Pravrithi marga is Grihastashrama and Nivrithi marga is Sanyasa or Gyanashrama.
Swamiji says there are three possible lifestyles for human beings. They are:

1. Grihasthashrama followed by Sanyasashrama. Karma  , such as money, people etc. One uses these to lead an active life of service and in this process removes the sharp edges of mind. It removes the sharp edges of the personality like kamaḥ, krodhaḥ, lobhaḥ, mohaḥ, etc. This is just like a knife sharpened by a rough surface. After Grihastashrama one goes to Sanyasashrama. This stage is to acquire knowledge. Here the person is free of responsibilities. He should not possess anything. Yoga (acquisition) and Kshema (preservation) are both, burdens. He has to shave his head
   or grow his hair. Grihastha’s duties are prescribed, as are different ones for a Sanyasi. For a grihastha, parayaṇam is rudram, chamakam, sukthani, etc.; for a sanyasi daily parayaṇam is upaniṣhad, brahma sutras, bhaṣyam, etc. Even his (Sanyasi’s) daily karmas are designed for the pursuit of Gyana yoga; and therefore Gyanam does not require any expenditure. However, Karma does require expenditure. This life style is considered the ideal one.
2. Grihasthashrama followed by a continuation in Grihasthashrama. One performs Karma yoga and then gradually moves to Gyana yoga, all within Grihasthashrama. This life style is a little more difficult but can be managed. In this life style, the Gyanam stage can occasionally be disturbed because of the life of a grihastha. This is just like a knife can occasionally be a screwdriver and a screwdriver too can occasionally be used for cutting. So this life style is strictly Grihasthashrama only.
3. In this third life style one skips Grihasthashrama to Sanyasa. Here the hope of purifying the mind is difficult. Here too one can manage with some difficulty. Here one performs Karma through Japas and service to his Guru. This is strictly Sanyasashrama. It is least favored of all life styles.

The first lifestyle is best and second one is also acceptable. So Arjuna, continue in the Grihasthashrama.

Clarification of some words used in the shloka 3:
Pura means- through the vedas, from past. It is said The L ord createdBrahma. The Lord created the world and brought out Brahma from his navel, and at the same time gave the Vedic teaching as well. And that is reason Brahmaji has four heads representing the four Vedas.
Anadh: means the pure one or Arjuna.
Samkhya:  means Sanyasi

So pure minded Arjuna, these two lifestyles I have introduced among the human beings; the animals do not have four ashramas; they do not have any problem. Only the human beings have these two main ashramas, Grihastha and Sanyasa.

Explaining further, a Sanyasi is supposed to remove his scared thread and give up Gayathri mantra. He now goes to Omkara Mantra. Swamiji explained the  Om (A U M) is a shortened version of the Gayathri mantra.

Gayathri has got three lines; each line is simplified into one one letter. Tatsavithurvarenyam is simplified into A; bhargodevasya dhimahi is simplified into U, dhiyo yona prachodayat is simplified into uM; A plus U plus uM is AUM or OM.

A Sanyasi should not worry about earning. He was to be dedicated to seeking knowledge and well being of society. In turn, society was supposed to provide for him.

Nivrithi: Pursuit of knowledge.
Yoginaha: means extroverted people not committed to knowledge. Karma Yoga and Sadhanas such as Pancha Maha Yagna govern such active people.

Swamiji will explain Pancha Maha Yagna in a future class.

Shloka # 4:
“Man does not achieve freedom from works by abstention from them. None
attains perfection through the mere renunciation of works, either.”

Whatever life style one adopts one has to go through Karma Yoga and then study the scriptures in a systematic manner under a Guru.

In this shloka Sri Krishna tells Arjuna, you should not avoid action. He gives three reasons for this:

Reason # 1: By avoiding or giving up action, you cannot get Moksha.  You cannot move away from duties. Running away from problems does not solve it. Our true problem is internal, although we think it lies outside us.

In this Shloka Naishkaryam and Sidhi both mean Moksha.

In scriptures there are statements that say that by giving up Karma one can get liberation. Sri Krishna clarifies that wherever it says renouncing Karma will get liberation, it should also state that Gyanam should support Karma. Sanyasa works only when it is backed by scriptural studies.

Explaining what scriptural studies mean, Swamiji said, in his ashrama when they were studying the bhaṣyam, some of the Shankaracharya’s bhashya was so deep, it took 15 continuous days of studies to complete one mantra.

By mere renunciation, wearing an Ochre robe, one cannot get Moksha. Sanyasa does not guarantee Moksha.

Shloka # 5:
“None indeed , even for a moment , remains without doing work. All, being dependent, are made to work by the constituents of Prakrti.”

Reason #2: Giving his second reason for not giving up action, Sri Krishna says, it is impossible to give up action. Everybody will be forced to perform some action based upon his nature. A man cannot give up physical action and even if one does so, your mind will become active. This is because everyone’s prakrithi causes him or her to act. Maya has three Gunas that pervade creation. The ornament will reflect the type of gold it is made up of. Thus, we have gold with more silver, lead and copper that reflects in the ornament. Traits of Karanam (cause) will be there in the effect as well. Parents are evident in their children. The three Gunas, Satva, Rajas and Tamas are
present in different proportions in each one of us. The human being is helpless. The most you can do is channelize these energies. People try to stop thought in meditation; Swamiji says this is a mistake. Vedic meditation is more into directing your mind rather than stopping thought. Any type of meditation that we prescribe involves the appropriate thought. And therefore Sri Krishna says that if you try to
give up your action, wherever you go, you will start fresh action. If you become a sanyasi and go to Rishikesh and if you are a rajasic person, your leadership qualities will exert and you will form a sanyasi association. So, even if you renounce action, you will still find action. So, Arjuna, please do what you have to.

Shloka # 6:
“Controlling the organs of action, he who lets his mind dwell on their objects has a confounded mind; he is said to be a hypocrite.”

Reason # 3: The third argument offered by Sri Krishna is that giving up action is very risky and can be counter productive. One can go to Vedanta only after purifying worldly desires. Everybody has got certain natural needs; so they talk about the hierarchy of needs; first the need is for survival; then food and clothing; and thereafter the need is for entertainment; thereafter the need is to be wanted; I
want to love someone and I want to be loved by someone.  Human mind has different levels of needs including needs for self-respect, doing something in the society, so that the society will remember me.

A person has to go through them and accomplish some self-respect, as they say, to let the ego ripen.

The ego has to ripen before it falls. This can happen only in society and through family life. Sanyasa Marga is a one-way traffic. A grihastha can become a sanyasi; but a sanyasi cannot become a grihastha. That is why Dayananda Swamiji used to tell us; when he went to Uttarakashi, he met many sadhus, sanyasis and he was talking with
them. During discussions, Swamiji said: I want to take sanyasa. Many of those sanyasis told him: Do not take that decision. One of them said: You know, somehow after a fight with my wife, I left and took up sanyasa, because one day my early morning coffee was delayed. And now here, on the first day, Himalayas and Ganges were wonderful and fine and I thought this is the best place to stay for life; but on second day, third day, fourth day, it was the same Ganga, same Himalayas, and
if you ask for bhikṣha, the bhikṣha would also be the same; unlike in my house, where it was different every day. Here, you will have have no choice.

A Grihastha cannot become a Brahmachari. If ego has not matured it can miss a lot. If mind is not ready for Sanyasa, it can misfire. It can become a life of Mithyachara. Pressure mounts in mind for pleasures. So it is risky to skip and go to Sanyasashrama.

Take away:

1. It is only by going through life’s ups, downs and travails that eventually our ego will ripen and hopefully fall off. Running away from life will not help.
2. Even if you run away, as Swamiji points out, the grass is not greener on the other side. Sanyasa may not help.With Best Wishes,
   Ram Ramaswamy

Shloka # 1:
Arjuna Said:
“O Krsna! If your view is that knowledge is superior to work, why do you bid me to undertake this fearful work of war?”

Starting the teaching of chapter 3 Swami Paramathanada said, this chapter begins with a question from Arjuna.  Arjuna is confused about the teaching in chapter 2. In chapter 2, Sri Krishna, at different times, said:  “wise people do not grieve in life”, “Wisdom alone is solution for all grief” and “Ignorance is cause of all sorrow and knowledge frees one from all sorrow”.  At the end of chapter 2 Sri Krishna emphasizes Gyana Yoga in the Sthitha Pragyaha. Sri Krishna talked a lot about Gyanam and Gyani. At the end of the chapter 2 he says, a Gyani will not have delusion in life.

In chapter 1,  Arjuna’s primary problems were diagnosed as sorrow and internal conflict. In chapter 2, Sri Krishna says Gyanam is the solution for all sorrows and internal conflicts. Gyanam can be obtained only from a Guru or a Gurukulam. In Chapter 2, in its middle, Sri Krishna talks a lot about Karma, while in beginning and end he talks of a lot about Gyanam. Here, he advised Arjuna to perform Karma. Arjuna’s question is, should I follow the path Gyana Yoga or the Karma Yoga? Arjuna is naturally inclined towards Karma. In this instance, however, he is looking for an escape. Normally, being a Kshatriya he is inclined to fight, however, in front of Bhishma, Drona and Other relatives he does not want to fight. Even as he wants to run away from the battlefield he also remembers Sri Krishna’s teaching that he should stand up and fight as it is Dharma. He now blames Sri Krishna rather than himself, saying you are confusing me. Having glorified Gyanam, O Krishna, you are asking me to perform the Karma of battle.

Sri Krishna has not confused Arjuna. His confusion is due to his own improper understanding. Swamiji says it is not unusual that this question, if Karma Yoga is better than Gyana Yoga, often comes up. People even ask this about Bhakthi, Raja and Kundalini Yoga’s as well.  Karma Yoga should not be compared to Gyana Yoga. Comparison is
possible only when there are options. Both Karma and Gyana are not optional. Both are equally important for a person. Karma yoga makes you fit for Gyana Yoga. Karma purifies your mind. Arjuna was asked to perform Karma to purify his mind and then gain knowledge. Unfortunately Arjuna has been taking in Sri Krishna’s teaching through
a filter. He basically wants to avoid Karma.

Sri Krishna, in his greatness, does not blame Arjuna for this confusion. He answers the question with great elation on the topic of Karma Yoga.

Swamiji clarified that in Sanskrit one word can have many meanings depending on its context. Thus, the word Budhi can mean: Object of knowledge, instrument of knowledge and Knowledge itself. In this shloka it means Knowledge itself.

Arjuna’s question is after asking me to obtain knowledge you are now asking me to perform action knowing that the action cannot produce new knowledge. Karma cannot produce any new knowledge, that too when the action is unpleasant (terrible). In this instance it even involves blood.  We know that certain actions are unpleasant and certain actions are pleasant. For Arjuna if it were a pleasant action, it would have been fine. But you are engaging me in bloody action that too one involved with killing. Even as he was seeing his dear Bhisma and dear Droṇa standing the thought of killing them was too revolting.

Shloka # 2:
Arjuna Said:
“By words that seem confused, You bewilder my intelligence, as it were. Therefore set forth one sure course by which I may attain the highest good.”

Arjuna says: Sri Krishna, you are using confusing statements or at least to me it appears so. Looks like I have not grasped your teaching properly. Please clarify.

Swamiji says, Vedanta emphasizes thinking. Blind acceptance is not advocated. Thus Bramhasutra is a logical analysis of scriptures. The process of preaching is initial and superficial, while teaching is for long term and it brings value to you. Through teaching alone internal transformation occurs.

Shloka # 3:
Sri Krishna Said:
“O sinless one! Two kinds of disciplines in this world were set forth by Me in times of yore-for the Samkhyas the discipline of knowledge and for the Yogins, that of works.”

Swamiji says Swami Dayanada Saraswathi used to say: “Value is a value only when the value of the value is valued.” Teaching conveys value of the value. Preaching only conveys the value. Example of this would be answering why Karma Yoga should be performed before Gyana Yoga.

Here too Sri Krishna is teaching Arjuna; He is not telling him to go and fight rather he is teaching him why karma is important. Sri Krishna now explains why Karma Yoga is important. This third shloka is an important one and is the foundation of chapter 3.

Scriptures point out that Karma Yoga Sadhana and Gyana Yoga Sadhana are both compulsory. It is like washing hand before eating. You clean your hand and then eat.

Karma Yoga makes you Gyana Yogyatha Prapthihi. Gyana Yoga has always been presented in scriptures at the end, not the beginning or the middle. There are of course exceptions. Ninety-nine percent of people are not prepared for Gyanam. Ramana Maharishi was an exception. What worked for Ramana does not work for all. As per Shastras people like Ramana Maharishi also have gone through Karma Yoga, probably in some previous life. Once you have prepared, you can go through Gyana Yoga as well.

Paralleling this, scriptures also talk of two types of lifestyles called Ashramas. The word Nishta means Ashrama or lifestyle. Scriptures mention four ashramas. Of the four, Grihastha Ashram and Sanyasa Ashram are pertinent here.

Pravrithi Nishta: It is Karma Pradhana Ashram

Nivrithi Nishta: It is Gyana Pradhana Ashram.

Note: The word Samkhya in the shloka is associated with Gyanam.

Swamiji says a human being can lead life in three different ways. They are:

1.  Go to Grihasthashrama, follow Karma Yoga, purify, then take up Sanyasa Yoga and become free.
2. Go to Grihasthashrama follow Karma Yoga, purify, continue in Grihasthashrama and gradually change to Gyana Yoga and become free. Such a person is called Grihastha Gyani.
3. Without Grihasthashrama go to Sanyasa. In Sanyasa perform Karma Yoga unique to Sanyasi’s. A Sanyasi can perform Japas, Guru Seva, and other such exclusive activities identified for them. After purification he has to go to Gyana Yoga and attain freedom. Such a person is called a Sanyasi Gyani.

Both Sadhanas have to be completed. Citing an example: Screwdriver is used for screwing and a knife is used for cutting. You can cut fruits with a screwdriver as well while a knife can also occasionally screw.

Thus:

• Grihasthashrama is Karma Pradhana.
• Sanyasashrama is Gyana Pradhana.

Therefore Arjuna, do your duty. Right now your duty is to fight.
With Best Wishes,
Ram Ramaswamy

Swamiji offered a summary of chapter 2. The chapter is divided into four parts:

1.     Shlokas 1-10: Arjuna’s Sharanagati
2.     Shlokas 11-38: Gyana Yoga Part
3.      Shlokas 39-58: Karma Yoga Part
4.     Shlokas 54-72: Sthita Pragyaha Part

He summarized each topic.
Shlokas 1-10, Arjuna Sharanagati.

This was a continuity of chapter 1 where Arjuna discovered the problems of Samsara in the oddest place, the battlefield. Raga, Shoka and Moha are the problems associated with Samsara. Raga is attachment, a human problem and while it varies from individual to individual, it is also a universal problem. Arjuna discovers it with intensity in the battlefield. With attachment comes sorrow or Vishadha. I don’t want to lose any thing I am attached to. Any loss, actual or imaginary, I am not able to withstand. Arjuna was intensely attached to Bhishma, Drona and others. He is unable to handle even the imaginary loss of these people close to him and this is called Shokaha. Once the mind is
caught in Raga and Shoka it loses its capacity to discriminate between Dharma and Adharma. Incapacity to decide what is the right course of action in a given situation sets in. This lack of capacity to discriminate is called Mohaha. Thus Raga, Shoka and Moha together are known as Samsara. Arjuna discovers this problem and also tries to solve it. Arjuna even gives Sri Krishna a lecture on his solution to the problem. He feels fighting is Adharma and wants to run away from the battlefield. Sri Krishna allows Arjuna to express himself.

In chapter 2 Arjuna’s dilemma is continued. He has not yet surrendered himself to Sri Krishna as such Sri Krishna keeps quiet. Then, Arjuna feels Karpanya Dosha, feeling helplessness and only then surrenders to Sri Krishna. He is like a drowning person who finds Sri Krishna to hold on to. The surrender has to be real and from the heart.  Arjuna
has to empty his mind in this process so that Sri Krishna can fill it up with wisdom. A Sanyasi shaving his head is a symbol of removing one’s false notions. Arjuna, the Yajamana, now becomes Arjuna, the Shishya. Sri Krishna also changes roles from the Partha Sarthy to Gita Upadesha Jagat Guru. Gyani becomes a Guru because of his Shishya;
hence Shashtanga namaskaram is practiced. It shows emptiness of his mind and his humility. An arrogant intellect will find it extremely difficult to do namaskara and Arjuna is the most arrogant person in the world because he is a Kshatriya, a Dhananjaya with many names, glories, wealth, position and beauty and wives; Arjuna is such a person but he surrenders. So, Arjuna now asked for knowledge.

Shlokas 11-38: Gyana Yoga

From these shlokas the Gita teaching now starts. This is the main theme of chapter 2. Shlokas 11-25 are very important as they convey the essence of Upanishads. Gyana Yoga or Samkhya Yoga is the theme. The gist of these shlokas is that Sri Krishna discusses the nature of the individual. Who am I, is being discussed. Unfortunately, we do not have a clear understanding of ourselves. While we study many things, we never study ourselves. Sri Krishna shows we are not the physical body. This is our biggest misconception. The second mistake we make is thinking “I am the mind”. This body is only a temporary dress that we discard at death. Even in deep sleep we still exist but don’t function through the physical body. At that time the body and mind are set aside. They are like one’s spectacles (glasses) that are removed before going to bed. So, if I am not the body or the mind, then who am I? I am the consciousness principle, Chaitanyam. What is this consciousness? Describing it, Sri Krishna says:

1. It is not part of body, nor product of body and not even a property of the body.
2. It is the independent identity that permeates and enlivens this body.
3. Its capacity to permeate, enliven and illuminate is not limited to just one body.
4. Its capacity extends beyond the boundaries of this body and it continues to exist even after the body collapses.

Explaining the Consciousness principle with an example, Swamiji says:

1. The light you experience on your hand is not part of the hand.
2. It is not limited to the hand or by the hand.
3. The light survives even after the hand disappears. The only difference is that when the hand is there; light is visible; and when the hand is removed; light continues but you are not able to see it.

This consciousness is called the Atma. Sri Krishna describes the six main features of the Atma:

1. Atma is Nityaha or eternal.
2. Atma is Satyaha, or it is reality that exists independently, while everything else depends on Atma.
3. Atma is Sarvagathaha or it is all pervading. In body, it is contactable, when it is outside body, it is invisible.
4. Atma is Aprameya or it is ever the Experiencer and never the Experienced. Anything experienced is Anatma. Atma is the Subject and not the object. Every photo proves the existence of the camera although the camera is not visible in any picture.
5. Atma is Akarta and Abhokta. Atma does not do anything; as such it does not reap the results of any action. It is neither the Doer nor Enjoyer.

Atma is Nirvikaraha, meaning, free from all modifications of existence such as birth, growth, change, decay and death.

Sri Krishna asks Arjuna to recognize and claim this Atma as himself. Body and mind are incidental instruments, a gift from God. During sleep they are taken away temporarily. Later it will be taken away permanently. Knowing this truth claim the Atma as myself, says Sri Krishna. This is the permanent remedy to all life’s problems.

Shloka 39-58: Karma Yoga:
Atma is the subtlest and most difficult topic to comprehend unless one has a prepared mind. Sri Krishna wants to help people who have difficulty grasping Gyana Yoga. To them he recommends getting Gyana Yogyata through Karma Yoga. Swamiji compares it to a tutorial class. Essence of Karma Yoga is:

Proper Action+Proper Attitude=Karma Yoga
Proper action:  Actions are of three types. Satvic, Rajasic and Tamasic.

Satvic action is considered the best type of action. It is an action where beneficiaries are more. This is Nishkama Karma.  In performing such an action I take into account my family, village, society, world and environment. It is self less action.

Rajasic action is selfish action. I do not bother about society or world. The attitude that God will take care of it (when somebody is helpless) also comes in and it is thus fatalistic as well.

Tamasic action is when I benefit at the cost of others or society even causing harm in this process. It is a very selfish approach to action.

Proper Attitude: Whatever action I perform I should do it with love and sincerity, otherwise it is an insult to that action. Enjoy what you do. Learn to love the action. Even actions we do not like, we can learn to love them. Even the most menial action, do it well without worry for appreciation or reward. If I am doing it, I should do it properly. Do it as an offering to God. Every action, perform it as Ishwara Arpanam. Whatever be the consequences of my action (good or bad) take it as a prasada. This is karma Yoga.

Discussing benefits of Karma Yoga, Sri Krishna, says it is not a means for liberation. It, however, gives Gyana Yoga Yogyata Prapthihi. It gives the seeker the Sadhana Chatushthaya Sampathihi.

Shloka 54-72: Describes the Sthita Pragyaha.

He is one who has gone through Karma Yoga and Gyana Yoga. He is one who knows he is the Atma. He has assimilated the knowledge and converted it to emotional strength. Pragyaha is one who has the intellectual knowledge. Sthitha Pragyaha is one who has converted the knowledge to emotional strength. Sri Krishna discusses the following two topics related to Sthitha Pragyaha.

1. How to become a Sthitha Pragyaha or Sthitha Pragya Lakshanani and
2. How to convert this knowledge to emotional strength or Sthitha Pragya Sadhanani

By Sravanam and Mananam with the help of a Guru one can convert the Agyaha to Pragyaha. Now the pupil has to work at converting from Pragyaha to Sthitha Pragyaha. Here Guru cannot help; it is a lonely journey.

So how does one convert the knowledge to emotional strength? What are the tools or Sadhanani available?

The three mental exercises, Sadhanaini, prescribed by Sri Krishna are:

1. Indriya Nigraha: Mastering the senses. Without this you have no control on what enters your mind. Without it your mind will be disturbed and cannot assimilate the teaching. Swamiji clarifies that suppression of senses is not a tool to be used.
2. Mano Nigraha: Thought discipline. Many thoughts just come into us without asking and we have no control on them. Even with sense control thoughts do get in. Sri Krishna says, do not worry about arrival of thoughts, but once it comes in do not perpetuate them. Curb them at their source, especially the unhealthy one’s.
3. Nidhidhyasanam: Dwelling on the teaching. Reading, listening, sharing the teaching with others are methods of Nidhidhysanam. Through this process the teaching gets assimilated. Thus, one becomes a Sthita Pragyaha.

Sthitha Pragyaha Lakshanani: What are the traits of a Sthita Pragyaha?  They are:

1. Freedom from binding desires. I have only preferences, I can also do without them. I am also accepting of success or failure. All bindings are gone. Non-binding desires are harmless. and this is because of my self-sufficiency also known as purṇatvam. I do not miss anything in life.

2. The second important trait of this assimilation is Samatvam or equanimity of mind, which means freedom from ragaha, bhayaha, krodhaha, etc. The turbulences caused by anger, fear, jealousy do not come to me.

Sri Krishna gives the example the ocean. Just as the ocean is ever full, irrespective of rain and irrespective of rivers merging into the ocean, so also is the Gyani. Therefore, purnatvam and samatvam are the main traits of a Sthita Pragyaḥa. And Sri Krishna concludes the chapter by saying that this Sthitha Pragyaha is a free bird, both in
life and in death. Wherever he goes he never faces any conflict. He enjoys freedom while living; he enjoys freedom after death, both as jivan muktih and videha mukthi.

With best wishes,
Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna wanted to know about Sthita Pragyaha. Sthita Pragyaha is one who has acquired Self Knowledge. Sri Krishna deals with the topic in two parts.

1. Traits of Sthita Pragya or lakshanani and
2. How to become Sthita Pragyaha or the Sadhanani.

Natural traits of sthitha pragyaha were pointed out in previous class as:

1.  One who is happy with himself.
2. He does not depend upon any external condition for happiness.
3. He maintains equanimity in all situations
4. He is free from attachment, fear and anger.

Now, discussing how to become a Sthitha Pragyaha, the first step is to become a pragyaha. A Pragyaha is one who has received self-knowledge. This is obtained by listening to Vedanta Sravanam. Then he has to eliminate all doubts about the knowledge. Swamiji says doubtful knowledge is as good as ignorance. Elimination of doubts is obtained by self-reflection or asking the Acharya. This sravanam and mananam will make me a Pragyaha.

It is the emotional mind that faces the situation and I am not always able to handle it. A transformation in the emotional personality has to occur. A cognitive change (also called intellectual change) to emotional strength to remain balanced at all times has to occur. Attachment, depression, jealousy anxiety are all emotional problems. This emotional transformation takes me from Pragyaha to Sthitha Pragyaha.

Sri Krishna has been describing this process from shloka # 58 onwards. Here he now prescribes three exercises:

1. Sensory control: Sense objects enter the mind through the five sensory controls. Sri Krishna says we need to close the doors to sense objects. If not, all types of rubbish will enter our mind. A word, a picture, they all can excite our senses. This process of sense control is called Damaha. Damaha is very important in our path to knowledge.
2. Even with senses under control, sense objects can slip in and enter our mind. Then, what should I do? Once thought has entered, we need to control them. Do not allow continuation of the thought. This is in my control. Use will power to nip the thought in the bud. Thought discipline is called Kshama. Kshama is also very important in our path to knowledge.
3. Dwelling upon the teaching of the Acharya through reading, writing (notes) or finding some one to share with (or talk to) and relive the shravanam is called Nidhidhyasanam.

So in one form or the other, relive the sravaṇam. Reliving the sravaṇam, reliving the class, is called Nidhidhyasanam. This is an extremely important exercise. Therefore we have to spend time either on the same day or before coming to the class to review your notes.

Relived Sravaṇam helps in assimilating. It gradually transforms the mind.

While I may not be able to claim that I am a Gyani, I can say that, as compared to the past, I do not worry too much about incidents anymore.

Of all the three exercises Sri Krishna emphasizes Sense control or Damaha as most important.

Shloka # 64:

“Approaching objects with senses free from attachment and aversion, and controlled by the mind, the man who has mastered his mind wins serenity.”

Refreshing our mind about this shloka,

Swamiji says, our body is like a vehicle, the sense organs are like the wheels of the vehicle and the mind is like it’s steering. This is the example given in the Kathopaniṣad. We should never lose control of this body vehicle. We need to use the steering to control the wheels and drive cautiously.

A person who is able to live such a disciplined life he obtains Prasadam or tranquility of mind. Such a person is free from violent emotions and the frequency

of his violent reactions are also reduced significantly. As the intensity of his reactions reduces, so does his recovery period as well.

For me, as a student, while they (emotional turmoil) will not be totally eliminated I am now able to better manage them.

Therefore, Arjuna practice these three disciplines.

Shloka #65:

“Serenity won, sufferings come to an end; the reason of that man, whose mind is serene, soon becomes steadfast.”

What is the advantage of an equanimous mind?

Prasada here means Shanthi or balanced or Samatvam. Prasada Budhi provides two benefits. They are:

1. Removal or destruction of all sorrow.  Happiness need not come from the outside world. Outside world cannot give us happiness. “I” am the source of my happiness. Just like for a dog when chewing the bone, the bone hurts his mouth and the mouth bleeds. The dog enjoys its own blood even as it chews the dry bone, thinking the bone is bleeding. So too for a human being, the sense object is like a bone. We bring our own happiness to the dry sense object and enjoy it. By removing mental disturbances we can bring out our own happiness. Once the disturbance is gone joy comes from within.
2. When the mind is calm, Self Knowledge becomes well rooted. When mind is calm Self Knowledge is well assimilated.

Shloka #66:

“The un-integrated mind has no wisdom; nor can such a person have yearning (for Self Knowledge). Wihout such yearning, no peace (is possible). For one lacking peace, how can there be happiness?”

Here Sri Krishna highlights Kshama and Dama. These two disciplines are very important.

Who is a student? One who has the concentration of a crow and the eye of a crane looking for fish on shore of a river.  His food should be less; sleep should be less and dress simple.

We need the qualities of a student for Vedanta studies. For listening, reflecting and Nidhidhyasanam, all three stages, you require Kshamaḥ and Damaḥ. Therefore Arjuna, build up these two values first and foremost.

Yuktaha is one with control of Kshama and Dama. Without this Pragyaha is not possible. Without this control Nidhidhyasanam is also not possible.

Without sravanam, mananam and Nidhidhaysanam peace of mind is not possible. Swamiji reiterated that Gita study is done in a class. Hence he does not use the word ‘Discourse’ or ‘Pravachanam’ ‘Upanyasam’ etc. Here teaching is involved, concentration is involved and there is connection between each class. While purpose is not academic, the purpose is total transformation of the way I look at life and that transformation brings peace of mind.

Therefore, Gita study brings the practical benefit of Shantih. Therefore Arjuna, if you want peace of mind, study and assimilate the Gita.

Shloka # 67:

“The mind that conforms to the roving senses robs (one) of perceptions, just as the wind sweeps the boat off its course.”

Next two shlokas are on sense control. Without sense control Atma Gyanam cannot occur. Even if knowledge does take place, somehow at crucial moments the sense organs will take away the knowledge. Suppose sense organs wander everywhere without my permission and with it the mind also wanders, they will not allow knowledge to take place.

Sri Krishna provides an example. If a man travels on a boat he needs to direct the boat. If not, the blowing wind will take it anywhere it wants. It does not require my permission and the boat may capsize. Similarly, the sense organs can be carried away and can destroy our Budhi.

Here Gyanam is an analogy for the boat. Gyanam takes one across ocean of Samsara. If boat is destroyed, I am also destroyed, due to lack of sense control.

Shloka # 68:

“Therefore, O hero, his wisdom is stable whose senses have been withdrawn on all sides from their (respective) objects.”

With this shloka, Sri Krishna concludes Sthitha Pragyaha Sadhanani topic. Since sense control plays an important role, the seeker’s sense organs must be controlled. Suppression of sense organs is however not prescribed. Western Psychologists consider Eastern religions as suppressing. Eastern systems say both suppression and expression are dangerous. Gita prescribes intelligent regulation. Stopping the river is also dangerous; because if you stop a river, there will be flood; and if you let the river flow in its own direction, then also it becomes waste of water; because it will go into the ocean. If you will not stop the river, nor allow the river to flow into the ocean, what do you do? Dam the river and channelize the water in the direction that you want. Gita prescribes channeling the energies of the sense organs and mind. A lot of our mental energy is wasted any way. We need to use our intelligence and mental energy wisely. We need to get back our capacity for concentration. We had this capacity as children.  We still have that capacity. In the name of growth, we have lost that concentration. We have also lost the photographic mind that we had a child. It is not that we do not have it; we just have not used that faculty. Therefore, a seeker should master the sense organs. Then he can receive the knowledge and the knowledge will be well assimilated as well.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Sri Krishna deals with two topics, Sthita Pragya Lakshanani and Sthita Pragyaha Sadhanani, in the final portion of chapter 2.

Sthitha means assimilation of teaching. This is conversion of intellectual knowledge into emotional strength. Kama, krodha, raga and dvesha do not affect him.

How does he come to this knowledge?

He does so by listening to scriptural knowledge from a competent teacher. It is not enough to listen; the student also has to his own homework as well. The Guru can motivate, however, it is for the student to make the conversion.

How to convert?

Sri Krishna teaches three disciplines:

1. Sense restraint: The world through the five sense organs of sabda, sparsa, rupa, rasa, and gandha enters the mind. Anyone of them can agitate the mind. Consider how a word from a person can throw you off. Words can create havoc with us. Once the mind is disturbed we cannot retain the vedantic knowledge. Just like a concrete floor has to be allowed to be set after pouring the concrete, so also our mind should not be agitated after vedantic teaching. It should be allowed to peaceful so that the knowledge sets in.

Sri Krishna recommends avoiding all emotional upheavals caused by sense organs. This is not easy. One has to be very alert to what is going on in the mind. Even a person with restraint can be pulled away by the senses.

Citing example of Sita, Swamiji says she was enticed by the golden deer (senses). It pulled Sita away from Rama, the symbol of spiritual ananda.

Shloka 61:

“Controlling them all, one should sit integrated, deeming ME supreme. Stable is his wisdom who has brought his senses under control.”

Sri Krishna says: Oh Arjuna let the sense organs be your instrument. Do not allow them to control you. Restrain them. However, do not suppress them. There is a difference between restraint and suppression. Suppression is when I am following the advise of somebody. It is not based on my own will. It is an imposed denial. However, if I value the action, then whatever I do is mastery. It is based upon my own will.

To one who masters his senses, Vedantic Self -Knowledge becomes very relevant. This is sense control.

Now Sri Krishna also discusses the second discipline. When senses are pulled from outside pursuits, there is no distraction. However, a mind without distraction should also not be allowed to be idle. Use this time to dwell on me. Dwell on Sri Krishna as Ishwara or as Sri Krishna, the Atma. See me in your-self. Do Atma dhyanam. This Atma Dhyanam is also not easy. However, with integration it becomes easier. This is called Nidhidysanam.

Shlokas 12-25 is description of the Atma.

Dwelling on the essence of Shankaracharya’s famous shloka below also helps.

“manobuddhyahamkaracittani naham

na ca srotrajivhe na ca ghrananetre

na ca vyomabhumih na tejo na vayuh

cidanandarupah sivoham sivoham.”

This is called Nidhidyasanam.

Shloka # 62:

“Attachment to objects” is born when one ponders on them. Of attachment is born desire, and of desire, wrath.”

From this shloka onwards Sri Krishna teaches Thought discipline. Before this he taught sensory restraint. Sensory restraint is easier than restraining one’s mind. This is also called Manonigraha or Kshama.

What happens if you do not restrain your thoughts? When one interacts with the world many things enter your mind. You cannot avoid the world entering your mind. This is called Vishaya Dhyanam. Ishwara Dhyanam is difficult while Vishaya dhyanam is easy. Vishaya means sense objects. Ask yourself if it is healthy and worthwhile to fantasize. If you are alert, you can curb the thoughts. It will stop a feeble thought from becoming a powerful one.

Thus sense objects cause feeble thoughts that by constant reinforcement become strong thoughts.

As per Vedas a word in itself is neither joy or sorrow. We are the one’s who create the joy and sorrow.

When you dwell on something the mind tends to get attached to it. This is called Sangaha or fancy or yearning for something. The mind fantasizes about things and I feel I will be more complete if I get it. As we keep dwelling on it, it then becomes “ I want it” and then “ I cannot live without it”. This can apply to an object or person. Thus, the height of this fantasy is called Kama. One is trapped or enslaved by the thought. When this happens I have forgotten all my teachings.

So here is how it works:

Vishaya Dhyanam> Vishaya Sangaha>Vishaya Kama>Vishaya Krodha>Budhi Nashaha.

Kama, we have already described as the height of fantasy or height of desire. Kama typically has two results.

• If the kama is not fulfilled, it results in anger also called Krodha.
• If Kama is fulfilled it leads to more desire also called Lobha.

Anger is desire in another form. Anger wants to destroy the source of obstruction.

With Lobha, the fulfilled Kama  results in wanting more of it. There is no end to this desire. It leads to greed. Dhamaputra himself gambled and lost because of greed. Thus, kama leads to Lobha.

Shloka 63:

“From wrath arises delusion; failure of memory. Due to this latter, intelligence perishes, and from its loss total destruction ensues.”

When mind is in anger discriminative power, decency, dignity etc. are lost. I forget the person in front of me (father, mother, guru etc.). Americans call it, getting mad. Temporary madness occurs. All learning is not available to me. Knowledge was to be available to me in a crisis. Swamiji calls anger a Virus (vital information resources under seize). Anger is a virus for our brain computer. So, our knowledge is temporarily lost. Then there is loss of memory. Once knowledge is obstructed, discriminative power is permanently lost. This loss of Budhi is loss of human life.

If you want to shout at somebody, do it with thinking, rather than impulsively. In impulsive action we lose our purushartha.

(Note: Puruṣartha means an “object of human pursuit”. It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four puruṣarthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kāma (pleasure, love, psychological values) and Mokṣa (liberation, spiritual values).

Shloka # 64:

“Approaching objects with senses free from attachment and aversion, and controlled by the mind, the man who has mastered his mind wins serenity.”

Now, Sri Krishna comes back to sense control again. He places a lot of importance to Indriya Nigraha. He tells Arjuna: “May you perceive sense objects through the sense organs but do not allow Raga (attachment or an object of joy) or Dvesha (dislike or an object of sorrow) to form. Do not allow this misconception to come in. Never get addicted to anything. Let sense organs obey your mind. It is easy to say no first, later it becomes more and more difficult. This is a life of mastery. This is a person with self-control. In this shloka Atma means instrument or mind. In such a person there is no more violent emotions. He is able to see any situation and act calmly without getting agitated. If an argument develops, he walks away from it. This way, your composure is back very soon. So, you have to be very alert.

The word Prasadam in the shloka means peace of mind or shanthi.

Swamiji says, to stop an argument does not mean I am conceding. It just means I have postponed. It avoids mental turbulence. This is very important in assimilation of knowledge.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna asked Sri Krishna, what is the life style of a Sthitaprgyaha? How does such a person respond to situations?

Sthita pragyaha is one who has attained self-knowledge. A Karma Yogi also has knowledge. A Karma Yogi is, however, not yet a Gyani. One is called a Gyani only after one who has obtained Jivatma Paramatma aikyam. He has the realization “ Aham Atma Asmi”.

Shlokas 12-25 details the nature of the Atma as Akarta, Abhoktha, Nithyaha etc. This knowledge, which is an intellectual knowledge, must then be converted into emotional strength. Such a person is a sthithapragyaha. I am Atmana Tushtaha (self sufficient without expectations). This is the first attribute of a Sthithapragyaha.

And the second attribute is “because I am as I am; I do not require things to complete me.” Missing things in life is desire. Thus, one has desire for marriage or a home or a car. The seeking for the missing is the beginning of desire. The Sthithapragyaha, however approaches this differently. He feels “I am happy as I am”. He does not miss anything, or need anything. Possessing and needing are different, says Swamiji. Possessing does not mean that the object I possess binds me. However, in case of need it is the need that makes me the possessed one. So, never be the possessed. Sarva Kama Tyaga or no more need for things.

The third attribute of a Sthithapragyaha is Samatvam. He maintains an emotional balance in both favorable and unfavorable situations.

The fourth attribute is Vairagyam. He does not emotionally depend upon anything. Emotional dependence is our biggest problem.

The fifth attribute is a lack of fear. He is ready to lose anything at any time. That preparedness to lose anything at any time is the inner strength. It is also called Abhayam.

The sixth attribute is his freedom from anger. Anger is a converted form of desire. When one has expectation, potential for anger exists. I never want to give freedom to others because I need them, to depend on them. If anybody says: I am happy without you, we cannot stand it. We want everybody to say, I am missing you. Raga, bhaya and krodha all go together. The Gyani is free from all of them.

In Shloka # 57 Sri Krishna says, the Sthithaprgyaha is not carried away by favorable or unfavorable situations. His intellect is not clouded by happiness or sorrow. No person can make my life meaningless. Gyani is not carried away by any situation.

Swami Chinmayananda used to say: We all have come alone, travel alone and go alone. Our intimate feelings, we will not be able to share with anyone.

Shloka 58: “ When he wholly withdraws his senses from their objects, just as a tortoise does his limbs from all sides, his wisdom is stable.”

Upto shloka # 57 Sri Krishna talks of a person who has converted knowledge to emotional strength. Thus, from a pragyaha he becomes a sthitapragyaha. Now, from shloka 58 onwards Sri Krishna changes the subject. He now discusses how can a person converts self-knowledge to emotional strength. This knowledge must be converted to mental strength. Swamiji says there are three disciplines one has to follow for this conversion. They are:

1. Nidhidhyasanam: or Vedantic meditation. Dwelling on the teaching that I do not depend on anything. Aham Atma Asmi. Aham Purnam asmi. Imagine a smoker. He cannot imagine a life without a cigarette. He forgets that he was once happy with out it before he started smoking. He is now used to a particular way of life. Similarly, we think that life is complete only when certain things and people are around and without them life is impossible. Our vasana is very strong here. I have to break that vasana; by repeatedly asserting I do not need the so-called people and situations to be happy.

I may need things for physical survival such food clothing etc. however; I do not need anything for emotional survival.

One must break this emotional dependence on people and things. Just as a child is taught to learn to cycle, where someone holds the back of the bike and then releases the hold as the child starts cycling. The child is not aware that it is now independently cycling. So, also, we need Vedanta to help us realize our emotional independence. This process is called Nidhidhyasanam. This means, after the class, you should spend some time in introspection on the teachings.

“manobuddhyahamkaracittani naham

na ca srotrajivhe na ca ghrananetre

na ca vyomabhumih na tejo na vayuh

cidanandarupah sivoham sivoham.”

Focusing on the essence of this shloka written by Shankaracharya, and internalizing it, is called Nidhidhyasanam.

2. Indriya Nigraha: This is the second discipline of regulation of sense organs. Until knowledge becomes steady, we should avoid violent emotions. They are detrimental to Vedanta. Knowledge must be protected. It is like protecting a sapling from heavy rain, winds etc. Once it becomes a tree it cannot be destroyed. Emotions come through our five sense organs of sabda, sparsa, rupa, rasa, and gandha. This five-fold world is gatecrashing into my mind. They enter the mind through the five doors and any of them can disturb the mind. Avoid such things that can disturb us.

Never get into arguments as they disturb our mind. In an argument more heat is generated than light.

What we want is enlightenment; light is knowledge; in an argument nobody learns anything. Everyone only wants to establish his or her own ego. So, whenever you get into an argument, tell them “I am sorry, I am not interested” and still if he or she continues to talk, quit that place; this is called Indriya Nigrahaḥ; never allow violent emotions.

Anything that provokes, raga, krodha, dvesa, kama, lobha and moha must be avoided.

(Raga: emotional attachment, Likes.

Dvesha: dislikes

Kama: lust, craze, desire

krodha :anger, hatred

lobha: greed, miserliness, narrow-minded

moha : delusory emotional attachment)

This is indriya nigrahaḥ.

3)        Mano Nigraha: This is the third discipline of regulation of thought process.

Someone tells you your comments are nonsense. You get upset. You keep dwelling on his comments and this keeps building up in your mind. Suddenly a molehill of a comment builds itself into a mountain of anger. No event in itself produces a momentary emotion. Rather, it gradually builds up to a powerful emotion. Thought build up is in my hand. I can control it. This is mental regulation. I can observe the event in my mind to learn from it and then drop it.

With Indriya nigraha and Mano nigraha mind becomes quiet and serene and this will transform my life.

Thus the three sadhanas or disciplines required are: Nidhidhyasanam, Indriya Nigrahaḥ, and Mano Nigraha. This is the process of dwelling upon the teaching, regulating the sense organs and regulating the thought process. Of these three processes, Sri Krishna is highlighting the sensory regulation first from verse No.58 onwards up to 61. These four verses deal with sensory regulation.

Swamiji says a Pragyaha is like a sapling that grows into a tree to Sthitaprgyaha.

Expanding on Shloka # 58 Swamiji says, a turtle can be easily killed, as it does not have a weapon. It only has a thick shell. In danger, it withdraws all limbs and its head until the threat is gone. Similarly a pragyaha when he sees raga, dvesha, kama and krodha, provoked by the ego withdraws. It is difficult to withdraw from an argument. So prevent it. One should also withdraw from programs in TV and content in books that provoke your senses. So, a pragyaha withdraws his senses from sense objects (drugs, liquor etc. come to mind). Do not confront sense objects. Say no, in the beginning itself.

Shloka # 59:

“Objects, but not the taste for them, fall off as regards the man who feeds not on them. When he intuits the supreme (Reality), even this taste wanes.”

Addictions are of two types:

1) Sensory and

2) Mental.

Mental addiction is deeper. Even after giving up sensory addictions mental addictions remain. During withdrawal period one has to be very careful to ensure the object of addiction is kept away. It may still be there mentally. This is like person trying to be a sanyasi (physically), but mentally his mind still dwells on worldly pleasures. Growing out is better than suppression.

Even this mental craving will go away when spiritual Ananda in the mind replaces it. This pleasure is much greater than all drugs. Sri Krishna compares this state to having a great lake versus a small pond. It does not mean worldly pleasures have to be given up. The wise person now does not depend on worldly pleasures anymore. Rather, it is a bonus for him.

Shloka 60:

“ The impetuous senses, Arjuna, of even a learned man who strives, forcibly drive the mind astray.”

Sri Krishna says sense regulation is not that easy. If one fails initially do not feel guilty. Control requires a lot of alertness. Be alert with respect to sensory organs.

Pramathini Manthanam means powerful churning rod (sense organs). Our five sense organs are constantly churning our mind. They can churn our mind into violence. Words are the biggest problem. They can take away the mind from Vedanta. One word uttered by someone can disturb us so violently from all the teachings of Gita that temporarily I can become a violent animal. We must be alert and balanced at all times.

With best wishes

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna wanted to know about the Sthitha Pragyaha. How does such a person respond to situations? Is there any practical benefit to the study of the Gita , asks Swamiji?

Shloka # 55: A person comes to Sthitha Pragyaha by:

1. Following the path of Karma Yoga and leading a religious life to prepare his mind for Gyana Yogyatha.
2. Studying scriptures under a qualified Guru by sravanam and mananam. This is a required step to gyanam.

There is a misconception that in Kaliyuga one does not have to study scriptures.

Through this study one becomes a Pragyaha or a Gyani. It results in an intellectual conviction that I need nothing else to be complete. Right now we may feel we need many things in life to feel complete.  Physical dependence everybody has got; there is dependence on food, clothing and shelter. We are not talking of physical dependence. Emotionally a Gyani is independent of external factors. He is happy in himself. The reality is that we may need only some things to survive. Many rich people with a lot of material possessions are among the unhappiest people.

By systematic vedantic study, I should be intellectually convinced that I do not require anything to be secure; to be fulfilled; to be happy; to be fearless; to be anxiety free and to be self-sufficent. This is an intellectual transformation. It is what we call intellectual conviction. To become a Gyani is to go through an intellectual change.

Karma Yoga> Gyana Yogyatha> Pragyaha>Emotional strength and immunity. This process leads me to a place where I do not get upset at anything in life.

This process is called Nidhidhyasanam.

Thus: Karma Yoga> Gyana Yoga> Nidhidhysanam> Sthitha Prgyaha.

Through sravaṇam and mananam, he gets pragya; through nidhidyasanam, he converts pragya into sthitapragya.

Shloka # 55:

“ When one wholly discards desires of the heart and becomes exclusively content with the Self , one is called a sage of stable wisdom.”

Characteristics of a Sthitha Pragyaha:

1. Gyani does not have any expectations meaning he has performed Kama Tyaga. When an expectation is not fulfilled, I get upset. Expectations are a source of sorrow. I, however, will behave, as I want. If I ask someone to do something, without expectation, it is a non-poisonous expectation. Usually this sort of expectation is for the benefit the other person. Expectation becomes poisonous when my expectation is not met and I become upset. This is called Samsara. Gyani has no expectations from anyone. So, expectations have to be dropped.

2. He is full and complete in himself because he feels, I am “I”. If the completeness is dependent, you are not a gyani. This is called Atma Tushthi or Self Sufficiency.

3. Samatvam: One with a poised state of mind. How often am I disturbed? What is intensity of disturbance? How long is the recovery time? One should consider maintaining an emotional log to discover one’s state of evolution. A gyani is, for most part, not disturbed at all.

Shloka # 56:

“ The silent sage is said to have a stable wisdom when sufferings no longer perturb his mind , when he ceases to cling to pleasures, and he is rid of attachment, fear and wrath.”

All these disturbances gradually disappear. He is not carried away by favorable situations either. He realizes it is temporary.

Raga ( emotional attachment), Bhaya (fear) and Krodha ( Anger) together are known as attributes of Samsara.

Whatever I depend upon (money, people etc.) are insecure. Presently, I am holding on to such things. One should hold on to something secure such as God.

Unintelligent dependence is raga. This dependence causes Bhaya. Anger is directly proportional to Raga. All obstacles make us angry.

Thus: Raga>Bhaya>Krodha.

Gyani has no raga, as such he also does not have fear and anger. Moksha is A-Bhayam. Such a person is a muni or a sage. The internal transformation has made him a sage. Even if he is a family man he is a Muni if he has the right knowledge. The knowledge has become an emotional strength.

Shloka # 57:

“ His wisdom is stable who clings to nothing good or evil when these occur to him; he neither seeks nor shuns them.”

Sri Krishna describing Sthita Pragyaha Lakshanani says he is one who is free. Gyani is Anabhisnehaha. Sneha means attachment or stickiness. One who is in Sneha is attached and as such weak. A Gyani is one who loves everyone but does not get stuck on any one. This psychological freedom is called Anabhisnehaha.

Even a Gyani faces situations that are favorable and unfavorable based upon his Prarabdha karmas. Many people criticize Vedanta for India’s problems. A teacher of Vedanta is also criticized for India’s problems. Gyani faces such situations without being carried away or agitated. He faces everything with Samatvam.

The question is often asked should I meekly surrender to such a situation?  Vedanta does not say one has to surrender to improper situations. It does not mean we have to accept Akramam (Wrong done to one). For any situation we can have three types of responses:

1. Impulsive reaction. Reacting without thinking. This has long-term adverse reaction. It shows lack of self-control.
2. Meek surrender to a situation or abuse. This is unintelligent inaction born out of weakness. Here we will suffer from this abuse.
3. Intelligent action, after thinking about it. If it is a choice-less situation, strengthen your mind to reduce its impact. If choice-ful situation, take thoughtful action. Sama, Dana, Bheda and Dandam are the steps to be followed. If we have to punch the nose, do it consciously. Do not miss the nose! What shastra says is, do not do it impulsively. This is similar to a court that gives capital punishment without impulsiveness.

Swamiji says we normally swing between 1 and 2 above. Shastra’s say both are bad.

With best wishes,

Ram Ramaswamy

Greetings All,

Shloka # 55:

Sri Krishna answered:

“When one wholly discards desires of the heart and becomes exclusively content with the Self, one is called a sage of stable wisdom. O Arjuna.”

Refreshing our memory, Swamiji says, we have come to the fourth and final topic of Sthita Pragyaha. Arjuna asked Sri Krishna if a person who has gone through all Sadhanas and become a Gyani, how does such a person face life? How does he respond to situations? What are his Lakhsanani’s?

Before a person becomes a Sthitha Pragyaha he has to follow the following three steps:

1. Lead a religious life following path of Karma Yoga.
2. Study Vedanta scriptures under a competent teacher following Sravanam and Mananam.

These two steps will make him a Pragyaha or one with conviction in the teachings. At this stage knowledge is still at the intellectual level.

3) But even this prajñā status is not enough, because the knowledge remains at the intellectual level and therefore in the third stage, he has to convert the intellectual knowledge into emotional strength, because throughout the life, it is our emotional personality that is interacting. Emotional personality is the one that stands out in all of us. Any little disturbance bothers us. This personality bears the brunt of every situation. And if that emotional personality is not transformed, knowledge will be there at one level, but in my day-to-day life, I may continue to go through the turmoils that I went through before. And therefore, if Vedanta should be of any practical use, I have to spend time, converting this knowledge into emotional strength, which is called Sthitha (Sthira) Pragyaha. This status should be great help, especially during a crisis.

And this process of converting prajna into sthita prajna, jnanam into jnana nishta is the third stage and that person who has purified his mind; who has gained the knowledge and who has derived emotional strength from that knowledge, such a person is called sthitaprajnah; such a person is also called jnana nishta, atma nista as well as jivan mukthaḥ. He has insulated himself, like a person who has insulated his hands and legs and can now touch a live wire and it will not shock him.

Arjuna asked Sri Krishna, What kind of a person is this?

The Gyani is not controlled by external emotional factors. He is happy within himself. Citing example of a man with a walking stick, once he gets the strength back in his leg, he drops the stick. So also, a Gyani drops all his Kama. So, his Poornatvam leads him to Kama Tyaga.

Kama here means desired object although it can also mean desires. Desire is in the mind wriggling like worms. Wherever we go, we cannot drop it. It follows us everywhere, disturbing us all the time.

Tyaga or renunciation is of two types.

1)   I cannot reach the grapes so I walk away calling it sour grapes.  A man goes to Hrishikesh running away from his family’s problems. These are examples where my desires are suppressed. This is not true renunciation.

2)   Walking away from situations due to my Self Knowledge leads to a desire-less stage or true renunciation.

Swamiji says there are two types of desires:

1)   Allowed desires and

2)   Not allowed desires.

Allowed desires: For a desire to be allowed it has to fulfill three conditions.

1. Legitimate: The desire must be legitimate or Dharmic. Desire for one’s children’s welfare is legitimate. Desire for a home for the family bought through honest earnings is legitimate.
2. Moderate: When worldly desires reach such levels that spiritual pursuit is forgotten, it is not an acceptable state.  Human beings have a material aspect as well as a spiritual aspect. Whatever I do, I must remember that material things including this body are all impermanent and incidental. Our real core is spiritual. So, provide time for spirituality first and then pursue material goals.
3. Desires must be non-binding: Convert desires into preferences. Or make it non binding. When a desire is binding it can upset you or uplift you. In pursuing a desire you may or may not obtain it. Any dream can shatter. A binding Kama is a time bomb. Defuse it by proper understanding. I have a desire. I work for it. But, there are chances it may not be fulfilled. When the desire is not fulfilled, one must be mentally prepared for the disappointment as well. Citing an example consider you are watching your favorite TV show when the power goes off.  I must be mentally prepared for this disappointment.  This is converting the Kama from binding to non-binding or Shuddha Kama (Legitimate, moderate and nonbinding). Shudha Kama is allowed. Even Shankaracharya had desires that allowed him to write the Bhashyam. As per Vedas, even Bhagawan had desires.

If a Gyani is desire-less, then how come desire is allowed?

Shankaracharya himself raises this question and he answers saying that Bhagavan’s and jnani’s kamas are Shuddha kama’s; if they are fulfilled, wonderful; if not fulfilled also it is fine.

Jnani has got motive coming from within him to work hard; but that motive is without a sting. So, whatever happens, it does not hurt him. And therefore, Jnani renounces all ashuddha kamas; whatever kamas he has, they are shuddha.

So, Ashudha Kama should be renounced.

Shloka # 56:

“The silent sage is said to have stable wisdom when sufferings no longer perturb his mind, when he ceases to cling to pleasures, and he is rid of attachment, fear and wrath.”

How does a Gyani respond to unfavorable situations in life? A Gyani too cannot avoid unfavorable situations. We all have prarabhda Karma to work out as does the Gyani. Gyani may not acquire any Agami Karmas, but whatever he has acquired they have to play out.

Gyani’s mind is emotionally so strong that disturbances are minimal. As we assimilate the teachings the mind gradually becomes strong.  How to measure our selves? Swamiji cautioned us that we should not measure others, only measure our self.

Check for the following:

1. The frequency of mental disturbances, are they becoming less? Consider maintaining a daily diary.
2. Watch the intensity of mental disturbances. When intensity is small, the reaction goes away soon. When reactions are strong, it can overflow into the organ of speech. Speech can become harsh. If it overflows to physical body, shivering and other symptoms occur and both body and mind are affected.
3. How much time do I take to recover balance? Emotional trauma can take a long time to recover sometimes weeks, years, or even a lifetime. With knowledge recovery should be faster.

All these disturbances can also occur due to positive emotions as well. A man won an election after many attempts at it. The emotion of the win gave him a heart attack.

Gyani is one who is not carried away even in a positive situation. Gyani is free from:

1. Ragaha: emotional attachments
2. Shoka:
3. Moha:

 (Note: Raga, Shoka and Moha. Raga means dependence, attachment. Shoka means grief, sorrow. Moha means conflict, confusion caused by Raga. It also means depending on external things or people or situations to be happy.)

Attachment comes from dependence or a weak mind. Attachment is always asking what will “I” get out of it. Attachment thinks, since I want to get a benefit, I want to control the other person or it establishes possessiveness.

Love, however, comes from a strong mind.  Love comes with the mindset asking: “What does the other person get out of it? What can I give?”  To love is not to control, but give freedom to the other person.

Gyani has love in his heart.

Take away from this class:

1. Consider keeping a daily emotional diary.
2. Concepts of love versus attachment taught today try to bring it into your daily life.
3. At the last Kaivalya class, there was a passionate discussion about Karma yoga and if it is teaching us escapism? In this Gita class, Swamiji brings answers that provide greater clarity to this question. So, is desire for material objects acceptable? Can a workingman aspire for a higher position, say, to become a CEO? The answer is, it is absolutely all right to have such desires so long as they fit into the requirements of “Acceptable desires”. It is perfectly legitimate to seek any advancement including to the position of a CEO. The challenge is, in the process of advancement, one has to bring in moderation. Spiritual goals should continue to be primary, materials goals being secondary. In climbing up the ladder one can fail. The failure should not result in creating emotional havoc. One should be able to accept it with minimal shock. This is the non-binding desire aspect. One should thank God even for the failure for he may have saved you from something much worse such as a broken family, estranged wife and children etc. I suspect future classes will elaborate on some of these themes.

With best wishes,

Ram Ramaswamy

Shloka # 52:

“When your intellect goes beyond the mist of delusion, you will win detachment from both what is to be heard and what has been heard.”

Shloka # 53:

“You will win this supreme yoga when your intellect, bewildered by Vedic texts, becomes firm and unwavering in concentration.”

In shlokas 52 and 53 respectively Sri Krishna concludes his summary of the basic teachings of a spiritual life as described by the vedas. All other chapters of Gita are a magnification of these two verses.  This is the foundation upon which a 18-story edifice has been raised. Chapter 2, all verses 11-43 are very important, as are Jnana Yoga verses 11-25. One should try to memorize them and try to read them daily. All other chapters are based upon these verses. This will give you a strong foundation. Read these verses off and on. In this chapter, chapter 2, Karma Yoga and Gyana Yoga were described.

Karma yoga: is a religious life, where spiritual progress is important and while material life is not.

Gyana Yoga: The Karma Yogi’s mind will mature to study Gyana Yoga or one’s own Self. Just as a spectacle has got two goggles; the body and mind are like two media with which I interact. At the time of sleep, both the media, the body and the mind are resolved temporarily; and our transactions with the world stops. But even when the transactions stop, I continue to exist as a conscious being; a non-transacting conscious being. And Sri Krishna’s contention is this conscious being is my true nature. Body and mind are just two spectacles that are resolved in this knowledge of the Self.

I will still continue to exist as a Conscious Being. The body mind thought complex is only a temporary medium. “I” the pure consciousness will never die, while body and mind will come and go. This recognition is Self-knowledge. I know the body is not myself. It is a shell. This knowledge will then lead to Self-discovery.

Practice Karma yoga to know the mind. Practice Gyana Yoga to discover the Self. This is the essence of Gita.

All these are elaborated in future chapters. Here, now, Sri Krishna allows Arjuna to ask his questions.

Shloka 54:

Arjuna asks:

“How can a man of stable wisdom, anchored in concentration, be described, O Krsna? How does a man of steadfast intelligence speak? How does he sit?  How walk?”

Arjuna is a practical man. He wants to know the practical value of the teachings. Will there be a benefit for me? Will it transform me, here and now?

Imagine a person who goes through the path of Karma yoga and then withdraws from all activities and then discovers his Self. He is totally satisfied as well. Such a person is a Gyani. Such a person is called a Stitha Pragyaha. Stitha means freedom from all doubts. Pragyaha means Gyana.

Another expression used to describe the same person is Sama-dhitaha or one with conviction or established in his true nature or Atma.  Such a person is one who does not forget his true nature even in day-to-day activities. To such a person knowledge is easily accessible, as he does not forget the teaching at all, so much so that he maintains equanimity even in a crisis.

Sthitadhihi is another expression used to describe such a person. Dhihi means Gyanam. In such a person, “I am Atma”, realization is a fact for him.

Thus, we have three definitions of an enlightened person.

Arjuna asks, Sri Krishna, what is description of such a Gyani?  I would like to decide if this knowledge is useful to me or not. How will he talk to others, if at all? How will he sit? How will he walk? How does a Gyani conduct himself in the world? How does he think? How does he interact?

Swamiji clarifies that in this shloka the word Bhasha does not mean language but means description of Gyani. Swamiji also says that if there is no Guru, Sanyasa ashramam can be very dangerous, as Sanyasi will not know what to do with his time.

Shloka # 55:

Sri Krishna answered:

“When one wholly discards desires of the heart and becomes exclusively content with the Self, one is called a sage of stable wisdom. O Arjuna.”

This is a very important shloka as it provides a definitio  n of a Sthita Pragyaha.

Once we know characteristics of a Gyani, we have a model for all spiritual seekers. Shankaracharya says, what ever is a natural trait in a Gyani, it is a guideline for all Sadhakas. We can also check ourselves against the model. How am I to know if I have reached the goal?

Swamiji cautions: Use this portion only to judge yourself or change yourself, and not to judge others.

Sthitapragyaha sadhanani:

1. What are his natural traits?
2. What are the disciplines to be practiced, to become an Sthita Pragyaha?

Sri Krishna does not discuss all sadhanas here.

Swamiji says everybody has to go through Karma Yoga and Gyana Yoga. Gyana Yoga has three stages:

1.  Sravanam: Receiving spiritual teaching from a competent teacher. This will help in Self Discovery. Scripture and Guru are like a mirror. They allow you to see your own “Inner Self” or Real Nature. Sravanam removes self-ignorance and helps with self-discovery. It is a mirror.
2. Mananam: Even as the student receives the teaching, several doubts come in his mind. The teacher’s goal is not to make the student believe. He wants the student to know. Knowing is different from believing. Where knowing is involved, buddhi is involved; and buddhi will not accept something unless it is convinced. It should be logical. So, student is allowed to reflect and think about teaching. He can ask all questions, he wants. Therefore the second process of jnana yoga is asking my own intellect honestly, am I convinced? Of what? I am not the body, I am not the mind; but I am the eternal consciousness, functioning through the body and mind; Until and unless the student is convinced, the guru is ready for any amount of discussion. And this interaction and clarifying of all doubts is called mananam. This is the second important part of jnana yoga. By mananam, I remove all the intellectual obstacles. With this the knowledge has been converted into conviction; it is no more mere vague hypothesis or idea, but is a fact for me.  Mananam removes intellectual obstacles.
3. Nidhidysanam: This intellectual knowledge has to be converted into emotional or psychological strength. It is the emotional personality that we use most of the time, not intellectual. We are disturbed by instances such as not getting coffee in time, car does not start, somebody overtakes your car etc. You get angry and disturbed. Day to day life is a series of such disturbances. One must free themselves from all unhealthy emotional responses.

A person with a high IQ and a very good job came to Swamiji and cried for fifteen minutes. He had problems with his wife. He has IQ but no EQ. Emotional Quotient is a rock like mind that can withstand all disturbances. This involves a big conversion within. Converting knowledge to mental strength. This is called Nidhidyasana. Ask yourself what complexes do I have? In background of this knowledge how do I get over them? Somebody said, “ Negatives are developed in dark room of ignorance.”  Once he goes through Nidhidysanam he becomes Sthitha Pragyaha.

Thus, Sravanam and Mananam lead to Pragyaha. Nidhidysanam makes him Sthita pragyaha.

Such a mind is called Jivan Mukti. It is a light and non-burdensome mind. The Gyani is not aware of his own mind. Citing example: Swamiji says if body parts are healthy you do not feel them. Only when they are hurt you feel them. “When the show fits you do not feel the shoe” is a Chinese proverb. So also with mind, when it is not burdened you do not feel it.

The mind of a Sthita Pragyaha is now described:

1. Such a person is self sufficient, self-content and does not require external factors emotionally. He might require external factors to provide for food, clothing, shelter, but as far as his emotional being is concerned, he is not going to go with a begging bowl, asking each and everyone, whether you will take care of me. His life is for giving love and care, but his life is not for begging for love and care. What a wonderful attitude. As long as I beg, there will be sanctions. You know what a sanction is? It is constant blackmail. His life is not for begging, but for giving. He also does not depend on the physical condition of his own body.
2. Once there is fullness in oneself then there is renunciation of all expectations and desires.

Why do desires come? Why does a man look for a walking stick? One, whose legs are weak, needs a walking stick. So also it is with a family, such as wife, son and grandchildren. At each stage in life I feel “Appornatvam” or incompleteness. Gyani, however, does not see himself as incomplete.

He may use these things but he does not need them. Like going out for a walk with a baton. If he does not have the baton he will not fall. Although, he has people around him, he is not dependent on them. Manogatan, all these cravings of mind, torturing and inflicting pains, are cleaned up, not because desires are pushed away by suppression, rather desire drops with discovery of Poorṇatvam. It happens naturally. Just like when the fruit comes, all the flower petals fall away. Similarly, all these desires should fall, because of the discovery of poorṇatvam. Through knowledge these props fall away. So, Poornatvam is the second trait of a sthitapragyaha.

With Best Wishes,

Ram Ramaswamy

Shloka # 49:

“ Work impelled by the desire for fruit is indeed far inferior, evenness of mind being far above it. O Arjuna, Take refuge in the evenness of intelligence. Pitiful are those impelled by the desire for the fruits of works.”

Shloka # 50:

“With the intelligence of evenness one discards (in this world) both good and evil woks (i.e, the merits and demerits of works) Therefore strive to secure this Yoga; Yoga is skill in works.”

Sri Krishna presented Karma yoga in Shlokas 47 and 48 respectively. He will elaborate on them in Chapter 3. Here he only hints at important aspects of karma yoga.

Chapter 3 has two aspects of Karma Yoga.

1. Karma Part: Or proper action, legitimate action, or Sattvic action.
2. Yoga Part: Meaning bringing a proper attitude during action.

As a Karta I should have a healthy attitude. Doing a job I do not like, every day, week after week, one cannot have a healthy attitude. It spoils the mental health, which in turn spoils the physical health as well.

I should love what I do. For every action I do, I will also reap the result. The boss may praise me, promote me or snub me for my action. Even in receiving the feedback I should have a healthy attitude, as a bhoktha. One needs a proper attitude towards Karma as well as Karma Phalam.

Here it is all about proper attitude alone. Samatvam, means an undisturbed mind. A stressed and strained mind is not a Karma Yogi’s mind. That is the reason there are so many courses in stress management today.

What is the benefit of Karma Yoga?

Immediate benefit is peace of mind. There is no stress or strain. Even relationship improves. However, Gita is talking about the ultimate benefits. First, mind becomes more refined. Interest in self-knowledge increases, as mind becomes purer and purer. Self-knowledge becomes more appealing. So, wherever he goes he will see only this topic. Soon, he will come to an appropriate Guru. Under him he graduates from Karma Yoga to Gyana Yoga. He then gets Gyanam and is then ultimately freed or liberated.

Definition of Karma Yoga is:

1. Means balance of mind
2. Kushala Yoga: Means skill in action.

What is skill in action?

It is not the expertise in action. Performing an action repeatedly will make one skilled at it. Shankaracharya gives a beautiful definition; if proper attitude is not there; karma can lead to more and more strain and tension. It can lead to more and more samsara. However, karma yogi is one who uses the very same karma and uses it to attain liberation.

So, the conversion is in attitude, not in action. Thus, cobra’s poison used appropriately can even become a medicine. If inappropriately handled Karma can create stress.

Therefore conversion from binding Karma to liberating Karma by a change in attitude towards the action is the essence of Karma Yoga.

Shlok 51:

“Wise men, united with the intelligence of evenness discard, indeed, the fruits of works; they are liberated from the bondage of birth and attain the status which is free from all sufferings.”

What are stages leading to liberation?

First stage is Budhiyukthaha: Proper attitude to life and experiences. Here buddhi means proper attitude. Here buddhi also means bhavana. This is born out of right discrimination; without discrimination healthy attitude cannot come about. What is this right discrimination?

The right discrimination is that “ Inner growth is more important than material growth.” Initially more and more money is important. Later, one considers Dharma and Moksha as more important.

Artha Kama (material well being) must be balanced with Dharma and Moksha or Atma Sukham (Atma’s well being).

Describing Navarthari, Swamiji says, we worship Durga, Lakshmi and Saraswathi.

• Durga- for 3 days; Durga signifies health and strength
• Lakshmi for 3 days; Lakshmi signifies wealth and it should not be ignored.
• Saraswathi for 3 days. Saraswathi signifies material and spiritual knowledge.

Navarathri is a balanced approach to all three aspects of one’s life.

Second stages is Nithya Anithya viveka also brings a proper attitude that inner growth is more important than material growth.

Then what is the third stage?  The first two stages are not sufficient to attain the ultimate goal; a person has to come to jnana yoga, finding out the true goal of life.

What is the goal of life? Look at nature. A seed grows to become a plant. Plant becomes a tree. The tree bears fruits and contributes to the world. Then, at its highest point of growth, it starts to wither away.

So it is also with animals.

I, as a human, am also an integral part of creation. There is a difference between animals and humans. Animal’s growth is only physical. Human being grows physically, mentally, emotionally, and intellectually. Human grows to show love, compassion and a capacity to share.  Vasudaiva Kudumbakam.

Humans also want to discover the answer to the questions such as: who am I? Is there a God? Unless I discover the answers, I cannot attain spiritual growth. A karma yogi has to not only grow physically but also emotionally, spiritually or intellectually, and that is said here by the word, maniṣiṇaḥbhutva.  So one should attain this knowledge called jnana yoga.

The fourth and final stage where is where they are freed from their shackles of Samsara.  Raga, Shoka and Moha; or the cycle of life and death; or mortality signifies samsara.

(Note: Raga means dependence and attachment. Shoka means grief and sorrow. Moha means conflict and confusion. Raga means depending on external things or people or situations to be happy. As long as I depend upon people to be happy, my happiness is always in danger. Any time, that person may go away from me or die causing sorrow.)

These are the shackles of life. Freed of these shackles the Karma Yogi becomes a Muktha as long as he is alive. I continue in this world, the world continues in me, but I am not affected by it all. This is known as Stitha Pragyaha or Jivan Mukthi. At this stage, the mind becomes light and enjoyable.

What would you do, if your own mind were a burden to you? Wherever you go, the mind also comes with all its problems. Therefore the greatest tragedy is my own mind becoming my enemy. Jivan mukti is that state, where the mind is the lightest; a gift of God, which enjoys love, compassion, relaxation and ananda. He enjoys this stage till his Prarabdha Karma Lasts. After that he becomes a Videhi Mukthi or merges with God or Ana-mayam.

Karma yoga> Gyana Yoga> Gyanam> Jiva mukthi>Videhimukthi.

Sri Krishna expands on all these areas in future chapters. In Chapter 18 Sri Krishna summarizes everything.

Shlokas 52 and 53 are elaboration of previous verses on benefits of Karma Yoga.

Shloka # 52:

“When your intellect goes beyond the mist of delusion, you will win detachment from both what is to be heard and what has been heard.”

Intellect will cross over its confusion; there will be clarity of thinking and clarity of life. Generally people think moksha is the goal of some Sanyasis with nothing better to do. Actually Moksha is inner maturity. Value of moksha becomes clear. Importance of spiritual goal becomes clear.

Kalilam: Intellectual impurity, regarding priorities of life.  Aviveka is called mohaḥ, and this mental confusion alone is called kalilam; Kalilam means the dirt or the Intellectual impurity regarding course of life; regarding the priorities of life. This confusion reduces as one becomes a karma yogi and leads a religious life.

The more one leads a religious life and when Atma Anatma knowledge comes, dispassion towards all external dependencies also develops.

Srotavya here means dependencies on rituals prescribed by Vedas such as for job, money etc. As a person becomes wiser, he realizes that any dependence is bad. External world and things are unpredictable, as such risky. Therefore, karma yogi is one who understands external dependence means fear; total fearlessness can come only when I learn to depend upon God or myself.

So therefore, learn to switch your dependence from the world to God and finally from God to myself. Thus, the one who understandsthat this psychological dependence is not good does not want to hold on to it anymore. This is called nirvedam or dispassion towards external objects and relationships.

Dispassion does not mean, hatred, we continue to love and help others, only we do not want to seek help from them. It is learning to be independent of all the known and unknown external dependences. This is the benefit of a religious life. This is the first stage.

Shloka # 53:

“You will win this supreme yoga when your intellect, bewildered by Vedic texts, becomes firm and unwavering in concentration.”

As a person becomes interested in self-dependence, scriptures come and tell him  “You do not have to depend on anything. You have within you the eternal source you can depend upon”.

Citing an example: Depending for water on the corporation until somebody tells you your own property has an abundance of water underneath.

So also with Atma. You have to tap into this Atma that is a perennial source of everything. Your innermost nature is atma. It is the source of security; source of love; and source of ananda. I can even start distributing from my source. I don’t ask if you love me? I can now love you unconditionally, inspite of all your faults.

So, therefore, there is a big switchover, that is the discovery of purṇatvam, abhayatvam, and anandaha, within oneself. And this is called self-discovery. Many people want love and care. This confused mind, which was struggling as to where to turn to, to get some love and care with no one enquiring about us? Now it decides to go to its inner most source. It discovers the Atma.

Samadhi means poorna Atma, ever secure, embodiment of love. Fullness expressed outside is love.

Citing an example say you won something very big or accomplished something outstanding. On that day you are so full that you will forgive everyone.  Sharing and tyagam come easily when you are full.

Imagine a state of mind in poornathvam, even temporarily. To such a mind compassion and love comes naturally.

Swamiji cautions, Self-discovery should be free of two obstacles.

1. Doubt regarding my poornathvam or Samsayaha.
2. Habitual notion that I need external factors to make me happy. Example: A smoker cannot imagine a life without it. So, also with coffee. These habits shackle us. This notion does not go away even after self-discovery. These are Vasanas that do not go away. It is called Viparyaha.

First one is called saṃsayaḥ; second one is called viparyaḥ. These two are powerful obstacles to knowledge, therefore, even after gaining knowledge, one should eliminate these two.

Such a person is called Stithprajna or the one who does not depend upon anyone, except himself. By himself, here means the big Self. Then alone can one attain Moksha or freedom. Freedom from what? Freedom from begging and internal bankruptcy.

This concludes Sri Krishna’s teaching on Karma yoga. Now Arjuna is allowed to ask some questions in the tradition of Vedanta.

With Best Wishes,

Ram Ramaswamy