Greetings All,

Chapter 1,Shikshavalli.

Paragraph # 2:

Continuing his teaching of the Upanishad, Swami Paramarthananda said, the chapter # 1, Shikshavalli, is Sadhana Pradhana. We started the teaching with Shiksha shastram that provides the rules for mantra chanting. Shankaracharya pointed out that the method of chanting is very important in Vedas. He says, initially the student learns or Veda Adhyayanam. At this time one learns only the chanting not necessarily the meaning of the shlokas. This stage is Shabda Pradhanam and must be learnt properly. Veda Adhyayanam is also used for Veda Parayanam or Brahma Yagyam. This parayanam helps with Chitta Shuddhi. The Vedas must be chanted properly to obtain the Adrishta balam. This adrishta balam takes a person on the path to spiritual growth. The Veda Adhyayanam, where students learn proper chanting, but may not yet know meaning of the shlokas, will be used to understand it’s meaning now in a process known as Veda Mimamsa. Veda Mimamsa is Vedic enquiry. It is divided into two parts called Poorva mimasa and Uttara mimasa. Poorva mimasa is also known as Karma Kanda and its study results in Adrishta balam. Uttara mimasa also called Veda-anta is same as Gyana Kanda and it results in Drishta balam. For this enquiry one has to learn the Vedic mantras. Through an analysis of the Vedic mantras one obtains Karma Gyanam and later Brahma Gyanam.

Gyanam is Drishta Phalam. Punyam is Adrishta Phalam or Karma phalam.

The rules for proper chanting have six factors and we discussed this in the last class. In this manner the science of pronunciation has been presented.

In Paragraph # 2, or Anvaka # 2, Veda Parayanam or Brahma yoga is discussed. Gayathri parayanam is considered equivalent to chanting the Vedas. Ramayana parayanam or any other scriptural parayanam are all part of Brahma Yagna.

Paragraph or Anuvakaha # 3: In introduction we said that Shikshavalli talks of different disciplines of Pancha Maha Yagna, Proper Values (moral, ethical), Verbal Sadhanas, (parayanam, Japam) and five types of Upasanas or meditation. These meditations are not Vedantic meditations while Nidhidhysanam is a vedantic meditation.  The five upasanas are:

1. Sagumhito Upasana: These upasanas are difficult and some say more difficult than Vedanta itself. Nowadays, they are mostly of academic interest only. Today, puranic upsanas such as praying to deities is more common. The study of upsanas itself is considered very sacred and results in great punyam.

This anuvaka begins with a prayer that says, “ May my Guru and myself become popular in society. May I have an attractive personality, born out of spiritual life or as the shloka calls it Brahma Varchas”. Why is student asking for such a boon? Especially when we are studying Vedanta it does not seem to make sense. Swamiji clarified every Vedantic student wants to receive knowledge and share it with others. They were concerned about future generations. All Vedantic students, especially Brahmin students had to teach. A Kshatriya or Vaishya did not have to teach others. In Vedic times a Brahmin could not take up any other profession. His only profession was to spread the teachings of the Vedas. In studying the Vedas you become indebted to the Rishi’s who brought this knowledge to you. So, I have to express my gratitude to the Rishi Parampara. This is called Rishi Rinum. One way to remove the Rinum (debt) is to share your knowledge or support an organization that supports teachings of the Vedas.

For above reasons you should be a popular Guru is the prayer.

The Sagamhitaya is derived from Sagumshita. Here M followed by sh, sa or Ha becomes Gum.

So, what is the Upasana? Any upsana requires two things. 1. An Object of the Upasana. This can be a deity such as Shiva, Vishnu etc. This then is the Upasana Vishayaha. Since most objects are too big and invisible, hence often we need a symbol to conceptualize the object. Citing an example, when we worship our country we end up worshipping a flag that represents the country. The country is too big and diverse physically to conceptualize, while the flag is easy to see. This worship of flag or a symbol is called Alambanam. While a Vishaya may not be concrete, an alambanam usually is. Thus, Vinayaka is worshipped in the turmeric powder, a book represents Sarswathi and the cow represents Laxmi.

So, what is the Sagumhitaya? It is a Vedic combination of letters; it is an alambanam. It is also called a sandhi. The shloka says:

Sagumhithayaha Upanishdam. Here the visarga drops out. For this upasana four factors are considered. Swamiji discussed these four factors through an example. The first mantra of Yajur Veda is: Ishe Tva. E (Ay) and T are thus joined. In this the E is the swaraha and is called Purva rupa and T is called Uttara rupa. Thus, Poorva and Uttara join together and their junction is called Sandhi. Through this joining a new letter comes in and it called Sandhanam. Thus, when E + T join another T comes in. Thus, the four factors are: Purva, Uttara, Sandhi and Samshanam. Hence, it is called Samshito Upsana, On these four symbols, four Vishayaha, one for each symbol, is invoked.

To further clarify this idea, Swamiji cited following example. Consider the four factors are like four chairs. Four people (Upsana Vishaya) are honored to sit on each chair.

The four Vishayas are associated with a particular field such as say sports, music etc. In the first Upasana a puja is performed to all four people, say from sports field and then they are asked to vacate the chair.

In second Upasana another four people, say from field of music, are asked to sit and puja is performed.

In this manner five rounds of pujas or Samhito Upasanas are performed. In total 20 objects are worshipped in five different fields. Each field is called Adhikaranam. From each field four objects are invoked.

Why should Upanishad prescribe such a difficult Upasana, asks Shankarachrya? Why not keep it simple like worship of a cow? Answering his own question, Shankaracahrya says, in those days people studied Vedas for 8 to 12 years. There were a variety of chanting’s one learned. A lot of time was spent in learning Vedic chanting. Thus, we have chanting methods of Vakya patha, Pada patha, Krama Patha, Jatha Patha, and Ghana Patha. Here the combination of how the words are chanted, vary.  Sandhi plays an important role in chanting. Every student was thorough with each “Letter” of Vedas. Experts in this field were called Salakshna Ghanapady. Vedic students were experts in words and they came to this Upasana with this knowledge. So, they were naturally inclined in its direction.

The five fields chosen are:

1. Adhilokam: Various Lokas
2. AdhiJyautisham: Luminaries such as the Sun, moon, stars etc.
3. Adi Vidhyam: Educational or learning
4. Adi Prajam: Progeny or family
5. Adhyatma or Shariram; our own bodies and its parts.

Each selected one is meditated upon. Thus, there are twenty meditations. We invoke 20 objects. Hence, they are called alambanams. What are these twenty objects?With Best Wishes,

Ram Ramaswamy

Foot note:

Chanting methods:

Pada Patha: “Gajaananam Bootha Ganaathi Sevitham”

Krama Patha: “Gajaananam Bootha, Bootha Ganaathi, Ganaathi Sevitham”

Jata Patha: “Gajaananam Bootha Bootha Gajaananam Gajaananam Bootha;

Bootha Ganaathi Ganaathi Bootha Bootha Ganaathi;

Ganaathi Sevitham Sevitham Ganaathi Ganaathi Sevitham”

Ghana patha: “Gajaananam Bootha Bootha Gajaananam Gajaananam Bootha Ganaathi Ganaathi Bootha Gajaananam Gajaananam Bootha Ganaathi;

Bootha Ganaathi Ganaathi Bootha Bootha Ganaathi Sevitham Sevitham Ganaathi Bootha Bootha Ganaathi Sevitham;”

 Greetings All,

Shloka # 10:

रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।।5.10।।

Reposing all works in Brahman, he operates without attachment; he is not stained by sin as a lotus is not by water

Continuing his teaching of Gita, Swami Paramarthananda said, we saw in the beginning of chapter 5 that Sri Krishna talked about the two lifestyles of Pravrithimarga ( Grihasthashrama) and Nivrithimarga ( Sanyasahrama) and that one has freedom to choose any one of the paths. Sri Krishna himself prefers Grihasthashrama as it is less risky and one can change over to Sanayashrama later, if one wishes. In Sanyashrama one cannot revert back to Grihasthashrama.

Now, Sri Krishna takes up the topic of Sadhanas. Sadhanas are applicable to both ashramas. First, one has to obtain Gyanayogyatha and then one has to go to Gyanam.  Gyana yogyatha can be obtained only by performing Karmas. Three types of Karmas are available to a person to follow. They are:

Kayika (by body),

Vachika (verbal) and

Manasa(mental) Karmani.

Physical body or mind can perform Puja. Shankaracharya has written several manasa Puja shlokas.   Mental visualization is manasika puja. Chanting is Vachika Karma.  Karma alone purifies a person and gives him Chitta Shudhi. After that one comes to Vedanta Vichara and then comes to Gyanam. So, follow karma yoga and purify the mind; then follow scriptures and acquire knowledge and then obtain Gyanam and be liberated.

Mechanical performance of Karma is not enough. The attitude while performing the karma is very important for purification. Karma performed with proper attitude is known as Karma Yoga.

 Karma Yoga purifies. What makes a Karma, Karma Yoga?  The following make Karma, a Karma yoga:

1. The Karma should be dedicated to God as a Samarpanam. This will bring a change in personality. It is a Sankalpa that converts Karma into worship. What ever I do, I will do with purity, wholeheartedly, and do my very best for God.
2. When remembrance of God is there in the karma, it becomes a Puja.
3. Nishkama karma: means our attitude towards results of our karmas should be one of dedication to God or Samarpanam. Sandhyavandanam, going to temple, Japas, Pancha Maha Yagna, are all exclusive Karmas for purification. They are dedicated to God and meant for Chitta Shudhi. The results of these karmas will not disturb me.
4. Sakama Karma: Examples of this include when one is working for a salary or building a house etc. The activity here too should be dedicated to the Lord and one accepts the results as a prasadam. That is why the monthly salary check or a new sari is placed in front of God. Therefore, the karma is performed as an Ishwararpanam and the results of the karma are taken as Devaprasadam.

In this manner in both Nishkama and Sakama Karmas, the anxieties over actions go away. My life goes on smoothly as there is no violent reaction. I accept everything as God’s gift to me.  I accept everything as my karmaphalam, as what I deserve and not as what I desire. Everything is accepted as prasadam.

Sri Krishna says give up anxiety over future (Sangam Tyaktva). This is Bandha Tyaga. The sign of a devotee is that he is calm at all times.

What is the benefit of all this?

Such a Karma Yogi will not be affected by papam even if there are some defects in it. Karma Yogi has no papa bhayam. His life is like a lotus leaf in water that is not tainted by the water. The karma yogi too, amidst all his responsibilities, is not tainted by society.

Shloka # 11:

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये।।5.11।।

With body, mind, intellect and mere senses, Yogins perform work without attachment, for the purification of the Self.

Here Sri Krishna says Karma yoga can be performed at any level such as Kayika, Vachika or Manasika according to one’s convenience. Even patram, pushpam, phalam and toyam are all acceptable. Our Vedic religion alone offers so many options to us. Bhakti is also important. Thus, everybody can perform Karma yoga.

Kayika karmas are physical actions. Vachika karmas are verbal actions such as nama-japa and parayanam.

One of the benefits of kayika karma, is beating laziness. One of the worst enemies of the human being is laziness and kayika karma helps us overcome this laziness.  Manasika karmas include meditation, upasana, manasa japa and puja. Budhi karma includes understanding Gita and the scriptures with help of Indriyas.

Kevalaihi in the shloka means we tend to claim success as our own while failure we tend to disown. This can lead to arrogance. Even in success we must remember that it is due to the organs given to us by God. Be humble even in success, exhorts god. Do all activities without stress and in calmness. All these sadhanas are meant for Atma or Chitta Shudhi. In this shloka Atma means mind.

Because of the many meanings of scriptures there is a special way to learn scriptures. It is called the Mimasa method that is used to extract the meaning of the scripture.

Karma Yoga is only to purify the mind it cannot give us Gyanam.

Shloka # 12:

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते।।5.12।।

Giving up the fruits of works, the Yogin attains disciplined peace; the non-Yogin, attached to fruits by the force of cravings is bound.

Both Karma yoga and Gyana yoga will give us peace of mind. The mental peace resulting from Karma yoga is relative while the one obtained from Gyana Yoga is permanent. It is like a first aid versus a permanent treatment. The first aid is important, but it is limited. It indicates the need for more aid.

In the shloka Yuktaha means Karma yogi. Karma Yogi obtains peace of mind. Money can never gives us peace

of mind. Material objects can give us physical comfort but not mental comfort. Dropping concerns for karma phalam or the anxiety about future will certainly help in this area. Planning for future is useful as it makes me more efficient. However, worry about future will make me inefficient.

It is the same with the past. Regrets about past become a burden. On the other hand, if I learn lessons from the past, it makes me more efficient in the present.

Therefore, the karma Yogi is one who uses his past and present intelligently.

Ayukthaha means one who is not a karma yogi. He does not know how to use his past and future. Such a person tends to be pessimistic or fatalistic. He is always anxious about the future. He does not realize that everything in life is a risk. True security lies only in surrendering to God. Our real insurance is God and he alone. The Kami is a shackled Samsari. Therefore, Arjuna, become a Karma Yogi.

Shloka # 13:

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्।।5.13।।

Mentally renouncing all works, and self-controlled, the embodied being happily sits in the nine-gated city, neither working nor causing others to work.

With shlokas 7 through 12 Sri Krishna has completed the various stages of Sadhanas. The Shloka’s 13 through 21 are all about Gyana Yoga. Swamiji says most of the people are not aware about Gyana Yoga. Many think one does not have to study scriptures. Sri Krishna now says without study of scriptures one cannot get knowledge. It is a choiceless choice. Thus, Gyana Yoga is the central theme of chapter # 5.

Gyana yoga is a systematic study of Vedantic scriptures for a length of time under a competent Guru. We should note that Dharma shastras too do not deal with knowledge.

Vedanta alone asks questions about who am I? What is our goal in life? What is God?  Thus, Vedanta deals with the five topics of Jiva, Jagat, Ishwara, Bandha and Mukti. Once one goes through Gyana Yoga, you discover that I am not the body, I am not the mind but I am the consciousness. It is the “I” or consciousness that is functioning through the body. “I” am transacting through the body-mind thought complex, but I am not the body mind complex. When the body dies my transactions stop. In sleep too our body stops transacting. We know sleep is not my end, but it is only end of transactions.

Therefore, “I” am the consciousness who is behind the body. The body may end, but “I” do not die at all. Not only I-am-the pure-consciousness, I am akarta and abhokta; I do not perform any action at all.

Like the light on the hand, the light cannot move, as it is all pervading. Similarly the Gyani discovers the fact that I am the action-less Atma. Therefore, all the actions are transferred to the body mind complex; it is a shift in the identification; and therefore instead of claiming the actions as mine, I hand over the actions to the body-mind-complex; the body-mind-complex will have to act in the world and it will have to reap the result also. It is the body mind complex that acts, not the “I”.

Thus, the Gyani renounces all actions. How does he renounce the actions?  Shankaracharya quotes this shloka often. It is one of the very important shlokas of the Gita. So, how does he renounce the action? He renounces through knowledge and detachment. He does not physically renounce the action. Actions will continue at the body and mental level. He, however, does not claim the actions as his actions, because he is detached from the body mind complex and therefore he says I do not act rather in my presence the body-mind-complex acts. Previously I said I act, but the new perspective is that, in my presence, the body-mind-complex acts. It is also a fact that the body-mind-complex cannot avoid action.

Thus, the Gyani renounces through knowledge. Physical immortality does not exist.  “I am not the mortal body” is the true knowledge. Once I know the immortal Atma and I know the body is mortal then my biggest fear is gone. With this fear of death gone, the mind becomes light.

This knowledge removes the weight in my mind. He remains a man of control without involving in any action directly or indirectly because he does not perform any action. In his presence the body mind complex acts.

Take Away:

1. Only Karma performed with a proper attitude is known as Karma Yoga.
2. Once one goes through Gyana Yoga, you discover that I am not the body, I am not the mind but I am the consciousness. It is the consciousness that is transacting through the body-mind complex.
3. How does one renounce the action? He renounces through knowledge and detachment. Through a shift in identification he becomes detached from the body mind complex and he does not claim the actions as his actions.

With Best Wishes

Ram Ramaswamy

Shloka # 7:

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते।।5.7।।

Established in Yoga, his mind purified, his self and senses controlled, his Self becomes the Self of all living beings, he is not tainted though he works.

Greetings All,

Continuing his teachings of Gita, Swami Paramarthananda said, in previous six shlokas Sri Krishna clarified Arjunas doubts about Grihasthashrama and Sanyasashrama, respectively. He says there is a choice between the two and that both ashramas are good. Sri Krishna himself prefers Grihasthashrama as he feels Sanayashrama poses some risks. He says it is a one-way street. Even Bhagavatham criticizes a Sanyasi who renounces his sanyasa later, as a vomit-eater. In Grihasthashrama this risk is lower. In this ashrama, one can take Sanyasam in grihasthashrama itself or go the separate route of Sanyasashrama.  This opportunity does not exist in Sanayasashrama; hence, Sri Krishna’s preference for Grihastashrama.

After this clarification, now Sri Krishna talks about Sadhanas. He says one has to go through the rituals of purification. Both ashramas prescribe purification rituals called ashrama dharmas.

Following one’s own ashrama dharma can purify everybody. After chitta shuddhi one then goes to Gyana Yoga.

This is the content of shloka # 7. Here, Sri Krishna is talking about Grihasthashrama, as he prefers this ashrama.  Yoga Yuktha here means Karma Yogi. Chapter # 3 talks of the factors that affect a Karma Yogi. The factors are:

• He is one who gives priority to inner growth although he also knows value of material possessions.
• He considers spiritual growth more important.
• He thinks, what I am is more important than what I have.
• His security depends on what I am and not what I have.
• His happiness too depends on what I am and not what I have.
• He dedicates his life to God.
• All his actions are an offering to God and all his experiences he takes it as prasadam.

He is a Karma Yogi. This sadhana changes the personality of the individual. Vedanta measures by personality changes and not changes in possessions. The transformation is to become pure minded. What is this purity about? It is freedom from all unhealthy ways of thinking or from Kama, Krodha, Mada, and Moha. It is removal of Asuri sampathi and allowing Daiviha sampathi to come in.  He develops positive virtues and gives up negative ones.

In the words ,in the shloka,Vishud-Atma (pure minded) and Vijith atma , the word atma has two meanings. One means mind and the other the body. Vishudh atma means one who has purified his mind. Vijithatma means one who has mastered the sense organs. It is like damming a river. While damming the river saves water, if you do not channel it properly the water will flood. Therefore, it is important to store and direct the physical, mental, emotional and intellectual energies in a proper manner and this is called mastery over sense organs.

Therefore, one who has purified his mind and mastered his sense organs, he is now qualified for knowledge or he is Gyana Yogya. Purity of mind and mastery over organs is essential before Gyanam. Vedapoorva is Gyana Yogyatha and then comes Vedanta or Karma Kanda or Gyana Kanda.

Sarvabhutatma means the active person is converted to a quiet person or one transforms from an extrovert to an introvert. He says following are the stages of Gyana Yoga:

• “I” am consciousness, different from the body. It is like the light is different from my hand. The light continues even after removal of the hand. It is independent of the body. Shloka 12-25 in chapter 2 describe them as well.
• “I” the consciousness behind this body is the same behind every body. Just as the same light is in everything a book, a mike, me etc. It is the one indivisible, one formless light that is illuminating all forms. Thus, the one formless Consciousness is pervading every formed body.

So, the first stage is I-am-the-consciousness behind-my-body.

The second stage of knowledge is I-am-the-consciousness behind-every-body.

The third stage of Gyanam, Swamiji said, he will describe at a later time.

 Gyana Yogi is one who knows I am the Atma behind my body as well as all bodies (Sarvabhutatma). This is repeated in chapter 6 again. Because of this knowledge what benefit accrues to one? He obtains detachment from Dehabhimanam. I normally tend to see everything from point of my body. Thus, one thinks, I am son of so and so; I am so many years old; etc. Our entire life is based upon Dehabhimana. Now, after Gyanam, I see consciousness functioning but not the body. From this process, detachment from my Karma also comes or Karmabhimana also leaves me. Karmabhimana is body dependent.  Shankaracharya says our problems are based on two abhimanas. They are:

• Identification with body
• Identification with properties of the body.

Kurvanapi na Lipyathe means he does not identify with any action. Even in a fast car You are not the speeder. Here there is no ahamkara abhimana bhava or no Karma abhimana. One who identifies with the body becomes a karta and consequently becomes a bhokta as well.

Thus, Gyani is one who is able to objectify his own body as a part of creation. He looks at it just like another body. We are normally objective with respect to other bodies but not our own. This objectivity leads to Gods laws while subjectivity leads to resistance.

He accepts God’s laws of birth, growth, decay and death.

Shloka # 8 & 9:

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्।।5.8।।

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्।।5.9।।

Let the integrated sage who knows the truth think “ I work not at all” even when he sees, hears, touches, smells, eats, walks, sleeps, breathes, talks, evacuates, grasps, opens, and closes the eyes, knowing that the senses operate vis-à-vis their objects.

In these shlokas a wise person’s way of life is discussed. He is one who has gone through Karma Yoga and Gyana Yoga, He can be a Grihasta Gyani or a Sanyasi Gyani. He may be an active Gyani or a quiet Gyani. Bhagawan Ramana Maharishi was a quiet Gyani, while Shankaracharya moved around the whole of India several times and did so much work. Yet, both were detached.

The real “I” does not do anything at all. It is an Akarta and as such an Abhokta. It does not perform any action. It is exactly like when the hand moves, the light does not move at all; the light appears to move; but it does not. Even while understanding he is an Akarta, he still allows body to function according to his designation in life. He functions according to needs of society. His motivation in life is love and compassion towards the ignorant society. This love is a natural part of Gyanam. Ignorance suppresses Love and compassion. When abhimana goes, natural love and compassion automatically express themselves. He helps the needy, the one requiring knowledge and thus allows the body mind complex to function according to the requirement without Dehabhimana. He does not have selfishness. In this state he is identified totally with creation. In this state, I am with God. All his actions are Dharmic.

The five Gyanendriyas of seeing, hearing, touching, tasting and smelling are allowed to function. The five Karmendriyas of breathing, talking, excreting, taking, opening and closing the eyes, breathing in and out and even sleeping (svapan, svasan, pralapan, visarjan, grhnan, unmisan nimisan) continue to function. The gyani functions just like a normal person. The only difference is that he has Gyanam. This, nevertheless, brings about a radical change in his attitude. This also changes his responses to situations. Citing the story of lottery winner, the Lottery Company wanted his doctor to convey his winning to him, as they were concerned he may not able to bear the shock. The doctor contacted him and asked him what he would do if he won five lac rupees in a lottery? The man relied, O great Doctor, you are the reason I am still alive and I really planned on leaving you half my lottery prize. The Doctor was so shocked by his comment that he died. For a Gyani

there is nothing called shock, even if it arrives, it does not take much time, for changing from “what !”, to so what?That is Gita; Gita is going “from what” to “so what”?

My body is made up of matter. Interaction of body is inevitable. One may consider staying away from the world for peace of mind. Sri Krishna asks how long can you escape the world? Your Prarabhdha Karma will make you act. Gyani acts knowing sense organs and objects will interact creating sensations. So, Gyani remembers this through all such interactions in an alert manner. He is a Yukta. “ I have a higher Self” in front of which the lower self is insignificant.

Shloka # 10:

रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।।5.10।।

Reposing all works in Brahman, he operates without attachment; he is not stained by sin as a lotus is not by water

What happens to a Gyani was discussed in previous shlokas. He has discovered a higher “I” in front of the lower “I”. Citing an example, during freedom struggle many Indians were sent to Andamans. What made them put up with this severe punishment? They too had two I’s. The physical I suffered but the Indian I was predominant and therefore suffering was insignificant. You discover something far superior. Citing another example, Swamiji says, when we add water in salt and keep diluting it until salt is not felt at all. Gyanam does not give freedom from biological pain. Gyanam, however, frees you from the psychological pain. The “I” becomes insignificant. So, discovering the higher “I” is very important. Sri Krishna says, until you discover the higher “I” till then you should develop develop a love for God. Thus: From World Dependent>God Dependent>Self Dependent.

Here Sri Krishna comes back from Gyana yoga to karma yoga again. In Gyana yoga one is dependent on higher “I”, while in Karma Yoga one is dependent on God.

Until you discover your higher Self, stay in Saguna Brahman or Ishta Devata. I discover Bhakti and surrender to the Lord. I dedicate all actions to that lord. Kamya karma and Nish kamya karma , both are dedicated to God. In kamya karma, when you get results, accept them as prasadam.

Take Away:

1. Gyani is one who is able to objectify his own body as a part of creation. He looks at it just like another body. We are normally objective with respect to other bodies but not our own.
2. Our problems in life are based on two abhimanas. They are:
   1. Identification with body (Dehabhimana)
   2. Identification with properties of the body.
3. The one formless Consciousness is pervading every formed body.

With Best Wishes,

Ram Ramaswamy

Shloka # 3:

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते।।5.3।।

Know him to be a perpetual renouncer who neither shuns nor seeks, O mighty-armed! One who is above such contraries is really liberated from bondage.

Continuing his teachings of Gita, Swami Paramarthananda said that the teaching of previous three chapters was that there is no choice between Karma Yoga and Gyana Yoga. The Spiritual Sadhanas are:

• Gyana Yoga for liberation and
• Karma Yoga for preparation of mind.

All forms of sadhanas including Patanjali’s yoga of meditation come under these sadhanas.  Even Bhakti Yoga, depending on the type of practice, comes under one of these two sadhanas. When Bhakthi yoga is understood as pooja, or any type of saguna dhyanam it will come under karma yoga.  When bhakti yoga is performed as a Shastric study, it becomes Gyana Yoga, a higher level of Bhakti Yoga.  Thus, Bhakthi yoga is common to both karma yoga and gyana yoga. Lower level of bhakthi yoga is called karma yoga. Higher level of bhakthi yoga is called Gyana yoga; there is no exclusive bhakthi yoga, separate from Karma yoga and Gyana yoga. Therefore, all the sadhanas will fall within these two alone.

Regarding life style, Sri Krishna says, there is a choice. We can be in society and follow both sadhanas or be out of society and follow both sadhanas. There is even a third choice in lifestyle. One can follow karma Yoga as a Grihasta then become a Sanyasi and follow Gyana Yoga. This third option is the one preferred by the Vedas.

The question is asked, how can one follow spirituality in Grihasthashrama where there are so many distractions? Sri Krishna says, in itself there is nothing wrong with Grihasthashrama. The primary problem for a Grihasta is Raga and Dvesha. We have expectations about everything, our children, wife, house, friend etc. One has an ideal in mind and when others do not meet that ideal, one is disturbed. We need to manage our Raga Dvesha. Such a person is a Nithya Sanyasi.

The advantage of Sanyasahrama is that the Sanyasi has no attachments. Therefore, he usually has a light mind. Even a Grihasta can enjoy a light mind if he does not have Raga and Dvesha.

Citing king Janaka as a model of Grihasthashrama, once the king was with his Guru amidst other Sanyasis. The Sanyasis looked down upon the King, as he was a Grihasta. The Guru wanted to teach the Sanyasis a lesson. He created an illusory fire in the ashram and immediately all Sanyasi’s ran to protect their possessions. When they came back they found the king still sitting alone listening to the Guru’s teaching. Swamiji says, wearing a saffron robe does not guarantee Sanyasa. Therefore, even a Grihasta can be a Sanyasi internally.

Swamiji clarified that Sri Krishna is not saying that one should not have Raga Dvesha. Human beings will have likes and dislikes. Even Gods have their likes and dislikes. See how Sri Krishna loves his flute and Saraswathi Devi loves her Veena and Sri Ganesha loves his carrier, the Mouse. Preferences in life will be there. Our personality is actually defined by our preferences or likes and dislikes. Sri Krishna, however says, do not become a slave to Raga and Dvesha. If you can fulfill them fine, if not convert it into a non-binding desire. What is a non-binding desire? Citing through an example, it is not unusual for a parent to dream of a child becoming an IAS officer. They try everything to help the child in this process. However, in the end, the child could become a Sanyasi. Sri Krishna says, have dreams; but be ready to face whatever happens; this is called management of ragah-dvesha. If you have this capability you are a Sanyasi.

O Arjuna, one who has managed the Dvandas (pairs of opposites or Raga Dvesha), he will definitely attain Moksha even in Grihasthashrama. Even such a person will have to follow Karma yoga and then come to Gyana Yoga.

Shloka # 4:

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।5.4।।

The thoughtless, not men of discrimination, affirm that Samkhya and Yoga are different. Properly resorting to either of them, one wins the fruit of both.

Sri Krishna concludes by saying that both ashramas are equally efficacious. He calls Grihasthashrama as Pravrithi marga and Sanyasashrama as Nivrithi marga. Sri Krishna has combined the four ashramas into two. Thus, Grihasthashrama includes Bramhacharya and Sanyasashrama includes Vanaprastha. Both ashramas are good and neither is superior. Only an ignorant person will say that one of them is superior or that they are not equal. A wise person will certainly not say such a thing.

There is in Grihasthashrama a guru shishya paramapara as there is one in Sanyashrama as well. And in fact, among all the Upanishads, the most important portion is called tatvamasi prakaranam, where the teaching of tatvamasi comes. This teaching usually took place between a father and son. Thus, the scriptures talk about the Grihasthashrama Gyani parampara, as well as Sanyasashrama Gyani parampara. That these two paramparas existed indicate that you can get Gyanam in any of the ashramas.

In both ashramas Gyanam is possible. Sri Krishna advises that one should take the ashrama most suitable to one’s inclinations and Prarabhda Karmas.

Many factors influence the type of ashrama one chooses. But once a choice is made one should follow the requirements of that ashrama implicitly.  It is very important that finally the inner transformation occurs. Gyanam is also the goal of a Grihastha Sanyasi.

Shloka # 5:

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं सांख्यं च योगं च यः पश्यति स पश्यति।।5.5।।

The status won by the Samkhyas is attained by the Yogins also. Only he perceives who perceives that Samkhya and Yoga are one.

Here again Sri Krishna reinforces the same ideas.

Samkhya Sanyasi’s do attain moksha following Karma Yoga and then Gyana yoga. Purificatory sadhanas are many including the Sanyasi’s Danda. A sanyasi does not have sacred thread he uses a danda instead. A danda puja is also performed daily. Both Sanyasi and Grihasta attain moksha through purification.

While both ashramas are equally efficient each has its plus and minus points exactly like having your own house versus a rented house. The one who sees this fact, that person alone, sees that other people have wrong perceptions.

Sri Krishna says all this so that Arjuna does not run away from the battlefield. Arjuna, on the other hand, somehow or the other wants to run away. There is a tension between the two. If Sri Krishna says sanyasa ashrama is superior then Arjuna will run away; therefore he says that the one who sees both as equal, he alone has got the right vision.

Shloka # 6:

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति।।5.6।।

 Indeed, renunciation, mighty armed! Is hard to win without Karma Yoga. With Yoga, the silent sge attains Brahman without much delay.

Sri Krishna now adds some new information. He has already said that both ashramas are equal and efficient. This is like asking which subject is better, physics or chemistry? All sciences are equally important. Now, if I have to choose one of them it is because of my mental make up and inclination. One of them may be more conducive. Some places are humid and others very dry. Some may prefer one or the other. In this context, a prepared mind is better for Sanyasa. An unprepared mind may feel very lonely in Sanyasa.  There will be nobody to ask him how he feels.

Citing an example, an Indian couple was residing in a small town USA. The lady was a housewife and was often left alone. Due to loneliness she gradually became clinically depressed. Her house was a not a silent ashrama rather it was the silence of an Shmashana (cremation ground).  After some time they came back to India. Here, now, she feels much better although it is very noisy.

So, to enjoy Sanyasahrama one needs a level of mind that is different. So, only a contemplative person and one who likes Maunam, a Muni, will find it compatible. Such a person, by practicing Yoga, will attain moksha before long. So, Sri Krishna says, for majority of people, Grihasthashrama is the best choice. Sanyasahrama should be taken up only with advice of a Guru and consent of the shishya.

It is when this is not followed that one reads of the many problems with Sanyasi’s today.

Shloka # 7:

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते।।5.7।।

Established in Yoga, his mind purified, his self and senses controlled, his Self becomes the Self of all living beings, he is not tainted though he works.

Upto shloka # 7, it was a comparative study of the two ashramas. While both are considered good, a life of activity is considered better. Now, Sri Krishna talks of Sadhanas that both Grihastha and Sanaysi have to practice. What are those sadhanas? This shloka is all about sadhanas and the actions one has to take in his ashrama. Sri Krishna talks of Grihasthashrama first, as he prefers it.

Stages:

1. Karma Yoga Yukta: Become a karma Yogi as described in chapter # 3. Such a person is one who balances materialistic pursuit with spiritual pursuit. He does not spend all his time going after material aspects of life.

Every individual is a mixture of matter (anatma) and spirit (atma). One should find time to pursue Pancha Maha Yagna for inner growth. There is nothing wrong in acquiring money. However, one should also pursue Dharma and Moksha and not only Artha and Kama. One may have to climb the corporate ladder initially, but at some point he must change to spirituality. In his last stages attention should be given totally to spirituality. Pray to God that just as a mango ripens and once ripe, falls, while initially I am stuck with worldly things, later I should be able to detach and become spiritual. This is called Yoga Yuktatvam. What I am is more important than what I have. If one can understand this itself one has become a Karma Yogi.

Vishudhatma in the shloka is one who depends less on external factors. Dependence is Samsara. Independence is moksha. Thus, less dependence psychologically is Vairagyam. Thus, detachment is purity. Raga Rahit Atma is same as Vishudhatma, which is same as Vairagyam.

Take Away:

We have expectations about everything, our children, wife, house, friend etc. One has an ideal in mind and when others do not meet that ideal, one is disturbed. This is Raga Dvasha. We have to overcome this.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Introduction:

Continuing his teaching of the Upanishad, Swami Paramarthananda said, we saw in the last class that Self-knowledge can be gained through shastra pramanam. It is a mirror that I need, to reflect my Self. It can, however, communicate its message correctly only with the help of a Guru. That Shastra Darpanam gives me knowledge of myself. It is also called Gyana Yoga. This Gyana Yoga has three specific exercises. They are Sravanam, Mananam and Nidhidhyasanam. Thus,

Sravanam: means consistently listening to teachers six fold clues that are used to extract the core teaching of Vedanta. The six fold clues or six pramanas are the correct means of accurate knowledge and to the truth. They are:

1) Pratyakṣa (perception),

2) Anumāṇa (inference),

3) Upamāṇa (comparison and analogy),

4) Arthāpatti (postulation, derivation from circumstances),

5) Anupalabdi (non-perception, negative/cognitive proof) and

6) Śabda (word, testimony of past or present reliable experts).

 Without these clues one cannot get to the core of the teaching.  Now, there are several interpretations of Upanishads. They include:

3. I am different and God is different.
4. God and I are only partially different and that I am part of God;
5. I am neither part nor different from God. Rather, I am that.

These several interpretations indicate the need for analysis of scriptures or a reverential enquiry into scriptures also known as Mimamsa. This process of enquiry is known as Sravanam. Here, I learn that I am Brahman and that there is no second thing other than Me. I am the whole. I am All. This process is called Sravanam.

Mananam:

It is meant to remove doubts about teaching. These are the obstacles between knowledge and conviction. Doubtful knowledge is as good as ignorance. Citing an example, you see a power chord and don’t know if it is live. Someone says it is not live. As you are about to touch it, he says, he is only 99% sure it is not live. In this case, you probably will not touch the power chord. Here, even one percent ignorance is ignorance.

The main Vedantic teachings are extraordinary and unswallow-able. “I am infinite” is difficult to swallow. I am very sure that I am a mortal human being who is growing old and will die one day. My lifestyle is based on the fact that “I am aging and I will die”. The statement I am infinite is not acceptable to me.

With respect to the world, Vedanta says, this world that we are experiencing solidly is not there at all, rather it is a mistaken version of the formless Brahman. Formless Brahman alone exists. Form-full world does not exist. Vedanta tells me, I am something I don’t experience. So, with respect to Jiva, Jagat and Brahman, all three of them, I find Vedanta’s position difficult to swallow. Therefore, I am full of doubts. The reason for the doubt is that my sense organs reveal a world contrary to the Vedanta. My eyes, ears, nose etc., reveal a world of plurality or Dvaitam, while Vedanta asserts that there is only Advaitam. When there is a clash between direct experience and scriptures, we tend to believe the direct experience. Scriptures are, after all, words written a long time ago by some unknown person(s). So, How can I trust this knowledge while I am experiencing something different everyday. This conflict is called Prameya Virodha, or object revealed only by scripture (Advaitam) rather than by direct experience (Dvaitam).

Dvaitam and Advaitam are directly opposite to each other. This intellectual problem can be resolved only through thinking. This process of removing doubts is called Mananam. It alone can give me conviction. Only thinking can validate Vedantic teaching. Many think scriptural teaching has to be proved. It is not possible to do so. No experience can remove an intellectual problem. All intellectual problems arise from non-thinking or wrong thinking. Only right thinking can solve it. We think meditation and Samadhi will remove these doubts. This is wrong. It is said that Patanjali never got his intellectual conviction through his Yoga Samadhi. Samadhi cannot remove doubts. It can only be removed by the thinking, “I am Satyam and Jagat is Mithya”.

Nidhidhyasanam:

This consists of different types of exercises. Central aim is dwelling on teaching for assimilation and internalization. Here, I am soaked in Advaita Gyanam. Nidhidhyasanam can be performed in different ways. They are:

1. Repeated Sravanam. Keep listening to teaching again and again. Be reminded of the teaching again and again.
2. Repeated reading.
3. Writing on the teaching.
4. Students of equal knowledge share their knowledge.
5. Teaching some one who does not have the knowledge.
6. Try to imitate the behavior of a Jivan Mukta. I try to imitate life of a Gyani, until I get Gyanam. As they say, fake it to make it. Citing example of namaskara to elders by children, this should be encouraged. Although it is initially a mechanical process one can hope that after some time they will discover the inner reverence too. Thus, fake namaskara becomes reverent namaskara. Chapter 2, shlokas 54-72 and other chapters of Gita deal with Jivan mukta and how they behave. It is called an alert life.
7. Samadhi Abhyasaha: This is different from other forms that you can practice any time and at any place. In this, a sitting meditation is performed in a proper posture, as per scriptures. The goal is focusing on any aspect of the teaching or behavioral problem of the individual. Some people have Kshama, Depression, Kama, Madha, Krodha, and Matsarya. One focuses on his or her area of weakness and meditates on poornatvam.

We don’t insist on a type of meditation. During meditation we should dwell on the Shastra. Purpose of this meditation is not Moksha. Moksha is not a future event. It is an eternal fact. It is the knowledge that “ I am free in spite of the situation”. Nidhidhyasanam is not for Gyanam. For Gyanam one performs Sravanam. Nidhidhyasanam is not meant to prove the knowledge. Proving is only through Mananam. Nidhidhysanam is not meant for any extraordinary experience. All experiences belong to Anatma. They come and go. Mystic experiences have no connection to Self Knowledge. A Gyani may not get any mystic experience. A Gyani may not have any Sidhi.

In this context four types of people were cited:

1) Gyani and Sidha;

2) Gyani and not Siddha;

3) Sidha and not Gyani;

4) Neither Gyani nor Sidha.

Among these four, only the Gyani is liberated.  An Adharmic Sidha is also possible as known from stories of Rakshasas.  Therefore, Nidhidhyasanam is only for assimilation of knowledge. What are the signs of assimilation?

Samasaric reactions to life situations will change. Reactions will be healthy. You will not get a halo. Unhealthy reactions should come down. As you practice Nidhidhyasanam, there will be a gradual reduction in unhealthy reactions. This assimilation can be measured by the following:

1. Frequency of unhealthy reactions will be reduced. There will be more shanti or Brahmagyana phalam anubhvam.
2. Intensity of reaction is lower. The reaction is usually felt in mind, body and speech. Now, there will be no physical reaction. While mental reaction may occur, I can control it. I do not respond verbally as well.
3. Recovery period is reduced. In the past it could affect one for years. Now, it comes and goes in minutes.

Vedanta does not say we should not have a reaction. It just says we should have a reaction that is healthy. Citing another example, it is like the bouncing back of a rubber ball versus the lack of resilience in a clay ball. Thus, psychological resilience comes from Nidhidhyasanam.

From these three exercises we get Gyana Phalam or Jivan Mukti. This teaching is called:

1. Vedanta or the end part of the Vedas
2. or Gyana Kandam (Karma is not discussed)
3. or Brahma Vidya
4. or Atma Vidya.
5. or knowledge of myself as the ever-free one and it is also called Upanishad.
6. Upanishad: Shankaracharya has defined Upanishad as a teaching in which the freedom is hidden. You are discovering freedom in yourself.

Take Away:

Vedanta says, this world that we are experiencing solidly is not there at all, rather it is a mistaken version of the formless Brahman. Formless Brahman alone exists. Form-full world does not exist.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Introduction:

Starting his teaching of the Upanishad, Swami Paramarthananda said, as a general introduction he wanted to recollect from his previous discussions on Upanishads. Basic scriptures are called Vedas also known as sources or instruments of Knowledge. They are four in all. They are further divided into two parts. First part is known as Veda Poorva while second part is known as Veda Anta.

Veda Poorva, also known as Karma Kanda, is dedicated to a wide variety of karmas or rituals. All these karmas are broadly classified into three categories. They are:

1. Kayika Karamani: Physical body plays a big part in them.
2. Vachika Karmani: Are in the form of Japas and Parayanams.
3. Manasika Karmani: It is purely through meditation.

All these karmas are also known as Upasanas. Scriptures prescribe these three karmas for obtaining different types of karmaphalams. Therefore, these three karmas are also known as Sadhanas or means of obtaining different aims in life. Karma Kandas also calls them as Sadhana Trayam. These Sadhanas can produce end results called Sadhyams for our benefit. While there are many goals, these goals have been classified into three or the Sadhya Trayam. They are:

• Upadhi Prapthihi: Goals of improving our organs of pleasure, better health, better sense organs, improved mental faculty (intelligence and memory) etc. Thus, the Samidadhanam required to be performed by a Brahmachari is for improved memory and intelligence. It is also for improved emotional health, (shantihi), for intellectual health (shradha) etc. Overall purpose is to improve instruments of living and enjoyment or improving oneself.

Now, once you feel further improvement is not possible, due to age, health etc., then one can pray for another good body in the next birth as well. This too is Upadhi praptihi.

• Vishaya Prapthihi: Is to improve objects of enjoyment. Thus, to obtain a good family, wife children, friends are all wishes that fall in this category. Each of these is important else life can become miserable.
• Lokaha Prapthihi: The environment of interaction between Self and objects should be favorable. It should be peaceful. It means improve present atmosphere or replace existing atmosphere. An atmosphere of violence, anger, hatred etc., is after all not very conducive for happiness.

All above are the Karmas or the three means and their respective three ends.  Even if a person is lucky to enjoy all of the above three, such a Satvik person will learn from Life’s Lessons. Important lessons learned are that all three goals are wonderful, however, inherent in them are deficiencies or Doshas. While these Doshas are relatively good (Preyaha) they are not absolute good or Sreyaha. Thus, there are three Doshas or Dosha Trayam. They are:

1. Dukhamishritatvam: This includes desire for acquisition, preservation and loss. All three of them can also cause pain.
2. Atripthihi: They will not give us total satisfaction. You will always crave for more. You will tend to compare and there will always be someone with more than you.
3. Bandhatvam: When we have them and use them, we soon also become dependent on them. One becomes attached or addicted. You become more dependent without your own knowledge.

Most of us do not think of these Doshas. Many of us do not worry about it. A slum person prefers his slum even if a better place is offered to him. He will rent the new place and come back to his slum.

However, some people start exploring some goals that are free from these Doshas. To such intelligent people, Vedas say, there are such goals, but they cannot be obtained from Karma Kanda. Karma Kanda only deals with Preyaha. If you want Sreyaha you have to go somewhere else. Such an intelligent seeker is called a Mumukshu. Others are called Bubhukshu. Karma Kanda cannot serve a Mumukshu. Mumukshu has to go Vedanta for this.

So, what is this defect free goal? That defect free goal is Brahman or Moksha. It is not mired in dukha, atripthi and bandhaha.

Where is this Brahman and how to acquire it? Vedanta says you can never obtain it because that defect free one is in the form of the “Seeker” in you. You are that. I also have a very difficult time swallowing the idea that I am that defect free Brahman. Everything I have, has defects, including my body, mind and intellect. They all have limitations. All my experiences, so far, have proven my limitation. Even my children tell me that I was a terrible parent. In this context I have a big doubt if I am a defect free Self. There is a very big gap between what I think of myself versus what Vedanta thinks of me. I sometimes feel like dropping the Gita, Upanishads and the Guru.

If I am born in a culture where Shraddha in scriptures is important, I will not drop the Upanishad. A boys Upanayana ceremony lasts four days and on the last day the Brahmachari worships Shradha Devi. To such a person the Shradha comes that the Vedas cannot go wrong. I develop deep faith in the Vedas. So, I need to question my conclusions. I have taken it for granted, “I am finite”. I need to re-analyze my conclusion. Therefore, I have to start a Self Enquiry to verify if my conclusion is valid or not. For a long time human beings thought the Sun went around the Earth. Then came a person who said that the Earth went around the Sun or that we are not in a Geo-centric universe. This scientist was harassed and rejected.

When I enter into Self Enquiry, I find, I don’t have the instruments for such an enquiry. Just as we have a telescope to study the stars and a microscope to study bacteria, I don’t have an instrument to study the Self. Here I am enquiring into the Enquirer. Regular instruments are not useful for such an enquiry. Such regular instruments are also known as Pauresheya Pramanani because they are extrovert in nature and not useful for such an enquiry.

I need a special mirror, one to reveal my real “I”. This is known as Shabda Pramanam or a verbal mirror. When somebody tells you, “you look jaundiced” (yellow) it is a Shabda Pramana or a Shabda mirror. When I try to study the Upanishad by myself, I find they use peculiar methods that are different from objective science. Shastra has to use words to reveal my Self.

Other methods will only give us an intellectual and in-direct knowledge. Other methods tend to objectify. Description of the Brahman is not one of an object rather it is one of my own Self. If not, Student will say he has understood but not experienced the Brahman. This knowledge and experience dichotomy (or division) does not occur in Brahmagyanam. The student should not come to a definite conclusion. Therefore, a Guru alone can make the Upanishad speak to you. What is the method used by the Guru? He uses six factors in the primary teaching also known as Tatparyam. It is “ You are what you want to be in life”. It will teach that you are a secure and immortal being. This teaching has to be provided consistently, again and again until the student nods his head in understanding.

Take Away:

There is a very big gap between what I think of myself versus what Vedanta thinks of me. It is very difficult to believe that I am that defect free Brahman.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teachings of Gita, Swami Paramarthananda started Chapter 5 today.  He said in chapters 2, 3 and 4 respectively, Sri Krishna spoke about two topics. He spoke about Sadhana and Lifestyle. Recapping those teachings Swamiji said:

1. Sadhana: Regarding Sadhana he made it clear that everyone has to go through Karma Yoga Sadhana and Gyana yoga sadhana. There is no choice. Karma Yoga is the means towards Gyana Yoga and Gyana Yoga is the means towards liberation.

Karma yoga is a means and Gyana Yoga too is a means while moksha is the end. You can have a choice between means and a choice between ends but not a choice between a mean and an end. One can choose between pants or shirts. Here, there is choice. Choice is only between similar. Thus, one can’t choose between a pant and a shirt. Similarly, one cannot choose between Karma Yoga and Gyana Yoga. Once you choose an end, it means the means is a given.

Citing an example, getting into a bus is meaningful only when you have chosen not only the bus but also the destination. You cannot choose the bus without choosing the destination. We are not getting into the bus for a joy ride. Similarly, if you have chosen a destination, you have to choose the means as well.

Citing another example, suppose I go to a doctor for stomach pain and the doctor prescribes a tablet. I cannot get away from not taking the tablet.  If I chose the end of removing the pain, I have to choose the means as well. Therefore, choosing the means and end is complementary; one choice will validate the other choice and the other way around as well. Thus, Karma Yoga is the way to come to Gyana yoga. Gyana yoga is the way to Moksha.

Citing another example, it is just like a person occupies both the father status and son status. With regard to his son, he is the father and with regard to his father, he is the son. From Karma yoga’s perspective Gyana Yoga is an end. From Moksha’s perspective Gyana Yoga is the means.

After explaining quite a bit by Sri Krishna, Arjuna is still not clear. His confusion is with respect to sadhana. This is an area of confusion to many people.

There are people who think karma yoga and gyana yoga are alternative means of liberation. Many still think and talk about different paths to liberation. Thus, if you are an active person, you attain moksha through karma and if you are an intellectual person, you attain moksha through Gyana yoga.

Even Shankaracharya struggled to clarify this confusion.  He too says karma yoga cannot lead you to liberation, it will take you to Gyana yoga and Gyana yoga will lead to liberation; this is one part of the teaching;

Then there is second part of teaching with regard to the lifestyle. A person can lead two types of lifestyles, one is life of activity in society and the other is life of seclusion or life of work and life of withdrawal.

or Life in society and life in seclusion.

2.Life style:

Sri Krishna described two types of lifestyle. One is a person who is active in society and other is one who leads a life of seclusion.

Active in society is known as Grihasthashrama. While one leading a life of seclusion is known as Sanyasahrama.  In olden times, after Gurukula, both lifestyles were open to a person. A lifestyle is also called a Nishta. Sri Krishna points out that every person has a choice in lifestyle. One can be a Grihastha or a monk. Whatever lifestyle or ashrama one adopts in both of them you have to have follow Karma yoga and then follow up with Gyana Yoga.

Grihasthashrama Dharma is Karma Yoga for householders. Sanyasahrama is Karma Yoga for monks. Both have their rites, pujas and rituals prescribed.

Grihastha will have a sacred thread while a Sanyasi has a danda. Grihastha has got rituals, prayers, pujas and parayanams.  Sanyasi too has rituals, prayers, pujas and parayanams. The type of parayanams may vary.

For a grihastha Vishnu Sahasranama and similar mantras are emphasized. For the sanyasi,

Upanishad, Bhashyams, etc. are emphasized.

For a grihastha, saguna ishvara namas are given, like Namashivaya, Narayanaya etc.; for a Sanyasi, Upanishad mahavakya mantras are given for japa, or Omkara japa, and other similar mantras are also given.   For both, puja is a requirement. All these are necessary to develop a mental conditioning required for reaching Gyana yoga. A sanyasi should qualify himself to enter Gyana yoga. A grihastha also has to qualify himself to come to Gyana yoga.

Sri Krishna asks all to follow their Svadharma.

Once ready, both should come to Gyana Yoga. Thus, in sadhana, there is no choice. In lifestyle, however, there is choice. Each lifestyle has plusses and minuses. For Gihastashrama the plus points are he is able to perform Pancha Maha Yagna, perform noble services for society, he has security through his children, family and wealth. The minuses are that he has equal responsibilities. He has to raise his children, provide education, marry off his daughters etc. He has to face the fears and anxieties related to raising a family.

In Sanyasa ashrama, however, there is no responsibility, no wife, no husband, no children and you need not bother about anything. If you get hungry, ask Bhavathi Bhiksham Dehi; somebody will give Bhiksha. So, while there is no responsibility there is also no security.

So, every ashrama has got it’s plus and minus points. Therefore, Sri Krishna says, take to any ashrama and pursue both the sadhanas and get liberation.

After listening to all this Arjuna wanted further clarification. He wants to know about the Nishta, when there is a choice. Decision-making is always difficult. This is so, because we don’t want to face the consequences of our decision.

Arjuna’s mind at the moment is voting for Sanyasa. He does not want to kill. In crisis, he wants to escape with Sri Krishna’s blessings. His question is which is better, Grihastha or Sanyasa?  Sri Krishna is going to talk about Sanyasa Yoga.

Shloka # 1:  Arjuna said:

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम्।।5.1।।

The renunciation of works, Krishna, and again, their performance you praise. Tell me for certain which of the two is better.

In spite of Sri Krishna’s clear teaching, Arjuna asks: Sri Krishna, you glorify both ashramas. You have glorified life of activity (grihasthashrama). You have also glorified Sanyasa Ashrama, life of seclusion. The two are contradictory.  So, Sri Krishna, tell me, which one is better of the two? Both are opposites. I cannot follow both, life of seclusion and life of activity, at the same time.

In fact, the grihastha is supposed to be the pillar of the society. He is the one who nourishes all the other three ashramas because all the three ashramas live on Bhiksha. Thus, a brahmachari has to live on Bhiksha; a vanaprasthi has to live on Bhiksha and a sanyasi also has to live on Bhiksha alone. So, if the three ashramas have to receive Bhiksha, somebody has to give it. So, he is the one who gives Bhiksha.

Some other monastic religions glorify Sanyasa. Ashrama is a place of spiritual sadhana. Ashrama can happen in family life too. Such a person is unaffected even in his family life. Janaka Maharaja is often cited as an example of a Grihastha Gyani.

Thus, says Swamiji, it is not a choice between Sadhanas rather it is a choice between lifestyles.

Shloka # 2:

Sri Krishna said:

श्री भगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते।।5.2।।

 Both renunciation and Karma Yoga promote the supreme good; but of the two, Karma Yoga is superior to the renunciation of works.

 Sri Krishna says, both ashramas are equally good for both sadhanas. In Vedanta the term Dvanda is used. It means everything in creation has a good and a bad aspect to it.

Both ashramas are equally good for following karma yoga sadhana and Gyana yoga sadhana. Karma yoga can be efficiently followed in grihastha ashrama; but for Gyana yoga the obstacles for Grihastha are many while you require an undistracted life. The many duties of grihasthashrama are all seen as obstacles. Therefore, in grihastha ashrama, karma yoga can be ideally followed;

In sanyasa ashrama, karma yoga cannot be ideally followed because he does not have the resources to do a lot of karmas; there is no money with them; he cannot do any good karma; he has to manage with limited activities, like japa, puja, susrusha, etc.  Therefore, there are certain advantages in following some sadhanas and some disadvantages in following other sadhanas. However, in both, you can follow the sadhana and attain liberation; therefore in both ashramas one can follow the sadhana and attain liberation.

Shastra also talks of the ashrama that fits a type of person. Sanyasa requires a particular mental make up that is not an easy one. Sanyasa ashrama is dangerous for an unprepared person. Sri Krishna, says, for majority of people life of activity is safer and ideal. In Vedas there are rules when one goes from Brahmacharya to Grihastha. From Brahmacharya one can also go to Sanyasashrama with Guru’s advice and Shishya’s acceptance.

The greatest risk of sanyasashrama is that you can’t go back. It is an irreversible process.

So, Sri Krishna says, Grihastha Ashrama is a better choice for majority. He says Gita is for general public, while Upanishad is for evolved one’s. While Upanishad prefers Sanyasahrama, Gita considers Grihasthashrama as the best. We should keep in mind that in Gita, both the Teacher and Student were grihastas.

Shloka # 3:

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते।।5.3।।

Know him to be a perpetual renouncer who neither shuns nor seeks, O mighty-armed! One who is above such contraries is really liberated from bondage.

Now that Sri Krishna has recommended Grihasta Ashrama, is there any way one can get advantage of both Ashramas? This is a thought that can come in a person’s mind. Sri Krishna, addressing this question, says, there is a method. He says one needs to handle Raga and Dvesha in Grihastashrama.  Householder’s life is influenced by many factors. It is said nine planets influence a householder. A  son-in –law is considered the tenth planet. He is a planet over which you have no control. Whatever he does affects your daughter but you cannot do anything about it.

Thus, there are many relationship that are similar, in which you have no control. When you get married to a girl and you place a knot on one neck simultaneously you

are putting knots on many other necks as well. You are immediately related to the girl’s family. All these knots are factors that can influence you but you cannot control them.  Therefore, you have to learn to manage your ragah-dveshah. Whether your likes and dislikes are fulfilled or not, you have to learn to navigate through life without being affected. This requires tremendous strength;  And therefore Sri Krishna says a grihastha is a sanyasi, if he has learnt to handle likes and dislikes;  For one who has managed his ragah-dveshah the house itself is an ashrama That is the trick.  Sri Krishna , however, does not say how we are to manage Raga and dvesha.

Take Away:

Decision-making is always difficult. This is so, because we don’t want to face the consequences of our decision.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 34:

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।।4.34।।

Know it by means of obeisance, exhaustive questionings, service to the (teacher). Knowers who have realized the truth impart to you that knowledge.

Continuing his teachings of Gita, Swami Paramarthananda said, in shlokas 26 to 33, Sri Krishna talked about the glory of knowledge. Now in shloka # 34 he wants to complete the topic with a description of how to acquire this knowledge. He says our normal instruments of perceptions are all extrovert and meant to reveal the exterior world. Knowledge of Self is not possible with these extroverted instruments.

Citing an example, he says one cannot see one’s own eyes. To see one’s own eyes one needs a mirror. So also to see one’s Atma a special mirror is required. A regular mirror can only reflect the Sthula-Sharira or the gross body. It cannot reflect the Atma. For the Atma one needs the Shastra-darpanam. We also need to know how to use this darpanam. This darpanam must also be clean and free of dust or the image reflected will be dull.

This requires another assistant called the Guru. He teaches us how to use the mirror. He allays all our misunderstandings and helps remove dust like obstacles and clears the mirror.

One requires a Guru. Obtaining knowledge without Guru is an exception. There are many types of Gurus. One type is the one who initiates by giving mantras. Another guru offers inspiration. All Gurus are useful and required. However, the Guru Sri Krishna talks about is the Gyana Guru. Sri Krishna did not give mantra Upadesha to Arjuna. He functioned as a teaching Guru. He systematically taught Vedanta. He did not say he was God. He did not ask for blind acceptance. He wanted Arjuna to listen to his teaching. Learning involves active listening. Teacher reconciles every statement. Chapter after chapter Arjuna asks questions. He does not accept Sri Krishna’s teaching in blind faith. He challenges the contradictions in the teaching.

Citing example of the equation e=mc2, Swamiji says, it is not meant for japa. Each item in it namely the E, the M, and the C all have to be understood in detail. This requires many years of learning. So also it is with Vedanta’s equation “ You are the ultimate reality”.  This is not a mantra Japam. One has to know it. Until you are convinced, the teaching is not complete. That is the reason that Sri Krishna went through each chapter until the end of  chapter 18. Then Arjuna said, Oh Sri Krishna, my confusion is gone; I have now clearly understood your teaching. This is the Guru referred to here by Sri Krishna.

Describing such a Guru further, Sri Krishna says, such a Gyani, man of knowledge, must also have very good communication skills. In a shloka by poet Kalidasa from his treatise “Malvikgnamitra”, the poet emphasizes that simply being a scholar is not sufficient. Imparting the knowledge to other seekers is more important and a scholar who does this is the scholar of highest order. Such a person is also called Stotriya Brahma Nishta Guru or a Gyani or a Tatva Darshi. Just as a doctor who smokes does not have moral authority to advise a smoker, a Guru must have the moral authority. A Tatva Darshi has the true knowledge and as such he can give knowledge. The method of communication used by such Guru’s followed Sampradaya. Therefore, a Sampradaya Guru alone is considered fit to give knowledge. Asampradaya Guru is not accepted as a teaching Guru.

The Shishya also has to be deserving of knowledge. Milk in the wrong vessel will split. The shishya has to be a patram. The Patram’s requirements are:

1. Intense desire for knowledge or Jignasa.
2. Humility or accepting one’s ignorance. It is also called Vinayaha.

An egocentric person cannot get knowledge. The shishya should express his humility by prostrating before the Guru. He should ask questions. He should perform service or Seva to the Guru. This service will remove his impurities.

Swamiji says it was common for a new shishya to spend some time performing only seva to the Guru. This gave both of them an opportunity to know each other, get acclimatized and build rapport. This was a requirement before starting the teaching. This was also a time of service. During this period both Guru and Shishya are judging each other. This period could even last up to a year. Dayananda Saraswathi in his ashram would ask students to submit their notes. He wanted to see if they understood his teaching or not. It is in this manner a shishya became a patram.

Shloka # 35:

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते।।1.35।।

By grasping that knowledge, O Pandava prince! You will no longer be deluded as you are now; and through that, you will behold all beings in the Self and then in Me.

With Shloka # 34 the glorification and how to get Gyanam is over. Shlokas # 35- # 37 deal with Gyana phalam. Sri Krishna presents Gyana phalam as follows:

2. Moha Nasha: Arjuna surrendered to Sri Krishna due to his internal conflict in the battlefield. Arjuna was trained in Dharma Shastras. He was a man of knowledge. Yet, he is not able to resolve his internal conflict. He becomes indecisive. This conflict is caused by his attachment. He does not want to face the consequences of his action. He was not ready to accept the death of Bhishma and Drona. He also does not want to stay in the forest. This is Arjuna’s dilemma. Our inability to face future because of our emotional attachments is the cause of conflict. Because of this we postpone our decisions. (Go to America or not? Marry or not? Etc.) . Some people go to an astrologer. Unfortunately two astrologers can never agree. This makes the decision even more difficult. The reality is that a decision has to be made. So, internal conflict is a big weakness. With Self-knowledge, I am ready to face any future. I know the outcome can go either way. Still I jump into it anyway. I am ready to face the consequences. Self -knowledge gives one the strength to face consequences. You will not get into internal conflicts anymore. Arjuna, decision-making is always difficult. Self Knowledge helps you and keeps you sane.
3. Jivatma Paramatma Aikyam: You will have Jivatma paramtama Aikya darshanam. How? Sri Krishna says, after this knowledge you will know the entire creation rests in God. He is like space, all- pervading. You will also know that the whole world is in “You”. Therefore “You” are God. Just like the wave, it was told; you and the ocean are one and the same. Both are essentially water. Therefore, Water is the essence.

Ishwara is Chaitanya. You are Chaitanya. Everything is Chaitanyam.

Shloka # 36:

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः।।1.36।।

Even if, among all sinners, you are the very worst, by this raft of knowledge you will go beyond sin.

Two Gyana phalams were mentioned in last shloka. Here Sri Krishna communicates the third benefit.

3. Sarva Papa Nashaha: Self-knowledge destroys all your papams. Nothing else destroys papams. Destroying papams acquired through many janmas is very difficult through prayaschittams. Not only are there too many old Papams, we are also constantly acquiring new ones. Citing an example, Swamiji says, Shastra’s say by leaving a young wife a man gets papam for seven Janmas. Self-knowledge, however, destroys all past papams as well as future ones.

Even the worst sinner will cross over the ocean of papam. The Gyanam boat will help you cross over the ocean-of-sins.

 Take Away: Our emotional attachments are the cause of internal conflicts. This makes us unable to face the future. This was also Arjuna’s dilemma.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 27:

र्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।4.27।।

Yet others sacrifice all sense-activities and all activities of vital breaths in the fire of self-restraint, kindled by knowledge.

Continuing his teachings of Gita, Swami Paramarthananda said, with the 24th shloka Sri Krishna concluded Gyana Yoga. In shlokas 25 through 34 he now talks about the glory of Self Knowledge. In these shlokas he mentions twelve spiritual practices. One of them is also Gyana Yoga. He calls all of them Yagnahas. All of them involve worship of the Lord. He says all of them are great but Gyana yoga is the greatest of them all. All of them prepare the mind but only Gyana can give liberation.

Therefore all the eleven sadhanas are validated or made fruitful only when all of them culminate in Gyanam. Thus, Gyanam is called sakshat mokshakaranam and all

other sadhanas are called parampara mokshakaranam. They can only indirectly help; Gyanam alone can help directly.

For preparation purposes, we can take any one of the eleven, however, there is no choice with respect to Gyana Yoga. There are many paths for Chitta shuddhi but only one for Gyanam. Hence it is considered the greatest one of all.  Following is the essence of Shlokas 25-34.

Shlokas 25-27:

1. Gyana Yagna:Self Knowledge is also a form of Yagna.
2. Deva Yagna: is the ritualistic worship of various devatha
3. Vishaya Bhoga Yagna: considers every experience as worship. Thus, the entire world consisting of shabda, sparsha, rupa, rasa and gandha are all taken as flowers. Thus music is considered a flower. A beautiful picture is a flower; a tasty object is a flower. All these flowers are offered to the Lord, who is inside us in the form of Atma Chaitanyam.
4. Indriya Samyama Yagna: This is sense control. Practice of maunam is such a Sadhana. One who masters the tongue not only controls speech he also controls his eating as well.
5. Kshama Yagna: It is thought discipline. Quantity, quality and direction of thought have to be controlled. It is a tough discipline, because it requires monitoring the mind throughout the day.

Seven more Yagnas are covered in following shlokas.

Shloka # 28:

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।4.28।।

Other ascetics, subject to severe disciplines, sacrifice their material possessions, their penances, spiritual exercises, prescribed lessons, and knowledge.

In this Shloka five spiritual disciplines are discussed.

6. Dravya Yagna: It also means Dana Yagna. Danam can include: money, material, sharing knowledge, sharing time and sharing good will.

It is an important Yagna. In creation everything is in a flow. A river receives water and delivers to the ocean; Ocean delivers it to cloud and cloud delivers back to the river. Everything is cyclic. I too should receive as well as give. What I give should be proportionate to what I receive. If one does not follow this principle, the divide between rich and poor increases.    Communism believes in forcible giving. Vedanta believes we should give out of our wisdom and share.  Yagna, Dana and Tapaha are emphasized.  Tapaha means moderation in everything. In olden days when one got more, one performed a big ritual and the Danam became a part of the ritual. This was done without any arrogance.

The scope and magnitude of dakshina danam can be understood when we consider the following: anna danam, vastra danam; chappal danam, kodai (umbrella) danam; vadi (stick) danam; pusthaka danam; kshetra (land) danam; svarna danam; and even kanyaka danam as a part of marriage ceremony.

7. Tapaha: Means the mastery of sense organs. It is willful Self-denial to establish my mastery over my own organs. Tapaha should not be enforced. Fasting is a spiritual practice while starving is not. Whatever I regularly use, I say, I will not use. Shiva rathri vratam, Upavasa are some examples. Saying no to coffee, to food, daily newspaper etc. are all examples of Tapaha. For some time, periodically, we should try to say no to all such things.

8. Yoga Yagnaha: This is Ashtanga Yoga of Patanjali to integrate one’s personality. We have five layers of personality and we have studied, annamaya, pranamaya, manomaya, vigyanamaya and anandamaya koshas.

Annamaya is disciplined by yogasanas; so that I can sit in a posture for an hour without disturbance. It is a yogah.

For pranamaya disciple, we have praṇayama.

For manomaya disciple, we have meditation.

For vigyanamaya discipline, we have study.

All five koshas are supposed to work together.  Like instruments in a music concert all koshas should work together in harmony to produce anandamaya or bliss in us.

9. Svadhyaya Yagnaha: is parayanam of the scriptures. It includes: learning to chant; memorizing and regularly chanting.

Learning to chant teaches akshara shuddhi. After that memorizing the chapter helps, as you can now understand the chapter holistically when the teacher teaches. Swamiji says he summarizes each chapter at the end. In ancient times this was not a practice as the student would be absorbing the whole chapter as he would have it in memory.

To help one memorize, scriptures were often in sutra or shloka forms.

Sutras are very brief abbreviated capsule statement.

Shlokas are metrical or musical forms such as in Gita.

Both were meant for memorizing. Therefore, they never used a printed version of the book. Students had to memorize everything. The idea was while young, one memorized the shlokas. As one grew older the desire to know more about the shlokas arose and they were readily available in our minds. All scriptures are after all associated with Gods and Rishis.

10. Gyana Yagna: is study of the meaning of the scriptures. It is enquiry and analysis. Therefore during Svadhyaya it is called shabda grahanam; Gyana yagna stage is called artha grahanam. In the first one, Svadhyaya, you learn the words, in the second one, Gyanam, you learn the meaning. And that is why they start the svadhyaya at an early age and they do the veda adhyayanam in the 5th year, 6th year, 7th year, etc. Since it is a young mind, it will easily register, and thus can cover the entire vedas within 15 years.

In shloka # 25 Deva and Gyana Yagna were mentioned. In shloka # 28 again Gyana Yagna is mentioned.  The Gyana Yagna here means it is related to analysis of scriptures. So tarka, mimamsa and vyakarana, all these come under Gyana yajna. Five secondary disciplines of the Yagna are also mentioned. They are: Draya yagyaha, tapo yagyaha, yoga yagyaha, svadhyaya yagyaha, and Gyana yagyaha.  In this shloka Dravya Yagyaha means Sadhakas who perform Dravya Yagya. Tapo Yagyaha means one who performs Tapas and so on. These sadhakas are also called Yathi or Yathayaha or Sanyasi. From this comes the name Yathiraja college. Yathi means a committed spiritual seeker. He may even be a Grihasta. They are people of firm resolve. Will power is very important in spirituality.

Shloka # 29:

अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।4.29।।

Some intent on breath-control, blocking the movement of the in-breath and out-breath, sacrifice the in-breath in the out breath and, similarly, sacrifice the out-breath in the in-breath.

11: Pranayama:

Here Sri Krishna discusses Pranayama as a useful spiritual discipline.

When we study the different layers of our personality, we find annamaya is the grossest layer, the physical body.  The next interior layer is  pranamaya, the energy sheath. Prana stands for the vital force, our energy.  The next one is the manomaya, the mental personality; emotional or psychological personality .

Pranamaya comes in between annamaya and manomaya and if a person disciplines the pranic personality, then he will influence both annamaya as well as manomaya. When prana is disciplined, physical health will improve as will mental health.

Pranayama practice is of two types.

1. As an exercise to improve health or a secular discipline.
2. Vedas want to make it part of religious discipline.

Thus, we have the chant Om Bhoohu, Om Bhuvaha etc. This is garbha pranayamaha. It purifies the mind.

Pranyama is a very big discipline. There are advanced courses offering Pranayama for obtaining material success.  Kundalini yoga is a part of this. Kundaini is Pranic energy. It is really about tapping into our potential energy in any form. Thus, walking daily is a manifestation of this power. Even memory is a power that needs to be exercised. Power in a waterfall is the electricity and a manifestation of Kundalini Shakti.

These are all, however, manifestations of Anatma. Kundalini has no connection to Gyanam.

Vedanta is not interested in materialistic powers. From Vedanata’s perspective, Pranayama can be used for Chitta Shuddi. There are three types of Pranayama. They are:

1. Puraka: Inhalation. Here exhalation is offered as the sacrifice.
2. Rachaka: Exhalation. Inhalation is offered as the sacrifice.
3. Kumbhaka: Neither inhale nor exhale. Antara Kumbhaka, retain after inhaling. Bahya Kumbhaka, is retaining after exhaling.

All these are Yagnahas. Kumbhakaha, where breath is stopped is good for a restless mind. It can, however, only give relative quietude. Only knowledge can bring absolute quietude.

Shloka # 30:

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।4.30।।

Yet others, with strictly regulated diet, sacrifice vital breaths in vital breaths. All those are conversant with sacrifice, having destroyed their sins by acts of sacrifice.

 12.Ahara Niyama:

So 11 yagnahas are over; now comes the 12th and last one. The last one is known as Ahara Niyama. It is discussed in chapter 6 again. Here one has to control quantity and quality of our intakes.

There should be a fixed time for eating. Over eating should be avoided. One should get rid of Tamasic foods such as meat and alchohol. When food discipline is missing our pranas become thick and undisciplined.

Ahara niyama converts sick prana to healthy ones. Digestion and breathing are improved. They destroy all internal impurities.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 24:

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।

The means of the sacrificial offering is Brahman; Brahman is the oblation placed in the fire of Brahman and by Brahman is the sacrifice made. This scarificer, who concentrates on the act that is Brahman, reaches Brahman alone.

Continuing his teachings of Gita, Swami Paramarthananda said, in Shlokas 18-24 Sri Krishna dealt with Gyana Yoga. In the 24th shloka he concluded Gyana Yoga. In the 24th shloka he was teaching the highest philosophy of the Upanishads. This Teaching can be summarized as follows:

1. Recognizing that the Consciousness principle is different from the body, mind and thought complex. This is similar to the electricity that while it illumines the bulb, is distinct and separate from it. Thus, Consciousness is a also separate entity. That is who I am. I am not the body-mind-thought complex. Body-mind-thought complex is only an incidental tool. In it’s absence I stop transacting but continue to exist. “I” am existence and it does not require a body-mind-thought principle.
2. This “I” the Consciousness principle is behind all the bodies not just mine. There is only one Consciousness enclosed in many bodies. This Consciousness is same in everyone. From Consciousness’ point of view we are all one.
3. This “I” behind all bodies is the essence and truth. The body-mind-thought complex is not independent of Consciousness. Consciousness is Satyam.

Upanishads say Consciousness (Karana) is the cause and everything else is the effect ( Maryam).  Once I see that Consciousness is the cause and matter is the effect then I also become aware that there is no matter separate from Consciousness. This requires an attitudinal change in me.

This is similar to gold that is the cause of an ornament. There is only one gold while ornaments are many. Even in science while all elements are superficially different, they are all still energy. Vedanta says even the energies are different, only the Consciousness is one.

How can the invisible consciousness become the visible creation, if you ask, the science answers that the intangible and invisible energy can manifest as tangible matter. If that is possible for energy, Vedanta says, that the intangible formless consciousness alone is appearing as the tangible form-ful matter. And the one, who has this vision, sees the one truth behind all the superficial plurality; this is called Sarvatra svarna

darshanam. In the case of ornaments, bangles, chain, ring, etc. there is sarvatra ekasvarna darshanam; behind rivers and oceans and lakes, there is sarvatra eka jala

darshanam; behind all furnitures, there is sarvatra eka wood darshanam; similarly, behind the pluralistic universe Gyani has got ekathra atma darshanam. This is called Atma Ekatva Darshanam.

The man who sees this non-duality is called Brahma-Karma Samadhi Gyani. Samadhi here means being absorbed. Thus, gold samadhi means, gold is the essence in all ornaments. Not losing sight of Brahman in all transactions is Brahma Karma Samadhi.

Transactions are deliberately performed, like travelling, eating, buying etc. But during all this a part of the mind is absorbed in Brahman. Subconscious mind is aware of all Nishtas. Here Sri Krishna is talking of a Grihasta Gyani. One of the duties performed daily by a Grihatha in the past was Agni Hotra Yagya. Such an Agni Hotri Grihasta knew the Sarvam Brahmamayam Jagad. He knew there is only one Brahman and all others are forms and names only.

In shloka: Brahmarpanam means wooden spoon for offering.

Shloka # 25:

दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।।4.25।।

Some Yogins offer sacrifices to deities; others sacrifice in the fire of Brahman by means of the sacrifice itself.

With previous shloka Gyanam topic is concluded. Now Sri Krishna praises Gyanam or Gyanam Stuthi. He praises Gyanam in a particular manner. Here he enumerated various Sadhanas. Scriptures offer many sadhanas. They include: Nama japa, dhyanam, yoga, pilgrimage and danam.

Every sadhana is called a yagnaḥa; thus we have japa yagnaḥa; dhyana yagnaha; upavasa yagnaḥa; yatra yagnaḥa; pranayama yagnaḥa; all these are called yagnaḥa. Why are they called yagnaha? Because in all these different sadhanas, the one common factor is God. All these yagnaḥas are dedicated to God, for superior growth. In all of them I pray: ् mamopatta samasta duritakshayadvara Sri Parameshvara prityartham, that all my impurities must go away; and I must become spiritually pure. That inner purity is sought from God. So, since the God is involved; prayer is involved; spiritual purity is involved; all of them are called yagnaha. Even sweeping temple, sweeping your own home are all yagnaha’s, if you look upon the house as a temple.  Therefore, what we require is only an attitudinal change, it makes everything a pooja,

It purifies the person spiritually; therefore all of them are called yagnahas.

Even eating is a Yagnam, hence the name Pranagni Hotra Yagnaha. Thus, from the grossest eating to the greatest yaga Sri Krishna calls them all Yagnaha. To this he also adds self-knowledge as a yagnaha. So even the study of scriptures come under yagnaha.

These are all Gyana Yagnahas. He then points out that Brahma Gyana Yagna is the highest of all of them. Why do we say so? It is not that other Yagnas are useless, but none of them lead to the Lord or Brahman.  Any puja can only lead you to Gyanam. They are indirect means. Gyana Sadhana is the only direct means.

The oil, the wick, the lamp etc., don’t remove darkness. Only the flame from the lamp will remove the darkness. Oil, wick, lamp are made meaningful by the flame. Gyana Yoga validates all other Sadhanas through Gyanam.

Suppose you say you don’t like Gyanam, nothing wrong with it, continue with all other Sadhanas. Then, at some point in this life or other, you will be ready for Gyana Sadhana.

In the Shloka: Paramatma is fire (Brahmagni); Lower self is oblation. The lower, limited “I” should be resolved in the higher, unlimited “I”. The wave resolves in the ocean. The wave is worried about its life and death. The wave family is worried too. Then the Guru wave comes and tells them to identify One’s self with the water and not the waves. The moment the wave recognizes the truth it realizes that I am the water; I continue to exist in water vapor, in rainwater and in rivers. I am the immortal water. This is called offering of the wave-I, into the water-I.

The word Yagya in the shloka means Jiva-atma. It is the smaller, finite “I” or ego. It is offered into Pramatma “I”. It is not a physical action. It is a change in understanding.  It is an intellectual change. This is Gyana Yagna and Jivaatma performs it.

Shloka # 25: Jivatma offers itself in fire of Paramatma. There are nine types of Bhakti or devotion. They are : Sravanam, Kirtanam, Visno padasevanam, Arcanam, Vandanam dasyam, Sakyam, Atma nivedanam etc. Of these the highest one is Atma-nivedanam. In all others ego is retained. In this Bhakti, ego itself is offered. Finally, offer the “I”(ego) to God. Once “I” (ego) don’t exist, what do I have left to offer?

Note: first line of shloka says everybody cannot perform this Gyana Yagnam. Therefore, others perform Daiva Yagnam. Here one invokes Gods.

Shloka # 26:

रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।।4.26।।

Others sacrifice the senses, hearing, etc., in the fires of restraints; yet others sacrifice objects like sound in the fires of the senses.

 Here two more Yagnas are enumerated.

First line of Shloka: Describes sensory discipline and sensory control. It is not suppression of senses. Suppression is as dangerous as indulgence. They have to be controlled through understanding. Suppression involves force. Here I myself decide to watch my senses. This is also a Yagna. A man, who performs sense control, is in a way he is making an offering of his undisciplined sense organs.  This is also known as Dama Yagnaha.

Second line of Shloka: It describes Vishaya Bhoga Yagyaha. When I become a slave to sense organs, I say no to it. Citing example of coffee, currently I am slave to it. I should be able to say no to it at any time.  Within my control, I enjoy legitimate sense pleasures. This enjoyment is Yagyaha.

Here the oblation is forms, colors, sounds, taste etc. Homakunda’s are seven. They are: the two eyes, two ears, two nostrils, and one mouth.  This Yagya is called Vishaya Bhoga Yagyaha. In this all our experiences such as Shabda, Sparsha, Roopa, Rasa and Gandha are all converted to Yagyaha. Every work, every word I utter all are offering to you. Here Lord is Consciousness. He is Me. So, Shabda offering becomes Shabda-gyanam and so with Sparsha Gyanam as well. etc.

Shloka # 27:

 र्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।4.27।।

Yet others sacrifice all sense-activities and all activities of vital breaths in the fire of self-restraint, kindled by knowledge.

We have complete four Yagyas. This is the fifth one called Atma Samyama Yagyaha or mental discipline. Through this discipline the 10 organs, five of knowledge and five of action are controlled. The five organs of knowledge are: Shabda, Roopa, Rasa, Gandha, and Sparsha.  While five organs of action are: vak, pani, pada, payu and upastha; the organs of speech, the hand, the leg, the organ of excretion and the organ of reproduction.  These ten can be disciplined only by our mental discipline.

With Best Wishes,

Ram Ramaswamy