Gita, Class # 79, Ch 5, 7/15/17:

Continuing his teaching of Gita and concluding chapter five Swami Paramarthananda summarized the chapter today.

Sri Krishna has given us the entire teaching of the Gita in chapters 2, 3 and 4 respectively. Chapter 5 is a summary of all the previous three chapters and in a sense it gives us the very essence of the Gita and the Vedas. This chapter can be classified into following four parts.

• Nishta Dvayam or two types of life styles.
• Sadhana Dvayam or two types of spiritual disciplines.
• Sadhana phalam or benefits of these sadhanas.
• Introduction to meditation as foundation for chapter six.

The Nishta- dvayam are: 1) Grihasthashrama, and 2) Sanyasashrama. In grihasthashrama one has possessions and is part of society while in Sanyasahrama one has no possessions nor is one a part of society. Grihasthashrama is called Pravrithimarga, an active life, and Sanyasashrama is called Nivrithimarga, a secluded life.

The other two ashramas, Brahmacharya and Vana-prastha, are preparations for these two lifestyles. Thus brahmacharya is a preparation for grihasthashrama. vanaprastha is a preparation for sanyasashrama. These ashramas are called nishtas. The two lifestyles have been prescribed by the Vedas.

In chapter five, Arjuna starts off the chapter saying he is confused about Sanyasa. He wants to know if Sanyasa is a requirement for liberation. Answering him, Sri Krishna says that Sanyasa is not compulsory. Any one of the two life styles can be chosen. Thus, we have a choice with respect to ashrama or lifestyle. One has to decide if one wants to be a monk or get married. There are advantages and disadvantages to both lifestyles. In Grihasthashrama the advantage is that one has wealth and supportive people. This gives him a feeling (real or unreal) of security. Sanyasi does not have wealth nor people and thus no security as well.

The disadvantage in grihasthashrama is that one has a lot of responsibility that can be burdensome. Sanyasi does not have this responsibility. In life, whenever a choice is involved, conflict always comes in.

Sri Krishna tells Arjuna that the Grihasthashrama is more suitable for him. He says this ashrama is suitable for most of the people. Human relationship is very important in maintaining mental sanity. Thus, both ashramas are acceptable. However, only a prepared person should consider taking up sanyasashrama. Shloka 1 through # 6 discusses this topic of lifestyle.

2) Sadhana Dvayam: They are Karma yoga sadhana and Gyana yoga sadhana. Both sadhanas are required to be followed. Sri Krishna says there is no choice between the sadhanas.

Swamiji says there is a very big misconception in this area that there are several paths to liberation. Thus, some people feel karma yoga alone will lead to moksha while others feel bhakti yoga alone will lead to moksha. Others think raja yoga will get them moksha while still others think kundalini yoga will also get them moksha.

He clarified that neither the Vedas nor Gita supports this point of view.

Everybody has to go through Karma yoga followed by Gyana yoga. They should be performed, in sequence, one after the other, that too gradually. Karma Yoga has to be learnt and adopted first, as it is a required preparation for Gyana yoga. Then, through Gyana yoga, one obtains liberation. This is the Vaidic margaha. Thus, in first phase, karma yoga is dominant while in second phase Gyana yoga is dominant.

Karma Yoga: Shlokas # 7 through 12 deals with karma yoga. Chapter # 3 also discussed karma yoga at great length. Karma Yoga can be defined as Proper action performed with a Proper attitude.

Proper action: Proper action can be graded based on the spiritual progress that it can provide. In this gradation, selfless actions come on top, as most people are benefited by such actions.  Nishkama karmani also called satvika karmani are the best kind of actions that contribute to the maximum purity and spiritual progress.

Therefore, a karma yogi should give utmost importance to satvika karmani and then to rajasa karmani and lastly to tamasa karmas. Performance of Tamas karmani should be negligible or none at all. This is called proper action.

Sakama karma is action that leads to benefits for one-self. They are Rajasic in nature and provide least benefit spiritually.

Tamasic karmani are actions that are harmful to society.  Here I get the benefit but society is injured. They pull down a person spiritually.

Therefore, in karma yoga, our focus should be on actions that are Satvic in nature.

Proper Attitude: Here I perform all actions as worship to God. All my actions (satvic, tamasic and rajasic) are dedicated to God. And then, whatever the consequences of my action, I accept it as a prasadam. This is the proper attitude.

Citing an example, swamiji says, even thieves in India were devotees. They prayed to God before going on a theft.  Even their mind changes with time through association with God. Shankaracharya says even a nishidha karma should be performed as an offering to God.

 Every experience in life is a result of my own actions. What have I done for this great suffering, when I have not done any great wrong, is a question that comes to our mind. Remember our experiences include ones from our previous lives as well. Whatever I get, I deserve. Don’t ask, “why me”, at all. Rather ask, O God, give me the strength to go through this and learn. This attitude called padmapatram iva ambasa and has been defined in chapter 5, shloka # 10. This is proper action with the proper attitude.

And what will happen as a result of karma yoga? The result is that the mind becomes oriented towards the spirit, materialistic tendencies weaken, spiritual tendencies strengthen and interest in Gita increases. With this interest in the shastra also increases.

Thus, everyone has to go through purifying actions. Even a Sanyasi has to go through them. While the type of actions may differ, between a Sanyasi and a Grihastha, both have to go through karma yoga.

Gyana Yoga Sadhana: Shlokas # 13 through 21 deals with this topic. Gyana yoga is a requirement for moksha. Many consider Gyana yoga a dry path while they consider Bhakti yoga as a wet path. It is considered a wet path as you shed tears in a state of bhakti. Swamiji says this again is a misconception. Chapter # 7 discusses Bhakti yoga.

So, what is Gyana yoga? It is Vedanta vichara consisting of sravanam, mananam and nidhidhyasanam. It consists of the systematic, consistent and continuous study of scriptures under a competent acharya. Jumping from one Guru to another is not recommended as each Guru will have a different way of communication.

What will such a study lead to? This study will lead to the recognition of atma, the real nature of every individual. This study will lead to the recognition of atma, which is the real nature, the essential nature, the core nature and the higher nature of the individual.

What is the nature of this discovery or the nature of atma?

We have studied this elaborately in the Chapter 2.

Krishna hints at it here again as follows. The atma is of the nature of consciousness. What is the nature of consciousness? Important features of consciousness include:

• Consciousness is not a part, property or product of the body.
• Consciousness is an independent entity that pervades and enlivens the body.
• Consciousness is not limited by the boundaries of the body. In short, it is all pervading.
• Consciousness survives or continues to exist even after the fall of the body.
• Consciousness is the only one, that pervades all the bodies of the creation, which means bodies are many, but the pervading consciousness is one.
• Consciousness being one and all pervading like space; it is free from all the actions.
• Consciousness is not only an akarta but also an abhokta as well.
• Consciousness is, thus, also free from all karmas. Therefore, it also does not have papam or punyam.

Citing an example, while all actions occur in space, space itself does not act. Similarly while light illumines, it does not act. So also with consciousness, it does not act.

The stages of Gyana yoga:

First stage is identification with this consciousness.  Citing an example, when I ask you what is here you will say there is a hand. Even if I ask you 100 times you will still say it is only a hand. Then, when I tell you that this hand itself is seen because of a light principle that is pervading the hand only then you realize that the light alone is pervading.  Consciousness is like the light. This is the teaching of the Upanishad.

Second stage is learning to identify with the consciousness as myself.  At present we have learnt to identify with the body; and this learning is so intense and so ingrained in our mind; that the moment we use the word I, we remember, I am a male, I am a female, I am so many years old; I am the child of so and so. In fact, you remember all the bio-data associated with the body alone. So, therefore, we have to do a lot of unlearning. And the new process is learning to identify with the consciousness and instead of saying I-am-the-body I have to learn to say that I-am-the-consciousness-pervading-the-body. This body is subject to arrival and departure. This body belongs to the material world. This body is a temporary gift from the Lord. I can use it for sometime, as a medium of transaction but I cannot hold on to it permanently. So, I have to learn to say that “ I am the consciousness in the body” and not “I am the body”. This is shifting the “I”.

If I know I am consciousness, I will look at you as well as the consciousness of your body. Right now I only see your physical personality. I am atma, You are also atma. This unity of vision is possible only through unity of spiritual wisdom. All other talk of unity is only lip service. On one side we all say we are Indians, but we still fight and kill others. We can never have a true transformation without getting this wisdom.

With this knowledge the fear of mortality also goes. I realize that I am the immortal consciousness functioning through this body. Our problem is not with mortality of body, rather it is that I think “ I” am mortal. This notion changes with Gyanam. I realize “I” am immortal. This leads to wisdom and poornatvam.

With this, Sri Krishna concludes the topic of gyana yoga, shlokas #13. to 21. Here karma yoga was the first stage and gyana yoga the second stage. Gyana yoga leads to the wisdom that I am full, that I am immortal and  Aham poornah. This is freedom from limitation.

Benefits of Gyana Yoga :

Shloka 21 through 26 discusses benefits. One benefit is the development of the spiritual value known as Vairagyam. Vairagyam is independence from external factors for happiness. We normally tend to depend upon external factors for our happiness and this poses a big problem. External factors are not in my control. Most situations that we come across related to family, servant, children etc. are not in our control. Psychological dependence is sorrow. Physical dependence may be difficult to avoid. The problem is with us and not with the world. The solution is to go from dependence to independence. Learn to depend upon your Self (higher self) for security, shanti and poornatvam. This attitude is called Vairagyam. This is dropping psychological dependence.

The benefits include: Jivan mukti. It means inner independence here and now. Regarding outer freedom, I am still bound by rules of society. Chapter # 2 discusses Sthitha Pragyaha Lakhanani. So this is jivan mukthi and he will live like that until the prarabdhah karma is over. Until then the physical body will continue.

Therefore, as long as karma is there the body survives. Once the karma is gone, body also goes and thereafter he is one with Brahman, without any individuality. This stage is called videha mukthi and Sri Krishna calls it brahma nirvana.

With shlokas # 22 through # 26 the chapter five’s main purpose is over.

In Shloka’s 27-29 Sri Krishna introduces meditation.

The last three shloka are beeja shlokas. They are seed verses for the tree of 6th chapter, which is to come next.

This chapter, the sixth, is called sanyasa yogah or karma sanyasa yogah. Here Sri Krishna clarifies what is sanyasa to Arjuna. What is this clarification? That, the outer sanyasa is not important rather it is the inner sanyasa alone that is real. That external renunciation is not compulsory, however, inner renunciation is the real renunciation.

Take Away:

1. Karma Yoga can be defined as Proper action performed with a Proper attitude.
2. Every experience in life is a result of my own actions. What have I done for this great suffering is a wrong question to ask. Karmas from our past lives are also a factor.
3. “ I am the consciousness in the body” and not “I am the body”. This is shifting of the “I”.

With Best Wishes

Ram Ramaswamy

Shloka # 25:

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।5.25।।

The seers win the peace of Brahman, their sins attenuated, doubts cut through, the inner sense controlled; they are busy promoting the welfare of all living beings.

Continuing his teaching of Gita, Swami Paramarthananda said, Sri Krishna has been talking about Gyana Yoga in this chapter. Now in shlokas 24 through 26, Krishna is talking about the Gyana yoga phalam or the benefit of self-knowledge. While talking about Gyana phalam, he also summarizes the various stages of spiritual sadhanas required to reach Gyanam. Shloka # 25 describes these stages.  The stages are:

SarvaBhutahita Rataha in the shloka means leading an ethical and moral life. Being interested in the well being of all beings rather being selfish. Through this life I should expand my mind to feel the pain of others as well. Only one who feels the pain of others will not hurt anybody.

Now why do I hurt others? I hurt others because I do not feel anything at all, because I am such a gross human being.  I need to sensitize my mind so that I feel the emotions of others. Psychologists call it the capacity of empathy. It is a fundamental quality that is required. It is the foundation for all other virtues of life. The entire human character is based on this one capacity. I should be able to sense the feelings of other people. So when the other person is happy I am able to identify and share the happiness and similarly when the other person feels the pain; I should be able to appreciate that feeling and share it. This capacity of feeling others’ feeling is called empathy and it is referred to here as sarvabhutahite ratatvam. In this process, initially, I feel the pain of my own family, my wife, my children etc. This itself expands the mind. It continues to expand. A shortsighted person does not sense even his wife’s pain. A person with an expanded mind even feels the pain of animals and plants.

In Pathanjali’s ashtanga yoga, the first value emphasized is ahimsa or not hurting others physically, verbally or even mentally. This is where our spirituality begins.

Shankaracharya in his commentary says such an evolved person does not hurt others; he is incapable of hurting others, because even as he hurts others, he can

immediately feel the pain of the other and therefore he withdraws from such an action.  Thus, morality or ethics is the first stage, without which moksha is not possible and therefore Sri Krishna says sarvabhutahite ratatvam. Once I feel others’ feelings I will spend my life in helping others.

Nishkama karma is natural to such a person with a sensitive mind. Only a gross-minded person will ignore the fellow human being but a sensitive minded person would certainly help other people.  He may not be able to help financially or physically but at a minimum he will at the least wish “Oh Lord, let everyone be happy”.

By his Nishkama karma and pancha maha yagya, he becomes a Kshina Kalmasha or one who is free from papam. What is papam as per Vedanta? Anything that obstructs our spiritual progress is papam. Our very desire for spirituality is due to our punyams. Nevertheless, there can be obstructions in life such as health, family, external situations etc. Nishkama karma will make all such obstacles go away.

Yatatmanaha: means one who develops the necessary discipline. I have to work for spiritual growth. Liberation is not based upon God’s will. It is based upon our desire. God is not the one who decides upon liberation of a person. God is not a partial God. I have to make use of Gods grace as my free will. While sunlight is there using solar energy is in my hands.

God’s grace is available to all. Some have tapped into it and others have not.  Vivekam and Vairagyam do not happen on its own, I have to make it happen. I have to make the effort.  The tendency to say, “ everything is in his hands” is an escapist one.

Yatatmanaha also means working for qualification or knowledge. In chapter 4 Sri Krishna advises that for this knowledge one has to seek a Guru and shastram.

Rishayaha means a rishi. Once I perform all sadhanas I become a rishi or a Gyani. Even a person living in society can be rishi. It does not mean every ochre robed swami is necessarily a Rishi.

Chhinna dvaida means knowledge that is free from all doubts or having conviction in the knowledge. Am I convinced about the teaching? Vedantic knowledge is revolutionary in that it deals with world, the God and me. Am I really immortal? Remember Shankaracharyas shloka of Chiddananda Roopa Shivoham Shivoham. There should not be an iota of doubt about my immortality.

“You are God” is a very difficult concept to accept.

“ the world you experience is less real than You”, another difficult concept to accept. Do you accept all of them? Conviction comes from reflection and questioning. This process is called mananam. So removal of all doubts is called mananam. Chhinadvaida means without a doubt.

Brahmanirvanam Labhante: means such a person attains oneness with Brahman. What is attaining one-ness with Brahman? Here there is no physical merger with God. If that were the case Brahman will have to be a separate entity. Vedanta says Brahman is all pervading. Therefore, here merger with Brahman means dropping the notion that I am separate from Brahman due to my ignorance. This is merger.

Summarizing the stages to reach Gyanam:

1. Follow values of life
2. Become pure
3. Take initiative for spiritual growth and this involves acquiring sadhana chatushtaya sampathi and guru pra
4. Gain knowledge
5. Gain conviction
6. Merger in Brahman

In this context Swamiji cited an advice:

For saving one family, you can sacrifice a member.

For saving one village you can sacrifice one family.

For saving the nation; you can sacrifice one village;

For the sake of moksha; you must be prepared to sacrifice everything;

Shloka # 26:

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।।5.26।।

On both sides, the peace of Brahman is there for the self-restrained ascetics, who are released from lust and wrath, and have known the Self.

So the same idea as in the previous shloka is repeated here for further clarity. Here also various stages of spiritual growth are pointed out. The first stage is kamakrodhaviyuktanam. Kamaha means desire for acquisition and krodhaha means anger caused by the obstacle in acquiring things or anger caused by the loss of things acquired. So kama will invariably lead to krodhaha. We also discussed this in detail in the third chapter under shloka 3.37.

And this management of kama and krodhaha is possible when I know a basic principle of Vedanta. What is that basic principle? It is that my happiness does not depend upon what I have but it depends upon what I am. So always focus on what I am, not on what I have. So if this is understood, our worry for yoga and kshema will come down otherwise kama will lead to more and more preservation such that I will have no time for spirituality. Life will be spent on yoga and kshema; yoga here means acquisition; kshema means preservation; in this process only our stress will increase as something or the other in life will always not work out.

We have to manage kama and krodha for getting Vairagyam.

Yatchetasam: means those who have integrated their mind. Mind is required for the spiritual journey. The mind has to be focused. Unless my mind is focused enough I will not be able to pursue spirituality. The capacity to focus is also known as Samadhi. Satka sampatti is essential so that all my organs cooperate with me in my spiritual journey.

We saw in the Katho Upanishad, wherein Yama dharma raja compared our life itself to a journey; body was compared to a car and the sense organs were compared to the wheels and the mind compared to the steering; and intellect compared to the driver. Only if the car, the wheels, the steering and the driver are all healthy only then can I reach the destination. Similarly, body must be fit; sense organs must be fit; emotional mind should be fit; intellect must be fit; and they should be available for my use and that is called here yata cetatvam. It is an organized personality, an integrated personality. Samadhi Satka Sampathi is the next stage.

Yathi: Means one has to become a Sanyasi. Purpose of Sanyashrama was to be immersed in study of scriptures. He was to have no other duty than study of scriptures. Committed study of scriptures is the duty of a Sanaysi. All people whose priority is spiritual growth are also Sanyasi’s.

Therefore, for a Yathi, spirituality is a priority.

Viditatmanam: is a Sanyasi who goes through a systematic study of scriptures for a length of time under a competent Guru.

Brahmanirvanam vartate: means merger with Brahman results from such a study of scriptures. This merger is a cognitive intellectual event. The knowledge of Aham Brahma Asmi occurs. This knowledge can happen both ways. First it happens before death and later continues even after death as well. Before death it is called Jivan mukti and after death it is called Videha mukti. Citing an example, Swamiji says, it is like pot-space merging into total space. In reality there are no different spaces in existence. The one space was as it was before and after in presence of the body. I am one consciousness, indivisible and all pervading.

Shloka # 27:

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।5.27।।

Shloka # 28:

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।5.28।।

Keeping out external contacts, fixing the eye between the eyebrows, and equalizing the in-breath and the out-breath that move within the nostrils;

Controlling the senses, mind and intellect, and free from desire, fear, wrath, the silent sage intent on liberation is eternally emancipated, indeed.

 With previous shloka Gyana Phalam is over. With shloka # 26 the fifth chapter is also over. Sri Krishna introduces one more topic before concluding the chapter. He introduces this subject to get Arjuna interested. He now talks about meditation. Chapter #6 also discusses meditation.

Meditation is prescribed for assimilation of Gita teaching. The teaching must enter the subconscious and unconscious mind. Most of our reactions occur from the inner mind. Anger is not a thoughtful action. In life most of our actions are not thoughtful actions. Why did I talk like this? Why did I do this? Why did I use such angry words?  It is my inner mind that is causing all this. While the Gita teaching is in my conscious mind, my subconscious is still as of old. Gita teaching has not yet penetrated at this deep level, hence the cause of my anger. So Gita has to penetrate into my inner personality. This way all my actions will be based upon Gita. So Gita has to mix in just like mixing sugar in coffee. Sometimes while sugar has been added it has not been mixed. So also with Gita, it has to mix into our deepest level of thought.

So, Sri Krishna is going to talk about meditation, as a means of assimilation. Gita has to penetrate deep into you. Currently, this knowledge is not accessed. Meditation helps in assimilation of this knowledge. Sri Krishna describes the process and result of meditation in chapter 6. Here he briefly touches upon it.

Sitting in a proper posture, evening out the breath, he regulates his mind. The eye should be focused between the eyebrows and withdrawn from the mind. This removes all sense objects from the mind. Don’t think of external objects during meditation.

Shloka # 28:

 Meditation is to be performed with all organs withdrawn from external world. Get rid of all emotional disturbances. One should focus on moksha alone.  In this stage the teaching is assimilated.

Shloka # 29:

 भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति।।5.29।।

He attains peace knowing Me, the partaker of sacrifices and penances, the supreme Lord of the whole world and friend of all living beings.

The object of meditation is to meditate on “ me” or God the ultimate lord of creation, who is located in the heart of all beings. Meditating thus, you will attain shanti.

Take Away:

1. Empathy or feeling for others is a foundational requirement for a seeker. It is the foundation for all other virtues of life. The entire human character is based on this one capacity. Do you feel your wife’s pain? Do you feel your children’s pain? You have to develop empathy.
2. Meditation is recommended for assimilation of Gita teachings. This way the teachings enter deep into your subconscious mind.

With Best Wishes

Ram Ramaswamy

Greetings All,

Shloka # 22:

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।

Enjoyments born of objective contacts, indeed, cause pain only. Son of Kunti! They have a beginning and end; the sage does not delight in them.

Continuing his teaching of Gita, Swami Paramarthananda said, from shlokas # 13 to # 21 Sri Krishna has been discussing Gyana yoga, which is the central theme of this chapter. This Gyana yoga concluded with shloka # 21. Now, the next two shloka’s # 22 and 23 respectively deal with the mental preparation required for Self Knowledge. Shloka # 24 onwards Sri Krishna discusses the benefits that one gets from Self Knowledge. While Sri Krishna discusses a variety of mental disciplines, now he is discussing two specific disciplines.

In Shloka # 22, Sri Krishna says, a spiritual seeker has to know about the existence of the basic human problem called Samsara and he should try to get out of it. All sense objects when contacted by sense organs can give pleasure and pain. And Sri Krishna calls all those pleasures born out of those sense objects as samsparshajaha bhogaha. All these pleasures are born out of contact between sense organs and sense objects. Mere presence of sense organ or a sense object does not provide pleasure. Both have to come in contact with each other. When the word sense object is used it also includes living beings. We also develop emotional contacts. Thus, all objects and situations are known as Vishayaha. While all these pleasures are wonderful they also bring along with them some pain as well.

Shastras define three types of pain. They are: 1) pain from acquisition, 2) Pain from preservation and 3) Pain from loss.

There is no such thing as pure joy as all have dukha along with it. The reason for this is that all contact born pleasures have a beginning and an end. With arrival one gets pleasure but when they depart they leave pain. All objects are a mixture of pleasure and pain.

So, what can we do about it? There are two options says Swamiji.

Option # 1: If I possess the object I should have the capacity to face the pain coming from it as well. It is when I am not prepared for it that I get pain.

Option # 2: Renounce the object. However, when one renounces, emptiness and loneliness sets in. I have to face the emptiness without the object. It is due to this emptiness that we run after objects. When I have a lot work, I complain. When I don’t have any work also I complain. When I have things, I get pain from them. When I renounce objects, I feel empty.

Thus, we have two solutions.

• I should decide not to possess anything. I will still have the desire for saying you are mine or I am yours. However, with this decision, I will have to face loneliness. Here I must discover fulfillment in myself. If I discover it, it is the alone-ness or advaitam. I learn to be happy with myself as I discover poornatvam.
• I like to have everything including a wife. We have to remember that all possessions will give pleasure but also give pain. Here one should have the mental strength to withstand the pain. One has to develop the strength to face pain.

If above two solutions do not work for you then you will have problems. We have to pick one solution.

How to discover the poornatvam or inner strength? For both scenarios there is only one solution and it is called Self Knowledge. Self Knowledge gives us two faculties. 1) You will be able to give up objects and 2) You will have strength of mind to face the pain.

Citing an example, King Dasharatha and Queen Kaushalya got Rama for a son after a lot of Yagas. Yet, when Rama had to go into exile Kaushalya felt it was better not have had Rama. Having and not having are both problems. A wise person is not carried away by the pleasure and pain of the world.

Shloka # 23:

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।।5.23।।

The man, strong enough to resist in this world, before the fall of his body, the urge of lust and wrath, is integrated; he is happy.

In previous shloka value of mental preparation was pointed out. Having things and not having things both cause problems in life. This mental awareness is one value.

Second value is handling of Kama Krodha or Raga Dvesha (Likes and dislikes). Raga Dvesha are both born out of wrong notions. Raga (Likes, attachments) is born out of the misconception that the attached person will give permanent security and fulfillment. We should remember that Raga has a beginning and an end as well.

Dvesha is also a misconception. Aversion is born out of the feeling “ the world is capable of giving me sorrow”

Let us remember that Gyani’s are people who live in this world without sorrow.

Citing an example: music is played. It makes one person unhappy while others are happy. The music is not the cause of the disturbance. The world is neither source of joy or sorrow. Therefore, dividing the world into source of joy and source of sorrow, according to Vedanta, is the fundamental misconception. It is I who make the world a source of joy, and it I who makes the world a source of sorrow as well.

And as long as I do not discover this fact, I am going to blame the world. And as long as I blame the world, I will try to correct the world. Then, I will try to change the world. That is the reason you see changes in fashion often. So, my rationale for understanding the world is wrong. I cannot change the world.

Problem is not with the world. It is in me. Once I know it, immediately, I change and transform. When I look at the world through the spectacles of attachment and aversion, I am living in a private world of mine and therefore I am constantly affected. However, when I remove the raga-dvesha spectacle, I live in the objective world of God, which is neither a source of sorrow nor a source of joy;

The wise person is not affected by joys or sorrows. The world is seen as a creation of God. Until this realization dawns Vedanta will not work.

Vedanta requires objectivity. Thus, from jiva srishti we have go to ishvara srishti; from ishvara srishti alone we can go to asrishti, that is the Absolute. Another way of saying it is: from my creation to god’s creation to no creation. “No creation” is the absolute wisdom.

Sri Krishna says you have to work all your life to work out Raga and Dvesha. It is a life long project.

In chapter 3, Sri Krishna says, Raga and dvesha cannot be completely be wiped out. You can only manage and control them. Even if they rise they should not enslave me. One who can control raga and dvesha before death he is a master of himself. Such a master is called a Yuktaha. So, learn to manage my self that is the body mind thought complex. Emotional sanity is a prerequisite for Vedantic knowledge. Sri Krishna says only such a person is a human being. One who does not have self-control he is like an animal. Only such a person can progress inwardly.

Therefore, learn self-management or Raga Dvesha management. Self- knowledge can occur only in intellect. For this the emotional mind also has to cooperate.

Shloka # 24:

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।।5.24।।

 With joy within, sporting within, and likewise, with light within, the Yogin becomes Brahman and wins the peace of Brahman.

 In previous two shlokas mental preparation was discussed. The emotional mind was also discussed. Now, in this shloka, Gyana Phalam is being discussed. Here one has become emotionally sound.

What do you mean by emotional soundness? When things are there, you do not complain and when things are not there too, you do not complain. If so, what is emotional weakness? When things are there; you complain; when things are not there; you complain. You cry for both, your problem as well as for affected people around you. You distribute sorrow freely.

Therefore, a person who develops that emotional soundness (ability to be without things), thereafter comes to self-knowledge and because of the self-knowledge he gets that inner strength and fulfillment.

So what kind of life does such a person lead? Gyani is a person who has discovered his inner essence. All his entertainment is inside himself. I am happy with myself.

What is the benefit of self-knowledge; I am happy with myself also called antaha sukhaha. He is the one who is aware of his poornatvam all the time. He is consciousness of the Atma; awareness of his inner fullness; so he is one who does not have self-forgetfulness.

He can be, with things or without things. Even amongst people he does not lose his inner consciousness. He is a yogi or Gyani. He has discovered the fact that he is none other than Brahman (or fullness). I don’t need anything anymore. Once his body falls he becomes the un-embodied consciousness that is one with Brahman or a videha mukti.

Shloka # 25:

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।5.25।।

The seers win the peace of Brahman, their sins attenuated, doubts cut through, the inner sense controlled; they are busy promoting the welfare of all living beings.

In this shloka benefit of self-knowledge is further discussed. Here Sri Krishna talks about stages of spiritual evolution.

• Kshina kalmasha: Getting rid of mental weakness or Raga and dvesha. In tapas, one learns to be without, say, the habitual morning coffee.

Take Away:

The world is neither the source of joy or sorrow. Dividing the world into source of joy or sorrow is the great misconception. It is I who make the world a source of joy and it I who make the world a source of sorrow as well.

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 4,  Shloka # 1:

He whose form is manifold, who is preeminent among the sacred hymns of the Vedas and who has sprung up from the sacred Hymns which are immortal, that Indra (omkara) may fill me with intellectual vigor. O lord, may I become the possessor of the immortal revelations. May my body become able and active, my speech sweet and agreeable to the utmost. May I listen abundantly with my ears. Thou art the sheath of Brahman. May you preserve my learning.

Continuing his teaching of the Upanishad, Swami Paramarthananda said, Shikshavalli, Chapter 1, Anuvakaha # 4, is a relatively bigger section. It has two spiritual sadhanas. They are: 1: Mantra Japa sadhana and 2) Homa sadhana, a physical ritual on fire.

Japa Sadhana:

In this sadhana the seeker is asking for Gyana Yogyatha Prapthihi. This prayer is addressed to God in the Omkara form. Therefore seeker glorifies Omkara first, then asks Omkara roopa parameshwara to strengthen him and immunize him from Samsara by giving him Medha shakti & dharana shakti. Medha Shakti is the capacity to absorb and Dharana Shakti is ability to retain the teaching.

Now, he says, O Lord, I should be possessor of amritam. Amritam here means atma gyanam. Amritam means immortality, which also means moksha. Atma gyanam is the giver of immortality. Therefore, let amritam as self-knowledge happen to me. Let me be a gyani.

Atma Gyanam requires a lot of preparation. Atma Gyanam is not a physical substance. It can only be given by a systematic consistent study by a teacher.  After all it is only after 20 years of education that one becomes knowledgeable in a field such as physics or chemistry. So, systematic sravanam is required.

To perform sravanam one must be physically be fit. For speaking, my tongue must be the sweetest one. The tongue is a gyanendriya (as for eating) as well as for karmendriya (as for speaking). Let my tongue be sweet. What is a sweet tongue? It means words uttered must be sweet. What is a sweet word? Noble (mangala) and auspicious words are considered sweet. How to define a mangala shabda? Chapter # 17 of the Gita addresses this topic in detail and it describes four criteria for words to be mangala. They are:

1. Words should not be hurtful. Speech should be in a relaxed manner, spoken slowly, at a mild pitch using right choice of words.
2. Words should be positively pleasant, encouraging, and pleasing. Appreciative words should be more than criticizing words.
3. Words should be truthful or Satyam.
4. Words should provide Hitam or must beneficial to both speaker and listener.

If all above four criteria are met the words will be mangalam. This is result of a honeyed tongue.  How do I know if I am honey tongued? If people like to speak to me I am probably honey tongued. If people do not like to speak to me I need to work on my speech.

Let my ears also be fit to be able to perform Sravanam. Ears must be used for listening to shastras. Therefore without obstacles let me listen again and again to shastras.

The student concludes by glorification of Omakra again. Kosha means box. He says this box called Omkara is the container of Brahman. But Brahman cannot be contained? If so, why is Omkara a container? The enquiry into the word Omkara can arrive at the truth of Brahman. Since Omkara is the means of discovering Brahman, it is known as a box.

How can Omkara enquiry lead to Brahman? Mandukya Upanishad discusses this topic in detail.  If Omkara contains Brahman, how come I cannot see it? The reason I cannot see it is because Brahman is covered and we need to uncover it. What covers Brahman? Anatma Gyanam covers Brahman. In shloka the word Medha is now used to mean Anatma as well. Most people are interested only in Anatma Gyanam. Therefore, they are extrovert. Therefore, they don’t have time for Vedanta Vichara. Extroverted-ness is an obstacle for Vedanta Sravanam. Thus, time is also an obstacle. Even if we have time we tend to read Stardust and such non-spiritual material. The Seeker cries, O Omakra , help me move my mind inwards. Therefore, Brahman is covered by my extroverted-ness.

The student prays that whatever he hears in the class let it be preserved in his mind. With this the Japa Sadhana is over. This mantra is supposed to be repeated again and again.

Chapter # 1, Anuvakaha # 4,  Shloka # 2:

Homa Sadhana:

O Lord , afterwards let prosperity be mine,  consisting of hairy animals along with cattle. May fortune produce for me without delay and for all time, bringing continuous and in ever multiplying  proportions food, clothing and cattle. All along, may celibate students, thirsty to know, come to me. Svaha! May they come to me from distant places and from all directions. May they come in large numbers. May the students , anxious to gain the knowledge of Brahman control their senses. May the students, anxious to live the knowledge of Brahman, be peaceful. Svaha!

 Svaha in shloka means offering of oblation is involved. Here too Omkara is being addressed. This homa is known as Aavahanti Homa. It is a common homa. This homa is the topic till end of this fourth Anuvakaha. In this homa student asks for four things. They are:

• Dhanam prapthihi or wealth.
• Chitta Shuddhi prapthihi
• Gavaha Prapthihi
• Shishya prapthihi. After getting knowledge I must share the Gyanam with other people.

The order in which the student asks is also importa. Money is required for Karma Yoga in the form of contribution to society. For Pancha Maha Yagna too money is needed.  Dharma-anushtartham (for dharma) also we need money. Dharma will lead to Chitta shuddhi. Viveka and vairagya will also come in. Grihasthashrama should lead to urge for Vedanta Gyanam. It means mind is pure. Only a pure mind has an interest in Vedanta.

After Chitta shudhi I should get a guru and obtain Gyanam. After Gyanam I must enjoy sharing this knowledge with others. Therefore, Gyanam must be preserved.

Student asks for prosperity to arrive. Shankaracharya has said money is a two edged sword. It can lead to spiritual growth but it can also lead to spiritual destruction as well. It all depends on whether money is a master or servant. I have to decide this. How to make the decision? For this I must have knowledge of Dharma shastras (ethics and morality). Shatras say money is not to be utilized for purposes such as gambling or racing. Shankaracharya says don’t ask for money first rather ask for knowledge of Dhamashastra first, and then ask for money. This is the reason our parents did not give us pocket money. We should not touch money until we are educated. Even in gurukula only after teaching is money given.

After Medha prapthihi money should be given. Lakshmi (acquisition of wealth) should come to me with a lot of things. Later it should expand and I should be able to preserve it as well.

In the shloka, Aavahanti means acquisition. Vitnavana means multiplying of wealth. Kurvana means wealth must be preserved.

What materials should Lakshmi Devi bring or bestow?

Clothing also called here Vasamsi.

Gavaha: Cattle.

Annam: Food.

Panam, water.

All four should be with me in plenty. When should Lakshmi arrive? She should come immediately (Achiram).

Artha is used mainly for Dharma and then later for moksha. A cultured man is Dharma pradhana. Student asks for many wooly animals such as sheep as well. Lomashaha means wooly animal.

May I become prosperous. It is clear from this shloka that Vedas do not look down upon money. Some religions do so. Criticism of money is not part of Vedic culture, although one must know how to handle it. Big ashramas do require wealthy patrons. Brahmachari, Vanaprastha and Sanyas ashramas all require Grihasta ashrama’s patronage. Shastra say share the money. “Ownership” is not critical, Earner-ship is. Earn plenty but give.

 Take Away:

Only a pure mind has an interest in Vedanta.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvaka # 3, Shloka # 6:

Continuing his teaching of the Upanishad and recapping the Anuvaka # 3 so far, Swami Paramarthananda said, we are in the last part of the Samshito Upasanas. All five upsanas put together are known as Maha Samshito Upasanas. In each Upasana the Alambanam (meditation) is the same, one meditates on the four factors of Poorva roopa, Uttara Roopa, Sandhihi and Sandhanam. In each Upasana objects from five different fields are invoked. The fields are: Adhilokas, Adhi-jyautisham, Adhi-vidhyam, Adhi-prajam, and Adhyatmam. Thus, there are five Upasanas and four objects in each upasana totaling 20 objects that are meditated upon.

Chapter # 1, Anuvaka # 3, Shloka # 7:

These are called “ The great blendings”; he who understands them as expounded here, becomes united with progeny, cattle, food and the like with the glory of the holy lustre, wealth and heavenly joys.

This shloka is glorification of this samshito upasana. They are great because they belong to the Vedas. We are invoking great objects; hence they are great as well. With this the Upsana is over. Now the benefits of the Upasana are given.

The phalam depends on the attitude of our Upasana. Our motive determines the type of result. A criminal uses a knife to kill a person with the motive of getting something. A doctor also uses knife to heal but in the process the person dies. The criminal is sent to prison while the doctor is praised for trying to save a life. The motive is based upon sankalpa. If Upasana is for material results it is Sakam Upasana. However, if motive is Dharmic and for Chitta –Shuddhi, it is called Nishkama Karma.

In the Gita Sri Krishna says if it is for Sakama Karma one has to perform the Upasana very carefully other wise the phalam my backfire on us. When the same Upsana is performed as a Nishkama Karma the rules are relaxed. Even mistakes are accepted. They don’t affect as much. Positive results are always obtained. Negative result will not occur. So this is the perspective on phalam looked at from two angles.

Benefits of Nishkama Karma are:

1. Expansion of mind for spiritual growth is the first benefit. We are invoking three Lokas. Mind assumes the form of object meditated upon. If we visualize small, the form will be small. In olden times people visualized big, hence the reason we see very large temples. Nowadays we tend to visualize small and things are smaller as well.

Since I meditate on totality of universe, I revere the Earth as Bhuma Devi. I wake up and pray to the mother Earth. Earth, Water, Sun are all, sacred. This reverence helps me later in Vishwaroopa Darshanam. It expands the mind and transforms our attitude. I develop reverence for every object in this meditation including. reverence towards the teacher. Then I invoke and develop reverence towards parents. Then I develop reverence towards my own body and its organs. Body is the greatest gift of God. Once an organ is damaged we cannot recreate it. Therefore, respect the body. It does not mean attachment to or ownership of the body.  Thus expansion of mind occurs, as does a change in perspective. This change in perspective happens due to the Gyana Chakshu. Citing an example, when we buy an apple from a store, we just cut it and eat it. The same apple when it is offered as prasadam at a temple, we apply it to our eyes first. This perspective is called divya Chakshu.  Divya chakshu is the second benefit.

The third benefit is the focus of mind improves

Fourth benefit is that we get Chitta shuddhi as were are invoking Ishwara.

All this helps with Vedanta Sravanam, and Atma Gyanam.

Benefits of Sakama Upsana:

If one performs Upsana on all four factors (Poorva roopa, Uttara Roopa, Sandhihi and Sandhanam) and honor all the deities invoked, tangible benefits will come from association.

Benefits are of two types. They are: 1) Iha loka Phalam and 2) Para Loka phalam.

Iha Loka Phalam: You will get progeny. The nature of phalam is dependent upon the nature of the upsana. If God is worshipped as knowledge, one gets Gyana phalam. If worshipped as Shakti one gets Shakti. If worshipped as beauty one gets beauty. As the upsana, so is the phalam.

Here sandhi is the upsana, so one gets combination as children. From Vidhya upsana one gets knowledge. From Pashu upsana one gets wealth. From Brahma Varchas Upsana one gets attractive personality. From Annam one gets nutritious food.

Paraloka Upasana Phalam: After death one does not get moksha. For moksha atma gyanam is required. However, one gets to a higher loka. Which Loka depends upon quality and quantity of one’s upsana.

Therefore one should perform Samshito Upasana. Vedas do not make this upsana compulsory. With this the third Anuvakaha is complete.

Chapter # 1, Anuvakaha # 4,  Shloka # 1:

This is a bigger section. It has two spiritual sadhanas. They are: 1: Mantra Japa sadhana and 2) Homa sadhana, a physical ritual on fire.

In these two sadhanas Manasika, Vachika and Kayika karmani are practiced.

In this shloka we are offering prayer to God. God can be visualized in any form. God, himself, is formless as he is limitless. Symbolically we worship a form such as a Linga or Turmeric powder etc. In this shloka “Omkara” is worshipped.

What is benefit of Omkara Upasana? I seek Gyana Yogyatha Prapthihi through this sadhana. I seek all round fitness, physical, verbal (communication skill), emotional fitness (mind should be balanced) and intellectual sharpness are all required to understand Vedanta. The sadhanas do not offer any mystic experience. The student has to understand the teaching. Any knowledge is intellectual in nature. I am asking for Gyana Yogyatha. Since God is invoked as Omkara, it is glorified. On Omkara, I invoke parameshwara.

Rishabhaha in shloka means greatest.

Omkara is greatest among Vedic mantras. Why is a Vedic mantra called Chandus? Chand means pleasing or giving happiness. So learning to give joy is one meaning. Another meaning of Chandus is to protect from worldly problems.

How did Omkara originate? Scriptures say Omkara was extracted from the Vedas. Like butter from milk. Brahmaji himself churned the Vedas through his tapas, to obtain the Veda Sara. The first extract of his churning was the Gayathri Mantra.

Thus, from Gayathri mantra came:

Rig veda: Tatsa Vithuhu varenyam:                  Bhu: A

Yajur Veda: Bhargo  Devasysa Dhimahi: Bhuvaha: U

Sama Veda: Dhiyo Yonaha Prachodayat:   Suvaha: M

Thus AUM came into being created by Brahmaji for the benefit of Kaliyuga where people have very little time for spiritual activity.

Since Omkara is the essence of Vedas, when it is expanded it becomes the Vedas. Analogy is to orange juice concentrate when diluted with water become regular orange juice. This Omkara is seen as God himself. So one prays to this God to strengthen one self.

He strengthens by:

1. Giving Medha Shakti or capacity to understand and absorb teaching.
2. Dharana Shakti: Capacity to retain the absorbed teaching.

Take Away:

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 19:

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।

Even here is birth vanquished by them whose mind abides in equality. Flawless indeed is Brahman, the same; hence they abide in Brahman.

Continuing his teaching of Gita, Swami Paramarthananda said, from the 13th to # 21 shloka Sri Krishna has been discussing Gyana yoga, which is the central theme of this chapter. Gyana Yoga is the process of discovery of my real self. This process happens in two stages.

1)   Realizing that I am not the body mind complex, rather that I am Consciousness itself.

2)   I discover that “I” the consciousness not only pervades my body but also pervades all bodies.

Bodies are many but consciousness is one. I discover my real nature is consciousness. I also see that your real nature too is also consciousness. If I see myself as a physical body, I will see you too as a physical body. As I see myself, so I see the world and if my vision of myself has undergone a radical change, my vision of the world also will change.

As I see the world, so I see everything in it as well. If my vision changes I will see everything as Atma.

Citing example of a sentient wave, if wave sees itself as a wave, it will see other waves as perishable waves.  If I see myself as water and the wave-ness as an incidental feature that comes and goes, it confirms I am essentially water. This water-ness will not come and go.  If the wave discovers this fact, then the wave will look upon itself as water and the wave will look upon the other waves also as water as well.

I “see” the atma in myself and everybody through the eyes of wisdom. When I see myself as immortal atma, I will look at you as shuddha atma and as the ever-secure Atma as well. I see myself as the nitya

shuddha budha mukta svaroopaha.

And having discovered this beautiful inner nature; a wise man will never like to come down to this perishable incidental and superficial body. After having lived in a wonderful house I will not want to go back to that slum dwelling.

The wise man only abides in this body. He is not obsessed with the physical body. He takes care of the physical body as the Lord’s property, but he is  not obsessed with the incidental superficial mortal physical nature.

Shloka # 20:

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः।।5.20।।

With a steady intellect, undeluded, knowing and abiding in Brahman, one should neither be elated when gaining the pleasant nor shrink when meeting with the unpleasant.

 A Gyani even after gaining knowledge will have to live in the same world. Mukti is here and now, not after death. The same laws that govern an Agyani also govern a Jivan Mukta’s life. Three factors govern life. They are:

1. Deshaha: Place
2. Kalaha: Time. Time flows and body ages. We discover our wrinkles, pains and graying hair.
3. Prarabhda Karma: It varies from individual to individual. Different people have different experiences. This is due to their past karmas. So, both gyani and agyani’s lives are governed by above three factors.

If there is no difference between a gyani and an agyani what is the benefit of Gyanam?  Sri Krishna says, the difference is in the response to situations in life.  Gyanam gives one the ability to provide a balanced response to a situation. He is not carried away by good experiences as they will come and go. He is not hooked to or addicted to a favorable situation. And what is the difference between appreciation and addiction? When I get addicted to something I am not prepared to loose that experience. And when that experience is lost, I go through a tremendous vacuum. Gyani is one who appreciates a favorable situation and when that situation goes away, it does not create a vacuum in him.

For a Gyani, loss does not happen. Citing example of the ocean, the ocean is ever full. Whether the water is taken away or added ocean continues to be full and its inner fullness continues. Sri Krishna says a Gyani does not get elated nor carried away by favorable situations.

Similarly, when the situation is unfavorable he retains the same balance.  Citing example of Sri Rama who got the news one day he was going to be crowned as the king. Next day, however, he had to lose his kingdom and go into exile. While people around him were deeply affected, Sri Rama, himself, was not. Instead he spoke about his prarabhda karma. Prarabhda is a choice less situation. So, advises Swamiji, for such choice less situations , put your effort into changing your attitude rather than changing the situation.  This is possible only to one with Self Knowledge. This knowledge must be a conviction. If there is no conviction, this knowledge will not come through in a crisis.

 If law of karma is understood and assimilated the question “why me” will not arise. If it is a choiceful situation I try to change it. If it is a choice less situation I accept it.  Self-knowledge and laws of Karma should be deep convictions (doubtless knowledge). “ Am I convinced I am consciousness different from this body?”  Until this conviction comes we have to continue our sravanam and mananam.

Every experience I go through is perfect as per nature’s laws.  I do not see the all dimensions of my experience as I do not have the total picture. Hence, I can’t talk of justice or injustice.

Even Gyanis like Ramakrishna paramahamsa or Ramana Maharishi had bodily suffering. So we do not say Gyanam will stop physical ailment; Gyanam will give you the inner strength to face it; or to have a proper perspective of it. This requires conviction.

You get knowledge through sravanam and conviction through mananam. Until you get both one has to continue the quest by asking questions about your doubts. These questions are your mananam. Even after conviction we will still continue to have our habitual responses. We have to perform Nidhidhyasanam , keeping teaching in mind and leading an alert life. The next chapter discusses this aspect in greater detail. Even a mechanical life should be an alert one. Thus:

Sravanam: is required for Gyanam.

Mananam: is required for establishing conviction.

Nidhidhyasanam: is required for elimination of habitual negative tendencies. I know I should not get angry , but I get angry. One has to be constantly alert and remember the teachings. Chapter 6 elaborates on this process.

Such a person is a jivan mukta.

Shloka # 21:

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।

The sage whose inner sense is unattached to objective contacts wins bliss in the Self; his inner sense is united with Brahman; he enjoys inexhaustible bliss.

In Shlokas 18 through 20 Sri Krishna talks about the transformation a Gyani enjoys. The transformations in a Gyani are:

1. a) Samadarshanam
2. b) Conquering mortality or fear of death
3. c) Right perspective in facing ups and downs of life.

Citing example of a football player where they are taught how to fall during a game without getting hurt. So also in life we will face psychological falls from which we need to come out without hurting ourselves. I should be able to start life again. Life must be lived.

The shloka # 21 talks about a Gyani’s ananda or joy or fulfillment. This ananda is a result of his knowledge of his higher nature. He has learned to tap into his higher nature.

Citing an example of how an Ashrama got city water piped in with great difficulty. A devotee who was an engineer visited the ashrama and suggested there was under ground water there. The Swami of the ashrama was delighted, now that he did not have to depend on somebody for water.

So, we also have our own ananda swaroopa. Gyani taps into his own poornatvam. While Agyani depends on external factors as source of ananda the Gyani’s source is the Atma. Sri Krishna says that all pleasures of external objects are included in the Atmananda.

Brahma Gyanam is “ I am Brahman”. Through this gyanam, a Gyani has uninterrupted supply of ananda. He has psychological independence. Akshayam sukham means inexhaustible sukham. All worldly pleasures are included in the atmananda. They include music, dance, art, science etc.

Many people sympathize with us Sanyasis. They think the poor chap has no wife, no children as such who will take care of him? While so many people sympathize with us inwardly I sympathize with them. I would like to tell them that  by getting spiritual ananda one is not missing any other pleasures, because all the pleasures in the world are included in it.

Thus, a Gyani does not miss anything in life, while an Agyani with all his possessions is still unhappy. The Gyani does not hate anything.

Shloka # 22:

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।

Enjoyments born of objective contacts, indeed, cause pain only. Son of Kunti! They have a beginning and end; the sage does not delight in them.

With the previous shloka Gyana yoga is over. Shlokas 13 through 21 are the essence of chapter 5 and the chapter is called by many names including Gyana Yoga, Inner detachment, Pscyhological independence or Inner independence.

In shlokas 22 and 23 Sri Krishna talks about Sadhanas for Self Knowledge.

Take Away:

1. I “see” the atma in myself and everybody else through the eyes of wisdom. When I see myself as the immortal atma, I will look at you as shuddha , ever-secure Atma as well.
2. For choice less situations, put your effort into changing your attitude rather than changing the situation.
3. Self-knowledge and laws of Karma should be deep convictions (doubtless knowledge).

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter 1,Shikshavalli.

Anuvakaha or Paragraph # 3:

Continuing his teaching of the Upanishad, Swami Paramarthananda said, the chapter # 1, Shikshavalli, is Sadhana Pradhana. The sadhanas are meant for self-realization. Self-knowledge itself is discussed in chapter # 2.  Chapter 1 started with the teaching of Shiksha shastram that provides the rules for pronunciation.

In paragraph # 3 it talks of five Upasanas. Upasana here means meditation. First Upasana is called Samshito Upasana. It is a Vedic combination of letters that are meditated upon. Samshito upasana has four aspects to it. First is poorva or words on left side. Uttara are words on right side. Sandhi is the junction of the words. Sandhanam means another word is added.

Citing example of the word Isha + Tva, when they join the point of joining is by A+Ta or ATa and this is further joined by a new word T, thus it becomes ATaTa.

Now imagine the four letters as four chairs. Four objects will be invoked to sit on these chairs.

The first four objects will be related to Lokas or Adhilokas samshito Upsana. After meditation they are sent back from their chairs.

The second upasana is related to Adhi Jyothisha (luminous bodies) samshito Upasana.

Third is related to adhi vidhya (education) samshito Upasana.

Fourth is related to Praja (family) samshito Upasana.

Fifth is related to Adhyatma (body parts) Samshito upasana

Thus, five upsanas and 20 objects are meditated upon.

One samshito Upasana has five branches. These combinations of Upasanas are called great combinations. They are great because the objects meditated upon are great.

Citing example of Lord Ganapathy who is invoked upon Turmeric powder, the Turmeric powder becomes scared by association with Lord Ganapathy. Similarly, a book read by Mahatma Gandhi is considered great because of its association. Hence it is called Maha Samshito Upasana.

Now we are entering the five Samshito Upasanas.

Chapter # 1, Anuvaka # 3, Shloka # 2:

The teaching concerning the universe is this: the earth is prior form, the heaven (firmament) is the posterior form; the atmosphere is the junction, air is the connection. Thus one should meditate upon the universe.

This is about adhilokam upasana. The four chairs will now be filled. Thus,

Poorva roopam is Prithvi.

Uttara Roopam is Dhou or Swarga Loka.

Sandhi is Akasha or intermediate space or anthariksham.

Sandhanam is Atmosphere.

Thus the entire cosmos is visualized in this sandhi. The Bhur, Bhuvar and Suvar Lokas are visualized in the Vedic conjunction. Ithi means conclusion of the meditation on the macro world.

Chapter # 1, Anuvaka # 3, Shloka # 3:

Now concerning the luminaries or meditations upon light, fire is the prior form, the sun is the posterior form, water is intermediate form and lightning is the connection. Thus one should meditate upon light.

This is about Adhi jyauthisham upsana. After the first Upasana now Jyoti, shining ones, are invoked. Here Jyotisham does not mean astrology. Thus:

Poorva roopam is Agni, the light principle of Bhuloka.

Uttararoopam is Aditya, the light from sky

Sandhi is Aapaha, the moisture in the cloud and it lies between Agni and aditya.

Sandhanam: is lightning or Vaidhyuthaha. Earth to sky connection is via lightning.

Ithi adhi jyothisham means the various natural forces are meditated upon.

Chapter # 1, Anuvaka # 3, Shloka # 4:

Now concerning knowledge: the teacher is the prior form; the taught is the posterior form; learning is the intermediate form and the instruction is the means of joining. Thus one should meditate upon learning.

Here education is discussed or Adhi vidya samshitam.

Poorva roopam: is Acharya. The teacher culls information from shastra for student and requests student to learn and follow.

Uttara roopam: is Antevasi. It means student who lives with teacher or a resident student. They used to live for 10-12 years. Why live with teacher? The teaching was more by practice and observation.

Sandhi: Vidhya or education.

Sandhanam: Pravachan sandhanam. Verbal communication, psychological communication, eye-to-eye contact etc. are different forms of communication. A mother and child communication very often is via eye-to-eye contact. Such a contact is deep. Book learning does not provide eye-to-eye contact. Eye –to- eye contact with acharya was important.

Ithi adhividyam or one should meditate on learning.

Chapter # 1, Anuvaka # 3, Shloka # 5:

Now concerning progeny: mother is the prior form, father is the posterior form; progeny is the junction and procreation is the connection. Thus one should meditate upon progeny.

This samshito upasanam is about progeny. It is also a discussion about Grihasta ashrama. Previous shloka was about Brahmacharya ashrama or student life.

Adhi Prajam samshito upasanam.

Poorva roopam: Mother (or wife) (left)

Uttara roopam: Father (right)

Sandhi: Praja: Progeny

Sandhanam: Prajnanam, procreation. It is the connection.

Ithi: thus one should meditate upon progeny.

Man and woman come together. Society thinks they come together for artha, kama etc. Swamiji called it DINK syndrome (double income no kids). However, Vedas think other wise. Per Vedas, a man and woman come together with goal of progeny.

Pamsam are: Yajamana, Pathihi, Putra, Daiva titha and Manu vithaha are required for vedic karmas. Children are called Dharma praja. The idea is to teach values to the next generation.

 Core personality is formed in the first five or six years of a child. Values must be taught at this time. Grihasta ashrama is to bring up children who follow dharma and to raise dharmic children. Parents teach by their living.

Praja- means marriage.

Prajanagam means conjugal union.

One wishes children of Values and not for money. So, dharma is primary goal. With dharma even a poor man can be happy. It is a religious union.

Chapter # 1, Anuvaka # 3, Shloka # 6:

 What follows is concerning the individual or the body. The lower jaw is the prior form, the upper jaw is the posterior form, and speech is the conjunction, the tongue the means of union. Thus one should meditate upon oneself.

Now comes Adhyatmam or the organs of the physical body. In this shloka they are being invoked.

Poorva roopam: Adhara hanu, the lower jaw. Verbal activity is the most active part of our body. We communicate extensively. This requires the lower jaw.

Uttararoopam: Hanuhu or upper jaw. Hanuman comes from hanuhu or one with long jaw.

Sandhi: Vak or speech. It occurs when two jaws come together.

Sandhaanam: Jihva or tongue is the means of the connection or union. Tongue, the softest part of the body is caught between the hardest parts, the teeth. May you meditate upon the individual.

Thus, five upsanas are complete. All five together are known as Maha Samshito Upasana.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 17:

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः।।5.17।।

With intellect set on It as the Self, perceiving It as the Self, devoted to It, It being the supreme abode, the sages, their sins routed by knowledge, proceed to that status whence there is no return.

Continuing his teaching of Gita, Swami Paramarthananda said, from the 13th shloka onwards, Lord Krishna has been discussing Gyana yoga, which is the central theme of this chapter.

It is this Gyana yoga that leads to inner detachment, which alone is real renunciation. External renunciation does not lead to complete renunciation as we still depend on material things. We still need a roof over our head we need food etc. We cannot renounce these things. External renunciation is possible, however, it will always be partial. Internal renunciation can, however, be total.

And what is that internal renunciation; it is discovery of our higher nature, the Atma and that the Atma is not associated with anything in the creation. It is similar to space that accommodates everything but space is not connected to anything. If space is connected to any object, when the object travels the space also will travel.

This nature of space by which it is close to everything but not connected to anything is called Asanga svabhava. In the movie screen while a fire is projected, it does not burn the screen. Similarly water also does not wet the screen.  The screen is asanga. Atma is called asanga swaroopa. I am not related to anything. This understanding of relation-less-ness is Sanyasa. Such a person loves everyone but is not attached to anyone.  He loves every person but is not hooked to any person. He lives in every place but he is not rooted to any place, which is born out of inner renunciation and this inner renunciation is only possible through Gyanam which is called here vidvat sanyasaha. For this reason alone, this chapter is named Sanyasa Yoga or yoga of renunciation.

In last class, in shloka # 17, we saw Sri Krishna describing the four stages of knowledge as follows:

1. First, value the discovery of the higher self or value discovery of wisdom. This requires Parayana-tvam or a deep yearning from the heart and soul for such wisdom. It is like being submerged in water and desiring to breathe. This is called Tat Parayanam.
2. Then the next stage is discovering the higher self or Atma and knowing that it is the “consciousness” in the body
3. Then the next stage is learning to identify with the higher self and gradually dis-identify from the lower self. Here identification with Atma means knowing “ I am the Atma and that I have an incidental body which may be taken away at any time without notice. I am the eternal consciousness that Lord will not take away.” Here one owns and claims, “ I am Atma”.
4. And then the fourth and final stage is the identification with the higher self becomes natural. Owning up to Atma becomes natural. It is like the actor who plays many roles but knows his true Self. Just as fatherhood is a role, mother, wife is all roles. All these roles are from the physical body’s point of view. They are merely roles. This constant awareness of true Self is called Nishta. Any knowledge is spontaneous if it is available during a crisis. This effortless accessibility is called Aham Gyana Nishta. This is Jivan mukti. Upon death that person attains Videha mukti.

Shloka # 18:

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।5.18।।

 The sages perceive the same truth in the Brahmana, rich in knowledge and culture, a cow, an elephant, a dog and a dog-eating outcaste.

 In the next two shlokas Sri Krishna is talking about benefits from this knowledge.

The transformation that occurs in a Gyani is in the manner in which he looks at people and things. Our problem is not due to people or the world. Gyani also lives in the same world. For a Gyani, the whole world is a relaxation ground, a nandanavanam, and all trees are kamadhenu and all places are Varanasi and all rivers, including coovam is ganga. The world remaining the same, the people remaining the same, if the

Gyani can enjoy ananda, it means the problem is not with the world but the problem is in the way that we see the world or our perspective of it. World being same Gyani still enjoys it, while others don’t. Thus, Vedanta does not transform the world. It transforms my view of the world.

Citing an example, the world is like a mirror, I see only myself in the mirror. So, I see the world as I see myself. If I am bothered about how I look and dress, I will look to see how other people are dressing? If I am physical oriented I try to see beauty in others. If I am the emotional personality oriented; I will see the emotional

personality of people. If I am an intellectual, again I will look for intellectuality in others. Even the God I visualize, I see him based on my obsession with beauty, emotion and intellectual orientation. If I am Saguna Jiva, then I see God as Saguna Ishwara. If I see him as nirguna chaitanyam, Gyani looks upon himself, as “I am Atma”. He sees everyone as Atma Chaitanyam. All of us are Atma’s with incidental bodies. This is Sarvatra Samdarshanam. This samdarshanam is seen through the eyes of wisdom (divya chakshu) and not the physical eye. What about physical organs? He will see differences as superficial differences. Samatvam will be more pronounced than differences.

This change of perspective is like a hundred rupee note in the hands of a child versus in your hand. For the child, all the papers are the same or Sama darshanam; a five hundred-rupee note also is a piece of paper, it may tear it and throw or it will try to eat. You, however, see something different in that piece of paper. Therefore, a Gyani is Samadrishti while Agyani is Bhede Drishti.

The word Panditaha means Atma Gyani. Sri Krishna uses this word in second chapter as well. The definition of panditaha given in this verse is panditaha sama samadarshinaha. And therefore Sri Krishna says, gyani looks upon himself as atma. He looks at the body as a temporary dress. Gyani looks at everyone as atma as well; every one is chaitanyam; and just as I am the atma with an incidental body; similarly, all of you are atma with an incidental body; Krishna says there is no difference at all; sarvatra sama darshanam.  He is not seeing through the physical eyes. He sees through eyes of wisdom or Gyana Chakshu. The physical eye still sees the differences. This eye if it sees samatvam, one has to go hospital; if gyana eye sees samatvam, you are ready for moksha. In Pandithaha Sama Samadarshinaha the word sama means sama atma darshinaha. And where do they see the samatvam; he gives a big list of widely different things in the world from a Brahmana to a dog eater.

A brahmana is a cultured person in whom the satva guna is pradhana. After Sravnam, Mananam and Nidhidhysanam one becomes a brahman. He is rich in Gyanam. Money can only buy finite things while knowledge can purchase the infinite moksha.

So here a brahmana is one who is endowed with the character of vidya-vinaya-sampanna meaning Gyanam.

Brahmana is supposed to practice poverty voluntarily. He is supposed to lead a simple life. Gyana Dhanam compensates material poverty. He is an embodiment of humility (vinayaha). Water flows from high to low. When I bend I accept others as higher. Without humility wisdom cannot come.

Then Sri Krishna talks of the Cow, respected as a satvic animal. All devas are in the body of the cow. That is the reason pradakshina of a cow is performed. Sri Krishna enumerates them all to show they are all seen as one.

Hastathi: Elephant is worshipped as Vinayaka.

Shuni is dog. It is considered a lowly animal. Dogs are not supposed to be kept in a house. Today, of course people adore dogs.

Shvapaka: A dog eater. In our culture meat eating is not accepted as it involves himsa. This is especially true if you are a spiritual seeker. Meat eating promotes Tamo Guna. A dog eater is considered the worst among meat eaters.

So from Brahman to dog-eater all are seen as one by the Gyani. While they are widely different, they are so only in Sthula sharira and sukshma shariras. Even a person’s character belongs to the sukshma shariram. Thus, Satva, Rajo and Tamo gunas belong to the body alone. Atma itself is nirgunaha. Gyani’s vision is only of one Atma.

Samdarshnam is only in the back of the mind. During transactions, however, differences have to be accommodated. There he has to follow dharma or Vyavahara.

Shankaracharya says, let adviatam be in background, practice dvaitam in Vyavahara. Samdarshanam is only in subconscious mind. While there are many ornaments, gold is the basis in all of them.

Shloka # 19:

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।

Even here is birth vanquished by htem whose mind abides in equality. Flawless indeed is Brahman, the same; hence they abide in Brahman.

Another important shloka, looked at, from a particular angle. Does liberation occur before death or after death is a question discussed among philosophers. Some say, only after death does one get liberation when one goes to Shivaloka.

In advaita, liberation is possible, here and now. In this shloka Sri Krishna says so as well. Liberation is possible for a person of Samadrishti or a person who has mastered samsara. Samsara does not affect him. His vision has changed. The wave was conscious of itself thinking, “ I am born out of ocean. I am older. I will disintegrate and merge into the ocean. I am a mortal wave subject to winds (prarabhdha karmas).”

But imagine that very wave has shifted it’s vision and instead of mistaking itself to be a wave, it claims that I am water with an incidental form; the wind has not created me; I have been there all the time; wind has only given a shape to me; and that shape is incidental; and the shape is bound to go. So whether the shape is there or not, whether form is there or not; I am the eternal water; and even when the Sun evaporates me; I the water will continue in the form of steam or

humidity; and even when I am pouring down; I continue as a rain, and when it pours into streams, I am called rivers; my names are different; but I am the eternal water; then that wave is an enlightened wave.

Similarly, because of my shift in attention, end of transactions is not my end. I still survive. Fear of mortality goes away.

Even for one moment if the wave forgets it is water, it becomes mortal again. Samadarshanam must be established in mind even as worldly transactions continue.

The same inherent thing is chaitanyam. Hence the reason we say “ I am” when we introduce ourselves. “I” is the consciousness and “am” is existence. This is common to all of us.

“I am” is Atma alone. This consciousness is in every being. Water is in all waves. Body is located but consciousness is in all beings. What is nature of Brahman? It is ever pure, beautiful and secure. Why do you claim the ever-impure body? Claim the ever-pure Brahman.

Take Away:

1. that internal renunciation; it is discovery of our higher nature, the Atma and that the Atma is not associated with anything in the creation.
2. Vedanta does not transform the world. It transforms my view of the world.
3. Gyani looks upon himself, as “I am Atma”. He sees everyone as Atma Chaitanyam. All of us are Atma’s with incidental bodies. This is Sarvatra Samdarshanam. This samdarshanam is seen through the eyes of wisdom (divya chakshu) and not the physical eye.
4. Thus, Satva, Rajo and Tamo gunas belong to the body alone. Atma itself is nirgunaha.

With Best Wishes

Ram Ramaswamy

Greetings All,

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।

The mighty Being accepts nobody’s sin or merit. Knowledge is shrouded in ignorance; therefore are living beings deluded.

Continuing his teaching of Gita, Swami Paramarthananda said, after talking about karma yoga as the first stage of sadhanas, now Sri Krishna is talking about Gyana yoga, as the second stage of sadhanas. In Karma yoga, we have something to do and in Gyana yoga, we have something to know. We should know the difference very clearly. Gyanam is only the knowledge of Atma. In Vedanta, however, Gyanam means jivatma paramatma aikyam.

Karma Yoga also requires knowledge. It is a different type of knowledge related to Karma, Karma phalam etc. It is not knowledge of Atma. Here, we are discussing about Atma and not Karma.

So, we have to obtain knowledge about Karma and then practice karma yoga and then come Gyana Yoga. Gyanam gives us Advaita Gyanam as well as jivatma paramatma aikya gyanam. It is the jivatma paramatma aikya gyanam that is bring discussed from Shloka # 13 to # 21 in this chapter.

Now, talking about Atma, Sri Krishna says, it is our higher Self. Our lower self is the ahamkara. The higher Self is an akarta, an abhokta, thus free from punyam and papam as well as the Samsara. Sri Krishna says all our problems are due to our ignorance about our higher Self. We are like the man in the dream who is wandering the streets in hunger, harassed by people. All that he has to do is wake up to discover that he is not at all suffering, rather, that he is sleeping in an air conditioned room with all the comforts. So, the dream suffering belongs to the unreal lower self, the Waker is my higher nature, which is free from all suffering. And from vedantic angle, the Waker himself is the lower self, compared to which we have a still higher self, which is identical with Ishvara himself. Shankaracharya tells in his Manisha panchakam that I am that param-brahma, which has created this whole universe and which has also created this small physical body. Having created this world and the body, I have chosen to come down and identify with this body to play a drama. In fact, we are all avatharams of Lord. We have created this world and this body and we have chosen to identify with the body and play a drama. However, what has happened is, the drama has become so serious that we have even forgotten the fact, that we alone are responsible for all this drama. We are like the person suffering in the dream who has forgotten the fact that I, the Waker, have created this dream.

 Sri Krishna says, all our problems are due to our ignorance about our higher Self. Krishna calls all such ignorant people animals (Jantavaha), as we are subject to repeated births and deaths. Whereas the wise person knows he is beyond life and death.

Sri Krishna diagnosing our Samara Rogaha says identification with the body has consequences. They include the desire for wishing to travel, as, I feel I am a finite entity.

Also, I mistake myself to be the body, resulting in a wish not to die and to survive. Even at deathbed, I wish to live one more day. I do not wish mortality. Therefore identification with body leads to spatial and time-wise limitations. Sri Krishna calls all of them as mohaha or as delusions.

So, what is the solution to this delusion? Swamiji says the next two shlokas 16 and 17 are very important ones in this context.

Shloka # 16:

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्।।5.16।।

For them ignorance has been destroyed by knowledge, that very knowledge, like the sun, illumines the supreme reality.

 Here the solution is discussed. The problem was identified as ignorance of the higher Self. Therefore, the solution is to remove the ignorance. How to remove ignorance? Gyanam is the only solution to removing ignorance. Shankaracharya says darkness can be removed only by light. How many methods are there to remove darkness? Only light can remove darkness. Shankaracharya says, action is not opposed to ignorance, as such it cannot remove ignorance. Thus puja, archana and all such karmas cannot remove ignorance.  For this I have to study. Ignorance alone is Samsara Karanam.  Gyanam alone can liberate.  There are many paths to purify the mind, but only one path for Gyanam. Which knowledge is this Gyanam?  It is only through Self-knowledge that ignorance goes. How to obtain Self-knowledge? Sri Krishna has already mentioned it in chapter # 4, shloka # 34, that it is the systematic consistent study of Vedas for a length of time under a competent Guru. This is called Gyana Yoga.  What will this do? This knowledge will reveal the higher nature of that self. It is a wonderful higher nature.  In this higher nature you are ever pure, secure, full and complete. In fact, whatever things you seek in life; they are within you. You seek love; you realize you are the embodiment of love. If someone says, I do not love you; I can happily say that it is your problem. I still love you and just you, but everyone in the world. Self- knowledge will reveal you are this wonderful Self, that higher Self.

It is like sun at dawn when it still dark. When the sun rises, I suddenly see everything. I don’t fall (due to darkness) any more. The falling is a figurative way to express stress, worry and anxiety. There is no more fall because the life is well lit up.

Shloka # 17:

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः।।5.17।।

With intellect set on It as the Self, perceiving It as the Self, devoted to It, It being the supreme abode, the sages, their sins routed by knowledge, proceed to that status whence there is no return.

This is another beautiful shloka. Here again Sri Krishna talks about various stages of sadhana.

I am ego or Ahamkara. It is dependent on external factors. Anything can upset me. As my family expands more opportunities for getting upset arise. Some people even use Swamiji to influence others such as their children. At the age of ninety I learn I cannot change others. I should be happy and secure in spite of external problems. In fact, this inner free self is called moksha; this independence is called Brahman. Do not think moksha is going to forest; or moksha is some event happening after death. Moksha is the capacity to be comfortable even when the situations are not to my expectations. And, therefore, the advantage is, I am not afraid of my future. Future does not bother me.

The ocean does not depend on the river for fulfillment. Rather, the ocean knows, it is the one supplying the rivers through the rainfalls. I am like the ocean, while experiences are like rivers. I am ever poornaha. Once I understand this, I will not try to change people or the world. Rather, I will try to change myself. I then come to scriptures and come to know the higher nature of mine.

The next stage, even after knowing my higher nature, I am still identified with the lower Self. I am still in love with my body mind complex and my individuality. Like the slum dweller who when offered a nice house by the government, rents the new house and goes back to his thatched hut, I also keep coming back to this body. I am addicted to this body mind complex also called senses or Vasanas. I have to shift my identification from lower Self (father, brother, son, husband, devotee) to higher Self.

What is the next sadhana; I have to train myself to switch my identification from the lower individuality, the father I, the wife I, the mother I, the husband I, the Phd I, the devotee I, all these are egotistic I’s.

The sharira abhimana has to leave me. Ego will not leave easily. We have to shift identification. Dropping abhimana is not easy. Sanyasashrama’s goal is to facilitate the shift in identification. All relationships have a corresponding ego. Thus, wife invokes husband ego; son invokes parent ego; parent invokes son ego; and every relationship thus invokes an ego. Each is an ego and they have to be dropped.

This does not mean you go home today and say that you are no more wife or husband. Rather, having understood the higher nature, you decide to play the role of a husband; you decide to play the role of a wife; role of a brother; and thus convert every action into role-playing; this is called nidhidhyasanam. So during day I can play the roles but at night on my own I should remember that all this was only playing a role.

So, identify with higher Self. Having identified with higher Self convert every action into a “Role play”. This role-playing is called Nidhidhyasanam. Shankaracharya’s shloka “Chidannada roopa shivoham shivoham” is about the role-playing and nidhidhyasanam.  This body is an incidental instrument that I use. “I” am not the instrument. I am the consciousness behind it.

Internal change takes time. When we are given sanyasa we are given a new name as well. The external change happens quickly, but the internal transformation takes time; and when the transformation is complete, it is called tannishthaha. Thus, one gets established in his higher nature.

Thus the four stages of knowledge are:

1. First value the discovery of the higher self.
2. Then the next stage is discovering the higher self.
3. Then the next stage is learning to identify with the higher self and gradually dis-identify from the lower self.
4. And then the fourth and final stage is the identification with the higher self becomes natural.

And such people are called brahma nishtaha, Gyana nishtah and gyananirdhutakalmashah. They are free from all the impurities. All impurities are gone washed off by knowledge. A variety of impurities exist within us. They include:

• ignorance of higher Self

• doubts after studying the scriptures

-Vasanas

Such person is called gyananirdhutakalmaṣhah. They are free of all impurities including ignorance. Doubts are all gone.  Vasanas or habitual body identification are wiped out. Knowledge brings Jivan mukti. Once Prarabhda karma is over, the body falls. They don’t have rebirth. This is Videha mukti.

Take Away:

1. We cannot change others. We have to change ourselves. The root cause of all problems is our expectations of others. When they do not meet our expectations it causes us anger.
2. Nidhidhyasanam means playing a role. Thus, we should play our role as father, brother, son etc., always keeping our mind on the higher Self. When we go back to the green room we are not the role we play. We are our true self, the Atma.

With Best Wishes

Ram Ramaswamy

Greetings All,

 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.

Continuing his teaching of Gita, Swami Paramarthananda said, in first part of Chapter 5, Sri Krishna pointed out that there is a choice with respect to life style. One can chose a lifestyle of seclusion (Nivrithi marga or Sanyasa) or a lifestyle of activity amidst society (Pravrithi marga or Grihastha ashrama).

These are the only two main ashramas. All other ashramas such as Brahmacharya and Vanaprastha are a part of these two. Thus, Brahmacharya is a part of Grihasthashrama while Vanaprastha is a part of Sanyasashrama. Thus, our choice is between a lifestyle of “Life of possessions” or a “life without possessions”.

Having pointed out that there is a choice with regard to the lifestyle, Sri Krishna pointed out that whatever be one’s lifestyles, there is no choice with regard to sadhanas; everyone has go through two stages of sadhanas; The two sadhanas are:

1. First one is for purification of mind or Chitta Shiddhi. Many methods were described including, Kayika, Vachika and Manasa karmani. Each one of them in turn has many more choices with in them. Many physical, verbal and mental sadhanas are available for one to perform. In Grihasthashrama, if one has, one can spend money. For a poor man too there are Sadhanas without much expenditure and they too purify the mind. So, according to one’s means and physical capabilities one can perform Sadhanas.  Through these sadhanas one obtains Gyanayogyatha.
2. Then one enters Gyana Yoga to discover our higher Self. We have two Selves, the ego, the lower self, and the Atma, the higher Self. The body mind and sense complex with the reflected consciousness (RC) is the ego “I”. This ego “I” is a Karta and Bhokta. This ego “I” incurs all three karmas that is Prarabhda, Sanchita and Agami karmas.

At this stage, that is in Gyana Yoga, we are trying to discuss the Superior “ I”. This is Chaitanyam or Atma Tatvam. Shloka’s 13-21 are related to Gyana Yoga. In chapter # 2, previously, Consciousness was discussed. Thus, the characteristics of Consciousness are:

1. Consciousness is an independent principle. It is just like the light on the hand, however, the light is independent of the hand. Thus, my higher nature is pure Chaitanyam
2. Consciousness is Ekam; bodies are many, minds are many, but the consciousness, which pervades the body mind, is ekah. Then, Sri Krishna pointed out that this consciousness is sarvagataha or all pervading like space.
3. Consciousness is nityaha or eternal. Even after body goes, it continues. When hand is removed, light is still there but we cannot perceive it.
4. Consciousness is Nirvikaraha, not subject to modification. It is like the light. Light does not move, while the hand moves. It just seems to be moving. The reflecting medium, the body, has got 6-fold modifications: existence in the womb of the mother, birth; growth, transformation, decay and death. However, the chaitanyam pervading the body is nirvikaraha.

If consciousness won’t change it means it can’t perform action. Action involves change. Even mental activity sees action in thought. It is like Akasha; the all-pervading space also cannot act. Does space ever move? The answer is No. Therefore, consciousness is akarta. Therefore, consciousness has no punyam or papam.  It is also, therefore, an abokhta. If not a Karta then it is a also not a bhokta.

The Wiseman has owned up to his higher Self as his own by constantly claiming the higher Self. The lower ego has become insignificant. As a Karta, I am obsessed with my action and its results. Wiseman, however, looks at Ahamkara from a mountaintop called Atma. All problems, even greatest ones, looked at from Atma’s standpoint, all appear very small and insignificant. If I am looking at the body from ahamkara’s standpoint, naturally I am worried about old age and death. However, when I shift my “I” from the body to Atma, I look at this body objectively and realize it is one among the billions of bodies that have appeared and disappeared in this creation. Atma sees many bodies. Bodies come and go. So, will this one too.  I learn to look at Ahamkara, objectively. Just as the dream is insignificant, when we wake up, so also are all our problems. Gyani has claimed Atma to himself. So, what you are depends on what you identify with. Identification with lower self, makes one a Samsari. Identification with higher Self makes one a Gyani. Gyani says, I am pervading this body and I am blessing this body. Even if body disappears, so what?

Gyani has shifted identification from body to Atma. He renounces abhimana of body. He does it through wisdom. Wisdom is “ I am the higher Self, not the lower”. As body, I am a slave. As consciousness, I am the controller. As dream, I am a creature of the dream. As Waker, I am controller of the dream. He leads a happy life. If you ask him where are you? He will not say I am the body rather he will say, I am in the physical body that has nine doors.

Thus, the body’s outer skin is the wall; there are seven holes in the face (two eyes, two nostrils, two ears, one mouth) and two gates below for excretion.

The mouth is a two-way gate. It can speak, ideas go out. It can eat, thus food goes in. The body has roads, arteries, capillaries, etc. All pranas are workers in the body. Atma is the king of this body city. Once Atma’s blessings are not there the body has to go. Therefore, Atma is Raja. Therefore, Gyani is master of body.

The word Dehi in this shloka means Gyani.

Light illumines action, however, it is not involved in the action itself. It is called Sakshi Bhava. In light, a Doctor can perform surgery. In the same light, a thief can also steal. Both punyam and papam are performed in the same light. However, these actions do not involve the light. The Gyani too, like the light, just witnesses his actions. He is not involved in them. Direct action is called Karta. Indirect action is called Karayitha (instigator). Even an instigator can be tainted by an action. Does Atma instigate? If so, every criminal will blame the Atma for the crime. A knife is never punished, the user of the knife is. If Atma is an instigator it will have punyam and papapam. Therefore, Atma does not instigate. It is simply present as a witness, just like the light. So illumining something without involvement is called sakshi bhava. Thus, Gyani remains as a sakshi. Good and bad belong to the lower I. Higher I does not have good or bad qualifications.

Shloka # 14:

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।।5.14।।

The Lord creates neither agency nor objects for the world; nor contact with the fruits of works; rather, the nature of things operates.

Discussing this shloka, Swamiji said, chanting of shlokas has rules. Thus, in this shloka:

Lokasya Srijathi should be read without a gap. A short vowel is followed by a consonant, hence this method of reading.

In Svabhavastu Pravartate, there is a gap as after the vowel  U there is a double consonant.

Sri Krishna now says, Atma does not produce anything at all. Body and mind have natural doership. Ahamkara also has doership. The Atma does not create the doership. Atma also does not produce. Prabhu in shloka means master.

Atma does not produce Karta, Karma, karma phalam and association between karta and karamaphalam. If so, who is responsible for all these actions? Sri Krishna says, it is the innate nature of body and mind to be active. Electricity blesses all gadgets. It does not ask the fan to rotate. Fan rotates due to its inbuilt nature. Atma does not determine functions. Mind senses and body do their own activities while Atma is just a witness. Light is not responsible for saintliness of saint or criminality of criminal. 

Shloka # 15:

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।

The mighty Being accepts nobody’s sin or merit. Knowledge is shrouded in ignorance; therefore are living beings deluded.

In previous shloka we learned that Atma is neither the doer nor instigator. Here Sri Krishna now says, he is also the abhokta. Atma does not take papam nor does it acquire any punyam. In the shloka the word Vibhuhu means all pervading. Just as space is not made wet by rain or burned by fire the consciousness, like space, is not tainted by papam nor is it improved by punyam. So, Atma is not touched by anything. Citing example of criminal who committed a crime. In court he, however, quoted this shloka and said I should not be punished. Here, the devil was quoting the scripture. The Judge, who was a learned man, agreed with him that he was the Atma. He, however, said, I am giving imprisonment only to the body. Can you withdraw from the body, he asked? If you are able to withdraw from the body when a wrong action is done you should be able to withdraw from the body when the body suffers the result of wrong action.

When you are doing karma, you say you are not the body but when the body suffers you say that you are the body. This then is a problem. Either identify with the body throughout or dis-identify from the body throughout; partial identification is dangerous.

Identification with body or misidentification with body is the issue. At the body level, Karma functions.  At the Atma level, Punyam and Papam do not affect it. What is the cause of suffering?  Sri Krishna says, it is Deha Abhimana. It occurs due to ignorance of higher Self. This is the reason all Jivas are suffering. For an Agyani, Gyanam is the only solution.

Take Away:

1. Gyani looks at the world and all actions in a shakshi bhava or as a witness. In this state, he is not involved with the actions anymore.
2. To achieve this sakshi bhava Gyani shifts the identification from body to Atma. He renounces abhimana of body. He does it through wisdom. Wisdom is “ I am the higher Self, not the lower”.
3. It is the identification with higher self that makes him a Gyani.

With Best Wishes

Ram Ramaswamy