ALWAYS BE OM

The Hatha Yoga Pradipika - Asanas - Chapter I, 19-21

2010-07-30T16:00:00.000-07:00

The translations of The Hatha Yoga Pradipika in this post are from Pancham Sinh.

अथ आसनमहठस्य परथमाङ्गत्वादासनं पूर्वमुछ्यते कुर्यात्तदासनं सथैर्यमारोग्यं छाङ्ग-लाघवम १९
atha āsanamhaṭhasya prathamāngghatvādāsanaṃ pūrvamuchyate kuryāttadāsanaṃ sthairyamāroghyaṃ chānggha-lāghavam 19

Being the first accessory of Haṭha Yoga, âsana is described first. It should be practised for gaining steady posture, health and lightness of body. 19.

वशिष्ह्ठाद्यैश्छ मुनिभिर्मत्स्येन्द्राद्यैश्छ योगिभिः अङ्गीकॄतान्यासनानि कथ्यन्ते कानिछिन्मया २०
vaśiṣhṭhādyaiścha munibhirmatsyendrādyaiścha yoghibhiḥ angghīkṝtānyāsanāni kathyante kānichinmayā 20

I am going to describe certain âsanas which have been adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc. 20.
Swastika-âsana.

जानूर्वोरन्तरे सम्यक्कॄत्वा पाद-तले उभे ॠजु-कायः समासीनः सवस्तिकं तत्प्रछक्ष्हते २१
jānūrvorantare samyakkṝtvā pāda-tale ubhe ṝju-kāyaḥ samāsīnaḥ svastikaṃ tatprachakṣhate 21
Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.

The following is a NOTE I found on this posture:

Swastika is an auspicious Tantrik symbol. It is a symbol of fertility and creativity. As this Asana resembles Swastika, it is called as Swastikasana.

Benefits of Swastikasana:
This is one of the simplest and comfirtable meditative posture. This Asana is very comfortable for long hours of meditation. This Asana is most suitable for Pranayama, meditation, learning and spiritual activities. This Asana reduces the high blood pressure. Ailments of knees are cured from the practice of this Asana. As the backbone is kept straight in this Asana, pressure on Spinal cord is relieved thereby strengthening the backbone. Flow of energy in Nadis (Energy channels in the subtle body) will increase. Cleansing of Nadis is one of the main benefits of this Asana. A pleasant feeling in the body arises and calmness pervades the body and mind. Auspicious vibrations and feelings will enter the mind as the name of the Asana is Swastika which means auspicious. Kundalini power is awakened by the regular practice of Swastikasana.

Benefits of Swastikasana according to science:This Asana tones the muscles of abdominal area and sciatic nerve. Normal temperature in the body is maintained by the regular practice of Swastikasana.

See related posts:

Happy Return of the Light !

2009-12-25T09:01:00.000-08:00

This is reprint of the post of last December at this time. Great for contemplation. Enjoy!

Though many people are running around, being with family, partying and over eating, most do not really know of the significance of what this season really means. If one is aware of the I-Ching which is defined partly from Wikipedia as “Book of Changes” is one of the oldest of the Chinese classic texts.[1] The book is a symbol system used to identify order in random events. So for the event of Christmas I will refer to the 24th Hexagram Return (The Turning Point). (Hexagram 24 is named 復 (fù), "Returning". Other variations include "return (the turning point)". Its inner trigram is ☳ (震 zhèn) shake = (雷) thunder, and its outer trigram is ☷ (坤 kūn) field = (地) earth)

If you look at the Wilhelm/Baynes translation of "The I Ching or Book of Changes" you will see an explanation of the 24th Hexagram relating to this time of year. There is a reference to the dark lines have pushed all the light lines upward and out of the hexagram, and that light line enters the hexagram from below. It is stated that "The time for darkness is past. The winter solstice brings the victory of the light." This hexagram is linked to the December- January time period. Correlations of the powerful light that had been banished (the diminishing sunlight ) is now returning, however the return is gradual, based on nature making it a natural rising spontaneously.

So out with the old, in with the new. It is also noted that in China that it is celebrated as a time of rest at the onset of the new year. The movement is gradual, like planting a seed and nurturing it or slow like a return to health after illness or a return of understanding after an estrangement. So take your time and concentrate and be still. This is where a conscious yoga practice can help you focus to be calm, still and observant.

Happy Return of the Light!

Posted by bometernally at 12:43 PM

The Hatha Yoga Pradipika - Asanas - Chapter I, 15 - 18 -

2009-12-08T23:31:00.000-08:00

The translations of The Hatha Yoga Pradipika in this post are from Pancham Sinh in blue and Brian Dana Ackers in black.

अत्याहारः परयासश्छ परजल्पो नियमाग्रहः जन-सङ्गश्छ लौल्यं छ षहड्भिर्योगो विनश्यति १५atyāhāraḥ prayāsaścha prajalpo niyamāghrahaḥ jana-sangghaścha laulyaṃ cha ṣhaḍbhiryogho vinaśyati 15

Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness. 15.

Yoga perishes by these six: overeating , over exertion, talking too much, performing needless austerities , socializing and restlessness.

उत्साहात्साहसाद्धैर्यात्तत्त्व-जञानाश्छ निश्छयात जन-सङ्ग-परित्यागात्ष्हड्भिर्योगः परसिद्ध्यति १६
utsāhātsāhasāddhairyāttattva-jñānāścha niśchayāt jana-sanggha-parityāghātṣhaḍbhiryoghaḥ prasiddhyati 16

The following six bring speedy success:—Courage, daring, perseverance, discriminative knowledge, faith, aloofness. from company. 16.

Yoga succeeds by these six: enthusiasm, openness, courage, knowledge of the truth, determination, and solitude.

अथ यम-नियमाःअहिंसा सत्यमस्तेयं बरह्मछर्यं कष्हमा धॄतिः दयार्जवं मिताहारः शौछं छैव यमा दश १७
atha yama-niyamāḥahiṃsā satyamasteyaṃ brahmacharyaṃ kṣhamā dhṝtiḥ dayārjavaṃ mitāhāraḥ śauchaṃ chaiva yamā daśa 17

The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. 17.

तपः सन्तोष्ह आस्तिक्यं दानमीश्वर-पूजनम सिद्धान्त-वाक्य-शरवणं हरीमती छ तपो हुतम नियमा दश सम्प्रोक्ता योग-शास्त्र-विशारदैः १८
tapaḥ santoṣha āstikyaṃ dānamīśvara-pūjanam siddhānta-vākya-śravaṇaṃ hrīmatī cha tapo hutam niyamā daśa samproktā yogha-śāstra-viśāradaiḥ 18

The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña. 18.

See related post:

The Hatha Yoga Pradipika - Asanas Chapter I, 10 - 14

2009-12-07T20:44:00.000-08:00

There are 69 verses in the Hatha Yoga Pradipika in Chapter I. Taking up where the last post left off. The first part is the translation by Pancham Sinh in the blue print. The translation by Brian Dana Ackers follows in the black print.

अशेष्ह-ताप-तप्तानां समाश्रय-मठो हठः अशेष्ह-योग-युक्तानामाधार-कमठो हठः १० aśeṣha-tāpa-taptānāṃ samāśraya-maṭho haṭhaḥ aśeṣha-yogha-yuktānāmādhāra-kamaṭho haṭhaḥ 10

Like a house protecting one from the heat of the sun, Haṭha Yoga protects its practiser from the burning heat of the three Tâpas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga. 10. - Sinh

Hatha is the sanctuary for those suffering every type of pain. It is the foundation for those practicing every type of yoga.

हठ-विद्या परं गोप्या योगिना सिद्धिमिछ्छता भवेद्वीर्यवती गुप्ता निर्वीर्या तु परकाशिता ११
haṭha-vidyā paraṃ ghopyā yoghinā siddhimichchatā bhavedvīryavatī ghuptā nirvīryā tu prakāśitā 11
A Yogî desirous of success should keep the knowledge of Haṭha Yoga secret; for it becomes potent by concealing, and impotent by exposing. 11.

The science of Hatha should be kept top secret by the yogi desirous of success. It is potent when concealed and impotent when revealed.

सुराज्ये धार्मिके देशे सुभिक्ष्हे निरुपद्रवे धनुः परमाण-पर्यन्तं शिलाग्नि-जल-वर्जिते एकान्ते मठिका-मध्ये सथातव्यं हठ-योगिना १२
surājye dhārmike deśe subhikṣhe nirupadrave dhanuḥ pramāṇa-paryantaṃ śilāghni-jala-varjite ekānte maṭhikā-madhye sthātavyaṃ haṭha-yoghinā 12

The Yogî should practise Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully. 12.

The Hatha Yogi should live in a secluded hut free of stones, fire, dampness to distance of four cubits in a country that is properly governed, virtuous, properous and beautiful.

अल्प-दवारमरन्ध्र-गर्त-विवरं नात्युछ्छ-नीछायतंसम्यग-गोमय-सान्द्र-लिप्तममलं निःशेस-जन्तूज्झितम बाह्ये मण्डप-वेदि-कूप-रुछिरं पराकार-संवेष्ह्टितंपरोक्तं योग-मठस्य लक्ष्हणमिदं सिद्धैर्हठाभ्यासिभिः १३
alpa-dvāramarandhra-gharta-vivaraṃ nātyuchcha-nīchāyataṃsamyagh-ghomaya-sāndra-liptamamalaṃ niḥśesa-jantūjjhitam bāhye maṇḍapa-vedi-kūpa-ruchiraṃ prākāra-saṃveṣhṭitaṃproktaṃ yogha-maṭhasya lakṣhaṇamidaṃ siddhairhaṭhābhyāsibhiḥ 13

The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Haṭha Yogîs have been described by adepts in the practice of Haṭha. 13.

These are the marks of a yoga hut as described by masters practicing Hatha: a small door, no windows, no rat holes; not too high, too lwo or too long; well plastered by cow dung, clean and bug free. The grounds are enclosed by a wall and beautified by arbor, a raised platform, and a well.

एवं विधे मठे सथित्वा सर्व-छिन्ता-विवर्जितः गुरूपदिष्ह्ट-मार्गेण योगमेव समभ्यसेत १४
evaṃ vidhe maṭhe sthitvā sarva-chintā-vivarjitaḥ ghurūpadiṣhṭa-mārgheṇa yoghameva samabhyaset 14

Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. 14.

Living in this hut, free from all anxieties, one should earnestly practice yoga as taught by one's Guru.

The Hatha Yoga Pradipika - On Asanas - Chapter I, 1-9

2009-12-06T11:43:00.000-08:00

The Hatha Yoga Pradipika is a small book that consists of four parts and since I love yoga, the review of the text begins. The translating authors of the Hatha Yoga Pradipika to be used for this review are Pancham Sinh and Brian Dana Ackers.

Pancham Sinh's translation was done in 1915 and in his introduction he points out that there are two classes of students of Yoga. Those who studied it theoretically and those who combined the theory with practice. He stated that Yoga is of little use if studied theoretically.

Chapter one is named Asanas. As with all spiritual and or yogic text it begins with acknowledgement /salutations to the Guru or Deity responsible for the making of the text.

शरी-आदि-नाथाय नमोअस्तु तस्मै
येनोपदिष्ह्टा हठ-योग-विद्या
विभ्राजते परोन्नत-राज-योगम
आरोढुमिछ्छोरधिरोहिणीव १ १
śrī-ādi-nāthāya namoastu tasmai
yenopadiṣhṭā haṭha-yogha-vidyā
vibhrājate pronnata-rāja-yogham
āroḍhumichchoradhirohiṇīva 1 1

Salutations to Adinatha (Siva) who expounded the knowledge of Hatha Yoga, which is like a staircase that leads the aspirant to the high pinnacled Raja Yoga. - translated by Pancham Singh

Salutations to Shiva, who taught the science of Hatha Yoga. It is the aspirant's stairway to the heights of Raja Yoga - translated by Brian Dana Ackers

(Raja Yoga - the path of meditation combining all of the paths. Included also is the study of body as a vehicle of spiritual energy.)

परणम्य शरी-गुरुं नाथं सवात्मारामेण योगिना
केवलं राज-योगाय हठ-विद्योपदिश्यते २
praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā
kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate 2

Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. 2. - Sinh

Ackers translates this line as Yogi Svatmarama, after saluting the Lord and Guru, explains the science of Hatha for one reason - Raja Yoga

भरान्त्या बहुमत-धवान्ते राज-योगमजानताम
हठ-परदीपिकां धत्ते सवात्मारामः कॄपाकरः ३
bhrāntyā bahumata-dhvānte rāja-yoghamajānatām
haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ 3

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it. 3. - Sinh

Ackers translation here is For those too ignorant of Raja Yoga, wandering in the darkness of too many opinions, compassionate Svatmarama gives the light of Hatha.

Verses 5 through 8 refers to the names of Siddhas (masters) that have existed in former times:—

इत्यादयो महासिद्धा हठ-योग-परभावतः
खण्डयित्वा काल-दण्डं बरह्माण्डे विछरन्ति ते ९
ityādayo mahāsiddhā haṭha-yogha-prabhāvataḥ
khaṇḍayitvā kāla-daṇḍaṃ brahmāṇḍe vicharanti te 9

These Mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe. 9. - Sinh

Or as translated by Ackers - ...these and other great masters, having conquered death through the power of Hatha Yoga, roam the universe.

See related post:

Asana - Posture YS II 46

Yoga

2009-12-05T13:29:00.000-08:00

Yoga is fascinating. In the west, the people that are aware of yoga - not yogurt- are aware of it primarily in the form of Hatha yoga. The Wikipedia begins its description of it as Hatha Yoga (Sanskrit हठयोग haṭhayoga, IPA: [ɦəʈʰəˈjoːɡə]), also called Hatha Vidya (हठविद्या), is a system of Yoga introduced by Yogi Swatmarama, a sage of 15th century India, and compiler of the Hatha Yoga Pradipika. In this treatise Swatmarama introduces Hatha Yoga as preparatory stage of physical purification that the body practices for higher meditation. The Asanas and Pranayama in Raja Yoga were what the Hindu Yogis used to physically train their body for long periods of meditation. This practice is called shatkarma.

Since yoga and its many branches are fascinating and to the average person is unknown, I will begin a review of The Hatha Yoga Pradipika in the next post. Stay tuned.
Related posts:

Yoga As a Tool

The Bhagavad Gita - Rap

2009-08-09T13:40:00.000-07:00

After completing my review of the Bhagavad Gita, one morning after meditation this form of rap came to me and so I will share it with thee:

Have you ever heard of the Bhagavad Gita ?
It will take you back to the Streeta
Have you ever heard of the Bhagavad Gita ?
It's about life. It's about strife in your life.

You see there were a group of brothers who were against their cousins
Not because they didn't love them, but because the cousins were withholding their rightful share of ownership of the kingdom
Doesn't it sound familiar about life?
When things are happening to us that doesn't seem right?

Now one of the brothers named Arjuna was lamenting about the fight that was to be fought
And Lord Krishna who was guiding his chariot said
Yo Arjuna! - Get up and do your duty! Stop boohooing and be a man
Do your duty and take a stand
Don't you know that you cannot kill the essence of who you truly are ?
Because that Inner Self, who is the nature of me cannot be destroyed, cut or burnt

Oh Arjuna! Stand up and be a man - The warrior prince that you are by and far
If you do not do this, know that you will be looked upon as a wimp and not worthy of respect.

Arjuna said - Oh Lord I cannot kill my teachers, relatives - It's a sin!
I will surely not want to win with their blood on my plate

Krishna said - Get a grip!
Don't give me no lip!
Listen! Listen! Listen to me!
Know you own Self and you will truly be free!
The body is like a piece of clothing, it is not permanent
There is no death - It's an illusion
So get in gear and clear your confusion!

Arjuna listened and surrendered to the Lord

The Bhagavad Gita is the song of the Lord giving us enlightenment to use as a sword to cut through the veil of illusion.

Yours truly,

Bometernally

A Tribute to Michael Jackson 7/7/09

2009-07-07T18:30:00.000-07:00

We have all been bombarded and inundated with the news of Michael Jackson - The King of Pop passing so suddenly on June 25, 2009. The posts of this site has mostly been a review of yogic texts like the Yoga Sutras of Patanjali and the Bhagavad Gita. So one might think it odd to see this post regarding Michael Jackson.

With Michael passing so suddenly, it was like a wake up call to me (and the world). It brings the role of death very much to the fore front. It is like a spiritual teacher of mine stated "You never know when death will come!" This major event ( it may not be major to you and one could say that people die everyday) had put me in a very contemplative frame of mine. It made me so grateful to have an understanding that "the essence who one really is never dies". The gratitude to this knowledge also shows how important it is to have some spiritual understanding about life. To not let the outer impressions make one deluded, crazy or upset and depressed.

This is where reference to the Yoga Sutras comes in handy. Like the review of Five Obstacles -YS II-3 and Abhinivesa - Fear of Death YS II- 9

From the Bhagavad Gita in Bhagavad Gita Chapter 1 - The Depression of Arjuna... Arjuna is crying and upset about participating in a war that his family members, and relatives will die. We could compare this to people mourning over the death of a loved one - like Michael. It is with the study of the other chapters of this insightful text that can help one keep our eye on the truth of who we really are and why we are here on earth.

A realization that has come from my contemplation with Michael's passing is that we are all instruments of the One, of that great creative force (the Self, God, Allah, Divine Creator, Krishna, Atma, etc.) We all came here in this lifetime with a gift. One thing Michael really did well was display and share his gifts with the world. What are we doing with our gifts? Do we even know what the gifts are? I want to thank Michael for being an instrument of the creator despite the human obstacles in his life. We all have them and what are we doing?

My contemplation lead me to see one of the socially conscious music videos that Michael made a contribution to the world.

Earth Song Lyrics

What about sunrise
What about rainWhat about all the things
That you said we were to gain
What about killing fields
Is there a time
What about all the things
That you said was yours and mine...
Did you ever stop to notice
All the blood we've shed before
Did you ever stop to notice
This crying Earth this weeping shore?

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

What have we done to the world
Look what we've done
What about all the peace
That you pledge your only son...
What about flowering fields
Is there a time
What about all the dreams
That you said was yours and mine...
Did you ever stop to notice
All the children dead from war
Did you ever stop to notice
This crying Earth this weeping shore

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

I used to dream
I used to glance beyond the stars
Now I don't know where we are
Although I know we've drifted far

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

Hey, what about yesterday (what about us)
What about the seas (what about us)
The heavens are falling down (what about us)
I can't even breathe (what about us)
What about Africans (what about us)
I ain't even you (what about us)
What about nature's worth (ooh ooh)
It's our planet's womb (what about us)
What about animals (what about it)
We've turned kingdoms to dust (what about us)
What about elephants (what about us)
Have we lost their trust (what about us)
What about crying whales (what about us)
We're ravaging the seas (what about us)
What about forest trails (ooh ooh)
Burnt despite our pleas (what about us)
What about the holy land (what about it)
Torn apart by creed (what about us)
What about the common man (what about us)
Can't we set him free (what about us)
What about children dying (what about us
)Can't you hear them cry (what about us)
Where did we go wrong (ooh ooh)
Someone tell me why (what about us)
What about babies born (what about it)
What about the days (what about us)
What about all their joy (what about us)
What about the man (what about us)
What about the crying man (what about us)
What about Abraham (what about us)
What about death again (ooh ooh)
Do we give a damn

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

Bhagavad Gita - Study of the Gita

2009-07-03T13:32:00.000-07:00

At the end of the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA), we are informed that:

Study of the Gita alone is sufficient for the purpose of daily scriptural study. You will find a solution for all your doubts. The more you study with devotion and faith, the more will you get deeper knowledge, penetrative insight and clear, right thinking. Even if you live in the spirit of one verse of the Gita, all your miseries will come to an end and you will attain the goal of life--immortality and eternal peace.

The Gita is a gospel for the whole world. It is meant for the generality of mankind. It was given over five thousand years ago on the battlefield of Kurushetra by Lord Krishna to Arjuna.

None but the Lord can bring out such an unprecedented and marvellous book, which gives peace to the readers, which helps and guides them in the attainment of supreme bliss. This itself proves clearly that God exists, that He is an embodiment of knowledge and that one can attain perfection or liberation by realizing Him alone.

The whole world is a big battlefield. The real Kurushetra is within you. The battle of Mahabharata is still raging within you. Ignorance is Dhritarashtra. The individual soul is Arjuna. The Indweller in your heart is Lord Krishna, the charioteer. The body is your chariot. The senses are the horses. Mind, egoism, senses, mental expressions, latent tendencies, cravings, likes and dislikes, lust, jealousy, greed, pride and hypocrisy are your dire enemies.

As the Gita contains subtle and profound teachings, you should study it under a qualified teacher--a preceptor who is established in the Absolute--with great and intense faith, single-minded devotion and purity. Only then will the truths of the Gita be revealed unto you like a fruit on the palm of your hand.

We are informed good commentaries, written by sages of Self-realisation will help us greatly. This is needed as worldly-minded people, however intellectual they are, cannot grasp the meaning of the essential teachings of the Gita. It is stated that worldly minded people will have unnecessary discussions and debates. However, If they study the Gita with reverence and faith under a qualified teacher, all their doubts will vanish. They will realise that there is a close connection between one verse and another in all the chapters. Repetitions in the Gita and the Upanishads are useful repetitions.

It is pointed how that Lord Krishna speaks from different levels of consciousness in different texts like the Gita and the Upanishads. So in order to know the right significance of the verses, the help of a teacher is necessary to understand. Sivananda tells us that Lord Krishna praises each Yoga in order to create interest in the aspirant in his particular path or Yoga. You must remember that the Gita is a book for the people of the world at large. It was not meant for Arjuna alone. Each Yoga is as efficacious and potent as the others.

India is held in high esteem by the Westerners on account of the Gita. Mahatma Gandhi once visited one of the largest libraries in London and asked the librarian, "What spiritual book is issued most frequently?" The librarian replied, "The Gita."

Sivananda ends with May the blessings of Lord Krishna be upon you all1 May the Gita be your centre, ideal and goal. Blessed is the man who studies the Gita daily! Twice blessed is he who lives in the spirit of the Gita! Thrice blessed is he who has realised the knowledge of the Gita--Atmajnana or Self-knowledge!

Bhagavad Gita Chapter 18 - The Yoga of Liberation by Renunciation

2009-07-02T13:44:00.000-07:00

The Yoga of Liberation by Renunciation is the heading of Chapter 18 in the Bhagavad Gita.

Click here for second video clip of translation of chapter 18

Click here for the last video clip of translation of chapter 18

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The eighteenth discourse, which is the conclusion of the divine discourse of Lord Krishna is in many ways a summary of the foregoing portions of the Gita. It covers in brief numerous important points dealt with in the previous discourses. Here you behold the ultimate result or effect of the Lord's discourse to Arjuna . The drama of Arjuna's utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness. Its central message emerge as an assurance that in and through the performance of one's respective duties in life one can quality for the highest liberation, if one performs actions by renouncing egoism and attachment and surrendering all desire for selfish, personal gain. By regarding the performance of your duties as a worship offered to God, you obtain the Grace of the Lord and attain the eternal One.

Significantly, this discourse opens with a question by Arjuna asking what is true Sannyasa and true Tyaga (renunciation). In reply to this important and crucial query, the blessed Lord Krishna makes it clear to us that real Sannyasa or renunciation lies in renunciation of selfish and impure actions, and even more in the renunciation of the desire or greed for the fruits of anly action. Very clearly we are told that selfless and virtuous actions and actions conducive to the welfare of others should not be abandoned. You must engage yourself in performing such action but renouncing attachment and greed. The true and proper renunciation is giving up of selfishness and attachment while performing one's legitimate duties. This is called Sattwic Tyaga. We neither hate unpleasant action nor are we attached to pleasurable action. As it is not possible for you to renounce all action, the renunciation of egoism, selfishness and attachment in your activity is declared as true renunciation. Karma does not accumulate and bind one who is thus established in such inner renunciation.

The divine injunction is that God must be made the sole object of one's life. This is the heart of the Gita gospel. This the central message in its teaching. This is the one way to your welfare here.

Now Sanjaya concludes his narrative by declaring that where there is such obedience as that of Arjuna, and such willing readiness to carry out the divine teachings, there surely prosperity, victory, glory and all blessedness will prevail.

18.1 - arjuna uvacasannyasasya maha-bahotattvam icchami veditumtyagasya ca hrishikeshaprithak kesi-nisudana - "Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Keshi demon, master of the senses."

18.2 - sri-bhagavan uvacakamyanam karmanam nyasamsannyasam kavayo viduhsarva-karma-phala-tyagamprahus tyagam vicakshanah - "The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga]."

18.3 - tyajyam dosa-vad ity ekekarma prahur manisinahyajna-dana-tapah-karmana tyajyam iti capare - "Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned."

18.4 - niscayam shrinu me tatratyage bharata-sattamatyago hi purusha-vyaghratri-vidhah samprakirtitah - "O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds."

18.5 - yajna-dana-tapah-karmana tyajyam karyam eva tatyajno danam tapascaivapavanani manisinam "Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls."

18.6 - etany api tu karmanisangam tyaktva phalani cakartavyaniti me parthaniscitam matam uttamam - "All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion."

18.7 - niyatasya tu sannyasahkarmano nopapadyatemohat tasya parityagastamasah parikirtitah - "Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance."

18.8 - duhkham ity eva yat karmakaya-klesa-bhayat tyajetsa kritva rajasam tyagamnaiva tyaga-phalam labhet - "Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation."

18.9 - karyam ity eva yat karmaniyatam kriyate ’rjunasangam tyaktva phalam caivasa tyagah sattviko matah - "O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness."

18.10 - na dvesty akusalam karmakusale nanusajjatetyagi sattva-samavistomedhavi chinna-samsayah - "The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work."

Bhagavad Gita Chapter 17 - The Yoga of the Threefold Division of Faith

2009-07-01T13:00:00.000-07:00

The Yoga of the Threefold Division of Faith is the heading of Chapter 17 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is termed the "Yoga of the Division of the Three Kinds of Faith". The theme of of this discourse arises out of the questions asked by Arjuna in Verse I with reference to the final closing advice of Lord Krishna in the previous discourse, contained in the last two verses therin (Verses 23 and 24). Arjuna asks, "What abut those who, even though setting aside scriptural injunctions yet perform worship with faith?"

The Lord replies and states that the faith of such men who ignore the injunctions of the scriptures could be either Sattwic, Rajasic or Tamasic. This would be in accordance with the basic nature of the person himself. And, conversely, as is the kind of faith , so develops the nature of the man.

Thus, in all things like sacrifice, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of faith in which the person concerned is based. They produce results in accordance with the quality of the doer's faith. These acts done with right faith lead to supreme blessedness. When done without any faith whatsoever, all these actions become barren and useless.

17.1 - arjuna uvacaye shastra-vidhim utsrjyayajante shraddhayanvitahtesham nistha tu ka krishnasattvam aho rajas tamah - "Arjuna inquired: O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?"

17.2 - sri-bhagavan uvacatri-vidha bhavati shraddhadehinam sa svabhava-jasattviki rajasi caivatamasi ceti tam shrinu - "The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this."

17.3 - sattvanurupa sarvasyashraddha bhavati bharatashraddha-mayo ’yam purushoyo yac-chraddhah sa eva sah - "O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired."

17.4 - yajante sattvika devanyaksha-rakshamsi rajasahpretan bhuta-ganams canyeyajante tamasa janah - "Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits."

17.5 - 6 - ashastra-vihitam ghoramtapyante ye tapo janahdambhahankara-samyuktahkama-raga-balanvitah

karsayantah sarira-sthambhuta-gramam acetasahmam caivantah sarira-sthamtan viddhy asura-niscayan

"Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons."

17.7 - aharas tv api sarvasyatri-vidho bhavati priyahyajnas tapas tatha danamtesham bhedam imam shrinu - "Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them."

17.8 - ayuh-sattva-balarogya-sukha-priti-vivardhanahrasyah snigdhah sthira hrdyaaharah sattvika-priyah - "Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart."

17.9 - katv-amla-lavanaty-usna-tiksna-ruksa-vidahinahahara rajasasyestaduhkha-sokamaya-pradah - "Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease."

17.10 - yata-yamam gata-rasamputi paryusitam ca yatucchistam api camedhyambhojanam tamasa-priyam - "Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness."

Click here for remaining verses of chapter 17

Bhagavad Gita Chapter 16 - Yoga of Distinction Bewteen the Divine and the Demonical

2009-06-30T13:32:00.000-07:00

The Yoga of the Division (Distnction) Between the Divine and the Demonical is the heading of Chapter 16 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness generally, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realization and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate divine qualities.

What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The divine qualities are conducive to liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honorable life here.

Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand care, his life ultimately ends in misery and degradation. Haughtiness, arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring success must eradicate vice and cultivate virtue.

In this world three gates lead to hell-- the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and he guided in his actions by their noble teachings.

16.1 - 3 - sri-bhagavan uvaca abhayam sattva-samsuddhir jnana-yoga-vyavasthitih danam damas ca yajnas ca svadhyayas tapa arjavam

ahimsa satyam akrodhas tyagah santir apaisunam daya bhutesv aloluptvam mardavam hrir acapalam

tejah ksama dhrtih saucam adroho nati-manita bhavanti sampadam daivim
abhijatasya bharata

The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

16.4 - dambho darpo 'bhimanas ca krodhah parusyam eva ca ajnanam cabhijatasya partha sampadam asurim - Arrogance, pride, anger, conceit, harshness and ignorance--these qualities belong to those of demoniac nature, O son of Prtha.

16.5 - daivi sampad vimoksaya nibandhayasuri mata ma sucah sampadam daivim abhijato 'si pandava - The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities.

16.6 - dvau bhuta-sargau loke 'smin daiva asura eva ca daivo vistarasah prokta asuram partha me srnu - O son of Prtha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac

16.7 - pravrttim ca nivrttim ca jana na vidur asurah na saucam napi cacaro na satyam tesu vidyate - Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

16.8 - asatyam apratistham te jagad ahur anisvaram aparaspara-sambhutam kim anyat kama-haitukam - They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust.

16.9 - etam drstim avastabhya nastatmano 'lpa-buddhayah prabhavanty ugra-karmanah ksayaya jagato 'hitah - Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.

16.10 - kamam asritya duspuram dambha-mana-madanvitah mohad grhitvasad-grahan pravartante 'suci-vratah - The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent.

Click here for remaining verses.

Bhagavad Gita Chapter 15 - Yoga of the Supreme Being

2009-06-29T13:18:00.000-07:00

The Yoga of the Supreme Being is the heading of Chapter 15 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is entitled "Purushottama Yoga " or the "Yoga of the Supreme Person". Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports thetree and in which it is rooted. Lord Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this phenomenal universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this vast and variegated created phenomena. This is a very mysterious "Tree" which is very difficult to understand, being a product of His inscrutable power of Maya, and hence a marvellous apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of "cutting down" (transcending) this Samsara is by the excellent weapon of non-attachment and dispassion.

In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.

Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as ans individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner Witness of all beings. He is the supreme Knower even beyond the Vedic knowledge. He is the resplendent Person who is beyond both this perishable material creations as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.

15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."

15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."

15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva

tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani

"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."

15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."

15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."

15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."

15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."

15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."

Click here for the remaining verses to this chapter 15.

Bhagavad Gita Chapter 14 - The Yoga of the Division of the Three Gunas

2009-06-28T13:16:00.000-07:00

The Yoga of the Division of the Three Gunas is the heading of Chapter 14 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.

Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.

The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.

Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.

The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.

In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.

14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.

14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.

14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.

14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.

14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul

14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.

14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Click here to see the rest of the verses from Chapter 14 .

Bhagavad Gita Chapter 13 - The Yoga of Distinction Between the Field and the Knower of the Field

2009-06-27T13:23:00.000-07:00

The Yoga of Distinction Between the Field and the Knower of the Field is the heading of Chapter 13 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.

The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.

The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.

13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava

sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."

13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."

13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."

13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah

iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."

13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."

Click here to see the remaining verses of Chapter 13

Bhagavad Gita Chapter 12 - The Yoga of Devotion

2009-06-26T15:51:00.000-07:00

The Yoga of Devotion is the heading of Chapter 12 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.

The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.

How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.

The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.

12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"

12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."

12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam

12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."

12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."

12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate

12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."

12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."

12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."

12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."

Click here for the rest of Chapter 12 verses.

Bhagavad Gita Chapter 11 - Vision of The Cosmic Form

2009-06-25T13:21:00.000-07:00

The Yoga of The Vision of the Cosmic Form is the heading of Chapter 11 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.

Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.

Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.

Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.

Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.

11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."

11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."

11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."

11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."

11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."

11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."

11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."

11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"

11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham

divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."

Click here for the rest of the verses

Bhagavad Gita Chapter 10 - The Yoga of Manifestation

2009-06-23T13:12:00.000-07:00

The Yoga of Manifestation (The Divine Glories) is the heading of Chapter 10 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.

The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.

Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.

10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."

10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."

10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."

10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca

10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."

10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."

10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."

10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."

10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."

See all of the verses of Chapter 10

Bhagavad Gita - Chapter 9 - The Yoga of Sovereign Knowledge

2009-06-19T13:08:00.000-07:00

The Yoga of Sovereign Knowledge (or The Yoga of the Kingly Science and Kingly Secret) is the heading of Chapter 9 in the Bhagavad Gita .

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Observing that Arjuna is a qualified aspirant and endowed with faith, Krishna's declares to him the sovereign knowledge and sovereign secret that is to be known by direct experience. He adds that without faith in this knowledge man fails to reach God and is reborn to suffer.

Now the Lord proceeds to describe His nature as the all-comprehensive Truth. His is everything that is visible and invisible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. All beings who are ignorant of this knowledge are caught helplessly in this cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.

Ignorant beings are not able to recognise the Lord in one who has realised Him. Although these cruel beings assume a human form, their nature is that of demons. The god-realised Mahatma, on the other hand, is a man of knowledge, and perceives Him indwelling all beings and creatures. He beholds the underlying unity of existence in all names and forms.

The Lord's divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasises, is the essence of all-spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of the truth and righteousness, reaches the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the entire mind on the Lord and dedicate everything unto Him--one's body, mind, actions, will and emotion.

9.1 - sri-bhagavan uvacaidam tu te guhyatamampravaksyamy anasuyavejnanam vijnana-sahitamyaj jnatva moksyase ’subhat - "The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence."

9.2 - raja-vidya raja-guhyampavitram idam uttamampratyakshavagamam dharmyamsu-sukham kartum avyayam- "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed."

9.3 - asraddadhanah purushadharmasyasya parantapaaprapya mam nivartantemrityu-samsara-vartmani - "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."

9.4 - maya tatam idam sarvamjagad avyakta-murtinamat-sthani sarva-bhutanina caham tesv avasthitah - "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

9.5 - na ca mat-sthani bhutanipasya me yogam aishvarambhuta-bhrn na ca bhuta-sthomamatma bhuta-bhavanah - "And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation."

9.6 - yathakasa-sthito nityamvayuh sarvatra-go mahantatha sarvani bhutanimat-sthanity upadharaya - "Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me."

9.7 - sarva-bhutani kaunteyaprakritim yanti mamikamkalpa-ksaye punas tanikalpadau visrjamy aham - "O son of Kunti, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again."

9.8 - prakritim svam avastabhyavisrijami punah punahbhuta-gramam imam krtsnamavasam prakriter vasat - "The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end."

9.9 - na ca mam tani karmaninibadhnanti dhananjayaudasina-vad asinamasaktam tesu karmasu - "O Dhananjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral."

9.10 - mayadhyaksena prakritihsuyate sa-caracaramhetunanena kaunteyajagad viparivartate - "This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again."

See the rest of the verses of chapter 9 here.

Bhagavad Gita - Chapter 8 - The Yoga of the Imperishable Absolute

2009-06-17T13:32:00.000-07:00

The Yoga of the Imperishable Absolute is the heading of Chapter 8 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Arjuna here asks Sri Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the centre of all things within this human body.

Beyond all things manifest and unmanifest, beyond these names and forms, there is the Supreme Being - Brahman. He indwells this body as the centre of all things, including even our own self (individual soul). We are a spiritual being residing in this body and supported by the Silent Witness within - the Supreme Atmaryamin. Prakriti or Nature is the being pertaining to the elements. Worship, prayer and offering to the gods with faith and devotion constitute actions that lead to blessedness.

Krishna tells Arjuna that the secret of breaking the cycle of life and death and the pains and suffering of this world is to constantly practice to remember the Lord at all times and places. This means in what ever we are doing daily, even at work. With this never ending practice of rememberance, and becoming firmly rooted in it so that even in the time of death (with this remembrance) one will go beyond darkness and bondage and attain the realm of eternal blessedness.

One must practice sense-control. The senses must be disciplined and gradually withdrawn from outside objects. The mind should be centered within upon God, uttering Om or any Divine Name. By such steady practice daily the Lord is easily attainable.

Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain....Even though there are auspicious and inauspicious circumstances of departing from the physical body and journeying forth, yet if one steadily aabides in the Lord through firm devotion and faith, then these conditions do not matter. In other words, as long as one is fixed on God, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.

8.1 - arjuna uvacakim tad brahma kim adhyatmamkim karma purushottamaadhibhutam ca kim proktamadhidaivam kim ucyate - "Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

8.2 - adhiyajnah katham ko ’tradehe ’smin madhusudanaprayana-kale ca kathamjneyo ’si niyatatmabhih- "Who is the Lord of sacrifice, and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know You at the time of death?"

8.3 - sri-bhagavan uvacaaksharam brahma paramamsvabhavo ’dhyatmam ucyatebhuta-bhavodbhava-karovisargah karma-samjnitah - "The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities."

8.4 - adhibhutam ksaro bhavahpurushas cadhidaivatamadhiyajno ’ham evatradehe deha-bhrtam vara - "O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajna [the Lord of sacrifice]."

8.5 - anta-kale ca mam evasmaran muktva kalevaramyah prayati sa mad-bhavamyati nasty atra samsayah - "And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt."

8.6 - yam yam vapi smaran bhavamtyajaty ante kalevaramtam tam evaiti kaunteyasada tad-bhava-bhavitah - "Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail."

8.7 - tasmat sarveshu kaleshumam anusmara yudhya camayy arpita-mano-buddhirmam evaishyasy asamsayah - "Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt."

8.8 - abhyasa-yoga-yuktenacetasa nanya-gaminaparamam purusham divyamyati parthanucintayan - "He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me."

8.9 - kavim puranam anusasitaramanor aniyamsam anusmared yahsarvasya dhataram acintya-rupamaditya-varnam tamasah parastat - "One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature."

8.10 - prayana-kale manasacalenabhaktya yukto yoga-balena caivabhruvor madhye pranam avesya samyaksa tam param purusham upaiti divyam - "One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead."

Click here for the rest of the verses of chapter 8.

Bhagavad Gita Chapter 7- The Yoga of Wisdom and Realization

2009-06-16T21:08:00.000-07:00

The Yoga of Wisdom and Realization is the heading of Chapter 7 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Sri Krishna tells Arjuna that the supreme Godhead has to be realised in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.

This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realisation.

The Lord has already given a clear description of the all pervading static and infinite state of His. Now He proceeds do explain His manifestations as the universe and the power behind it. He speaks of these manifestations as His lower and higher Prakritis. The lower Prakriti is made up of the five element, mind, ego and intellect. The higher Prakriti is the life-element which upholds the universe, activitates it and causes its appearance and final dissolution.

Krishna tells Arjuna that whatever exists is nothing but Him. Krishna is the cause othe appearance of the universe and everything in it. The example is given that everything is strung on him like gems on a string. He is the essence, substance and substratum of everything that exist, whether visible or invisible. And although everything is in Him, He transcends it all and is the actionless Self. Prakriti or Nature is made up of the three Gunas or qualities - Sattwa [purity], Rajas[activity - passion] and Tamas [inertia]. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion termed Maya can only be removed by the Grace of the Lord Himself.

Thus Arjuna has been taught the highest form of devotion that leads to union God. There are other forms of devotion which are inferior since they have done or performed with various motives. Examples given are the distressed, the seeker of divine wisdom, the desirer of wealth, those who worship Him and the wise. Of these various motives, the Lord deems the wise dearest to Him, since such worship is directed at Him only.

7.1- sri-bhagavan uvacamayy asakta-manah parthayogam yunjan mad-asrayahasamsayam samagram mamyatha jnasyasi tac chrnu - "The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

7.2 - jnanam te ’ham sa-vijnanamidam vaksyamy asesatahyaj jnatva neha bhuyo ’nyajjnatavyam avasisyate - "I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know."

7.3 - manushyanam sahasresukascid yatati siddhayeyatatam api siddhanamkascin mam vetti tattvatah- "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

7.4 - bhumir apo ’nalo vayuhkham mano buddhir eva caahankara itiyam mebhinna prakritir astadha- "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies."

7.5 - apareyam itas tv anyamprakritim viddhi me paramjiva-bhutam maha-bahoyayedam dharyate jagat - "Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature."

7.6 - etad-yonini bhutanisarvanity upadharayaaham krtsnasya jagatahprabhavah pralayas tatha - "All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution."

7.7 - mattah parataram nanyatkincid asti dhananjayamayi sarvam idam protamsutre mani-gana iva - "O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."

7.8 - raso ’ham apsu kaunteyaprabhasmi sasi-suryayohpranavah sarva-vedesushabdah khe paurusam nrsu- "O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man."

See the rest of the verses for chapter 7 here.

Bhagavad Gita Chapter 6 - The Yoga of Meditation

2009-06-15T21:57:00.000-07:00

The Yoga of Meditation is the heading of Chapter 6 in the Bhagavad Gita

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Sri Krishna emphasises once again that the Yogi or Sunnyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of action without an eye on its fruit brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman . Desire give rise to imagination or Sankalpa, which drive the soul into the field of action. Therefore none can realise permanent tranquility of mind without renouncing desires.

The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one's friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. Inwardly, there is no difference seen between ie.- gold and stone, friends and enemies, righteous and the unrighteous. One is perfectly harmonized.

Sri Krishna proceeds to inform Arjuna of various practical hints as to the :

practice of meditation.
practice of Brahmacharya- a necessary component to succeed in meditation
moderation in daily habits - eating, sleeping

An emphasis is put on concentration of the mind on the Atman being steady, which ultimately leads to seeing the vision of the Lord in all beings and creatures.

Arjuna is doubtful that it is possible to steady the mind since the nature of the mind is to be restless. So he wishes to know the fate of a person who falls short of realising the Supreme, in spite of faith and sincerity.

Krishna assures him that accumulated power of the Yogic practices will assure a better birth in the future, taking up where one has left off. Krishna concludes that the Yogi - one who has attained union with the Supreme Lord - is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

6.1- sri-bhagavan uvacaanasritah karma-phalamkaryam karma karoti yahsa sannyasi ca yogi cana niragnir na cakriyah - "The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."

6.2- yam sannyasam iti prahuryogam tam viddhi pandavana hy asannyasta-sankalpoyogi bhavati kascana - "What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."

6.3- aruruksor muner yogamkarma karanam ucyateyogarudhasya tasyaivasamah karanam ucyate - "For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."rk is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

6.4- yada hi nendriyarthesuna karmasv anusajjatesarva-sankalpa-sannyasiyogarudhas tadocyate - "A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."

6.5 - uddhared atmanatmanamnatmanam avasadayetatmaiva hy atmano bandhuratmaiva ripur atmanah - "One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."

Click here to see the rest of the the verses for this chapter 6

Bhagavad Gita Chapter 5 - The Yoga of Renouciation of Action

2009-06-12T15:03:00.000-07:00

The Yoga of Renounciation of Action is the heading of Chapter 5 in the Bhagavad Gita

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

In spite of Sri Krishna's clear instructions, Arjuna still seem to be bewildered. He want to know conclusively which is superior, the path of action or the path of renunciation of action. He is informed that both paths lead to the highest goal of God-realisation. Arjuna is told that the final realisation is the Atma, but the path of Karma Yoga (action) is superior. But then Sri Krishna says there is no real difference between the two.

Krishna further asserts that perfection can be attained and one can be established in the Atman only after the mind has been purified through the performance of selfless action. The Karma Yogi whose aware of the Atman and who is constantly engaged in action knows that although the intellect, mind and senses are active, he does not do anything. He is a spectator of everything and dedicates all his actions to God and thus abandons attachment, always remaining pure and unaffected. He surrender himself completely to the Divine Shakti. Having comopletely lrooted out desire, attachment and the ego, he is not born again.

So the sage who has realised in God (Brahman) and is always absorbed in God, doesn't have to be reborn. Such a person sees God(Brahman) everywhere, within and without. He see the Self in all beings and creatures- in a cow, an elephant, and even in a dog and an outcaste. This person enjoys eternal peace and happiness and is free from experiencing the ups and downs (joy and grief), since he doesn't depend on the senses for his satisfaction. On the other hand the enjoyments of the senses are generators of pain. They are impermanent. Sri Krishna reminds Arjuna that desire is the main cause of pain and suffering. It is the cause of anger. Therefore the aspirant should try to eradicate desire and anger if he is to reach the Supreme.

5.1- arjuna uvacasannyasam karmanam krishnapunar yogam ca samsasiyac chreya etayor ekamtan me bruhi su-niscitam - "Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?"

5.2- sri-bhagavan uvacasannyasah karma-yogas canihsreyasa-karav ubhautayos tu karma-sannyasatkarma-yogo visisyate - "The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work

5.3- jneyah sa nitya-sannyasiyo na dvesti na kanksatinirdvandvo hi maha-bahosukham bandhat pramucyate- "One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna."

5.4 - sankhya-yogau prithag balahpravadanti na panditahekam apy asthitah samyagubhayor vindate phalam - "Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both."

5.5 - yat sankhyaih prapyate sthanamtad yogair api gamyateekam sankhyam ca yogam cayah pasyati sa pasyati - "One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are."

5.6 - sannyasas tu maha-bahoduhkham aptum ayogatahyoga-yukto munir brahmana cirenadhigacchati - "Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay."

5.7 - yoga-yukto vishuddhatmavijitatma jitendriyahsarva-bhutatma-bhutatmakurvann api na lipyate - "One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled

Click here to see the rest of the the verses for this chapter 5

Bhagavad Gita - Chapter 4 - The Yoga of Wisdom

2009-06-11T13:11:00.000-07:00

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 4 is The Yoga of Wisdom. (Reference of transliteration is also taken from Bhagavan Sri Krishna) Chapter 4 commences with:

Lord Krishna declares that He is born from age to age, in order to raise mand and take him to the Supreme. Whenever there is a prevalence of unrighteousness and the world is ruled by the forces of darkness, the Lord manifests Himself to destroy these adverse forces and to establish peace, order and harmony. Hence we see the appearance of the great saviours of the world.

What is Yoga in action? This the Lord proceeds to explain to Arjuna. Even though one is not engaged in action, but if the mind is active with the idea of doership and egoism, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakriti does everything, it is inaction in action. The liberated man is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure.

One who has true union with the Lord is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thorouhghly purified by right knowledge. The Lord accepts the devotion of all, whatever path they may use to approach Him.

4.1- sri-bhagavan uvacaimam vivasvate yogamproktavan aham avyayamvivasvan manave prahamanur iksvakave ’bravit- "The Personality of Godhead, Lord Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshavaku."

4.2- evam parampara-praptamimam rajarsayo viduhsa kaleneha mahatayogo nastah parantapa- "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."

4.3- sa evayam maya te ’dyayogah proktah puratanahbhakto ’si me sakha cetirahasyam hy etad uttamam - "That same ancient Yoga has been today taught by Me to you because you are My devotee as well as My friend; it is a supreme secret."

4.4- arjuna uvacaaparam bhavato janmaparam janma vivasvatahkatham etad vijaniyamtvam adau proktavan iti - "Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?"

4.5- sri-bhagavan uvacabahuni me vyatitanijanmani tava carjunatany aham veda sarvanina tvam vettha parantapa - "Lord Krishna said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!"

4.6- ajo ’pi sann avyayatmabhutanam isvaro ’pi sanprakritim svam adhisthayasambhavamy atma-mayaya - "Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form."

4.7- yada yada hi dharmasyaglanir bhavati bharataabhyutthanam adharmasyatadatmanam srjamy aham- "Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself."

4.8- paritranaya sadhunamvinasaya ca duskritamdharma-samsthapanarthayasambhavami yuge yuge - "To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium."

There are 42 verses in this chapter. See the video link for the rest of the transliteration on the Yoga of Wisdom.

Bhagavad Gita Chapter 3 - Yoga of Action

2009-06-10T21:09:00.000-07:00

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 3 is The Yoga of Action. It commences with

3.1 - arjuna uvacajyayasi cet karmanas temata buddhir janardanatat kim karmani ghore mamniyojayasi keshava- "Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?"

3.2- vyamisreneva vakyenabuddhim mohayashiva metad ekam vada niscityayena sreyo ’ham apnuyam - "My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me."

3.3- sri-bhagavan uvacaloke ’smin dvi-vidha nisthapura prokta mayanaghajnana-yogena sankhyanamkarma-yogena yoginam - "The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service."

3.4- na karmanam anarambhannaishkarmyam purusho ’snutena ca sannyasanad evasiddhim samadhigacchati - "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection."

3.5- na hi kascit ksanam apijatu tisthaty akarma-krtkaryate hy avasah karmasarvah prakriti-jair gunaih- "Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment."

There are 43 verses to this chapter. The following is from the Summary of the Third Discourse on chapter 3:

In order to remove Moha or attachment, which was the sole cause of Arjuna's delusion, Sri Krishna taught him the imperishable nature of the Atman, the realisation of which would grant him freedom of the Eternal. A doubt therefore arises in Arjuna's mind as to the necessity of engaging in action even after one has attained this state.

Sri Krishna clears his doubt by telling him that although one has realised his oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasises that perfection is attained not by ceasing to engage in action but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice.

Krishna goes on to explain that a man of God-vision need not engage in action, since he has attained everything and is always absorbed in the calm and immutable Self. However, performing action for the good of everyone and for the education of the masses is superior. Action is necessary for the ones striving for perfection as well as the one who has already attained it. An example of the great King Janaka ( a sage king), ruled his kingdom even after attaining that state of perfection.

Prakriti or Nature is described as being made up or three qualities - Rajas, Tamas and Sattva. The Atman or the Self is beyond these qualities. Only when knowledge of this fact dawns in man does he attain perfection.

Finally, Krishna informs Arjuna that everyone should do his duty according to his nature or temperament, and that doing duty that is suited to one's inherent nature in the right spirit of detachment and devotion will lead to perfection and freedom.

Arjuna questions why man commits such actions that cloud his mind and drag him downward, by force.It is here that Krishna tells Arjuna that it is desire that makes man lose his discrimination and understanding, thus performing wrong actions. Desire is the root cause of all evil actions. Once desire ( some translations refer to this as lust) is removed, divine power emanates fully and one enjoys peace, peace, bliss, light and freedom.

See related video clip:

Bhagavad Gita Chapter 2 - The Yoga of Knowledge

2009-06-09T13:05:00.000-07:00

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 2 is The Yoga of Knowledge or Sankhya Yoga.

Sanjaya explains Arjuna's condition as being agitated by attachment and fear.

With Arjuna, being overcome by pity and and despondent, Lord Krishna rebukes him for his dejection, which was due to Moha or attachment, and exhorts him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realises his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflict of his mind.

Lord Krishna takes pity on him and proceeds to enlighten him by various means. He explains to Arjuna the imperishable nature of the Atman, for which there is no past, present or future. The Atman never dies, therefore Arjuna should not grieve. Krishna further explains that Atma or the Self transcends the five elements (earth, fire, water, air and ether); cannot be cut, burned or dried. The nature of Atma (the Self) is unchanging and eternal.

Arjuna is informed that pleasure and pain, hot and cold is felt by everyone because of the contact of the senses. The senses carries the sensations through the nerves to the mind and that one should be able to withdraw the senses from the objects. Krishna asserts that only one who has the capacity to be balanced in pleasure and pain alike is fit for immortality. Arjuna is told that if he does not fight and flees the battle, he will condemned as being coward ( action unworthy of a warrior).

After Arjuna is taught about the immortal nature of the Atman, he is then informed about the performance of action without the attachment to the fruit (like gain or loss, defeat or victory.) His actions should be perform with a balanced mind. Krishna advises Arjuna to fight, free from desire for acquisition of kingdom or preservation of it.

Arjuna wants to know the characteristics of the man with a stable mind. This person, Krishna says, will have no desires at all. This person is content, having realised the Self. Lord Krishna describes such a person as not being affected by adversity and will have no fear or anger. He takes things as they come. The stable minded man has perfect control of the senses, as the senses draw the mind outwards. The Yogi, having achieved a stable mind, remains steadfast even though all sense-objects come to him. He is unmoved and lives a life of eternal peace.

Finally, Krishna concludes that the eternal Brahmic state frees one from delusion forever. Even at the end of life, when one departs from this body, one does not lose consciousness of one's identity with Brahman.

See related video clip (the first part of Chapter 2):

Bhagavad Gita Chapter 1 - The Depression of Arjuna

2009-06-08T22:08:00.000-07:00

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) There are summaries of the Discourses (Chapters) which will be referred to in these post.

The great Mahabharata war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. . After the failure of Lord Krishna's peace mission, when He Himself went to Hastipurna as the emissary of the Pandavas, there was no other alternative for the Pandavas but to engage in war for their rightful share of the kingdom.

All the famous warriors from both sides had assembled on the battlefield. Lord Krishna was acting as the charioteer of Arjuna who is one of the Pandava princes. This is the first discourse or chapter - The Yoga of the Despondency of Arjuna or The Depression of Arjuna. Dhritarashtra, the blind king is asking of Sanjaya to inform him of what happened when both sides assembled.

Arjuna asks Lord Krishna to bring the chariot between the two sides so that he can survey his opponents. He becomes bewildered, beholding on both sides the fathers, grandfathers, teachers and uncles, relatives and comrades. Arjuna becomes confused. He informs Krishna _ My limbs fail and my mouth is parched up , my body quivers, and my hair stands on end.! My skin burns, and the bow Gandiva has slips from my hand.I am unable even to stand; my mind is reeling.
Bhagavad Gita 1:28-30

Arjuna even speaks of seeing adverse omens, and does not see any good in killing his kinsmen in battle. He questions if it was proper to destroy one's relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favour of his enemies and retire in peace? With all of these thoughts, Arjuna becomes despondent and has not enthusiasm for the battle to take place. He lets the bow slip from his hands as he turns to Lord Krishna for enlightenment and guidance.

Gita Dhyanam

2009-06-07T23:29:00.000-07:00

Before Chapter I of Bhagavad Gita- Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) is the Gita Dhyanam which is a follows:

MEDITATION ON THE GITA
1.Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam, Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam; Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem, Amba twaam anusandadhaami bhagavadgeete bhavadweshineem.
Om. O Bhagavad Gita, with which Partha was illumined by Lord Narayana Himself, and which was composed within the Mahabharata by the ancient sage, Vyasa, O Divine Mother, the destroyer of rebirth, the showerer of the nectar of Advaita, and consisting of eighteen discourses—upon Thee, O Gita, O affectionate Mother, I meditate!

2. Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra; Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.
Salutations unto thee, O Vyasa, of broad intellect and with eyes like the petals of a full-blown lotus, by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted!

3. Prapannapaarijaataaya totravetraikapaanaye; Jnaanamudraaya krishnaaya geetaamritaduhe namah.
Salutations to Lord Krishna, the Parijata or the Kalpataru or the bestower of all desires for those who take refuge in Him, the holder of the whip in one hand, the holder of the symbol of divine knowledge and the milker of the divine nectar of the Bhagavad Gita!

4 .Sarvopanishado gaavo dogdhaa gopaalanandanah; Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.
All the Upanishads are the cows; the milker is Krishna; the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the Gita.

5.Vasudevasutam devam kamsachaanooramardanam; Devakeeparamaanandam krishnam vande jagadgurum.
I salute Sri Krishna, the world-teacher, son of Vasudeva, the destroyer of Kamsa and Chanura, the supreme bliss of Devaki!

6.Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa; Shalyagraahavatee kripena vahanee karnena velaakulaa; Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee; Sotteernaa khalu paandavai rananadee kaivartakah keshavah.
With Kesava as the helmsman, verily was crossed by the Pandavas the battle-river, whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana.

7.Paaraasharya vachah sarojamamalam geetaarthagandhotkatam; Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam; Loke sajjana shatpadairaharahah pepeeyamaanam mudaa; Bhooyaadbhaaratapankajam kalimala pradhwamsi nah shreyase.
May this lotus of the Mahabharata, born in the lake of the words of Vyasa, sweet with the fragrance of the meaning of the Gita, with many stories as its stamens, fully opened by the discourses of Hari, the destroyer of the sins of Kali, and drunk joyously by the bees of good men in the world, become day by day the bestower of good to us!

8.Mookam karoti vaachaalam pangum langhayate girim; Yatkripaa tamaham vande paramaanandamaadhavam.
I salute that Madhava, the source of supreme bliss, whose Grace makes the dumb eloquent and the cripple cross mountains!

9.Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih, Vedaih saangapadakramopanishadair gaayanti yam saamagaah, Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino, Yasyaantam na viduh suraasuraganaa devaaya tasmai namah.
Salutations to that God whom Brahma, Indra, Varuna, Rudra and the Maruts praise with divine hymns, of whom the Sama-chanters sing by the Vedas and their Angas (in the Pada and Krama methods), and by the Upanishads; whom the Yogis see with their minds absorbed in Him through meditation, and whose ends the hosts of Devas and Asuras know not!

The Gita Mahatmya

2009-06-06T22:19:00.000-07:00

As stated in the last part of previous post regarding the Bhagavad Gita , (Introduction to the Bhagavad Gita) The Gita opens with the question of the blind king to Sanjaya regarding what happened on the battlefield when the two armies faced each other in battle array. But before even commencing on the first chapter of the Bhagavad Gita, it is noted that there is a Gita Mahatmya in the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) [Please note that not all the Bhagavad Gita translations I have reviewed have this section]

This Gita Mahatmya (Glory of the Gita) begins with Sri Ganeshaaya Namah! Sri Gopaalakrishnaaya Namah! - Prostrations to Sri Ganesha! Prostrations to Sri Krishna, the lover of Radha! This is an honoring and invoking of the Lord of the Beginnings and Remover of Obstacles (Ganesh) and Lord Krishna (the Supreme Being). The Gita Mahatmya consists of 23 verses. A summary of the verses is the great benefits that are received by by studying the Gita.

It is stated in verse 21 that:
Geetaayahpathanam kritwaa maahaatmyam naiva yah pathet; Vritha paathobhavet tasya srama eva hyudaahritah. - He who fails to read this Glory of the Gita (the Gita Mahatmya), after having read the Gita, loses the benefit thereby, and the effort alone remains.

The 23 verse is :
Suta Uvachaa: Maahaatmyam etat geetaayaaa mayaa proktam sanaatanam; Gitaanate cha pathedyastu yaduktam tatphalam labhet.- Suta said: This greatness or Glory of the Gita, which is eternal, as narrated by me, should be read at the end of the Gita, and the fruits mentioned therein will be obtained.

Introduction to the Bhagavad Gita

2009-06-05T13:08:00.000-07:00

The following introduction or prelude to the Bhagavad Gita is an excerpt from Wikipedia, the free encyclopedia :

The main theme of the Mahabharata is the exploits of two families of royal cousins, known as the Pandavas and the Kauravas, who were the sons of two brothers, Pandu and Dhritarashtra, respectively. Since Dhritarashtra was born blind, Pandu inherited the ancestral kingdom, comprising a part of northern India around modern Delhi. The Pandava brothers were Yudhishthira the eldest, Bhima, Arjuna, Nakula, and Sahadeva. The Kaurava brothers were one hundred in number, Duryodhana being the eldest. When Pandu died at an early age, his young children were placed under the care of their uncle Dhritarashtra who usurped the throne.[23][24]

The Pandavas and the Kauravas were brought up together in the same household and had the same teachers, the most notable of whom were Bhishma and Dronacharya.[24] Bhishma, the wise grandsire, acted as their chief guardian, and the brahmin Drona was their military instructor. The Pandavas were endowed with righteousness, self-control, nobility, and many other knightly traits. On the other hand, the hundred sons of Dhritarashtra, especially Duryodhana, were endowed with negative qualities and were cruel, unrighteous, unscrupulous, greedy, and lustful. Duryodhana being jealous of his five cousins, contrived various means to destroy them.[25]

When the time came to crown Yudhisthira, the eldest of the pandavas as the prince, Duryodhana, through a crooked game of dice, exiled the Pandavas into the forest.[24] On their return from banishment the Pandavas demanded the return of their legitimate kingdom. Duryodhana who had consolidated his power by many alliances, refused to restore their legal and moral rights. Attempts by elders and Krishna who was a friend of the Pandavas and also a well wisher of the Kauravas, to resolve the issue failed. Nothing would satisfy Duryodhana's inordinate greed.[26][27]

War became inevitable. Both Duryodhana and Arjuna requested Krishna to support them in fighting the war, since he possessed the strongest army, and was revered as the wisest teacher and the greatest yogi. Krishna offered to give his vast army to one of them and to become a charioteer and counselor for the other, but he would not to touch any weapon nor to participate in the battle in any manner.[26] While Duryodhana chose Krishna's vast army, Arjuna preferred to have Krishna as his charioteer.[28] The whole realm responded to the call of the Pandavas and the Kauravas. The kings, princes, and knights of India with their armies, assembled on the sacred plain of Kurukshetra.[26]

The blind king Dhritharashtra wished to follow the progress of the battle. The sage Vyasa offered to endow him with supernatural sight; but the king refused the boon, for he felt that the sight of the destruction of his near and dear ones would be too much for him to bear. Thereupon Vyasa bestowed supernatural sight on Sanjaya, who was to act as reporter to Dhritarashtra. The Gita opens with the question of the blind king to Sanjaya regarding what happened on the battlefield when the two armies faced each other in battle array.[

A Forward on The Bhagavad Gita

2009-06-04T00:16:00.000-07:00

In the Forward of the Bhagavad Gita by Swami Chidananda, Durban, South Africa, July 10, 1968, of the Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) we are told:

The modern man in this present decade of the second half of the 20th century is greatly in need of an effective guide to light. He is groping. He sees only problems everywhere and no solutions are to be found anywhere. He does not know which way to turn, what course to adopt and how to move towards a better state of things. Therefore his life is filled with restlessness, unhappiness and complication. The Bhagavad Gita contains words of wisdom and practical teachings that contain the answers to the above-mentioned condition of the present day human individual.

We are informed that the Bhagavad Gita is a message addressed to each and every human individual to help and solve the "vexing" problems of the present and progressing towards a bright future. The Bhagavad Gita is not just an old scripture, nor a religious teaching book, nor even a Hindu holy book. It transcends those definitions and boundaries of religion and race. It is actually divine wisdom that addresses mankind for all times, to help human beings face and solve the problems of birth and death, of pain, suffering, fear, bondage, love and hate. It helps to liberate man from all limiting factors and attain the state of perfect inner peace, inner stability and mental peace.

Within the eighteen chapters of the Bhagavad Gita is revealed a human drama, which includes utter dejection, sorrow, breakdown and hopelessness to a state of renewed strength, clarity, understanding and victory. Each discourse has an invaluable new lesson and gives new understanding. The mystery of man, this world and God is explained as perhaps nowhere else. It deals with how the mind works, which affects your welfare and happiness, and how to overcome it.

Finally, Swami Chidananda suggests to the Western reader to read the entire book once and then read it again. In the second go round, one should adopt the method of selectivity and what one gets from it. He will be wonderfully enriched and supremely blessed. His life will become new from that moment. We are assured of this. Swami Chidananda commends this wonderful gift of God unto every man and woman, towards his or her supreme blessedness and highest welfare.

See previous posts for the Bhagavad Gita.

The Bhagavad Gita - A World Scripture Today

2009-05-20T14:06:00.000-07:00

From the Publisher's Note of the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA), Divine Life Society of S.A. states the following:

The Bhagavad Gita is one of the world-scriptures today. It guides the lives of people all over the world. Mahatma Gandhi regarded it as the "Mother", to whom the children (humanity) turned to in distress. Sri Swami Sivananda wants us to study daily at least one discourse of the scripture, so that its great lessons are ever fresh in our memory.

There are so many commentaries on the discourses of the Bhagavad Gita. So in the undertaking of sharing this great work with you, there will be references from more than one book. In doing so, it will be noted which ones are being utilized.

See related posts:

The Bhagavad Gita

2009-05-19T13:18:00.000-07:00

Having completed the review of the Yoga Sutras has moved me to look at another great scripture that can help enlighten our lives. The Bhagavad Gita is a great yogic scripture to become familiar with and study. It is larger work than the Yoga Sutras. The following is an excerpt from Wikipedia, the free
encyclopedia Wikipedia.

The Bhagavad Gita (Sanskrit भगवद् गीता, Bhagavad Gītā, "Song of God") is an important Sanskrit Hindu scripture. It is revered as a sacred scripture of Hinduism,[1][2] and considered as one of the most important religious classics of the world.[3] The Bhagavad Gita is a part of the Mahabharata, comprising 700 verses. The teacher of the Bhagavad Gita is Krishna, who is regarded by the Hindus as the supreme manifestation of the Lord Himself,[3] and is referred to within as Bhagavan—the divine one.[4] The Bhagavad Gita is commonly referred to as The Gita for short.

The content of the Gita is the conversation between Krishna and Arjuna taking place on the battlefield before the start of the Kurukshetra war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and prince and elaborates on different Yogic[5] and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. Maharishi Mahesh Yogi describes it as a lighthouse of eternal wisdom that has the ability to inspire any man or woman to supreme accomplishment and enlightenment. [6] During the discourse, Krishna reveals his identity as the Supreme Being Himself (Svayam bhagavan), blessing Arjuna with an awe-inspiring vision of his divine universal form.

See Sanskrit Spiritual Scriptures

Sanskrit Spiritual Scriptures

2009-05-18T13:45:00.000-07:00

(From Archive December 1, 2008)

Scriptures can be defined as a sacred writings or books. There are many kinds of scriptures from different religious paths like Christian, Hebrew, Muslim, Hindu, Buddhist. There are also scriptures from the yogic path like the Bhagavad Gita, The Ramayana, The Yoga Sutras, Shiva Sutras, The Hatha Yoga Pradipika, etc. Reading scriptures that appeal to us are a great way to deal with our present day stresses and myriads of demands we have everyday. This is also a tool that is part of a yoga practice. Test it for yourself and see if can make a difference.

The following quote sums it up nicely: "The teachings of the scriptures add another, deeper dimension to your awareness of the value of life. They have the capacity to point you toward the light hidden in your own being. They can expand your understanding of the world you live in" - Swami Chidvilasananda

See related posts:

All of the Yoga Sutra posts

Then Man Abides in His Real Nature YS I - 3

2009-05-17T13:49:00.000-07:00

Yoga Sutra 1- 3- TADA DRASTUH SVARUPE 'VASTHANAM - Then the Seer [Self] abides in His own nature.

For the above sutra "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

When the lake of the mind becomes clear and still, man knows himself as he really is, always was and always will be. He knows he is the Atman. His "personality," his mistaken belief in himself as a separate, unique individual, disappears. "Patanjali" is only an outer covering, like a coat or a mask, which he can assume or lay aside as he chooses. Such a man is known as a free illumined soul.

See:

All the previous posts of the Yoga Sutras. As you review the posts, you will see it is a continuous cycle to study to help know thy Self.

Resting Inside of theSelf YS I - 3

2009-05-16T13:41:00.000-07:00

Yoga Sutra 1- 3- TADA DRASTUH SVARUPE 'VASTHANAM - Then the Seer [Self] abides in His own nature.

Swami Satchidananda - You are that true Seer. You are not the body nor the mind. You are the Knower or Seer. You always see your mind and body acting in front of you. You know that the mind creates thoughts; it distinguishes and desires. The Seer know that but is not involved in it.

He tells us in the commentary that to understand that eternal peaceful You, the mind must be quiet; otherwise, it seems to distort the truth. An analogy is given to demonstrate this by using a mirror. We are told that we are the Seer who wants to see itself. The question is asked how since it is the face that sees. We cannot see our own face. The face itself is the seer or the subject. What it sees in the mirror is its image, the seen or the object. It the mirror is corrugated, curved, concave or convex, will you be able to see your true face? No. In other words the face will appear distorted. Seeing this distorted reflection, we will know something is wrong with the mirror. Only if the mirror is perfectly smooth and clean will it give you the true reflection. Only then can you see your face as it is.

In the same way, the Seer, or true you, reflects in the mind which is your mirror. This is why we normally can't see the true Self, because the mind is colored or dirty. Another analogy is given with water. To see the true reflection, see that the water is clean and calm and without any ripples. When the mind ceases to create thought forms or when the chittam is completely free from vrittis, it becomes as clear as a still lake, and you see your true Self.

Swami Satchidananda ends the commentary telling us that the Seer can never misunderstand nor forget Itself. Only the reflection is distorted, so the Seer appears to be distorted.

See related posts:

Yoga Is ..... YS I - 2

2009-05-15T13:09:00.000-07:00

Yoga Sutra 1- 2 - YOGAS CITTA VRTTI NIRODHAH - The restraint of the modifications of the mind-stuff is Yoga.

Swami Satchidananda tells us that Patanjali gives us the goal of Yoga in this sutra. For a keen student this one Sutra would be enough because the rest of them only explain this one. If the restraint of the mental modifications is achieved one has reached the goal of Yoga.The entire science of Yoga is based on this Patanjali has given the definition of Yoga and at the same time the practice. "If you can control the rising of the mind into ripples, you will experience Yoga."

The following is the transliteration of each word of the sutra :

YOGAS: Yoga - union
CITTA: of the mind-stuff
VRITTI: modifications
NIRODHAH: restraint

Swami Satchidananda informs us that Chittam is the sum total of the mind. And within the chittam there are different levels. The basic mind is called ahamkara, or the ego, the "I" feeling. This gives rise to the intellect or discriminative faculty which is called buddhi. Another stage is called manas, the desiring part of the mind, which gets attracted to outside things through the senses. Swami Satchidananda gives us an analogy of this with a scenario of us sitting quietly and then we smell something nice from the kitchen. The sense part (manas) records that we are smelling something from somewhere. The buddhi discriminates, breaking down that the smell is maybe a cheese aroma, and then wonders what kind of cheese. Once the buddhi decides the kind of cheese, the ahamkara, the ego or "I" decides it should have some cheese now. These three things happen one at a time, but so quickly that we seldom distinguish between them. These modifications give rise to the effort to get the cheese. The want was created and, unless we fulfill the desire to see and eat the cheese, our mind won't go back to its peaceful condition or state.

All the difference in the outside world are the outcome of your mental modifications... The entire outside world is based on your thoughts and mental attitiude. The entire world is your own projection. Your values change within a fraction of a second... That is why Yoga does not bother much about changing the outside world. There is a Sanskrit saying, "Mana eva manushyanam karanam bandha mokshayoho." "As the mind, so the man; bondage or liberation are in your own mind." An example is given of prisoners and guards. They are both within the same walls, however, the difference is the mental attitude. The guards come to work, and the prisoners would like to get out.

So, if you can control the thought forms and change them when you want, you would not be bound by the outside world. We can make our world heaven or hell depending on how we look at it. That is why the entire Yoga is based on chitta vritti nirodhah. If you control your mind, you have controlled everything. Then there is nothing in this world to bind you.

See some related posts:

The Return to Back to Pure Consciousness YS IV - 34

2009-05-14T13:47:00.000-07:00

Yoga Sutra - IV- 34 - PURUSARTHASUNYANAM GUNANAM PRATIPRASAVAH KAIVALYAM SVARUPA PRATISTHA VA CITISAKTER ITI - Thus, the supreme state of Independence manifests while the gunas reabsorb themselves into Prakriti, having no more purpose to serve the Purusha. Or, to look from another angle, the power of pure consciousness settles in its own pure nature.

Swami Satchidananda states in this final sutra "The power of pure consciousness settles in its own pure nature." That means that when the gunas withdraw, finishing their job, the Purusha--having gotten completely clean--stops running around. It is settled. It is happy in its own true nature. It is no longer seeking happiness and peace from outside, because it realizes it is happiness personified.

Swami Satchidananda takes us back to the first book, second sutra (YS 1-2) "Yogas chitta vritti nirodhah." "Restraint of the modifications of the mind-stuff is Yoga." YS 1-3 is "Tada drashtuh svarupe' vasthanam." "Then the Seer rests in its own state." The entire four books are the explanations of these two Sutras. Chitta vritti nirodhah is the practice. Svarupe'vasthanan is the experience. Satchidananda says that is why Patanjali talks about the experience at the end. "You just rest in your own true nature. You have played your games, you have gotten all your experiences, and now you are resting." By resting, Patanjali means that the true you is resting while your body and mind function.

It's not that your body and mind necessarily rest always. They have to continue to fulfill the jobs for which they were created. According to the prarabda, a momentum has been created like the wheel that has been set in motion. You gave a push earlier, and the body and mind are facing that now as prarabda. When you attain the jivanmukta state, the pushing hand is taken away, but the wheel won't stop immediately. It will continue until the momentum is lost. While the momentum continues, you just rest and watch what is happening as a witness.

Swami Satchidananda gives us the analogy of an actor. We are told that we are the witness, and then we are the actor. If we become the actor, we become responsible for our actions. When we are the witness we are not responsible for our actions because then we are not acting. So, either act and be responsible, or allow the mind and body to act and be a witness, totally free. We are further informed that Yogis do actions only for the sake of others and not for their own sake. It is the image-you or the ego-you that needs Yoga. It is to the ego or lower self, the individual self that the teaching is given.

See related posts:

For the Jivanmukti - No Time Reality YS IV- 33

2009-05-13T13:22:00.000-07:00

Yoga Sutra - IV- 33- KSANA PRATIYOGI PARINAMAPARANTA NIRGRAHYAH KRAMAH - The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

Time is a sequence of moments and, hence, a sequence of mutations of the gunas which take place at every moment. We only become aware of these moment-changes at intervals, when a whole series of of them have resulted in a mutation which is sufficiently remarkable to be apparent to our senses. An example is given of a that a bud on a flower has opened, but after a couple of hours we recognize the blossoming flower. Similarly, at the end of a series of thoughts and impressions, we may have an idea or make a decision.

But for the illumined soul (jivanmukti) , time has no reality. There is no sequence in his thought-pattern. He controls time, as it were, and know the past, present and future like a flash in the eternal now (III,53).

See Single Moments/Sequence in Time YS III - 53

Prakriti and the Free Soul YS IV - 32

2009-05-12T13:11:00.000-07:00

Yoga Sutra - IV- 32 - TATAH KRTARTHANAM PARINAMA KRAMA SAMAPTIR GUNANAM - Then the gunas terminate their sequence of transformations because they have fulfilled their purpose.

Swami Satchidananda tells us that This is a beautiful Sutra to understand. The three gunas (sattva, rajas and tamas) constantly intermingle; and , thus Prakriti functions. Why should they do this; or, in other words, why does nature function? The nature functions to give experience to the reflected Purusha. (In other words, the mind. The scriptures sometimes say Purusha itself, but the meaning is the Purusha reflected upon the mind-stuff.)

An analogy is given of a mother with a lot of children that went out to play and got dirty. One by one she cleans them up. Then says " you are clean. Go, and don't come t0 me again. My job is over with you. But I still have a lot of work to do with other children." Mother Prakriti is just like that. She stops functioning with a clean child (A jivanmukti).

That is what is meant in this Sutra. Prakriti-- the qualities and their continuous transformations--stop their action on the free soul because they have fulfilled their purpose. They have given enough experience to the Purusha.

See related posts:

Samprajnata (Distinguished) Samadhi-YS I -17

Avoidable Pain - YS - II - 16, YS II - 17

The Seer or Purusha YS II - 20

The Four Stages of the Gunas YS II - 19

The Seen - Nature of the Gunas YS II - 18

When Infinity of Knowledge Is Revealed YS IV - 31

2009-05-11T13:20:00.000-07:00

Yoga Sutra - IV- 31- TADA SARVAVARANA MALAPETASYA JNANASYANANTYA JNEYAM ALPAM - Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing.

Swami Satchidananda asks in this short commentary What is impurity? He answers It is like the sensitive coating on photographic film. The "I" and "mine" coat our mental film and then want to "catch' everything they see. If not for the sensitive film, you may see many things, but they wouldn't affect you, because nothing would get recorded. A jivanmukta's mind is like an uncoated, crystal-clear mica sheet. It runs through the camera and pictures are shot, but nothing gets recorded. There's nothing to process, nothing to develop and nothing to fix. That means there are no "fixations."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for this sutra:

To man in his ordinary sense-consciousness, the universe seems full of secrets. There seems so infinitely much to be discovered and known. Every object is an invitation to study. He is overcome by his own sense of ignorance. But, to the illumined yogi, the universe does not seem all that mysterious. It is said that , if you know clay, you know the nature of everything that is made of clay. So, if you know the nature of Atman, you know the nature of everything in the universe. Then, all the painstaking researches of science seem like efforts of a child to empty the ocean with a spoon.

See related posts:

Jivamuktas Immune from Karma IV - 30

2009-05-10T13:56:00.000-07:00

Yoga Sutra - IV- 30 - TATAH KLESA KARMA NIVRTTIH - From that samadhi all afflictions and karma cease.

Swami Satchidananda has a long commentary for this sutra. Some of it has some repetition of the earlier descriptions of the three types of karma. The commentary begins with By dharmamegha samadhi all that affects the mind goes away. One becomes a jivamukta. Such a person is not affected by anything. He or she is there and things happen; that person is a constant witness. The body and mind, which were trained well before liberation, just continue certain functions because of their prarabda, or residual karma.

The review of the workings of karma, (all our actions which leave their results) are grouped into three sections as follows:

Prarabda karma -Karma to be experienced in this life. It is according to your prarabda that you come into this world with different qualities of body and mind. This karma dictates whether we are a girl or boy and we each have to undergocertainn experiences for which that type of body is needed.

Sanjita karma- Is the sum total of all your past karmas.

Agama karma - While experiencing prarabda karma we are creatinig new karma. To recognize the new karma, anything that happens unexpectedly is prarabda and consciously planned actions are new karma.

In the case of jivanmuktas, they have come into the world with human bodies because of their prarabda. Until they got liberated they were just like anybody else. Now, with their Self-knowledge, they decide not to do any new karma to bind themselves, sotherer is no agami for them. But that doesn't mean they are not doing any actions. Some things seem to be happening as they are seen doing many things, however, they are not. And because of this isolation from the mind and body, they are not affected by the reactions of the acts you see them perform. It is the mind that performs all the karmas.

So once you realize you are Purusha (the Self or cosmic man), it is known that karma belongs to the mind. With the isolation from the mind, the seeds of karma are burnt, not affecting the jivamukta- thus no further birth. But still, the prarabda that brought this mind and body remains. Until that is over, the body and mind will still function. ;Jivamuktas are neither blamed or praised for their actions. Just as you watch them acting, they watch themselves. All praise and blame go to the body and mind-- not to the jivamuktas.

See related post:

Karma Past, Present & Future - YS II - 12

Dharma Megha Samadhi - YS IV - 29

2009-05-09T13:28:00.000-07:00

Yoga Sutra - IV- 29 - PRASAMKHYANE'PY AKUSIDASYA SARVATHA VIVEKAKHYATER DHARMAMEGHAH SAMADHIH - He who, due to his perfect discrimination, is totally disinterested even in the highest rewards remains in the constant discriminative discernment, which is called dharmamegha (cloud of dharma) samadhi. [Note: The meaning of dharma includes virtue, justice, law, duty, morality, religion, religious merit, and steadfast decree.]

Swami Satchidananda informs us of this sutra that Patanjali is talking about a samadhi called dharmamegha samadhi -- the cloud of dharma samadhi. Dharmamegha means that all the beautiful qualities are there. One gets into that state when even the desire to be high is gone. Why? Because who desires to get high?Is it the one who is already high?No. As long as there is a desire to get high is there, you are not high; and when you really get high the desire fades away. You will have attained what it is to be attained, and all the desires drop out of you. It is only then that you are totally liberated.

We are further told by Swami Satchidananda that Saint Thirumooler says, "Even with God, please be without desire." That means that desire itself is a bondage. Ultimately, even the desire to get God should go. Then only will you have God. When will that desire go? When you get God. It's kind of a tricky thing. The fulfillment of this desire and becoming desireless happen simultaneously.

Dharmamegha samadhi cannot be attained by effort. So although effort is put forth, it can only go to a certain point. When you really reach that place even that effort goes away and it becomes effortless. At that point, further effort would keep you down.

Until we reach this stage, there is no harm in having certain good wants to help us stay away from the so-called undesirable wants. Then, when you are able to eliminate the undesirable ones, it is easy to eliminate the good ones also.

See some other posts related to samadhi:

Discrimination of Mind Stuff YS IV - 25, 26, 27, 28

2009-05-08T13:38:00.000-07:00

Yoga Sutra - IV- 25- VISESA DARSINA ATMABHAVA BHAVANA VINIVRTTIH - To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.

Yoga Sutra - IV- 26 - TADAHI VIVEKA NIMNAM KAIVALYA PRAGBHARAM CITTAM - Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness.

Yoga Sutra - IV- 27 - TACCHIDRESU PRATYAYANTARANI SAMSKAREBHYAH - In between, distracting thoughts may arise due to past impressions.

Yoga Sutra - IV- 28 - HANAM ESAM KLESAVAD UKTAM - They can be removed, as in the case of the obstacles explained before. [See Book 2, Sutras 1, 2, 10, 11 and 26.]

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 28:

That is, by meditation and by resolving the mind back into its primal cause (that is, attaining samadhi), as explained in chapter II, aphorisms 10 and 11.

There is a saying of Sri Ramakrishna that one needs to continue fanning oneself on hot days, but that it becomes unnecessary when the spring breeze blows. When a man attains illumination, the breeze of grace is continually felt and the fanning (the constant practice of discrimination) is no longer needed.

See related posts:

Austerity, Study and Surrender YS II-1

Minimize Obstacles and Attain Samadhi YS II-2

Ego - Meditation YS II- 10, YS II - 11

Viveka - Discrimination YS II - 26

No Meaning Without Purpose YS IV - 24

2009-05-07T13:39:00.000-07:00

Yoga Sutra - IV- 24 - TAD ASAMKHYEYA VASANABHIS CITTAM API PARARTHAM SAMHATYA KARITVAT - Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it can act only in association with It.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

Every combination of individuals or forces in this world has to have a purpose for its action or existence; otherwise it would be just a meaningless, functionless collection of objects, brought together haphazardly. And this purpose must be external to itself. A congress or parliament would be just a collection of noisy individuals in a room, if it did not have a purpose of legislating for a community. A house is just a pile of materials, until an owner comes to inhabit and enjoy it. So with the mind-- that yelling parliament of conflicting interests and desires. It is nothing but a madhouse, until it is "called to order." It can only become purposive the external will of the Atman.

See preceding posts.

Unchangeable Consciousness YS IV - 22, 23

2009-05-06T12:06:00.000-07:00

Yoga Sutra - IV- 22 - CITER APRATISAMKRAMAYAS TADAKARAPATTAU SVABUDDHISAMVEDANAM - The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.

Yoga Sutra - IV - 23 - DRASTR DRSYOPARAKTAM CITTAM SARVARTHAM - The mind-stuff, when colored by both Seer and seen, understands everything.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV- 23:

The mind stands midway, as it were, between Atman and external object. Its power to perceive the object is only borrowed from the Atman. In a perfectly dark room, a mirror cannot reflect the man who stands before it. But when a light is brought in, the mirror immediately "perceives" the man.

Similarly, the individual soul is known in Hindu philosophy a s the "reflected," or the "shadow Atman." It has no separate existence. It is only the reflection of the Atman upon the mind, which gives rise to a separate sense of ego.

See related posts:

Endless Number YS IV - 21

2009-05-05T13:32:00.000-07:00

Yoga Sutra - IV- 21 - CITTANTARA DRSYE BUDDHIBUDDHER ATIPRASANGAH SMRTISAMKARAS CA - If perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV -21:

If a philosopher - in order to avoid admitting the existence of the Atman - were to suggest that the mind is really two minds, a knower and an object of knowledge, then he would find himself in difficulty. For if mind A is known by mind B, then one must postulate a mind C as the knower of B, a mind D as the knower of C, and so forth. There would be an infinite regress, as in a room walled with mirrors. Furthermore, since each of theses minds would have an individual memory, the function of remembering would be reduced to a state of confusion.

See related post: Object Not Known by Sense Perception -YS IV 15, 1...

The Purusha/Atman is Luminous YS IV - 20

2009-05-04T13:47:00.000-07:00

Yoga Sutra - IV - 20 - EKA SAMAYE COBHAYANAVADHARANAM - The mind-stuff cannot perceive both the subject and object simultaneously [which proves it is not self-luminous].

Swami Satchidananda - "The mind-stuff perceives objects outside. At other times, if is is clean enough, it can turn within and reflect the Purusha also. So, it can be either subject or object. As subject, it see other things. As an object, it is seen by the Purusha. But the Purusha can never be both. It is always the subject."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

As we saw at the very beginning of this book (I, 2), the mind is not the seer, but the instrument of the Atman, which is eternally conscious. The mind is only intermittently conscious of objects, and its perceptions of them vary according to its own fluctuations. The mind is changing all the time, and so is the object of perception. The Atman alone, by remaining unchanged, provides a standard by which all perception can be measured.

We are given a partial quote from Swami Vivekananda that "Motion can only be perceived when there is something else which is not moving..."

We are given the statement - The mind is just as much an object of perception as any object it perceives in the external world. The mind is not self-luminous; that is to say, it is not a light-giver, like the sun, but a light-reflector, like the moon. The light-giver, the "sun," is the Atman, and the mind only shines and perceives by the reflected light of the Atman. The mind cannot perceive both itself and an external object simultaneously.

Object of Perception YS IV - 19

2009-05-03T13:05:00.000-07:00

Yoga Sutra - IV- 19 - NA TAT SVABHASAM DRSYATVAT - The mind-stuff is not self-luminous because it is an object of perception by the Purusha.

Swami Satchidananda informs of this sutra that "The mind-stuff is not the subject. It is the object to the one subject who is the Purusha. The mental functions are what you, as Purusha, perceive. The perceived can never become the perceiver, nor vice-versa. If the perceiver is perceived by something, then he is no longer a perceiver, but, rather, the perceived. To really have this awareness, this isolation of perceiver and perceived, is Yoga."

Swami Satchidananda states that it seems that this should be easy, however, because of the quality of the mind is not that clear. The unclear mind drags us down and doesn't allow us to stay separated from the mind. "Maya (illusion) tricks us." We are given an example how we want something one day and then say we don't, then maybe two days later we want it again. We become convinced because of Maya that what we didn't want yesterday will be wonderful today. And this is because of our ego which is based in the mind. The ego doesn't allow us to know our true self, that we are the Purusha.

He finally ends the commentary on how when we do something we blame the mind and when someone does something to us we blame them, instead of their mind. A great example given is in Hatha Yoga when we lay in the corpse pose (savasana) we say we are not the body, the body is just lying there. However, when we get up and someone calls us plump, we get disturbed identifying with the body and not our true nature, the Self. So because of this constant slipping of awareness, we have to bring it back again and again and that is spiritual practice.

The Purusha & the Mind YS IV - 17, 18

2009-05-02T13:27:00.000-07:00

Yoga Sutra - IV- 17- TADUPARAGAPEKSITVAC CITTASYA VASTU JNATAJNATAM - An object is known or unknown dependent on whether or not the mind gets colored by it.

Yoga Sutra - IV- 18 - SADA JNATAS CITTA VRTTAYAS TAT PRABHOH PURUSASYAPARINAMITVAT - Due to His changelessness, changes in the mind-stuff are always know to the Purusha, who is the Lord.

Swami Satchidananda translated sutra 17 without commentary. However, of sutra 18, he tells us that Patanjali speaks here of the changes in the mind-stuff. "The chittam changes constantly because that is its natural tendency. Mind is part a of the ever-changing nature. However clever we are, we can only keep the mind quiet for a little while. Therefore, our aim is not to keep the mind peaceful but to rise above the mind and realize the ever-peaceful Self."

Swami Satchidananda says that Patanjali informs us that the Lord, Purusha, is the owner of the mind-stuff. In other words, He knows all the changes that happen in it. "A changing thing cannot recognize the changes in something else, like an insane person cannot recognize the insanity of another person. So Purusha, being changeless, can always recognize the changing nature of the mind."

There are many posts on the Purusha and the mind.

Asamprajnata or Non-distinguished Samadhi YS- I-18...

Devotion to God- Isvara YS I-23,24

Omniscience YS I -25; The Guru YS I-26

Object Not Known by Sense Perception -YS IV 15, 16

2009-05-01T20:42:00.000-07:00

Yoga Sutra - IV-15- VASTU SAMYE CITTA BHEDAT TAYOR VIBHAKTAH PANTHAH - Due to differences in various minds, perception of even the same object may vary.

Yoga Sutra - IV- 16- NA CAIKCITTA TANTRAM VASTU TADAPRAMANAKAM TADA KIM SYAT - Nor does an object's existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 16:

In these two aphorisms, Patanjali refutes the philosophy of subjective idealism. Following Sankhya philosophy, he admits the reality of an objective world which is independent of our mental perception. Furthermore, he points out that the perception of an individual vary from those of another. The example given by the commentators is that of a young and beautiful married woman. She brings joy to her husband, causes other women to be jealous of her beauty, arouses lust in the lustful, and is regarded with indifference by the man of self-control. Which of these observers know her as she really is? None of them. The object- in itself cannot be known by sense-perception (I, 43).

See related post - Nirvitarka Samadhi YS I - 43

The Gunas, Mind and Liberation YS IV - 12, 13, 14

2009-04-30T13:20:00.000-07:00

Yoga Sutra - IV- 12 - ATITANAGATAM SVARUPATO'STY ADHVA BHEDAD DAHARMANAM - The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.

Yoga Sutra - IV- 13 - TE VYAKTA SUKSMAH GUNATMANAH - Whether manifested or subtle, these characteristics belong to the nature of the gunas.

Yoga Sutra - IV- 14 - PARINAMAIKATVAD VASTU TATTVAM - The reality of things is due to the uniformity of the gunas' transformations.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 14:

The Gita teaches :"That which is non-existent can never come into being, and that which is can never cease to be." The forms and expressions of an object may change, but all these changes of form and expression have existed, and will continue to exist, potentially , within the object. The past and future exist within the object in an unmanifested, subtle form. Nevertheless, they are there. Nothing in the universe is lost.

We are told that the gunas (three qualities of inert, active and purity) which never cease to in one or another combination in objects. Hence we see that the same mind exists, essentially throughout the many rebirths of the individual. It is only the play or the gunas that makes the mind alter its form and expression in different incarnations; now seeming predominantly evil, now predominantly good. In the mind of the good man, the past evil impressions still exist in subtle form; and the future impressions, whatever they are to be, exist also.

So then it is asked how is liberation possible? It is pointed out that Patanjali has answered this question several times in the sutras and restated the answer in aphorism 11 of book IV. Since our subconscious tendencies has its basis in the mind, once man no longer identifies with the mind he can obtain liberation. When he knows beyond a doubt that he is the Atman, and not the mind, he is made free from his karma.

See the posts:

Ignorance and Karma YS IV - 11

2009-04-29T13:16:00.000-07:00

Yoga Sutra - IV- 11 - HETU PHALASRAYALAMBANAIH SAMGRHITATVAD ESAM ABHAVE TADABHAVAH- The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Karma can only operate and produce tendencies as long as certain causes are present. These causes (II, 3) are ignorance, egoism, attachment, aversion, and the desire to cling to life. The effects of these causes (II, 13), are rebirth, a long or a short life, and the experiences of pleasure or pain. Basically , karma is rooted in the ignorance of the Atman. Remove this ignorance, and you destroy karma."

We are informed that the Swetaswatara Upanishad says "This vast universe is a wheel. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns, and never stops. " It is the wheel of Brahman. As long as the individual self thinks it is separate from Brahman, it revolves upon the wheel...But when through the grace of Brahman it realizes its identity with him, it revolves upon the wheel no longer. It achieves immortality."

See related posts:

No Beggining - No End YS IV - 10

2009-04-28T13:49:00.000-07:00

Yoga Sutra - IV- 10 -TASAM ANADITVAM CASISO NITYATVAT - Since the desire to live is eternal, impressions are also beginningless.

Swami Satchidananda translated this sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood we are told:

In Hindu philosophy creation and dissolution is regarded as a beginningless and endless process. "Karma has always operated, always created tendencies. It is only as individuals that we can set ourselves free from karma by unlearning this desire to exist on the phenomenal level and realizing the Atman , our eternal nature."

Then the question is asked if every individual in the universe attains realization, would the universe end? "Being still within time , none of us can answer that question. In fact the question cannot properly be asked." We are told that the phenomenal universe is in constant transition, where the Atman is eternally now. "And through the human, time-bound mind can make this statement, it cannot possibly understand what it really means."

See related posts:

Karma is Absolutely Continuous YS IV - 9

2009-04-27T13:02:00.000-07:00

Yoga Sutra - IV- 9 - JATI DESA KALA VYAVAHITANAM APY ANANTARYAM SMRTI SAMSKARAYOR EKARUPATVAT - Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told that the "memories" that Patanjali talks about in this sutra are not "conscious remembering, but unconscious co-ordination of the impressions received in past lives with the actions and thoughts of our present life." In other words "Karma -- the chain of cause and effect---is absolutely continuous." So even if we change species (ie. from animal to man or from man to a non-human type of being) in many incarnations, "our karma will still continue to operate." However, as mentioned in the previous sutra (aphorism), only the tendencies appropriate to the species and conditions will manifest in that particular life. The other karmas will be stored (held in abeyance) "until we reincarnate into another species and conditions appropriate to them."

See related posts:

Karmas and Conditions YS IV - 8

2009-04-26T13:29:00.000-07:00

Yoga Sutra - IV- 8 - TATAS TADVIPAKANUGUNANAM EVA BHIVYAKTIR VASANANAM -Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

"In any particular incarnation, a man's condition is determined by the balance of his karmas. Suppose that balance is very favorable , he is born to become a monk and a spiritual teacher. We are informed that this person "will still have some bad karmas which, under less favorable conditions, would produce bad tendencies. But, because he has to live up to vocation and set a good example to his pupils, these tendencies will be kept in abeyance , and only his good tendencies will be manifested. So we are being told that this sutra (aphorism) is stressing the "great importance of the right environment" along "with those who are spiritually minded."

The commentary ends with" If you are born a dog, you may still have good tendencies, but they will be greatly restricted by your dog condition. You have to act in accordance with your animal nature."

See related posts:

The previous post for YS IV - 7

Actions of a Yogi YS IV - 6,7

2009-04-25T13:43:00.000-07:00

Yoga Sutra - IV - 6 - TATRA DHYANAJAM ANASAYAM -Only the minds born of meditation [the artificially created ones] are free from karmic impressions.

Yoga Sutra - IV - 7 - KARMASUKLAKRSNAM YOGINAS TRIVIDHAM ITARESAM - The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad and mixed.

Swami Satchidananda translated sutra IV - 6 without commentary. In regard to sutra IV - 7, Swami Satchidananda tells us "The esoteric meaning of white and black is good and bad, or pure and impure. But in the Yogi's case there is no pure or impure karma. As a Yogi, your actions are performed with such equanimity that you don't bring them into either category. You are above good and bad."

Satchidananda gives us an example with the illustration of a knife. "A knife just cuts. If the knife cuts a fruit you may say it is good, and if it cuts a throat it is bad. But to the knife, a cut is a cut. It doesn't matter where it cuts or what it cuts. The one who wields the knife might face the good and bad reactions. Like that, the Yogi is not an agent for his or her actions. The Yogi is above the dualities."

Then he tells us that for a normal person there are three actions which are classified as good, bad and a mixture of the two. The example given is that you may do a good deed but with a selfish motive. "It's good for others but not for you." So that's the difference between the Yogi's karma (actions) and normal people's karma.

See the previous sutras - The Ego is The Root of Created Minds YS IV - 4, 5...

The Ego is The Root of Created Minds YS IV - 4, 5

2009-04-24T13:32:00.000-07:00

Yoga Sutra - IV- 4 - NIRMANA CITTANY ASMITA MATRAT - A Yogi's egoity alone is the cause of [other artificilly] created minds.

Yoga Sutra - IV - 5 - PRAVRTTI BHEDE PRAYOJAKAM CITTAM EKAM ANEKESAM - Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for suta - 5 :

'These two aphorisms refer to the psychic power of creating for oneself a number of subsidiary minds and bodies, over which the original mind maintains control. Since it is the ego-sense which creates an individual mind (I, 17), it is theoretically evident that this ego-sense should be able to create subsidiary minds, revolving like satellites around the original. The idea that the yogi might wish to have several minds and bodies in order to exhaust all of his karma more quickly. But the wisdom of this plan might seem doubtful. There was a story of a king who made himself many bodies, hoping in this way to exhaust his craving for sexual enjoyment. But finally he abandoned the attempt, declaring: 'Lust is never satisfied by gratification; it only flares up more, like a fire fed like butter.' "

See Samprajnata (Distinguished) Samadhi-YS I -17

Varana Bhedas - Removing the Obstacles YS IV - 2, 3

2009-04-23T13:53:00.000-07:00

Yoga Sutra - IV - 2 - JATYANTARA PARINAMAH PRAKRTY APURAT - The transformation of one species into another is brought about by the inflow of Nature.

Yoga Sutra - IV - 3 - NIMITTAM APRAYOJAKAM PRAKRTINAM VARANABHEDAS TU TATAH KSETRIKAVAT - Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].

Swami Satchidananda translated sutra IV - 2 without commentary. In regard to YS IV - 3 Swami Satchidananda tells us that "Patanjali gives us an example of how a farmer allows the water to run into his field simply by removing the obstacles in his water course. Your mind also wants it run to its original source of tranquility, but there are impediments on the way that obstruct the flow."

Swami Satchidananda tells us that our practices and our teacher does the job of the agriculturist. The guru (teacher) is not giving us anything new; instead just removing obstacles that block the flow of consciousness so it can be continuous back to its source. "The cultivator simply goes looking for some obstacles and takes them out. Once the cultivator removes them, he or she doesn't need to tell the water it can flow." The water is already in the canal.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood for sutra IV - 3:

It is stated for this sutra that "Patanjali explains the Hindu theory of evolution of the species with the illustration of the from agriculture with the farmer irrigating his field is used in the commentary. The water is compared to the "force within us" waiting to be released into the "reservoir ". Vivekanananda is quoted as saying "All progress and power are already in every man.....Perfection is in every man's nature, only it is barred and prevented from taking its proper course. If anyone can take the bar off, in rushes nature."

Siddhis from Many Methods YS IV - 1 (continued)

2009-04-22T13:13:00.000-07:00

Yoga Sutra IV - 1 - is translated by "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood as:

Translation:
The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or by the practice of austerities, or by concentration.

Commentary:

Some are born with psychic as a result of their struggles in previous lives. And not psychic powers merely, but real spiritual genius. Such are those most mysterious of all human beings, the "natural" saints, who are filled with the knowledge and love of God even in early childhood and grow up seemingly untouched by the temptations of worldliness.

The Bhagava Gita is referenced where Arjuna asks the question of what happens to a man who has faith and does not struggle hard enough, thus his mind wanders away from practicing yoga and fails to reach perfection? "Sri Krishna answers: 'Even if a man falls away from the practice of yoga, he will still win the heaven of the doers of goo deed, and dwell there many long years. After that, he will be reborn into the home of pure and prosperous parents....He will the regain that spiritual discernment which he acquired in his former body; and so he will strive harder than ever for perfection. Because of his practices in the previous life, he will be driven on toward union with Brahman, even in spite of himself.' "

We are informed that certain drugs may produce visions, however, these are psychic and not spiritual. Also the drug use can lead to prolonged spiritual dryness and may even damage the brain permanently. Mantram or repetition of spiritual words, are an invaluable aid to spiritual progress; special mantrams can produce psychic powers. Practicing austerities, enormously strengthens the aspirant's will power and psychic powers might be gained.

The commentary is concluded with "concentration is the surest of all means of obtaining the psychic powers."

See the previous post of Siddhis from Many Methods YS IV - 1

Siddhis from Many Methods YS IV - 1

2009-04-21T13:10:00.000-07:00

Yoga Sutra IV - 1 - JANMAUSADHI MANTRA TAPAH SAMADHI JAH SIDDHAYAH- Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.

Swami Satchidananda begins his commentary with :

"Patanjali begins this chapter by reviewing the methods by which the siddhis can be obtained by the Yoga practitioner. Some people attain the siddhis without even doing any practices in this life. They don't know what they did to have these kinds of powers. That is the proof that they have done something in their past lives to merit such powers in this one." Clues are given about people who have experiences through "their LSD and marijuana." Grass and mushrooms are given as examples of herbs.

We are then informed that "siddhis come by the practice of mantra japa or by asceticism. Asceticism,or tapas, means accepting suffering willingly, thus exercising your will power and gaining control over the mind. And finally Patanjali says that the siddhis can come through samadhi gained through the proper procedure of concentration and meditation."

Swami Satchidananda concludes that normally it is recognized from the various ways of attaining psychic power, the only natural way is through samadhi. An herb is an external stimuli, not an "organic" siddhi, which may come and fade. "So, siddhis should come in the regular process of Yoga, not through external stimuli."

The commentary on this sutra will continue in the next post.

See related posts:

Staying Positive - YS II - 33

Yog Sutra Book IV - Kaivalya Pada

2009-04-20T13:28:00.000-07:00

Yoga Sutra - Book Four- Kaivalya Pada- Portion on Absoluteness.

Before Swami Satchidananda goes on to comment on the Fourth Book (section) of The Yoga Sutras of Patanjali, he tells us that this book is called Kaivalya Pada. "The root of kaivalyam is kevala, which means without qualities or conditions, that which is Cosmic. The one who has the quality of kevala is called kaivalyam. It's an experience of absoluteness, unlimitedness."

From the Wikipedia, under the word Kaivalya is as follows:

"Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment.

The 34 Yoga Sutras of Patanjali of the fourth chapter deals with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada."

Again as mentioned in the beginning of the third book (Vibhuti Pada), Swami Satchidananda tells us he has translated on all the sutras, but has chosen not comment on all of them. The ones he has commented on are the ones he feels most useful for the understanding of Yoga aspirants. For more information on the sutras he did not comment on, a selected reading section includes books that has comments. So in that case "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is also referred to.

See related posts:

There is Absoluteness When... YS III - 56

2009-04-19T13:08:00.000-07:00

Yoga Sutra III - 56 - SATTVA PURUSAYOH SUDDHI SAMYE KAIVALYAM - When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Swami Satchidananda tells us in this last sutra of Book Three - Vibhuti Pada, The Portion on Accomplishments, that "We are not here to grasp a little of this and a little of that. What is the biggest fish you can catch? The 'self-fish'. Hook that fish." Swami Satchidananda says the little things "come and tempt you, 'Hey, come on, I am here, I am here. Use me'." He tells us we should say "No; my purpose is something different. I am going straight ahead. I don't even want to stand and wait and watch the sideshows here and there'.

Swami Satchidananda further commented stating "as you progress along the spiritual path, the sideshows will tempt you." He then gives a analogy, in the form of a story, of being invited to a party by the king, who is ready to give you everything. On the journey to the party there are all kinds of variety shows, magician tricks, and music being played. They are on their way to see the king also. So when you get to see the king, they will all be there also. But if you stand there to see the shows, you will only see that and miss seeing the king.

Swami Satchidananda ends the commentary telling us never to settle for these little things. "Our goal is something very high. It is eternal peace, eternal joy. Don't settle for a little peace, for a little joy, for petty happiness."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood simply says the following:

When all the thought-waves in the mind have been stilled, the mind holds nothing but pure, undifferentiated consciousness. In this state, it is one with Atman. Sri Ramakrishna used to say : "The pure mind and the Atman are the same."

Discriminative Knowledge YS III - 55

2009-04-18T13:37:00.000-07:00

Yoga Sutra III- 55- TARAKAM SARVA VISAYAM SARVATHA VISAYAM AKRAMAM CETI VIVEKAJAM JNANAM - The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Swami Satchidananda translated the above sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

Ordinary knowledge based on sense-perception is a sequence. We learn one fact about a given object, then another fact, then more and more facts. But the yogi who possesses discriminative knowledge understands objects totally and immediately. If, for example, he meets another human being, he knows him at once in all his past and future modifications, as a baby, a youth, an adult, and an old man. Such knowledge is infinite; it is within eternity, not time. It delivers a man from the bondage of karma and ignorance.

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Distinguish Between The Real & Unreal YS III - 54

2009-04-17T18:57:00.000-07:00

Yoga Sutra III - 54 - JATI LAKSANA DESAIR ANYATANAVACCHEDAT TULYAYOS TATAH PRATIPATTIH - Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.

Swami Satchidananda translated the above sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Suppose you took two exactly similar, newly minted coins, showed first one, then the other; then changed them behind your back and showed them again. The yogi who had made this samyama would, according to Patanjali, be able to tell you correctly which one you had showed him first.

The spiritual value of this power of discrimination lies, of course, in one's ability to distinguish always between the Atman and the non-Atman, the outward appearance, however deceptive the latter may be."

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Single Moments/Sequence in Time YS III - 53

2009-04-16T13:46:00.000-07:00

Yoga Sutra III- 53 - KSANA TAT KRAMAYOH SAMYAMAD VIVEKAJAM JNANAM - By samyama on single moments in sequence comes discriminative knowledge.

Swami Satchidananda translated sutra 53 without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"By making samyama on single moments and on their sequence in time, the yogi comes to realize that the entire universe passes through a change within every single moment. Hence, he understands that the nature of the universe is transitory. This understanding is what is meant by discriminative knowledge. Because the yogi's mind is not subject to the illusion of 'time', he can understand the real nature of his experiences. The rest of us, who think in terms of time-sequences, are constantly generalizing our sensations, mentally carrying over the sensations of one moment into the next and the next. We say, 'I was sad the whole afternoon,' when in fact, we were only sad at 2:15, 3:01, and so forth." Thus we are deluding ourselves and suffer imaginary pain.

"For suffering is largely composed of our memory of past pain and our fear of repeated pain in the future, and this memory and this fear are dependent on our consciousness of a time-sequence.

See Samyama - Last Three Limbs of Yoga YS III - 4.

Be Careful of Pride YS III - 52

2009-04-15T07:30:00.000-07:00

Yoga Sutra III- 52- STHANYUPANIMANTRANE SANGA SMAYAKARANAM PUNAR ANISTA PRASANGAT - The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.

Swami Satchidananda translated sutra 52 without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

" 'The invisible beings in high places' are the fallen yogis already referred to (I,19) who have reached the state of disincarnate gods or become merged in the forces of Nature. Such beings have failed to find liberation precisely because they yielded to temptation of the psychic powers. " We are told that "The great Hindu teachers all believe that a yogi's spiritual development might be interfered with by external forces - by the disincarnate gods, by beings on the psychic or subtle place of matter, or by earthbound spirits. And this belief is symbolized in the traditional Hindu ritualistic worship,". (This is described in the commentary which is not not covered in this is post.)

We are told "Up to a certain point, temptation increases with spiritual growth. As the aspirant ceases to be a mere beginner and gains some mystical experience, his personality becomes magnetic. He finds that he can exert psychological power over others, and also sexual attraction. At the same time, his own senses grow keener and more capable of enjoyment." This is where it becomes easy to get caught up in power and sex relationships and thus forgets his original purpose. "The very people who are drawn to him because of his godlike quality they see in his nature may be the ones who are most responsible for his gradual alienation from God."

Finally we are informed that "no one who seeks Brahman ever comes to an evil end." If such a lapse takes place, it is believed that the spiritual aspirant will eventually get back on the path.

See related post:

Rebirth - YS I-19

YS III - 50, 51

2009-04-14T07:24:00.000-07:00

Yoga Sutra III- 50 -SATTVA PURUSANYATAKHYATIMATRASYA SARVA BHAVADHISTHATRTVAM SARVAJNATRTVAM CA - By recognition of the distinction between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained as is omnisicience.

Yoga Sutra III - 51 - TAD VAIRAGYAD API DOSA BIJA KSAYE KAIVALYASM - By non-attachment even to that [all these siddhis], the seed of bondage is destroyed and thus follows Kaivalya (Independence).

Swami Satchidananda translated sutra 50 without commentary. In regard to sutra 51 he states "This means that all these siddhis are beautiful, but they will bind us, because siddhis are the outcome of the mind. The mind wants something. It wants to achieve this or that. What for? To be proud of itself. It develops ego. It makes your "I" and "mine" bigger. Selfish desires are still there. If you are after siddhis like astral traveling, clairvoyance and clairaudience, I ask you why. You may say, 'Oh, I thought I could help people.' I say that is just an excuse. You want to show you can do something. You want to be proud of it."

Swami Satchidananda then asks are siddhis bad, and if so why do they exist. He answers that the siddhis are beautiful and good when they come to you. When we run after them then it is bad. "That's all the difference. Let the siddhis come and beg,..." We are also told that the siddhis are "God's powers, by-products of the search for Him. Let them come after you."

Finally he tells us "Patanjali clearly explains these things, because as a scientist he has to place the facts before his students. But is is not that he is encouraging you to acquire siddhis. That is the beauty of Patanjali. He is not hiding anything." The possibilities are given to us, but don't run after them as we can get hurt.

For the above sutras there is only a commentary on Yoga Sutra III- 51 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told "The 'seed of evil' is ignorance." It is because of this ignorance that we forget the we are the "Atman" and creates a separate ego-personality. "Of all powers, the psychic powers are, from the standpoint of the ego, the most desirable;". "The yogi who has held even these powers within his grasp and nevertheless renounced them, has rejected the ultimate temptation of the ego. Hence he is free from bondage."

Mastery, Perfection and Nature YS III- 47, 48, 49

2009-04-13T13:05:00.000-07:00

Yoga Sutra III- 47 - RUPA LAVANYA BALA BAJRASAM HANANATVANI KAYASAMPAT - Beauty, grace, strength, and adamantine hardness constitute bodily perfection.

Yoga Sutra III - 48 GRAHANA SVARUPASMITANVAYARTHAVATTVA SAMYAMAD INDRIYA JAYAH - By samyama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.

Yoga Sutra III- 49 - TATO MANOJAVITVAM VIKARANABHAVAH PRADHANA JAYAS CA - From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is a commentary on Yoga Sutra III- 48 and 49 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Aphorism 48 describes a progressive samyama on all the separate phases of an act of cognition.

The power of using the sense-organs outside the confines of the body, mentioned in aphorism 49, enables one to exercise clairvoyance and clairaudience. Mastery of Prakriti, the primal cause, gives the yogi control of all the effects evolved from Prakriti - in other words, control of Nature."

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Mastery Over Elements YS III - 45, 46

2009-04-12T00:43:00.000-07:00

Yoga Sutra III- 45 - STHULA SVARUPA SUKSMANVAYARTHA VATTVA SAMYAMAD BHUTAJAYAH - By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.

Yoga Sutra III - 46 - TATO'NIMADI PRADURBHAVAH KAYA SAMPAT TADDHARMANABHIGHATAS CA - From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one's desire); isatva (ability to create anything); vasitva (ability to command and control everything.)]

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 46 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Not only can the yogi become as tiny as an atom but as huge as a mountain, as heavy as lead, or as light as air. And the elements cease to obstruct him. He can pass through a rock. He can hold his hand in fire, unburned. He can walk through water, unwetted. He can stand against a hurricane."

By Samyama... YS III - 42, 43,44

2009-04-11T00:09:00.000-07:00

Yoga Sutra III- 42- SROTRAKASAYOH SAMBANDHA SAMYAMAD DIVYAM SROTRAM - By samyama on the relationship between the ear and ether, supernormal hearing becomes possible.

Yoga Sutra III- 43 - KAYAKASAYOH SAMBANDHA SAMYAMAL LAGHU TULA SAMAPATTES CAKASA GAMANAM - By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.

Yoga Sutra III- 44 BAHIR AKALPITA VRTTIR MAHAVIDEHA TATAH PRAKASAVARANA KSAYAH - By samyama on thought waves unidentified by and external to the body [mah-videha, or the great bodilessness], the veil over the light of the Self is destroyed.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 44 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Like aphorism 39, this refer to the yoga power of withdrawing the mind from one's own body in order to make it pass into the body of another. In this state of withdrawal, the 'Great Disincarnation,' the mental coverings composed of rajas and tamas dwindle away and the light of sattva is revealed."

See related post:

Superphysical Senses & Siddhis - YS III - 37, 38, ...

Mastery of Udana & Samana YS III - 40, 41

2009-04-10T23:41:00.000-07:00

Yoga Sutra III- 40 -UDANA JAYAJ JALA PANKA KANTAKADISV ASANGA UTKRANTIS CA - By mastery over the udana nerve current (the upward vital air), one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will.

Yoga Sutra III- 41 - SAMANA JAYAJ JVALANAM- By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 41 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"This is the force which regulates the various functions of the vital energy (prana). One of the brother-disciples of Sri Ramakrishna actually had this power; and it is recorded that he once used it to light the path for Ramakrishna on a dark night. However, Ramakrishna later found it necessary to take the power away from him because it was making him dangerously egotistic."