AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE) AUTHOR: Ch. S. R. SARMA, B.E., M.B.A.

, Former General Manager, SIDBI, Address: Flat No.505, PRABHATKAR APARTMENTS, 10-2-355/2, VIJAYANAGAR COLONY, HYDERABAD 500057. Phone: 040-23342537 E-Mail ID: sarmasr@hotmail.com All rights reserved by the Author.

Om Sri Ganesaya Namah

FOREWORD & BLESSINGS:

Poojyasree Paripoornaananda Saraswathi Swami,

AN INSIGHT INTO

BHAGAVAD GITA
(THE MISSION OF LIFE) by
Ch. S. R. SARMA, B.E., M.B.A.,
Former General Manager, Small Industries Development Bank of India

SREEPEETHAM, RAMANAYYAPETA, KAKINADA533005. Phone: 0884-2358111, 2348111 E-Mail ID: info@sreepeetham.in Web: www.sreepeetham.in First Edition: AUGUST 2010 Second Edition: SEPTEMBER 2011 (Revised & Enlarged) Printed at: DFI Publications Pvt. Ltd. 12-11-1586, (MCH No. 399), Near Jamai Osmania Rly. Station, Boudhanagar, Secunderabad- 61. Ph: 32444291. Price: Rs.60/-

CONTENTS
matru devo bhava, pitru devo bhava, acharya devo bhava, atithi devo bhava.
(Revere your mother, father, preceptor and guest as God).

Foreword and Blessings Authors Note

..THE VEDAS.

DEDICATED RESPECTFULLY TO MY PARENTS, LATE SMT. CHAVALI VENKATA SUBBAMMA AND LATE SRI CHAVALI VENKATA RAMANAIAH

Impressions Preface I. The Mission of Life .. II. Fundamental Concepts .. i) Introduction .. ii) Mechanism of Human-being .. A) Role/Nature of Brahman, .. B) Role/Nature of Vasanas .. .. C) Role/Nature of Matter III. The Panchakoshas .. i) Food Sheath (Annamaya Kosha) .. ii) Vital-Air Sheath (Pranamaya Kosha) iii) Mental Sheath (Manomaya Kosha) iv) Intellectual Sheath .. (Vignanamaya Kosha) v) Bliss Sheath (Anandamaya Kosha) IV. The Three Upadhis (Equipments) .. i) Gross Body (Kaaryopadhi) .. (Stula Shariram) .. ii) Subtle Body (Karanopadhi) (Sukshma Shariram) iii) Causal Body (Kaaranopadhi) .. (Kaarana Shariram) V. The Three Planes/States of .. Consciousness and Brahman i) Waking state, .. ii) Dreaming state, .. iii) Deep Sleep state .. iv) Turiyam (Fourth state/Brahman)

.. .. ..

(i) (ii)
(iv) 1 4 12 12 14 18 25 27 29 31 32 33 33 34 37 38 41 44 48 49 49 49 50

VI. OM (PRANAVA), Its origin, .. 53 meaning and significance VII. Prakriti (Nature), Jivatma (Embodied Soul), .. 55 Paramatma (Brahman) and Maya (Divine Illusion) VIII.The Three Gunas (Mental Temperaments), .. 62 the Evolutes/Modes of Nature i) Sattva Guna (Mode of Goodness) 63 ii) Rajo Guna (Mode of Passion) 64 iii) Tamo Guna 65 (Mode of Ignorance/Darkness) IX. Requirements for attainment of Moksha .. 67 .. 71 X. Paths for attainment of Moksha i) Introduction .. 71 ii) Eight Inward Spiritual Means to attain 76 Knowledge (Sadhanasampathi including Sadhanachatustayam) iii) Yama-Niyamas (Ethical Restraints .. 79 and Religious Practices) iv) Eradication of Desires .. 80 v) Yogas for attainment of Moksha .. 83 A) Karma Yoga (Yoga of Action), .. 83 B) Bhakti Yoga (Yoga of Devotion) .. 88 C) Dhyana Yoga (Yoga of Meditation), .. 91 D) Gnana Yoga (Yoga of Knowledge) .. 95 E) More about Gnana and Karma .. 100 XI. Characteristics of a striver who attains ..103 eligibility for Moksha XII. Quintessence ..107 XIII. Synopsis ..111 XIV. Epilogue ..114

SREEPEETHAM
The Abode of Wisdom and Peace

: 0884 - 2358111, 2348111

RAMANAYYAPETA, KAKINADA - 533 005 Website: www.sreepeetham.in email: info@sreepeetham.in

Date : 15-8-2010

The dialogue between Arjuna and Lord Krishna is presented to the Society by Veda Vyasa Maharshi in the name of Bhagavad Geeta. This scripture mainly deals with the fundamental problem of human beings. It is considered as the most valid means for self knowledge. Also the simple and crispy way of presenting the subject matter is appreciated by one and all. In the midst of these various commentaries on BHAGAVAD GEETA, the effort of Sri Ch.S.R. Sarma in bringing out the book Insight into Bhagavad Gita is to be applauded. Wishing his efforts to be fruitful, I pray Iswaryambika Devi to bless him with peace and prosperity.

Swamy Paripoornananda Saraswathi

AUTHORS NOTE
I am glad that the first edition of the book AN INSIGHT INTO BHAGAVAD GITA (The Mission of Life) has been well received. I have received encouraging response from many people. Three such responses, one each from Shri P.M. Thomas, Former Managing Director, Credit Analysis and Research Limited, Shri R. Narayanaswamy, Former Chief General Manager, Small Industries Development Bank of India and Shri A. Satyadev, Assistant Vice President (South and East). Domino Printech India Private Limited, are included in this edition under Impressions. I am thankful to all of them for their kind gesture. 2. In this edition I have mainly made the following additions: (i) One-Verse Gita and Essence of Bhagavad Gita (ii) Most Important Sloka as opined by AdiSankaracharya (iii) More about Gnana (Knowledge) and Karma (Action) (iv) Quintessence Further, I have furnished certain clarifications by way of footnote in some pages. All these are intended to make the message of Bhagavad Gita unambiguous. I have always kept ACCURACY, BREVITY and SIMPLICITY as guiding factors while drafting the book. I may kindly be forgiven if any shortcoming is observed. 3. Bhagavad Gita, one of the Prastanatrayas (Scriptural Trio), deals with all aspects concerning an individual. But, it calls for an alert study in a sequential manner to understand its central message. An attempt has been made in this book to bring out this message clearly. For this purpose, necessary information on VEDAS, UPANISHADS, BRAHMASUTRAS, MAHAVAKYAS, MECHANISM OF HUMANBEING etc. has been included. I have made use of

Om Sri Gurubhyonamah

Poojyasree Paripoornananda Saraswathi Swami releasing the first edition of the book An Insight into Bhagavad Gita (The Mission of Life) at a function in Ramakrishna Mutt, Hyderabad on 3rd November, 2010 (Extreme right: author of the book).

ii

various sources for obtaining these details and these sources have been mentioned in the last chapter EPILOGUE. I take this opportunity to extend my sincere gratitude to all of them once again. 4. Self-realization, the central message of Bhagavad Gita and the mission of life, is the state of greatest-attainment, greatest-knowledge and greatest-bliss. The basic requirement for Selfrealization is purification of mind/intellect for which cultivation of positive qualities like devotion, love, compassion, fortitude, truthfulness, sacrifice, service, forgiveness, uprightness etc. and weeding out negative feelings like ego, anger, arrogance, jealousy, fear, selfishness, indolence, hatred, violence etc. are essential. This leads to betterment of the society as well, irrespective of religion, caste and creed, by way of unity, peace and prosperity. And naturally therefore, the teachings in Bhagavad Gita are relevant and applicable universally for all times. 5. Abhyasa (constant practice) is important in all the paths for Self-realization with due assimilation of the thoughts and ideas therein. In other words, the thoughts and ideas must be transformed into deeds. This point has been amply emphasized in the book as mere acquisition of details is not sufficient. It is hoped that the strivers for Self-realization will find the book interesting and useful for their spiritual upliftment. 6. Spreading of the teachings of Bhagavad Gita is a pious act. I request all the readers to generously take part in this lofty task and become instrumental in improving the society by improving themselves.

Hyderabad, Dr. Velchala Kondal Rao, M.Com.,D.Litt., 5th June, 2010. Chairman, Sister Nivedita College of Professional Studies and Sister Nivedita Foundation, Hyderabad, Executive President, Viswanatha Sahitya Peetham, Hyderabad, Vice-Chairman, Forum for Higher Education, Hyderabad, Life Member, Indian Institute of Public Administration, Delhi, Editor-in-Chief, BUSINESS VISION (Quarterly Journal of Management), Editor, JAYANTI (Telugu & English) (Quarterly Journal of Literature & Culture), Former Director, Telugu Academy, Hyderabad.

AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE) AN IMPRESSION I have known Sri Ch.S.R.Sarma, B.E., M.B.A., former General Manager, Small Industries Development Bank of India over the past few years. He has always given an impression to me of a devout whenever we met on different occasions. He has something of a devotee in his eyes. Devotion and sincerity are the qualities which make him distinct. He does everything with sincerity and devotion to the best of his capacities. According to Mr. Sarma, the most important, rather the all important thing that Bhagavad Gita teaches to any one is the importance of devotion in making not only ones life but also the lives of others. There are three words, namely liking, loving and longing which are primarily dependent upon belonging, which may otherwise be called the concern iv

Hyderabad, 15th September, 2011. iii

Ch. S. R. Sarma

or the commitment by conviction. Conviction is not mere faith, but a reasoned out faith. For all of them who like, love or long, what is required is gratefulness and gratefulness comes by realization that we are nothing and become nothing unless we belong to not only ourselves but also to all others, and unless we realize that we are a part of the whole and are bound one way or other to the ultimate and absolute moving force, the God. It is from the God concept that all other concepts of our relationships arise as that of the relationship with father, mother, teacher, relative, friend or the native. And it is from that concept that the concepts of region, nation, universe and cosmos arise. If you really love God, you have to love all other who emanate from Him. That is the Hindu philosophy, and that is the philosophy of Gita. And if you have to love every one and everything other than you, you have to have tremendous amount of restraint on you and your desires. Bhagavad Gita basically teaches the philosophy of self control and the process of self control. It teaches about action, reaction and interaction and defends violence as much in defence (of righteousness), as it teaches non-violence in the absence of conditions of such defence. Mr.Sarma has done his best to simplify the highly technical, spiritual and religious words in Gita and in explaining them to be intelligible to even a layman by giving quite a good number of illustrations and quotations which are apt. My hearty congratulations to Mr.Sarma for the very sincere and serious effort made.

Dr. V. Dakshina Murti, Ph.D.,

Former Professor, Acharya N. G. Ranga Agricultural University.

Hyderabad 6th June, 2010.

AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE) AN OPINION

I have gone through AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE), written by Sri Ch.S.R.Sarma, in great detail. It is written with great care and accuracy. Sri Sarmas choice of Sanskrit quotations and words is exceptional. Bhagavad Gita is considered to be one of the greatest heritages, handed down to us by our ancestors. I like the fact that Sri Sarma presented the content in a style that is appreciable by both scholars and common man. I extend my hearty congratulations to Sri Sarma and look forward to more such endeavours from him.

Dr. V. Dakshina Murti

Dr. Kondal Rao Velchala

v vi

P. M. THOMAS,

Managing Director (Retd.), Credit Analysis and Research Ltd.,

KOCHI, 23 February, 2011.

rd

Dear Shri Sarma, Thank you once again for sending me a copy of your book AN INSIGHT INTO BHAGAVAD GITA. I took my own time to read it. That was deliberate. When I started reading it I realised that it is a book to be read carefully, understood in depth and applied to my life to the extent I can. So, I read it as I read the Bible, a small section at a time, usually as a part of my prayer before going to sleep. I have had the good fortune to read a few books on Gita and also to listen to series of lectures on Gita by very eminent scholars on the subject. I had also read a very authentic book in Malayalam by Dr. Sukumar Azhikode on the Vedas and Upanishads, titled TAT TWAM ASI. While Dr. Azhikodes book can be called an executive summary of the Vedas and Upanishads, your book can be called an executive summary of the Gita. That description, using official language that we are used to, may not do justice to your book but that is how I look at it. And, it is an excellent executive summary. The subject of your book is such that it does not need any comment from me. So, I can at best comment on your presentation. As a humble student of the subject, I found the presentation exceptionally good. The liberal use of Sanskrit words, unavoidable as it is, may cause some vii

difficulties to a non-Indian reader, but most Indians are used to and understand them. My mother-tongue (Malayalam) has borrowed generously from Sanskrit and I had no problem at all in understanding the text. While reading your book I also tried to locate and read comparable portions from the Bible. It has come to me as a revelation that most of the ideas in the Gita find a place in the Bible, particularly in the teachings of Jesus. Of course, there are areas of variance, they may be limitations in my understanding or interpretation. As an Indian, I am proud to belong to this motherland which gave the Vedas, Upanishads and the Gita to mankind. Studying the Gita and living the Gita are two very different things and in the latter, I have not even started. To give up ones desire for and attachment to worldly possessions and to move closer and closer to God (Athman) is, as I see it, the message of Gita. It is the ultimate message of the Bible too. When some one asked Jesus Guru, what should I do to inherit the kingdom of God?, Jesus replied Give up all your worldly possessions, take up my cross and follow me. The words used are different, but there seems to be no difference in the underlying idea. Well, Sarmaji, reading your book has been a deep experience for me and I thank you once again. May God bless you and your family. P. M. Thomas

viii

Hyderabad, R. NARAYANASWAMY, 16th January, 2011. Chief General Manager (Retd.), Small Industries Development Bank of India. Dear Shri Sarma, Congratulations and felicitations for bringing out a very useful and readable book, An Insight into Bhagavad Gita (The Mission of Life). It requires tremendous effort and perseverance to compile religious information on such an abstract subject which can be made readable only by a person of your sweet and gentle nature. On going through the various chapters to get rid of undesirable vasanas I find on a very realistic basis that it is by way of Hearing of Vedantic Texts (Shravana) - a feasible way to attain Moksha. Also, at a personal level, I feel that abstinence from various desires i.e. vasanas, could perhaps be feasible if one remains a brahmachari by way of ones inner selfs call. Also, Getting attached to/merging with Supreme Lord with the firm conviction that He alone is real prima-facie appears to be difficult for a person with familial obligations and attachments. The four main paths as detailed in the Chapter X appear to be a possible solution provided one has the will-power and total detachment. Of the many quotes, I find the following very impressive and realistic: All the worldly objects will abandon you in the end, it is better if you abandon them right now.

Ignorance is the root cause of all evils. Have benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the indolent and ill-behaved. Very many thanks for the book and also for taking the pains to forward the snaps of the inaugural function to me. Best wishes to you and others in the family. Narayanaswamy and family.

ix

Hyderabad, A. SATYADEV, rd Assistant Vice President (South & East), 23 May, 2011. Domino Printech India Private Ltd.

Sri Sarma garu, AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE). My sincere apologies to you for having kept you waiting for my response, unintentionally, though. I have gone through the book and as I promised, I have put the same in circulation among a few like-minded people to start with. It was indeed a good reading for me with some very unique techniques used to explain some of the excerpts from Vedas and Upanishads. I am a very small student of spirituality and may not understand the essence of these scriptures in one reading. I may need continuous application and deliberation to get to certain closer distance in understanding the inner meanings therein. However, I have not only enjoyed reading the book but also decided to keep referring to it for some of the Statements of Wisdom from time to time to apply in my day to day life; not to forget some very impactful notes I have made from the book. I am sending a cheque in your favour for Rs. 500/- today with a sincere request to kindly accept the same and send me 10 books per return courier at your convenience as I have listed a few like-minded people in my circle to share this book with. As regards

the wider circulation of the book, I shall wait for some of my friends to read the book and give their thoughts on the book as well as on means to widen its circulation. Though my possible contribution may only be a drop in the ocean, I am sure it will reach as many deserving and enthusiastic readers as the book is favoured for. The fact that it carries blessings from your parents and approval/consent of Poojyasree Paripoornaananda Saraswati Swami besides a few other noted devotees, it will make an enchating impression in the hearts of devout disciples of divinity and stay with them as a constant inspiration in their lives. The delay in response may please be excused as I did not mean to keep you waiting on this. Thanking you once again for sharing this wonderful book with me, With sincere regards, A. Satyadev

xi

xii

Dr. B. V. Venkata Krishna Sastry, Ph. D., Camp: Bangalore, 3rd October, 2011. Professor, Hindu University of America, 113 S. Econlockhatchee Trail, Orlando, Florida, 32825, U.S.A.

MAHATMA GANDHI ON BHAGAVAD GITA When doubts haunt me, when disappointments stare me in the face and when I see not one ray of light on the horizon, I turn to Bhagavad Gita and find a verse to comfort me and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies and if they had not left any visible and indelible effect on me, I owe it to the teachings of Bhagavad Gita. ..Mahatma Gandhi.

APPRECIATION OF THE BOOK AN INSIGHT INTO BHAGAVAD GITA (THE MISSION OF LIFE)
Namaste. Thanks for the soft copy sent. It took a little time to browse through the work. It is a good beginners reading, helping to get a frame work for further exploration of Gita. Just as a mountain climber needs two things: A goal in the form of Peak to reach (MOKSHA as the goal) and road map to the goal (Sadhana Sampatti), the explorer of Gita needs two foundational understandings: Goal of Gita and Road map to that goal in the form of various yogas along with a check list of Guna rating. This clarity has emerged well in the present book, and useful extracts from original source book are also provided with simple translation. Over-all Good effort; and my appreciations for the good work. Regards. BVK Sastri
E-mail conveying the above message was received just before the second edition of the book was to be printed and therefore it could be included in the second edition. The author is grateful to Dr. B. V. K. Sastry for going through the soft copy of the book and offering his invaluable opinion.

xiii

ESSENCE OF BHAGAVAD GITA

Krishnam Vande Jagatgurum

ONE-VERSE GITA

yatra yogesvarah krsno yatra partho dhanurdharah tatra srirvijayo bhutirdhruva nitirmatirmama Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the bow; there are prosperity, victory, glory and righteousness; such is my (Sanjayas) conviction. ..Bhagavad Gita, Chapter 18, Verse 78. (This is known as EKA SLOKEE GITA or ONE VERSE GITA)

Bhagavan Sri Krishna graciously uttered the gist of His teachings in three slokas (verses) in the last/ eighteenth chapter of Bhagavad Gita which is designated as MOKSHASAMNYASA YOGA. These slokas indicate the qualifications that are necessary for Self-realization. English transliteration and translation of these slokas are furnished below: buddhya visuddhaya yukto dhrtyatmanam niyamya ca sabdadinvisayamstyaktva ragadvesau vyudasya ca viviktasevi laghvasi yatavakkayamanasah dhyanayogaparo nityam vairagyam samupasritah ahankaram balam darpam kamam krodham parigraham vimucya nirmamah santo brahmabhuyaya kalpate Endowed with a pure intellect, firmly restricting the senses, turning away from sound and other objects of sense, casting aside attraction and aversion, dwelling in solitude, eating but little, controlling speech, body and mind, ever engaged in meditation, resorting to dispassion, having abandoned egoism, force, arrogance, desire, anger, covetousness (accumulation), devoid of the notion of mineness and tranquil in mind such a man becomes qualified to attain Brahman. (Chapter 18; Slokas 51, 52 & 53) These slokas are very important as they contain the vital message of Bhagavan Sri Krishna. In fact, the whole eighteenth chapter is very important as it contains the salient features of other chapters also.

This chapter is, therefore, known as ABRIDGED BHAGAVAD GITA and the above three slokas are the ESSENCE OF BHAGAVAD GITA. Study or even listening of Bhagavad Gita with reverence destroys all sins, purifies mind and bestows happiness. Also, Bhagavan Sri Krishna declared that He who with supreme devotion to Me teaches this supreme secret* to My devotees, shall doubtless come to Me (Sloka 68 of 18th Chapter). Further, constant practice of the teachings of Bhagavad Gita confers Self-realization which is MOKSHA. In fact, it is because of this reason that Bhagavad Gita is regarded as PRACTICAL VEDANTA.

IMPORTANT METAPHORS/ COMPARISONS/EXAMPLES QUOTED IN BHAGAVAD GITA Bhagavan Sri Krishna graciously explained His preachings by means of many metaphors/ comparisons/examples. Some such important metaphors/comparisons/examples (English translation) are furnished below for the benefit of the readers: 1. As a man discarding worn-out clothes puts on new ones, so the embodied soul, casting off worn-out bodies, enters into new bodies. (Chapter 2, Verse 22) 2. When, like a tortoise which draws in its limbs from all directions, he withdraws his senses from senseobjects, his knowledge becomes perfect. (2-58) 3. As waters of different rivers enter the ocean which though full, remains undisturbed, likewise the man in whom all enjoyments merge themselves (without causing any agitation in his body and mind), attains peace, not he who hankers after such enjoyments. (2-70) 4. As fire is covered by smoke, as a mirror by dust, and as an embryo by the placenta, so is this (knowledge) covered by that (desire). (3-38) 5. As the blazing fire reduces fuel to ashes, O Arjuna, even so does the fire of knowledge reduce all actions to ashes. (4-37)

*Teachings of Bhagavad Gita in the form of dialogue between Bhagavan Sri Krishna and Arjuna (including Karma, Bhakti, Dhyana and Gnana Yogas).

6. He who performs actions, offering them to God and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water. (5-10) 7. O Arjuna, there is nothing else besides Me (Spirit). Like clusters of gems strung on a thread, all this is threaded on Me. (7-7) 8. As the mighty wind moving everywhere ever rests in ether, likewise know that all beings rest in Me. (9-6) 9. As the all-pervading ether is not tainted by reason of its subtlety, so the Self (Spirit), seated everywhere in the body, is not tainted. (13-33) 10. O Arjuna, as the one sun illumines the entire universe, so does the Lord of the Ksetra (Spirit) illumines the whole Ksetra (field). (13-34) 11. As the wind wafts scents from their seats, so does the Jivatma (embodied soul), assuming itself as the lord of bodies etc., taking the senses along with the mind from the body which it leaves behind, migrates to the body which it acquires. (15-8) 12. The Lord dwells in the hearts of all beings, O Arjuna, causing them by His illusive power, to revolve in accordance with their nature as if (wooden dolls) mounted on a wheel. (18-61)

IMPORTANT VERSES IN BHAGAVAD GITA (FOR REMEMBERING ALWAYS) There are certain verses in Bhagavad Gita which provide great inspiration to every one. Some such verses (English translation) are furnished below for the benefit of readers. It is better if the reader refers to the particular verse in Sanskrit and remembers the verse after understanding its meaning. 1. O Partha, yield not to unmanliness. It does not befit you. Cast off this petty faint-heartedness and wake up. O vanquisher (scorcher) of foes. (Chapter 2, Verse 3) 2. The unreal (Jagat) has no existence and the real (Soul/Atman) never ceases to be; the truth of both has been perceived by the seers of truth. (2-16) 3. The Soul (Atman) is neither born nor does it die, nor does it become on coming into being. It is unborn, eternal, constant and primeval. It is not killed even when the body is slain. (2-20) 4. Your right is to perform your duty only, but never lay claim to its fruit. Let not the fruit of action be your object, nor let your attachment be to inaction. (2-47) 5. He who has faith, who is devoted to it (i.e. knowledge) and who has subdued his senses, gains knowledge (wisdom) and having gained knowledge, he attains at once the supreme peace. (4-39)

AN INSIGHT INTO BHAGAVAD GITA 6. The man who is devoid of discrimination in sight, who has no faith, who is of a doubting nature, perishes. For the doubting soul, there is neither this world nor the world beyond, nor happiness. (4-40) 7. Let a man lift himself by his self; let him not degrade himself; for he himself is his friend and he himself is his enemy. (6-5) 8. Doubtless, O mighty-armed, the mind is restless and hard to control; but by practice and dispassion, O son of Kunti, it can be controlled. (6-35) 9. Know Me as Ksetragna in all the Ksetras, Arjuna. The knowledge of Ksetra (field) and Ksetragna (Spirit) is considered true knowledge by Me. (13-3)

PREFACE
He who turns to God has already been chosen by Him. .... A statement of wisdom. Bhagavad Gita, literally meaning song of God, emanated directly from the lips of Lord Krishna, contains His teachings for the benefit of humanity. It is in the form of interlocution with Arjuna, representing the individual human being (Jiva). It finds place in the Bhisma-Parva of the Great Epic Mahabharata beginning with the 25th Chapter and ending with the 42nd Chapter (Total 18 Chapters). The Mahabharata, with its eighteen Parvas (Parts) is considered to be Panchama Veda (Fifth Veda). The interlocution with Arjuna takes place in the battle-field of Kurukshetra, just at the commencement of Mahabharata War between Pandavas and Kauravas, towards the end of Dwaparayuga, around 5150 years ago. According to some Scholars, Lord Krishnas Avatara (incarnation) on this planet began on 19th July, 3228 B.C. (Wednesday) in VISVAVASU year, SHRAVAN masam (month), BAHULA paksham (dark fortnight), midnight of ASHTAMI (8th day) in ROHINI nakshatram (star) (popularly known as SRI KRISHNA JANMASHTAMI) in Mathura (Near Delhi). The sole purpose of Lord Krishnas incarnation was, as in the case with other incarnations, TO PROTECT THE GOOD, TO DESTROY THE WICKED AND TO ESTABLISH RIGHTEOUSNESS. In accordance with that, Lord Krishna exhibited His leelas (miracles) on this planet for about 125 years. Bhagavad Gita, which is capable of changing the 1

AN INSIGHT INTO BHAGAVAD GITA gita (fate) of individuals, is the essence of Upanishads. Upanishads are popularly known as Vedanta, as they are the end (aim as well as concluding parts) of Vedas, dealing with the absolute wisdom revealed to sages. Questions like what are Atma and Anatma?, who is Jivatma, what is the relationship between Jivatma and Paramatma?, wherefrom we have come and where will we go? etc. are some of the important issues that are thoroughly discussed and answered in the Upanishads. Our motto SATYAMEVA JAYATE is taken from one of the Upanishads, namely Mundaka Upanishad. Vedas*, which include Upanishads, are also known as Sruthis, meaning they were originally heard by ancient sages by the power of their meditation, and passed on to other sages in oral tradition. It is believed that Vedas passed through such oral tradition for many many generations before they appeared in written form. Vedas, an ocean of knowledge, were codified by Sage Vyasa into four viz. Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda and hence he got the name of Veda Vyasa. Rig Veda is known as Veda of adoration (containing prayers and praise to God). Yajur Veda deals with sacrificial rituals. Sama Veda is reputed as Veda of rhythmic chants to please God. And Atharvana Veda is known as Veda of wise and old and contains matters for development and welfare of human beings in this world and beyond. Atharvana Veda also contains matters relating to defence requirements.
*Vedas are considered to be ANADI (beginningless) along with Prakriti (Nature), Jivatma (Embodied soul), Avidya/Agnana (Ignorance) and Paramatma (Brahman).

AN INSIGHT INTO BHAGAVAD GITA As Upanishads are many in number (108 Nos. according to one estimate), Sage Veda Vyasa composed Brahmasutras (or Vedantasutras)* as a systematic presentation of the teachings of Upanishads. Brahmasutras contain logical wisdom of Upanishads and stand for the test of logic, science etc. This does not in any way mean that the other spiritual scriptures do not stand to reason. Upanishads, Brahmasutras and Bhagavad Gita are popularly known as Prasthanatraya, the Scriptural Trio, and elaborate the essence of Hindu spirituality. What should be the mission of a human being, why it should be the mission and what are the paths of achieving the mission? In this book, an attempt has been made to answer these questions with an insight into Bhagavad Gita.

*The author of Brahmasutras (or Vedantasutras) is Sage Badarayana who is traditionally identified with Sage Vyasa.

AN INSIGHT INTO BHAGAVAD GITA

AN INSIGHT INTO BHAGAVAD GITA The FOUR MAHA VAKYAS (aphorisms), one from each Veda, containing the basic philosophy of Vedanta, declare that: PRAGNANAM BRAHMA (i.e. Consciousness is Brahman) taken from Aitareya Upanishad Rig Veda). This Mahavakya defines Brahman as Consciousness and it is called Lakshana Vakya since it indicates Nature/Definition of Supreme Reality (Brahman). TAT TVAM ASI (i.e. That thou art) taken from Chandogya Upanishad Sama Veda). Here, Tat (That) refers to Brahman and Tvam (Thou) refers to Pure Self/Consciousness in oneself (lying beyond the five layers of matter indicated in Chapter III), which is known as Atman. This Mahavakya makes it clear that all-pervading Supreme Reality (Brahman) and Pure Self within are one and the same. This Mahavakya is called Upadesha Vakya as it makes a statement of advice. AYAM ATMA BRAHMA (i.e. This Self is Brahman) taken from Mandukya Upanishad Atharvana Veda). Ayam means this. Atman refers to Pure Self within This Mahavakya, which means that the Pure Self within (i.e. Atman) and all-pervading Supreme Reality (i.e. Brahman) are one and the same, provides a statement to practise and discover the identity of ones Pure Self (Atman) with Supreme Reality (Brahman). It is therefore called Abhyasa Vakya (Statement of Practice). AHAM BRAHMA ASMI (i.e. I am Brahman) taken from Brihadaranyaka Upanishad Yajur Veda). This 5

CHAPTER I
THE MISSION OF LIFE
You have come from God, you are a spark of His Glory, you are a wave of that Ocean of Bliss, you will get peace only when you again merge in Him. ....BHAGAVAN SRI SATHYA SAI BABA It is our common observation that many creatures take birth and also many creatures die in this world every moment. Also all creatures that take birth, are subject to death. Human being, one of such many creatures, who is in an advanced stage of evolution, possessing the power of DISCRIMINATION, has thought over this phenomenon of birth and death. He has also experienced that in between birth and death, which is the life span on this planet, there are many moments of apparent happiness and sorrow, which are purely temporary. He is frequently subjected to GRIEF (which may also result in worry, fear, stress, strain etc.). He wants to get rid of all of them and remain happy permanently. It implies that there should not be decay/death as well as ignorance. Bhagavad Gita aims at REMOVAL OF GRIEF TOTALLY, as is evident from the fact that Lord Krishnas preaching begins with the word ASOCHYAN (i.e. grieving for those who should not be grieved) (Sloka 11 of 2nd Chapter viz. SANKHYA YOGA) and ends with MA SUCHAH (i.e. do not grieve) (Sloka 66 of 18th Chapter viz. MOKSHASAMNYASA YOGA). As already indicated, Bhagavad Gita contains the essence of Upanishads/Vedanta, which are the concluding parts of Vedas. 4

AN INSIGHT INTO BHAGAVAD GITA Mahavakya declares that the Pure Consciousness in you is the same as all-pervading Supreme Reality (Brahman). Self-Realized persons can only make such statement and therefore it is called Anubhava Vakya (Statement of Experience). Bhagavad Gita expounds the Mahavakya Tat Tvam Asi (i.e. That thou art) and this contains the import of other Mahavakyas also. The first six chapters of Bhagavad Gita deal with thou, the next/ middle six chapters relate to That and the last six chapters to art. Adi Shankaracharya (788 A.D. to 820 A.D.)*, the chief exponent of Advaita philosophy, summarized the Vedanta philosophy as follows: Brahma Satyam (i.e. Brahman, the Absolute, is alone REAL); Jagat Midhya** (i.e. the world is UNREAL (ILLUSION)); and Jivo Brahmaiva Na Aparah (i.e. Jiva or the individual soul is non-different from Brahman). **Note: Jagat is Midhya as long as the striver thinks that Jagat is different from Brahman. Adi Sankaracharya explained this by the phenomenon of the illusion of silver in oyster-shell (i.e. oye-ter). The oyster-shells in a beach produce an illusion of silver
*Adi Sankaracharya was a personification of Gnana (Knowledge), Bhakti (Devotion) and Karma (Action), a very rare combination. During his brief span of life of 32 years, he wrote (i) Bhashyas (Commentaries) on Spiritual Trio, (ii) Stotras (Devotional Songs) and (iii) Prakaranas (Detailed Explanations of Spiritual expressions) for the benefit of humanity. He established four mutts (monastic institutions), one each at Sringeri (South India)), Dwaraka (West India)), Jagannath Puri (East India)) and Badari (North India) which are functioning till this day under the charge of competent philosopher-saints.

AN INSIGHT INTO BHAGAVAD GITA on a sunny day. This illusion continues as long as the oyster-shell is not recognized. The moment the shell is recognized, the imaginary silver vanishes. Further, the silver confirms the existence of shell and the shell forms the substratum (Adhistanam) upon which the silver is superimposed. SIMILARLY, Brahman is the substratum (Adhistanam) upon which the universe (Jagat) is superimposed and Jagat confirms the existence of Brahman. Jagat appears* real till Brahman is realized. The moment Brahman is realized, Jagat becomes Midhya. Further, the existence of Jagat depends on the strivers mind (as is evident from the fact that there is no Jagat for a person in deep sleep, a state where his body/mind/intellect are inoperative**). Also, the striver gets sentiency from ATMAN that is present within himself. Thus, everything is within*** the striver and there is NOTHING different from him (if viewed correctly), as per the statement JIVO
*Appearance of Jagat in place of Brahman is on account of Brahmans Maya (Divine Illusion), as explained in Chapter VII. In terms of cause-effect relationship, the effect (Jagat) is nondifferent from the cause (Brahman). In other words, the effect is appearance, the cause alone is real. **This is the position as far as a striver is concerned. It does not mean that Jagat is existing because of the striver (as is evident from the fact that Jagat existed before the striver and will exist after the striver). The emphasis is on the fact that all this phenomenal universe is the projection of mind. ***It is just like how everything a person dreams is within himself during the dream. That is, in the dream he is the experiencer (subject), experienced (object) and experience (i.e the act of experiencing which is their coming into relation).

AN INSIGHT INTO BHAGAVAD GITA BRAHMAIVA NA APARAH. This is the TRUE POSITION of the striver, realisation of which will enable him to get rid of all his grief. From the above, it may be inferred that the only way to have permanent happiness is to have correct view of ones self and discover the REAL-SELF within, which is nothing but SAT-CHIT-ANANDA (explained subsequently), the very nature of eternal Brahman. It is a question of discovering/removing-obstacles-inidentifying-with REAL SELF and not in any case inventing/acquiring something new that is not there. The REAL SELF, which is within, is covered by ignorance just as Sun is sometimes covered by clouds. Our mission is therefore to drive away the cloud of ignorance by the breeze of knowledge so that Suns (REAL SELF) illumination is felt. It is just breaking the pot (of ignorance) covering a lamp, by the help of a rod (of knowledge) so that the lamps illumination is felt. This is also known as merging oneself with REALITY (viz. Brahman) as (i) Brahma Satyam and (ii) Jivo Brahmaiva Na Aparah. This is also known as MOKSHA, MUKTI, LIBERATION, SELF-REALIZATION, GOD-REALIZATION etc. It is of interest to note that on Self-Realization, one finds the same Reality in everything, whether inanimate matter or animate beings. NOTE: ACTUALLY, there are FOUR PURUSHARTHAS (Chief Objects of Life) to be accomplished. They are: (1) DHARMA (RIGHTEOUSNESS) (2) ARTHA (WEALTH) (3) KAMA (DESIRE) 8

AN INSIGHT INTO BHAGAVAD GITA (4) MOKSHA (LIBERATION/DELIVERANCE) Dharma is the first Purushartha to be accomplished. This signifies that the other three Purusharthas viz. Artha, Kama and Moksha are to be accomplished by following DHARMA. If Artha or Kama or Moksha is accomplished without following Dharma, it leads to ones own downfall. Example of DURYODHANA is well known for unrighteous wealth. Similarly, examples of HIRANYAKASIPA and RAVANA for unrighteous desires and TRISANKUSWARGAM for unrighteous Moksha are also well known. MOKSHA is the ULTIMATE MISSION OF ALL HUMANBEINGS. Human beings can be classified into the following three categories: (a) Those who apply their discrimination to know what is REAL and what is UNREAL (illusion), discard illusion and develop affinity to the REAL. They ultimately merge themselves into REALITY, thereby avoiding the cycle of birth and death. These people are completely Sattvik (explained in Chapter VIII). (b) Those who are deprived of their discrimination under the strong influence of their DESIRES (ranging from wealth, knowledge, relief from suffering etc.). These people possess predominantly RAJO (Mode of Passion) guna but they have belief in God. These people worship various devatas (Sub-Gods) to satisfy their desires. And their desires lead them to the cycle of birth and death. 9

AN INSIGHT INTO BHAGAVAD GITA (c) Those who are deprived of their discrimination under the influence of DELUSION. These people are misguided by TAMAS (Mode of Ignorance) and they have no belief in God. They depend on MATTER to satisfy their desires. This will lead them to hell/birth as lower creatures. One should assess oneself and find out his place in the above three categories. Those who are in c category should attempt to move to b category and those who are in b category should attempt to move to a category. The ultimate aim is to reach the state of nirgunah (Attributeless, i.e.without mental temperaments). NOTE: 1) Discrimination here refers to the ability to distinguish between REAL and UNREAL. Reality* is defined as that which existed in the past, exists in the present and will exist in the future WITHOUT ANY CHANGE.
*Reality can be viewed at three levels viz. Paramarthika (or Absolute), Vyavaharika (or Relative) and Pratibhasika (or Illusory). As mentioned above, Brahman, the substratum (Adhistanam), Who is all that is present, eternal and unchangeable, is Absolute Reality. Until one realizes this, Jagat is projected (on Brahman) in all its diversity and this is Relative Reality. Relative Reality appears to be real at certain times and may change its appearance at other times. But it is experienced by all as the same. Erroneous imagination of something which does not exist, is Illusory Reality and this depends on an individuals mind and therefore it is experienced differently by different people. As may be observed, both relative reality and illusory reality are unreal.

AN INSIGHT INTO BHAGAVAD GITA As mentioned above, except Brahma, everything else is UNREAL. 2) BRAHMA here refers to the SUPREME LORD, and NOT to the creator Brahma. MORE ABOUT BRAHMA: The Supreme Lord Brahma is also referred as SATCHIT-ANANDA. Here Sat refers to REALITY (TRUTH), as explained above. Only the Supreme Lord IS REAL (TRUE) and He only Has REAL/TRUE EXISTENCE. Chitrefers to KNOWLEDGE (Gnana). Knowledge dispels ignorance (agnana), as light dispels darkness. Only the Supreme Lord Has complete knowledge. This is also called ABSOLUTE KNOWLEDGE because it is not based on classification, abstractions and is not relative and approximate. CHIT is also referred as PURE CONSCIOUSNESS (as explained in Chapter V) and Intelligence. Ananda refers to TOTAL BLISS. Only the Supreme Lord Has total bliss. When there is Real/True Existence with Complete Knowledge/Pure Consciousness, it automatically leads to Total Bliss. Thus the Supreme Lord is known as SAT-CHITANANDA (also called ASTHI-BHAATHI-PRIYA i.e. EXISTENCE-ILLUMINATION-BLISS). Our Vedic Prayer, therefore, goes as follows: O Lord, LEAD US FROM THE UNREAL TO THE REAL, LEAD US FROM UNTRUTH TO TRUTH, LEAD US FROM DARKNESS TO LIGHT, LEAD US FROM DEATH TO IMMORTALITY, O GOD, Let there be PEACE, PEACE, PEACE. 11

10

AN INSIGHT INTO BHAGAVAD GITA

AN INSIGHT INTO BHAGAVAD GITA MANANA) and (iii) by meditation on Supreme Lord (popularly known as NIDIDHYASANA). When the ignorance covering Pure Self is removed/destroyed, what remains is PURE SELF, realization of which is MOKSHA. Just as the extraction of gold from its ore involves steps like grinding, sieving, smelting etc., SelfRealization involves steps of Shravana, Manana and Nididhyasana. According to ADVAITA (Non-Dualism) philosophy, whose chief exponent was Adi Sankaracharya (788 AD to 820 AD), Moksha amounts to dissolution of individual soul (JIVA) into ABSOLUTE (BRAHMA), like the wave subsiding into ocean. VISHISHTA ADVAITA (Qualified Non-Dualism) philosophy, whose chief exponent was Ramanujacharya (1017 AD to 1137 AD), rules that Moksha is realization by the individual soul (JIVA) that PARAMATMA is the WHOLE and he is an infinitesimal part of Him, like a limb of Lord. DVAITA (Dualism) philosophy, whose chief exponent was Madhvacharya (1238 AD to 1317 AD) declares that Moksha is that individual soul (JIVA) freeing himself from the bondage of the World, with simultaneous attainment of the realm of Lord and living with Him in Heaven, like Master and servant. Thus, there are differences in the relationship between JIVA and SUPREME LORD in the three main philosophies. However, the mission of all JIVAS in all philosophies is MOKSHA from the cycle of birth and death. Before going into paths of achieving the mission of life, as suggested in Bhagavad Gita and in accordance with ADVAITA philosophy, let us understand the MECHANISM OF HUMAN BEING. 13

CHAPTER II
FUNDAMENTAL CONCEPTS
Every man is divinity in disguise, God playing the fool. R.W.EMERSION i) INTRODUCTION It is often said by elders that the benefit one gets from a particular Devata, Holyman, Holy place, Mantra, Astrologer, Medicine and Guru depends directly upon the faith he reposes in them. Similarly, in the pursuit of Moksha, the faith one reposes in the efforts and the mission, is directly responsible for the result. Complete faith will yield full benefit. It is faith in the guru (Adi Sankaracharya) that made one of his disciples (Sanandana by name) walk on deep water, without drowning, and thereby getting the name Padmapada. Without faith, our existence becomes meaningless and worthless, like a ship without destination. Emphasis on faith does not in any way mean that Moksha is a matter of faith only and beyond logic. The fact is that Moksha stands to reason, but one should put in time and efforts to get rid of his ignorance about Moksha. Basically there are three main causes for any type of ignorance viz. i) lack of information, ii) lack of understanding and iii) lack of experience. In the case of Moksha, these three main causes of ignorance can be got rid of by (i) studying scriptures and listening to preceptors (popularly known as SHRAVANA), (ii) by contemplating on Supreme Lord (popularly known as 12

AN INSIGHT INTO BHAGAVAD GITA ii) MECHANISM OF HUMAN-BEING From SPIRIT to matter, there exists a transition from UNITY to multiplicity; Rising from matter to SPIRIT is a process of returning from complexity to SIMPLICITY and UNITY. .....A statement of wisdom. A human-being (known as Jivatma) is composed of SPIRIT (Which is SAT-CHIT-ANANDA/ASTHIBHAATHI-PRIYA, as already explained) and MATTER. The matter portion has NAMA (Name) and ROOPA (Form). Thus, Jivatma consists of FIVE ASPECTS viz. ASTHI-BHAATHI-PRIYA-NAMA-ROOPA. The first three viz. Asthi-Bhaathi-Priya, are REAL and indicate the TRUE NATURE of Jivatma. The last two viz. NamaRoopa are FICTIOUS, subject to transformation and do not indicate the true nature* of Jivatma. The matter portion is classified into three broad categories viz. BODY, MIND and INTELLECT, which are the products of individuals Vasanas (explained subsequently). While body has two sets of organs (viz. Organs of Perception and Organs of Action), the mind is concerned with feelings and emotions. The intellect is responsible for thinking, reasoning, judging and decision making.

AN INSIGHT INTO BHAGAVAD GITA If we represent the above in the form of a diagram, we get the following: SPIRIT (Also known as ATMAN, BRAHMAN, GOD, REAL SELF, CORE PERSONALITY etc.) VASANAS MATTER BODY MIND INTELLECT

*ACTUALLY, names and forms represent Jagat. They are diverse appearances of Spirit/Absolute Reality/ Brahman on account of Brahmans Maya. It is important to note that their substratum is Brahman.

(Equipment (Equipment (Equipment through which through which through which one Perceives one thinks, one feels and and Acts). exhibits emotions reasons, judges, Has 2 sets of viz. love, hatred, decides etc.) organs viz. (Strictly speaking, kindness, Organs of passion, anger, thinking, Perception. envy, jealousy, reasoning, (GNANENDRIYAS) desire etc.) judging etc. are Viz. Eyes, Ears, Generally, these the powers of Nose,Tongue and qualities are mind. Since these Skin to get into attributed to faculties are at a contact with Heart and there higher plane, outside World) fore, mind is they are shown Organs of action separately and referred as (KARMENDRIYAS) named as heart. Viz. Hands, Feet Intellect). and organs of ...speech ...generation ...excretion FIG. 1 MECHANISM OF HUMAN BEING 15

14

AN INSIGHT INTO BHAGAVAD GITA

.NOTE:

AN INSIGHT INTO BHAGAVAD GITA As already indicated, Body, Mind. and Intellect themselves are products of Vasanas and therefore, Actions, Desires and Thoughts are born of Vasanas, like a film projected by a projector. However. theIntellect, which can not change the Vasanas as such, gets strengthened or weakened on account of its continuous association with Prakriti (Nature) and its three evolutes (viz. The Three Gunas see chapter VIII). This enables the intellect to modify/alter / eradicate, depending on the environment surrounding the intellect, the actions, desires and thoughts that are born of Vasanas. In other words, this amounts to self-effort of an individual. NOTE: An individual is separated from GOD by his VASANAS, which are manifested as THOUGHTS, DESIRES and ACTIONS. It is essential to root out these VASANAS for SELF-REALIZATION. The relationship between BRAHMAN/SOUL/ PARAMATMA AND BODY, MIND & INTELLECT can be visualized by the following example: Body is the chariot. Paramatma/Brahman is the Master of chariot. Intellect is the charioteer. Mind is the reins. Senses are the horses. Senseobjects are their paths (road). Note: If the charioteer (Intellect) is able to restrain the reins (Mind) and control the horses (Senses) to take the right path, he is sure to reach the destination (Master/Self-Realization). 17

Note 1: i) Mind and Intellect together are known as Inner Personality. (ii) The mind-stuff in and through which all mental faculties act, is known as CHITTA. It is like a lake in and through which all waves act. The Vasanas (explained in Chapter II) also operate in and through Chitta. iii) When the feelings of I and mine dominate in the mind, it is known as EGO (Ahamkara). (iv) Mind, Intellect, Ego or Chitta foms ANTAHKA RANA*. Note 2: While Vasanas are the primary cause of any human activity, Mind and Intellect are the sources fromwhich human activity is initiated (implying that Vasanas act through Body can not act on its own. Mind and Intellect). But It requires the instructions they need an of Mind /Intellect to act. Instrument/ body to act. Body is the container (i.e.Outer Personality) of Core Personality (Atman), individuals Vasanas and inner personality (i.e. Mind and Intellect)

*ACTUALLY antahkarana means inner organ. It is called mind, intellect, ego or chitta according to their respective functions: mind, from its function of feeling and exhibiting emotions; intellect, from its property of judging and decision making; ego, from its identification with body; and chitta, from its function of remembering.

16

AN INSIGHT INTO BHAGAVAD GITA A) ROLE/NATURE OF BRAHMAN The Supreme Soul desired LET ME BECOME MANY, LET ME BE BORN. He meditated and created all this, whatever is here. Having created it, into it, indeed He entered. Having entered it, He became both the TRUE and UNTRUE. .... Taittiriya Upanishad. BRAHMAN is SAT-CHIT-ANANDA*(as already described). BRAHMAN lends sentiency to matter. It vitalises the body to perceive and act, the mind to feel and the intellect to think, reflect, discriminate, decide and contemplate. BRAHMAN has nothing to do with what matter does. BRAHMAN is ONE and the same BRAHMAN exists everywhere and anywhere. BRAHMAN is always at rest. It is the Abode of Absolute Peace and Bliss.
*Also Sat-Chit-Ananda indicates how Brahman expresses Itself through Gross, Subtle and Causal Bodies (Explained in Chapter IV). Through the Gross Body, Brahman manifests Itself as Existence (Sat), through Subtle Body as knowledge/intelligence/ thoughts/desires (Chit) and through Causal Body as Bliss (Ananda). The total inanimate matter, which has mere existence, is the expression of Brahman through the medium of Gross Bodies. The animate beings, which are awake and in dreaming state, are the expressions of Brahman through the medium of Subtle Bodies (in the form of knowledge/intelligence when awake, and in the form of thoughts/ desires in dreaming state). The animate beings, which are in deep sleep (where there are no tensions/worries etc.) are expression of Brahman through the medium of Causal Bodies (in the form of Bliss).

AN INSIGHT INTO BHAGAVAD GITA BRAHMAN is eternal. It has no birth and death. It can not be destroyed by any means. BRAHMAN has no beginning, no middle and no end. BRAHMAN is all - pervading. It is beyond time, space and causation. BRAHMAN is near for those who possess knowledge of Him and far away for those who are ignorant of Him. BRAHMAN lacks nothing. It does not undergo any change/modification. BRAHMAN is pure, immaculate, unmanifest, formless, infinite, uniform and untainted (i.e. not subject to any bondage). BRAHMAN remains a NON-DOER during the performance and non-performance of actions equally. BRAHMAN is Omnipotent, Omniscient and Omnipresent BRAHMAN is the substratum (ADHISHTANAM) of the world, from Whom everything arises, in Whom everything exists and into Whom everything finally merges back. Brahman can not be killed. It can not be destroyed by weapons, fire can not burn It, water can not drench It and air can not dry It. BRAHMAN can not be described fully by anyone except BRAHMAN Himself. BRAHMAN can not be proved by any direct proof. AND

18

19

AN INSIGHT INTO BHAGAVAD GITA BRAHMAN can not be perceived by human equipments (viz. Body, Mind and Intellect), except by SNAPPING AFFINITY with these equipments (implying raising above their conditioning). NOTE 1): It has been said that Brahman lends sentiency to Matter . It implies that Matter is insentient independently but appears to be sentient because of the sentiency it receives from Brahman. To understand this, we can take the example of Sun and Moon. Moon appears to be self-illumining because of the light it receives from Sun. In fact Moon has no light in it and it only reflects the light it receives from Sun. Similarly matter appears sentient because of the sentiency it receives from Brahman. NOTE 2): It has been said that Brahman has nothing to do with whatever matter does. This can be better understood by the following examples: Example i): Electricity in electrical gadgets. Electricity activates Heaters to heat, Coolers to cool, Bulbs to glow etc. But Electricity has nothing to do with these expressions of heat, cold, glow etc. Example ii): Petrol in a car. Petrol provides energy for moving the car and without petrol, car cannot move. But Petrol has nothing to do with any accident to the car, for which the driver alone is responsible. Example iii) Light in a dark room. Light will make things visible/facilitate happening; but Light has nothing to do with the happenings in the room. 20

AN INSIGHT INTO BHAGAVAD GITA Example iv: Sun rise, making people engage themselves in various activities. With the rise of Sun, people engage themselves in various activities like farming, business, study etc. But Sun has nothing to do with these activities. Nor He is affected by these activities. NOTE 3): It has been said that Brahman is One and the same Brahman exists everywhere and anywhere (though with different names and forms, depending on where It exists). This can be better understood by the following examples: Example i): Gold in different golden ornaments. Golden ornaments may be many with different shapes, sizes etc. But the same gold is present in all the ornaments. Example ii) Earth in different earthen-ware. Earthenware may be many with different shapes, sizes etc. But the same earth is present in all earthen-ware. Example iii) Thread in a garland. In a garland, there are many flowers. But the thread binding them is the same. Example iv): Reflections of Sun in various pots containing water. We can see the relections of Sun in crores of pots containing water. But the Sun is only one. Similarly, there may be many beings, but Brahman (Who is giving sentiency to all beings) is One only. We may expand this example further to emphasize that Brahman has nothing to do with the condition of 21

AN INSIGHT INTO BHAGAVAD GITA matter. It is like this: The reflections of Sun may appear distorted/unclear/dirty etc. depending on the condition of the reflecting media, i.e. water. But the Sun has nothing to do with these reflections and their condition. Hence the need to keep the reflecting media neat and clean for getting true reflection (implying that it is necessary to keep body, mind and intellect in a PURE condition for spiritual development). Example v): Water coming out of various taps from the same tank in a house. Generally, there is a water tank in a house which is connected to various taps in the house, like tap in kitchen, bath room, wash basin etc. Like the same water coming out of various taps, the same Brahman in various bodies is one and the same. Example vi): Water mixed with different colours like red, black, blue, yellow etc. Water remains the same despite different colours added to it and making it coloured water. Similarly Brahman is one but the bodies it mingles with may be different. Example vii) Water occupying agriculture fields: Agriculture fields may be of different shapes and sizes (like Triangular, Rectangular, half hectare, one hectare etc.) But the irrigation water in those fields, though get different shapes and sizes as of the fields, is the same. Example viii): Fire used to heat iron: In order to make different shapes and sizes out of iron (like rods, circular plates etc.), the blacksmith uses fire to heat iron and thus fire also gets the same shape and size as iron 22

AN INSIGHT INTO BHAGAVAD GITA (before it is extinguished after the shape is obtained). But fire has no shape and size. Note 4): It has been said that Brahman can not be described fully by any one except Brahman Himself. This is because There the eye goes not, speech goes not, nor the mind. We know not, we understand not, how would one teach it as declared by Kena Upanishad. Also, the Katha Upanishad declares What is soundless, not palpable, formless, imperishable, likewise tasteless, constant, without beginning, without end, higher than the great, stable to give expression in words to the glimpse of such REALITY, one feels short of words and therefore Brahman can not be fully described by any one. Note 5): It has been said that Brahman can not be proved by any direct proof. This is because all direct proof emanate from nature/world/universe and Brahman, who is their creator, is beyond their phenomena. This is also the reason why examples taken from such phenomena can not FULLY explain Brahman. NOTE 6): It has been said that Brahman can not be perceived by body, mind and intellect. This is because Brahman only provides sentiency to these equipments to function and without Brahman, they can not function on their own. The only way to perceive Brahman is to get rid of the limitations / conditioning of these equipments (by severing affinity with body, mind and intellect) and realise ones oneness with Brahman (by developing affinity with Brahman). As 23

AN INSIGHT INTO BHAGAVAD GITA Swami Ramsukhdas said The SELF can be known by self without the help of instruments like body, senses, mind, intellect etc. Discrimination between Real and Unreal and Dispassion for Unreal are the means for severing affinity with body, mind and intellect. Practise of Gnana followed by Meditation (after the body, mind and intellect are reasonably fit for the purpose) are the means for developing affinity with Brahman. When there is total renunciation of affinity with body, mind and intellect and total affinity with Brahman, (with guidance from scriptures, preceptors etc. and practice thereof), then there remains Brahman alone which is EXISTENCE-KNOWLEDGE-BLISS (i.e. SAT-CHITANANDA) , the ultimate experience, for knowing of which no other knowledge / instrument is necessary*. Adi Sankaracharya, in one of his Prakaranas by name ATMABODHA (Knowledge of Self), enumerated the following as indicators of Real Self (Atman). According to him, Real Self (Atman) is: i) NIRGUNAH (ATTRIBUTELESS) ii) NISHKRIYAH (ACTIONLESS) iii) NITYAH (ETERNAL) iv) NIRVIKALPAH (WITHOUT DOUBTS) v) NIRANJANAH (DIRTLESS i.e. WITHOUT VASANAS) vi) NIRVIKARAH (CHANGELESS) vii) NIRAKARAH (FORMLESS) viii) NITYAMUKTAH (EVER-FREE) ix) NIRMALAH (PURE) x) SARVAMBAHIRANTARGATO (ALL-PERVADING)
*Guidance from scriptures, preceptors etc. and practice thereof are required for reaching the state of ultimate experience (AND NOT THEREAFTER). It is just like how a torch is required to locate the pot covering the burning lamp in a dark room. Once the pot is located and broken, the torch is not necessary as the burning lamp illuminates the entire room.

AN INSIGHT INTO BHAGAVAD GITA ACHYUTAH (UNBREAKABLE/UNDESTROYABLE/ NOT FALLEN) xii) SARVASAMAH (SAME IN ALL) xiii) NISSANGAH (UNATTACHED) xiv) ACHALAH (MOTIONLESS) xv) SUDDHA (IMMACULATE) xvi) VIMUKTA (LIBERATED) xvii) EKAM (ONE) xviii) AKHANDA ANANDAM (UNBROKEN BLISS) xix) ADVAYAM (NON-DUAL) xx) SATYAM-GNANAM-ANANTAM (TRUTH-KNOWLEDGEINFINITY). In simple terms, it amounts that EVERYTHING IN ATMAN AND ATMAN IN EVERYTHING. As declared by Adi Sankaracharya, Like bubbles in water, the worlds arise from, exist in and dissolve into Parameswara (GOD/BRAHMAN). Note: Pure Consciousness at macrocosm is known as Brahman and at microcosm, It is known as Atman. In other words, Brahman and Atman refer to the same Pure Consciousness. B) ROLE/NATURE OF VASANAS: The basic material composing the human personality is VASANAS. .... A statement of wisdom. VASANAS literally mean scent or fragrance. They are the seeds/initiators of actions. They produce thoughts and thoughts produce desires in Antahkarana. Desires result in actions through Body. Let us see what these VASANAS are. 25 xi)

24

AN INSIGHT INTO BHAGAVAD GITA Science indicates that each action has an equal and opposite reaction. In philosophy it is said that each action has a fruit. Such fruits are of FOUR kinds, classified into TWO groups viz. FIRST GROUP: FRUITS DEPENDING ON PRESENT ACTIONS. SECOND GROUP: FRUITS DEPENDING ON PAST ACTIONS. The first group (viz. fruits depending on present actions, known as AGAMI/KRIYAMANA), is divided into two kinds viz. VISIBLE. Here, the fruit is visible/felt immediately after the action, like satisfying ones hunger after having meals. UNFORESEEN: Here, the fruit will be reaped in future in the form of favourable or unfavourable circumstances etc. Such fruits are accumulated. The second group (viz. fruits depending on the past actions in past generations known as VASANAS or SANCHITA*) is divided into two kinds viz. RECEIVED: The body with its caste, order, wealth, property, health, shape, size, favourable and unfavourable circumstances etc. is the fruit received as a result of past actions. UNRECEIVED: These are the fruits yet to be received in future in the form of favourable and unfavourable circumstances, known as PRARABDHA/ FATE/DESTINY etc.

AN INSIGHT INTO BHAGAVAD GITA In other words, the fruits obtained as a result of actions in past generations (known as SANCHITA or VASANAS) result partly in the birth of a new body and partly as PRARABDHA. Therefore, VASANAS are the PRARABDHA with which an individual is born and indicate his inherent/innermost nature. Vasana is the primary cause or source of thought, desire and action and is therefore the seed of action. It is important to note that though Vasanas are the seeds/initiators of action, the intellect, as already mentioned, by virtue of its continuous association with Prakriti (Nature) and its evolutes (viz. The Three Gunas see Chapter VIII), gets strengthened or weakened (depending on the environment surrounding it), thereby it can modify the actions, desires and thoughts that are born of Vasanas. It is in this context mentioned that future will be the result of past, as modified by the present and today is yesterdays effect and tomorrows cause. NOTE 1): In the mind-stuff (known as CHITTA), Sankalpas (known as VRITTIS or thought-waves) keep rising and subsiding (like waves in a lake). It is in and through chitta that VASANAS operate in the form of thought-waves. NOTE 2): Agami can be got rid of by relinquishing doership, Prarabdha by experiencing and Sanchita by Gnana. In fact, Gnana roots out all Vasanas. C) ROLE/NATURE OF MATTER: All the worldly objects will abandon you in the end; it is better if you abandon them right now. .... TULASIDAS As indicated in Fig. 1, Matter consists of Body, 27

*Sanchita Karma is also known as sum total of all SAMSKARAS.

26

AN INSIGHT INTO BHAGAVAD GITA Mind and Intellect. Body is the container (i.e. Outer Personality) of Core Personality (Brahman) and Inner Personality (Mind and Intellect). With its Organs of Perception (viz. Eyes, Ears, Nose, Tongue and Skin), Body gets in contact with the outside world. With its organs of Action ( viz. Hands, Feet, and Organs of Speech, Generation and Excretion), Body responds to the outside world. More details about Body, Mind and Intellect are furnished in Chapter III (The Panchakoshas) and Chapter IV (The Three UpadhisEquipments).

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER III
THE PANCHAKOSHAS
The Self is one, though it appears to be many. Those who meditate upon the Self and realize the Self, go beyond decay and death, beyond separateness and sorrow. They see the Self in every one and obtain all things. ...CHANDOGYA UPANISHAD. The mechanism of human being (Figure 1) can also be represented in a circular form, with Spirit/Brahman (represented by OM and explained subsequently) in the central circle, encircled by Vasanas and Matter (viz. Intellect, Mind and Body) respectively. The Vasanas and Material part can be divided into FIVE CIRCLES, popularly known as PANCHAKOSHAS (viz. Anandamaya Kosha Bliss Sheath; Vignanamaya Kosha Intellectual Sheath; Manomaya Kosha Mental Sheath; Pranamaya Kosha Vital-air Sheath; and Annamaya Kosha Food Sheath). They are called sheaths because like a sheath (scabbard) covering a sword, these sheaths conceal ATMAN by surrounding It and ATMAN appears like these five sheaths because of Its association with them. Each inner sheath is subtler than the outer sheath/s. Fig.2 below illustrates this.

28

Fig.2 PANCHAKOSHAS AROUND OM 29

AN INSIGHT INTO BHAGAVAD GITA ACCORDING to Taittiriya Upanishad, young Bhrigu seeks the guidance of his father, Varuna in his search for Brahman. Pointing out that FOOD, VITAL FORCE, EYE, EAR, MIND, SPEECH are the basis to get the knowledge of Brahman, Varuna instructs his son to do TAPAS (MEDITATION). On doing tapas, Bhrigu finds that food (i.e. food sheath annamaya kosha) is the physical manifestation of Brahman, as it pervades all matter and nourishes and sustains all beings. However, he feels incompleteness with this. On further meditation as instructed by his father, Bhrigu finds that vital-air (i.e. vital-air sheath pranamaya kosha) as the next manifestation of Brahman, as it energises all matter and runs through all physical systems. But he still feels incompleteness. On further meditation, Bhrigu discovers that mind (i.e. mental sheath manomaya kosha) is the next manifestation of Brahman, as it provides the stimulus for the vitality. But he still feels incompleteness. On further meditation, Bhrigu finds that intellect (i.e. intellectual sheath vignanamaya kosha) as manifestation of Brahman, as it provides ability to distinguish and discriminate as well as to understand cause and effect. But still he feels incompleteness. On further meditation, he finds bliss (i.e. bliss sheath anandamaya kosha) as manifestation of Brahman and subsequently discovers the Core of Pancha koshas as manifestation of Brahman. THIS 30

AN INSIGHT INTO BHAGAVAD GITA IS THE REAL EXISTENCE (SAT), PURE CONSCIOUSNESS (CHIT) LEADING TO ETERNAL BLISS (ANANDA), on attainment of which an individual gets satisfied with the feeling of completeness, just like Bhrigu. THUS, Brahman is manifested in five different sheaths and five different energy levels which are equally important in the pursuit for Brahman. The understanding of the five sheaths helps one in understanding Brahman. Let us now see what are these FIVE SHEATHS that encircle OM. 1) FOOD SHEATH (ANNAMAYA KOSHA): Food is Brahman, from food all the creatures are born and by food they live and after having departed, into food again they enter. ...Taittiriya Upanishad. The Food Sheath is the body part of the human being and the body, as is well known, is made up of, developed and sustained by food consumed. As indicated earlier, the body has two types of organs viz. organs of perception and organs of action and these organs are responsible for getting into contact with the world and acting upon it. NOTE: Though Food Sheath is important and great, Brahman can not be Food Sheath. Food Sheath is dependent on Vital-Air Sheath (for its very survival)* and therefore Bhrigu feels incompleteness with this, as indicated above.
*Also, Food Sheath/Body does not exist prior to inception or posterior to dissolution. It is subject to constant transformation and finally death.

31

AN INSIGHT INTO BHAGAVAD GITA 2) VITAL-AIR SHEATH (PRANAMAYA KOSHA): For breath is life, and if you breathe well you will live long on earth. ....A statement of wisdom. As the name suggests, the presence of life in the physical body is indicated by the movement of vital air into and out of body, through mainly the nose. This sheath, controlling the Food Sheath, does the following five functions: Prana* (Inhalation) (*This is not the overall Prana) Apana (Exhalation) Samana (Activates blood circulation system and assimilates nutrients) Udana (Makes body conscious of outside world) Vyana (Maintains erect posture of the body and regulates/harmonizes the whole body.) All the above are located in different parts of the human body. The overall prana in the body is traditionally divided into the above five elementary parts and these are popularly known as PANCHA PRANAS. As one grows old, all these faculties become less efficient. NOTE: Though Vital-Air Sheath is important and great, Brahman can not be Vital-Air Sheath. Vital-Air Sheath is dependent on Mental Sheath and therefore Bhrigu feels incompleteness with this as well. As is well known, without mind, body remains in coma, even though there is Vital-Air. 32

AN INSIGHT INTO BHAGAVAD GITA 3) MENTAL SHEATH (MANOMAYA KOSHA): Mind is the gateway to Self-realization and also the gateway to a self-imposed identification. ...A statement of wisdom. This sheath is the controller of the above two sheaths viz. Food Sheath and Vital-Air Sheath. The mind is full of feelings, emotions, likes and dislikes, etc. When the mind is calm and composed/balanced, the control it exercises on Food Sheath and Vital-Air Sheath is qualitatively better. The reverse is also true. NOTE: Though Mental Sheath is important and great, Brahman can not be Mental Sheath. Mental Sheath is dependent on Intellectual Sheath (for reasoning, judging etc.) and therefore Bhrigu feels incompleteness with this as well. As is well known, without intellect, mind can not discriminate/judge. 4) INTELLECTUAL KOSHA): SHEATH (VIGNANAMAYA

The goal (i.e. Self-realization) is not separated by time or space or causation but only by ignorance. ..A statement of wisdom. This sheath controls the above three sheaths viz. Food Sheath, Vital-Air Sheath and Mental Sheath. As already mentioned, Intellect is the seat of thinking, reasoning, judging, decision making etc. A strong intellect is able to exercise a better control on Food Sheath, Vital-Air Sheath and Mental Sheath. The reverse is also true.

33

AN INSIGHT INTO BHAGAVAD GITA It may be pointed out here that STUDY AND REFLECTION OF VEDANTA helps in strengthening the Intellect. NOTE: Though Intellectual Sheath is important and great, Brahman can not be Intellectual Sheath. Observe that in deep sleep, there is bliss even without functioning of intellect/ mind. 5. BLISS SHEATH (ANANDAMAYA KOSHA): Ignorance is the root cause of all evils. ....A statement of wisdom. This sheath consists of VASANAS (explained in Chapter II), but they are unmanifest, just like in a seed, the trunk, branches, leaves, flowers, fruits etc.are unmanifest. When a person is in Bliss Sheath, he remains in deep-sleep (i.e. dreamless sleep) state. In other words, when a person is in deep sleep, that means he is in Bliss Sheath. No one is subjected to mental agitation in deep sleep; similarly in bliss sheath, there is no mental agitation but only peace and bliss prevail. It is important to note that this bliss is DIFFERENT from the BLISS OF SELF-REALISATION, which is ABSOLUTE AND PERMANENT. More details of Bliss Sheath are provided in the chapter THE THREE UPADHIS. NOTE: Though Bliss Sheath contains bliss, Brahman can not be Bliss Sheath as the bliss in it (i.e. in deep sleep state), which is TEMPORARY, is due to ignorance and NOT DUE TO KNOWLEDGE OF SELF / SELF-REALIZATION (See also Chapter IV). 34

AN INSIGHT INTO BHAGAVAD GITA It is of interest to note that after deep sleep, an individual wakes up and tells that he slept well. That indicates that even though there is no functioning of mind/intellect in deep sleep, there is something (within the body) that is witnessing the deep sleep (as well as other planes of consciousness). That witness is Brahman, the Core of Panchakoshas, as arrived at by Bhrigu. (See Fig.2 and also Chapter V). Note 1) As already mentioned, each of the above Koshas is indicative of Brahman BUT Brahman is not each of these Koshas. We can understand this by the following examples: Example i) Each pot is made of earth BUT earth is not pot. Example ii) Each wave in the ocean is ocean BUT ocean is not wave. Note 2) The same Atman present in everybody appears differently (appearance-wise as well as behaviourwise) because of the superimposition of the above sheaths upon It. It is like water getting different colours and flavours when they are mixed with it. Similarly the properties and limitations of these sheaths are superimposed upon Atman. Note 3) Towards the outer circle, one possesses many desires which are also poor in quality (like selfish, egoistic etc.) As one moves towards inner circle, the desires become lesser and lesser in number with improved quality (like unselfish, non-egoistic, service 35

AN INSIGHT INTO BHAGAVAD GITA oriented etc.) As one reaches the inner circle, which is also known as Brahman, Real Self etc. all desires vanish and at the Centre, one does not possess any desire. Note 4) The mission of every one ought to be to transcend the five layers and separate the pure inner most Real Self from the enveloping sheaths (like separating rice from husk etc.) and discover the Real Self. This is known as Moksha, because on discovering the Real Self, one is liberated from the cycle of births and deaths and there is no return to the World. Note 5) Independent of Brahman, the Panchakoshas are inert.

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER IV
THE THREE UPADHIS (EQUIPMENTS)
As long as you have attachment to the body and attachment to objects, fear and suffering will be with you. ...BHAGAVAN SRI SATHYA SAI BABA. All the five Panchakoshas can be represented in the following way, thereby dividing the human-being into THREE EQUIPMENTS (UPADHIS) viz. Gross Body (Kaaryopadhi), Subtle Body (Karanopadhi) and Causal Body (Kaaranopadhi).

Fig. 3 THE THREE UPADHIS (EQUIPMENTS) Note: All the three upadhis (equipments) viz. Gross Body, Subtle Body and Causal Body, are called Sharira (Body) and they are subject to decay every moment. Just as the leather cover of a sword is called sheath, the three upadhis are denoted by sheaths and the embodied soul resides in them (like the sword in the 36 37

AN INSIGHT INTO BHAGAVAD GITA leather cover), falsely assuming the sheaths as Itself. In other words, the embodied soul (i.e.Atman/Pure Consciousness in a Sharira) gets conditioned by the Sharira (i.e. the three equipments). Consequently, the properties and limitations of these three equipments are superimposed upon Atman/Pure Consciousness present within. Just as pure water gets different colours and flavours when they are mixed with it, Atman/Pure Consciousness appears differently (with different castes, colours etc.) when diverse equipments are superimposed on It. Let us know more about these upadhis. MORE ABOUT GROSS BODY (KAARYOPADHI) (STULA SHARIRAM) What (whether good or bad) is ours, is with us; and what is others is with them. ....SHIRDI SAI BABA. As indicated in Fig. 3 above, Gross Body consists of gross portions of Food Sheath (i.e. Physical Instruments of Perception and Action viz. Eyes, Ears, Hands, Feet etc.)and Vital-Air Sheath (i.e. Tangible Physiological activities of Physical Body). The Gross Body is known by senses. Gross Body is the house of enjoyment/ experience, (and hence called Kaaryopadhi) with which one gets into contact with the outer world and derives experiences. Through Gross Bodys Organs of Perception (viz. Eyes, Ears, Nose, Tongue and Skin), the world is contacted. And through the Gross Bodys Organs of Action (viz. Hands, Feet, Organs of Speech, 38

AN INSIGHT INTO BHAGAVAD GITA Generation and Excretion), the world is responded and in the process, one derives experiences of joy, sorrow etc. The Gross Body undertakes actions during waking state, as per the instructions of Subtle Body, in which the Unmanifested Vasanas of Causal Body get manifested. During waking state, both Gross Body and Subtle Body are active. But there is predominance of Gross Body. Pure Consciousness, when conditioned by Gross Body with predominance, becomes waker. Gross Body is made up of PANCHA MAHABHOOTHAS (viz. EARTH, WATER, FIRE, AIR and ETHER) which have undergone a grossification process known as PANCHEEKARAN (a five-fold division of Pancha Mahabhoothas and their subsequent mutual combination). While earth is represented by flesh, bones etc. in the Gross Body, water is present in the form of blood. Fire is present in the form of body heat and helps in digesting food. Air is in the form of prana (breath), which is the life giving force. Ether is represented by the space occupied by the Gross Body. Though the constituents of Gross Body remain the same in various beings and though the same SPIRIT is present in all beings, there are various varieties of bodies like lean, fat, short, tall, blind, deaf etc. and their conduct/behaviour is also different. The reason 39

AN INSIGHT INTO BHAGAVAD GITA for this is that their Subtle Bodies are different from one another. And the differences in Subtle Bodies are on account of differences in their past actions in the past generations. As is well known, past cannot be changed and one can ONLY take care of present. Future will be the result of past as modified in the present. When the spirit leaves the body, the body dissolves back into PANCHA MAHABHOOTHAS. At that time, the body becomes cold which indicates that the fire has left. Stoppage of breath followed by decomposition of body indicates that the air has also left. The liquid content water oozes out. The physical structure is finally reduced to dust (earth). The space occupied by the physical body also merges into total space (ether). It is important to note that though the GROSS BODY is not permanent, it is absolutely essential to maintain it in a fit condition in order to achieve the mission of life. It is just like how a traveller in a boat takes care of the boat till he crosses the river.

AN INSIGHT INTO BHAGAVAD GITA MORE ABOUT SUBTLE BODY (KARANOPADHI) (SUKSHMA SHARIRAM): You have cast away a TREASURE and picked up TRASH by ignoring God and concentrating on world. ....A statement of wisdom. As indicated in Fig. 3 above, the SUBTLE BODY consists of subtle portions of Food Sheath (i.e.subtle sense-centres/powers of Perception and Action), subtle portions of Vital-Air Sheath (i.e. the five intangible fuctions viz. PRANA, APANA, SAMANA, UDANA and VYANA), together with mental sheath and intellectual sheath. They are all made up of TANMATRAS (i.e. pure and nascent form of Pancha Mahabhoothawithout undergoing Pancheekarana). The Subtle Body is known by the inner sense. While the Gross Body is the house of enjoyment/ experience, Subtle Body is the instrument of experience, (and hence called Karanopadhi). As already mentioned, one gets the Subtle Body that comprises of fruits of his actions in his past generations. The Subtle Body is called Pranamayakosha because of the predominance of life breath, Manomayakosha because of the predominance of mind and Vignanamayakosha because of the predominance of intellect. As already mentioned, the Unmanifested Vasanas of Causal Body get manifested in Subtle Body and the Subtle Body is active during waking and dreaming

40

41

AN INSIGHT INTO BHAGAVAD GITA states. During waking state, the Subtle Body is active in giving instructions to Gross Body. During dreaming state, the Subtle Body manifests Vasanas/ experiences, wants, attempts etc. (of waking state) in the form of Thoughts and Desires and the Gross Body is totally inoperative in this state. Pure Consciousness, when conditioned by Subtle Body with predominance (i.e. confned to Subtle Body), becomes Dreamer. It is pertinent to note that the Gross Body can have any movement ONLY if the Subtle Body instructs it. Death occurs when Spirit leaves an individuals Gross Body, carrying with It his Subtle Body (representative part which is invisible). The following constitute the Subtle Body: 5 Organs of Perception (Gnanendriyas). (These are not Physical Instruments. They are their sensecentres.) 5 Organs of Action (Karmendriyas) (These are not Physical Instruments. They are their sense-centres.) 5 Subtle Pranas (Life Forces described under VitalAir Sheath viz.Prana, Apana, Samana, Udana and Vyana. These are the connecting links between the Gross Body and the Subtle Body) Mind (Manas) and Intellect (Buddhi) TOTAL: 17 PARTS (One gets into contact with the world/cause actions with these 17 parts and 42

AN INSIGHT INTO BHAGAVAD GITA undergoes various experiences, and thus the subtle body becomes an instrument of experience). Note: 1) Mind is the seat of consciousness for feelings, emotions etc. ARISHADVARGAS (The Six Enemies viz. Kama (Desire), Krodha (Anger), Moha (Delusion), Lobha (Greed), Mada (Pride/Arrogance/ Intoxication) and Mastarya (Envy) come into play through the mind and they cause bondage. It is said that the world is a stage stretched out by the mind and as already indicated, the existence of the world depends on mind. MIND IS RESTLESS AND DIFFICULT TO CONTROL. IT CAN BE OVERCOME THROUGH REGULAR PRACTICE AND DETACHMENT. MIND IS ONES FRIEND IF IT IS KEPT UNDER CONTROL. ALSO MIND IS ONES ENEMY IF IT IS OUT OF CONTROL. Note 2: Intellect* is the seat of consciousness for thoughts, etc. Atman functions through the medium of thoughts. When the intellect is not clean (i.e. when intellect is filled with ignorance), Atman, expressing through the thoughts, gets distorted. It is like the reflection of Sun light getting distorted if the reflecting mirror is covered with dust. As already mentioned, intellect gets strengthened or weakened depending on the environment surrounding it. Study of Vedanta and contemplating on it help in strengthening intellect, as it provides good environment. It is important to note that Atman does not get affected by such distortion (like Sun not getting
*Though Atman is all-pervading and infinite, It becomes manifested only in thoughts for which Intellect is the seat (like current, though present in the entire wire, is manifested in the bulb only).

43

AN INSIGHT INTO BHAGAVAD GITA affected by such distortions in the reflection of Sun light). Note 3: Adi Sankaracharya compared the Subtle Body to the tools of an efficient carpenter. Though the carpenter is efficient, he can not make any article without tools and he exhibits his workmanship through the tools. Similarly Atman expresses Its sentiency through Subtle Body. The carpenter makes many types of articles with the help of tools. Tools can not act on their own. Also, the carpenter can not be the tool, he can only work with the tools. Similarly, Atman will not act on its own. It functions through mind and intellect. Without Atman, mind and intellect can not function, they remain lifeless. If the tools are not in proper condition, the carpenter can not show his efficiency. In such case, the defect is only of the tools, but not of carpenter. Similarly the differences in the actions of individuals is because of their Subtle Bodies, BUT NOT THAT OF ATMAN, the provider of sentiency. As already emphasized, ATMAN IS ALWAYS PERFECT and in the example, the carpenter is assumed to be perfect. MORE ABOUT CAUSAL BODY (KAARANOPADHI) (KAARANA SHARIRAM): To be unaware of REAL SELF is true ignorance. ...A statement of wisdom. Causal Body consists of Bliss Sheath which is the inner-most of the five sheaths of matter encircling ATMAN, as indicated in Fig. 3 above. This bliss is 44

AN INSIGHT INTO BHAGAVAD GITA different from the BLISS of SELF-REALISATION. The Causal Body is known by the Self. Adi Sankaracharya indicated that Avidya (ignorance of Self) is the Causal Body. This Avidya (ignorance of Self) is the cause that produces the Subtle and Gross Bodies and hence it is known as Causal Body. (Also see More about Gnana and Karma in Chapter X) The Causal Body consists of Vasanas but they are in unmanifest form (like in a seed, the trunk, branches, leaves, flowers, fruits etc. are unmanifest). If the Causal Body is compared to a seed, the Subtle Body would be the sapling and the Gross Body the tree. The Causal Body is dominant in the state of Deep Sleep, a state of total ignorance. In this state, the Gross Body and the Subtle Body are inactive and there is total lack of awareness of Brahman as well as world. As there are no worries, no tensions no anxieties etc., during this state, it is called Bliss Sheath. When the Pure Consciousness is conditioned by Causal Body, It becomes Deep Sleeper. NOTE: We can understand Causal Body in a better way with the help of the following example: Suppose, a rope is mistaken to be a snake due to poor light/darkness. Then it causes fear and anxiety. The cause for this fear and anxiety is not the rope, but the fact of not identifying the rope correctly. As soon as the rope is correctly identified (by removing the darkness, with the help of a lamp), fear and anxiety disappear. 45

AN INSIGHT INTO BHAGAVAD GITA Similarly, non-realization of Real Self (due to ignorance Avidya, the Causal Body), creates the mistaken identity of human being with attendant suffering, fear etc. As soon as Real Self is realized (by eradicating ignorance Avidya, with the help of Gnana Knowledge), the human being merges in It (implying that he looses his mistaken identity as human being). We can also represent the THREE UPADHIS (EQUIPMENTS) of human being around ATMAN/ BRAHMAN/SPIRIT/OM as in the following diagram.

AN INSIGHT INTO BHAGAVAD GITA Note: 2) The Supreme Lord expresses in the Gross Body as SAT (EXISTENCE/REALITY), in the Subtle Body as CHIT(KNOWLEDGE/INTELLIGENCE/ CONSCIOUSNESS) and in the Causal Body as ANANDA (BLISS). The Supreme Lord is therefore referred as SAT-CHIT-ANANDA, as already indicated. But, the expression of SUPREME LORD gets conditioned by the Gross, Subtle and Causal Bodies. Note: 3) One must gradually wade through/withdraw identification/get de-conditioned from Gross, Subtle and Causal Bodies (which are inert and insentient without Atman) to reach the divine CORE PERSONALITY and that is MOKSHA. In fact, spirituality is a journey from the outer world of names and forms (i.e. from gross outer form with limits) to the subtle world of energies (i.e. to subtle inner formless state without limits) and further to innermost core of our being (i.e. to the infinite consciousness).

Fig.4 THE THREE UPADHIS (EQUIPMENTS) AROUND ATMAN/OM Note: 1) Gross, Subtle and Causal Bodies are the products of Vasanas and the evolutes of Nature. (See Chapter VII for relationship between Nature (Prakriti), Jivatma (Embodied Soul) and Paramatma (Brahman). 46 47

AN INSIGHT INTO BHAGAVAD GITA

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER V
THE THREE PLANES/STATES OF CONSCIOUSNESS AND BRAHMAN
Barring your name and form, there exists in you as well as in all beings, a sense of Being or Consciousness of Existence. That is Myself (SELF). .... Shirdi Sai Baba There are three commonly known planes of consciousness viz. ( i) Waking state, (ii) Dreaming state and (iii) Deep-sleeping state. As already indicated, when an individual is in waking state, his Vasanas (as well as his present ideas) manifest as ACTIONS through his Gross Body, on the instructions of his Subtle Body. When an individual is in dreaming state, his Vasanas (as well as his present experiences/ideas) manifest as THOUGHTS & DESIRES through his Subtle Body. When an individual is in deep sleep state, his vasanas (as well as his present experiences/ideas) are unmanifest and he is unaware of anything, i.e. he is in ignorance (Avidya), which is his Causal Body. The waking world exists only for the waker, and not for the dreamer or deep-sleeper. The dream world exists only for the dreamer, and not for the waker and deep-sleeper. The experience of deep sleep exists only for the deep-sleeper, and not for the waker or dreamer. This is further explained below: An individual in An individual in An individual in waking state dreaming state deep-sleeping has no has no state has no experience of awareness of awareness of his: his: his: Waking state Waking state Dreaming state Deep-sleeping Dreaming Deep-sleeping state state In other words, In other words, state In other words, an individual in an individual in an individual in dreaming does deep sleeping waking state, not know about does not know does not his: about his: undergo: waking state waking state deep-sleep dream dreaming state deep-sleep state BUT, when an individual is in waking state, he tells that: he had dreamt he had deep-sleep How is that he is able to say so, in the absence of continuity* in between these three planes of consciousness, as explained above? The answer is that, within the individual, there is something that is AWARE of the three planes of consciousness.
*CONTINUITY occurs when an individual is aware of all his three planes of consciousness when he is awake, when he is dreaming and when he is in deep-sleep.

48

49

AN INSIGHT INTO BHAGAVAD GITA THAT AWARENESS IS THE WITNESS IN ALL THE THREE PLANES OF CONSCIOUSNESS. OBVIOUSLY IT HAS TO BE DIFFERENT FROM GROSS, SUBTLE AND CAUSAL BODIES. IT IS THE UNDERLYING REALITY AND THE SUBSTRATUM OF WAKING, DREAMING AND DEEP SLEEP STATES, AND MAKES ONE CONSCIOUS OF THE WORLDS OF WAKING, DREAMING AND DEEP SLEEP STATES. THIS UNDERLYING REALITY IS THE SAME IN ALL BODIES. IT IS UNCHANGEABLE AND PERMANENT AND IS KNOWN AS THE FOURTH PLANE OF CONSCIOUSNESS, REFERRED AS TURIYAM IN SANSKRIT. THIS IS ALSO CALLED PURE CONSCIOUSNESS AS IT IS NOT CONDITIONED BY GROSS, SUBTLE AND CAUSAL BODIES. THIS PURE CONSCIOUSNESS IS NOTHING BUT BRAHMAN, as declared by the MAHAVAKYA PRAGNANAM BRAHMA (i.e. CONSCIOUSNESS IS BRAHMAN). It is important to note from the above that BRAHMAN (PURE CONSCIOUSNESS) IS PRESENT WITHIN THE BODY ITSELF. We are so much engrossed in waking, dreaming and deep-sleep states of consciousness that we tend to forget the Fourth Plane of Consciousness. It is just like giving importance to the letters printed on a paper, and ignoring the paper on which the letters are printed, forgetting that the paper is the substratum of the letters. The Fourth Plane of Consciousness is BRAHMAN and our mission of life is TO REALISE BRAHMAN. This becomes possible ONLY by getting rid of the conditioning of Gross Body, Subtle Body and Causal 50

AN INSIGHT INTO BHAGAVAD GITA Body by which the Pure Consciousness is conditioned. It is of interest to note that by getting rid of Avidya (Causal Body), which is the substratum of Gross and Subtle Bodies, these two bodies disappear automatically. As soon as one moves upto the Fourth Plane of Consciousness (which is known as SELF-REALISATION, MOKSHA etc.), he finds NO DIFFERENCE BETWEEN HIM AND BRAHMAN. NOTE l: Actually, Pure Consciousness is beyond perception of sense organs. It can not be felt by the mind. Nor it can be conceived by the intellect. Also thought (in the intellect) can not be perceived (as organs of perception are insentient by themselves). Pure Consciousness can be compared to LIGHT and thought to an object in darkness. Both light and the object in darkness can not be perceived separately. However, the object in darkness can be perceived when light strikes on it. In such case, both light (on the object) and the object (in the light) can be perceived. That is, object-conditioned-light can be perceived. Similarly, Pure Consciousness in contact with thought can be perceived. That is, thoughtconditioned-Pure Consciousness can be perceived. And the human-being is that thought-conditionedPure Consciousness. NOTE 2: i) As already indicated, when conditioned by Gross Body with predominance, Pure Consciousness becomes waker. During 51

AN INSIGHT INTO BHAGAVAD GITA waking state, Gross Body undertakes actions as per the orders of Subtle Body. ii)Pure Consciousness, when conditioned by Subtle Body with predominance (i.e. confined to Subtle Body only), becomes dreamer Thus, Subtle Body is active both in waking and dreaming states. iii) Pure Consciousness, when conditioned by Causal Body, becomes deep sleeper. iv) Pure Consciousness, when not conditioned by Gross, Subtle and Causal Bodies, remains Pure Consciousness. This is Brahman/Moksha.

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER VI
OM (PRANAVA), ITS ORIGIN, MEANING AND SIGNIFICANCE
PRANAVATMAKAM BRAHMAN (i.e. Brahman is of the same nature as Pranava.) .... THE VEDAS Before beginning, Brahman (THE ABSOLUTE REALITY), was ONE and NON-DUAL. He thought I AM ONLY ONE, MAY I BECOME MANY. This caused a vibration which eventually became sound, and this sound was OM. Thus creation was set in motion by the sound OM. Therefore, the closest approach to Brahman is that first sound OM and its sacred symbol G became the emblem of Brahman. It was from this sacred syllable OM that the all powerful GAYATRI MANTRA and VEDAS were revealed. Therefore the gist of VEDAS is the sacred syllable OM. OM HAS THE FOLLOWING SIGNIFICANCE: The vibration produced by chanting OM continuously is similar to the vibration produced at the time of original creation and thus reminds one of Brahman. OM is called PRANAVA which means that It sustains life and runs through prana (breath). In Sanskrit, another name for PRANAVA is SHABDA BRAHMAN (i.e. Brahman expressed as shabda or sound). The three sounds in OM (viz.( i) Sound A as pronounced like A in all, (ii) Sound U as pronounced like W in would and (iii) Sound M as pronounced like M in sum) represent the three states of 53

52

AN INSIGHT INTO BHAGAVAD GITA consciousness viz. Waking, Dreaming and Deep Sleep state. FURTHER, the inevitable silence between two successive OMs, whenever OM is recited in succession, is the fourth state of consciousness (i.e. Pure Consciousness) known as TURIYAM. This is the state of perfect bliss, when the individual self recognizes his identity with Brahman. The symbol of OM (i..e. G ) also represents the above four states of consciousness. The three sounds in OM, mentioned above, also represent: a) THE TRINITY OF GODS (viz. BRAHMA, VISHNU and MAHESHWARA as well as THEIR FUNCTIONS viz. CREATION, PRESERVATION AND DISSOLUTION respectively. b) THE THREE GUNAS viz. SATTVA, RAJAS and TAMAS. c) THE THREE PLANES OF EXISTENCE viz. Heaven (Swarga), Earth (Martya) and Netherworld (Patala). OM is the representative of all the words produced by human vocal organ. While A (as in all) is produced by throat, U (as pronounced like w in would) and M (as pronounced like m in sum) are produced by lips. OM is the sound of ascent (i.e. It has an upward movement and uplifts the soul). OM is known to be the essence of all MANTRAS, the highest of all MANTRAS and thus OM became the DIVINE WORD and Brahman Himself. Meditation on OM is very effective in spiritual upliftment. 54

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER VII
PRAKRITI (NATURE), JIVATMA (EMBODIED SOUL), PARAMATMA (BRAHMAN) AND MAYA (DIVINE ILLUSION)
The NATURE all around us is seen as an expression of DIVINE WISDOM, with laws of nature keeping the world in an intelligent order, where nothing is at random. .... A statement of wisdom. The relationship between Prakriti, Jivatma and Paramatma is beautifully explained in Slokas 4, 5 and 6 of the 7th Chapter (viz. VIGNANA YOGA) of Bhagavad Gita. The translation of these Slokas is given below: SLOKA 4: Earth, Water, Fire, Air, Ether, Mind, Intellect, Ego these constitute My Nature (Pakriti) eightfold divided. This is My Lower (insentient) Nature. Note: Here, Lower Nature means Aparaprakriti. In a broader sense, this is Ksetra* (Matter) or Womb for the bodies of creatures.
*Actually, Ksetra consists of twenty-four elements. These are: Primordial Matter (Nature/Prakriti), Budhi (Intellect, standing for Cosmic intelligence), Ahankara (Ego, standing for Cosmic ego), Pancha Mahabhutas (i.e. the five great elements viz. Earth, Water, Fire, Air, Ether in their unmixed, pure and nascent form known as TANMATRAS), Ten Organs (i.e. Five Sense Organs viz. Eyes, Ears, Skin, Nose, Tongue; Five Organs of Action viz. Feet, Hands, Tongue, Genitals and Anus), Mind and Five Objects of Senses (viz. Colour, Sound, Touch, Smell, Taste). ALONG WITH THESE TWENTY FOUR ELEMENTS, their MODIFICATIONS in the form of Desire, Aversion, Pleasure, Pain, Physical Body, Consciousness (i.e. life breath), Firmness ALSO CONSTITUTE KSETRA.

55

AN INSIGHT INTO BHAGAVAD GITA SLOKA 5: But different from it, O mighty armed, is My Higher (sentient) Nature the life element by which this universe is sustained. Note: Here, Higher Nature means Paraprakriti (Jivatma), the Soul identifying Itself with lower nature, thus forming part of lower natureKsetra). The moment the soul gets rid of this identification, it becomes Ksetragna (the knower of Ksetra). IT IS IMPORTANT TO NOTE THAT AS A PERSON LOOKING AT A FIELD IS DIFFERENT FROM THE FIELD, KSETRAGNA IS DIFFERENT FROM KSETRA. SLOKA 6: Know that all beings have evolved from this twofold Prakriti (the insentient and the sentient Nature) and I am the origin (source) of the entire creation and again it dissolves in Me. Note i): All beings mean moving beings (like humanbeings, beasts, birds, insects, fishes etc., that live on earth, in water and sky) as well as unmoving beings (like trees, plants, creepers, grass, mountains etc.) ii) Evolved from this two-fold Prakriti means union of Soul and body in the form of Iness and Mineness. In other words, the Soul regards Itself as body. This is also called attachment to the modes of nature (explained in Chapter VIII). It is because of this assumed affinity/union/attachment that the Soul regards Itself as perishable and has to be born as moving and unmoving beings. 56

AN INSIGHT INTO BHAGAVAD GITA iii) I and Me refer to Paramatma. He is Ksetragna**, Soul and the Source in all bodies and He is the knower of Ksetra. iv) All perishable objects, which appear and disappear, are included in Ksetra.

**Ksetragna is: all pervading (i.e. He pervades all the time, all the places, all persons, all incidents, all circumstances etc. with hands, feet, eyes, mouths, ears etc. everywhere. This implies that all bodies are of Him only and He resides in every one and in everything), Devoid of all senses but perceiver of all sense-objects, Unattached to anything but sustains everything, Devoid of Gunas (Attributes) but enjoyer of Gunas, Existing within and outside all beings, Constitutes the moving and unmoving creation, Incomprehensible for Agnanis (because of His subtlety), Close at hand for Gnanis and faraway for Agnanis, Undivided but seems to be divided in all beings, Sustainer, Destroyer and Creator of all beings, Light of all lights, Beyond darkness (ignorance), Knowledge, Knowable and goal of knowledge, and seated in all hearts of all. It may be emphasized that Ksetragna, inspite of His residence in the body, is different from the body.In other words, He is unattached to the body and simply remains as a WITNESS. Thus Ksetragna is Brahman (See Chapter II-ii).

57

AN INSIGHT INTO BHAGAVAD GITA We may summarise the above as follows: Brahman is the substratum (Adhistanam)*** of the whole creation. His Lower Nature (i.e. Aparaprakriti) consists of earth, water, fire, air, ether,mind, intellect and ego. The Lower Nature is inferior, insentient and changeful. Brahmans Higher Nature (i.e. paraprakriti) is the embodied soul, which is a fragment of Brahman Himself. The Higher Nature is superior, sentient and changeless.
***Note: Basically, there must be two causes for anything that has an orderly existence and serving some purpose (known as effect). They are: (i) Material cause (i.e. material required for making) and (ii) Efficient cause (i.e. maker with know-how). All other causes/requirements like consumables, tools, time, space etc. can be broadly assumed to include in these two basic causes. For example, if there exists a pot (effect), there must have been clay (material cause) and potter (efficient cause). Also changes did take place in these causes, as clay became pot, potter became weary etc. This is popularly known as Cause-Effect relationship. In the case of CREATION (i.e. Universe where every thing is in an intelligent order and nothing is at random), Brahman is the origin (source) and there is no Cause-Effect relationship as such. In other words, the effect is non-different from the cause. THAT IS, Brahman is all causes put together and Brahman is all effect put together. Thus, Creation arises from Brahman, exists in Brahman and finally merges back in Brahman. Thus Brahman is the substratum (Adhistanam) of the entire creation and yet He remains the same without change. It is like a dreamer becoming many things, persons etc. in his dream and yet remaining intact. As Adi Sankaracharya declared in his Atmabodha, like bubbles in water, the worlds arise from, exist in and dissolve into Brahman. (Another definition of Adhistanam has been given in Chapter I).

AN INSIGHT INTO BHAGAVAD GITA Though the Higher Nature is comparatively better than the Lower Nature (just like a living person is better than a rock in a dream), both are delusions only. ONLY BRAHMAN IS REAL. The above can be better understood by taking the example of Suns reflection in a pot containing water. See Fig.5 below. The pot represents the five elements (viz. earth, water, fire, air and ether); and water in the pot represents the mind, intellect and ego. Thus, the pot with water represents the Lower Nature aparaprakriti. Now, the reflection of Sun in the water represents the Jivatma, the Higher Nature paraprakriti. The Sun represents Brahman. It is obvious that the Sun is much above the pot with water. Similarly, Brahman is beyond the Lower and Higher Natures. While the pot, water and the reflection are unreal, Brahman IS THE ONLY REALITY. Further, because of the union of Para and Apara prakritis, all beings come into existence and ultimately dissolve in Paramatma.
SUN (Represents Paramatma / Brahman. This is the SOUL, the SUSTAINER and ILLUMINATOR of insentient Lower nature) Reflection of Sun (Represents theembodied Soul, Jivatma)

POT (Represents the five elements viz., earth, water, fire, air and ether)

WATER (Represents mind, intellect and ego)

58

59

AN INSIGHT INTO BHAGAVAD GITA Note 1: POT with WATER represents the lower nature (i.e. aparaprakriti) of Lord at cosmos level and of the individual at the individual level. Lord Krishna declares that His Maya (see below) acts through the lower nature. Note 2 : REFLECTION OF SUN represents the higher nature (i.e. paraprakriti of Lord). Here, the SOUL identifies ITSELF with Lower Nature, as is evident from the fact that without pot and water, no reflection is possible. In other words, when Paramatma enters the body, He is called Jivatma and there is fundamentally no difference between Paramatma and Jivatma. Note 3: All distortions occur to POT and WATER ( i.e. Aparaprakriti) and REFLECTION ( i.e. Paraprakriti ). No distortion occurs/can occur to SUN ( i.e. Soul/ Paramatma/Brahman). MAYA (DIVINE ILLUSION) Maya (Divine Illusion) consists of the three evolutes/modes/dispositions of Nature viz. Sattva Guna, Rajo Guna and Tamo Guna (see Chapter VIII). These are the modes which bind the man (soul). Maya causes mainly three defects (Doshatraya) viz. (i) AVARANA (veiling); (ii) VIKSHEPA (projecting something else in place of something) and (iii) MALA (Impurity). Avarana alone does not cause sorrow, as in deep sleep (a state of blankness), there are no worries. But the other two defects which are offshoots of Avarana, cause sorrow, tensions, anxieties, worries, fear etc. For example, if a rope is not seen (i.e. AVARANA), there is no fear. But if a snake is seen (in place of rope) (i.e. VIKSHEPA), it causes fear, anxiety, worry etc. and consequent Mala (Impurity). According to Adi Sankaracharya, Maya is the complex illusionary power of Brahman which causes Brahman to be seen as the material world of separate forms. Thus, Maya undertakes two main functions viz. (i) to hide Brahman from ordinary human 60

AN INSIGHT INTO BHAGAVAD GITA perception and (ii) to present the material world in place of Brahman. Mayas shelter is Brahman but Brahman is not affected by Maya, just as a magician is not tricked by his own magic. Maya, which gets strengthened/re-inforced by ARISHADVARGAS (see Chapter IV), is considered to be indescribable. IT IS RE-EMPHASIZED THAT: 1) SPIRIT/PURE CONSCIOUSNESS is all pervading (like butter in milk). It is known as Brahman at macrocosm and Atman at microcosm. It is also known as PARAMATMA. It lends sentiency to matter. It is not affected by what matter does/ does not do (Refer Chapter II(ii)A). 2) An individual (known as Jivatma) is composed of Spirit, his Vasanas and Matter. The matter portion consists of his Body, Mind and Intellect (Refer Fig.1) which are the products of his Vasanas and evolutes of Nature. The Vasanas and matter portion can be represented by his Panchakoshas (Refer Chapter III) and his Three Upadhis (viz. Gross, Subtle and Causal Bodies) (Refer Chapter IV). 3) The relationship between Paramatma, Jivatma and Nature can be understood by the example of the reflection of Sun in a pot containing water (See Fig.5). 4) Spirit/Pure Consciousness/Paramatma is within the individual encircled by his Panchakoshas/The Three Upadhis (Refer Fig.2 and Fig.4). It is necessary to go beyond Panchakoshas/Three Upadhis (by stopping identification with them which requires raising above TRIGUNAS/CROSSING OVER MAYA) to reach/discover/merge with Pure Consciousness. 5) The mission of life is to discover/reach/merge with Paramatma/Pure Consciousness/Brahman/Atman/ Spirit as It is Sat-Chit-Ananda (Refer Chapter II). 61

AN INSIGHT INTO BHAGAVAD GITA

AN INSIGHT INTO BHAGAVAD GITA SATTVA GUNA (MODE OF GOODNESS): Know that knowledge to be Sattvika, by which is seen in all beings the IMPERISHABLE BEING (REALITY), undivided in the divided (i.e. not separate in separate beings) (implying that a Sattvik person perceives different persons/things as one and the same i,e. he sees God in every person/thing). .... Bhagavad Gita. Sattva Guna has basically two components viz. PURITY (ILLUMINATION) and KNOWLEDGE. Purity (Illumination) refers to purity of senses, mind and intellect. Knowledge refers to the Highest Knowledge which is the Knowledge of Self. Sattva Guna, the highest of the three gunas, makes one equanimous, calm and composed, contemplative and mature, and keeps him above worldly desires/ emotions. It is stainless, flawless, defectless and therefore it is conducive for acquiring knowledge of Self (i.e. God-Realization). In the light of wisdom emanating from Sattva Guna, the characteristics of the other two gunas (viz. Rajo Guna and Tamo Guna), like desire, anger, greed, pride, envy, lazyness, carelessness etc. can be clearly seen and avoided. If there is predominance of Sattva Guna in an individual, he experiences happiness, joy, peace etc. and he gets attached to them. Similarly, his knowledge develops and he gets attached to the pride of possessing that knowledge. This attachment causes bondage. 63

CHAPTER VIII
THE THREE GUNAS (MENTAL TEMPERAMENTS), THE EVOLUTES/MODES OF NATURE
Going outward is inborn to us. Hence, we see the outer things and not the inner Self. Only a rare, discriminating, brave person, desiring everlasting bliss and peace, turns his eyes away from the external and searches within. .... KATHOPANISHAD As already indicated, Nature (Lower Nature, to be more specific) is constituted by earth, water, fire, air, ether, mind, intellect and ego. The three gunas (TRIGUNAS) viz. SATTVA, RAJAS and TAMAS are evolutes/modes/dispositions of Nature and they constitute the Divine Illusion (Maya of Lord). These gunas bind the imperishable Spirit to the body (i.e. because of these three gunas, an individual assumes his affinity to the body by developing a feeling of I ness, Mineness and For me with the body.) In other words, it is because of these three gunas (i.e. Maya of Lord) that an individual does not know the Supreme Lord. Let us see what these THREE GUNAS are.

62

AN INSIGHT INTO BHAGAVAD GITA If an individual is able to get rid of such attachment, by not enjoying the joy, happiness, knowledge etc., that are the evolutes of Sattva Guna, he transcends the three gunas (including Sattva Guna) and realizes God. RAJO GUNA (MODE OF PASSION): The knowledge which sees in all beings the distinct entities of diverse kind as different from one another, know that knowledge to be Rajasika (implying that a Rajasik person regards persons/things as different from one another). ...Bhagavad Gita Rajo Guna manifests itself as passion or attachment to persons, things, actions etc. It makes one passionate and desirous with attendant agitated thoughts. Desire of acquiring things etc., not yet acquired, and also desire for maintaining the acquired things, lead a person to action and ultimately results in attachment for those actions/things etc. Thus, Rajo Guna binds the spirit through attachment to action. However, a Rajasik person has belief in God/Sub-Gods (known as devatas), but he is bound by his attachment to actions/things/persons etc. Performance of actions without attachment, by constantly thinking of the fleeting nature of things, persons, circumstances etc., helps a person in his pursuit of God-Realization.

AN INSIGHT INTO BHAGAVAD GITA TAMO GUNA (MODE OF DARKNESS/IGNORANCE): The knowledge which clings to one single body as if it were the whole (implying that body is treated as Self), which is without reason, without foundation in truth, and is trivial, that is declared to be Tamasika. .... Bhagavad Gita Tamo Guna is far inferior to Sattva Guna and Rajo Guna. The main characteristics of Tamo Guna are inactiveness, inertia, indolence, indifference etc., born out of ignorance. It makes an individual regard his body as his Self and he is different from the world. He has no belief in God.The ability to discriminate between Real and Unreal, right and wrong etc., is deprived of, if Tamo Guna is predominant. Tamo Guna binds a person through heedlessness, indolence and sleep, and these are stumbling blocks to spiritual progress. Tamo Guna ought to be got rid of at the earliest, by developing other gunas. Note: 1. Each individual has different combinations of these Gunas, depending upon his Vasanas. But, unlike all other living beings, a human being has been bestowed with the unique power of self-effort whereby he can choose his action. This power is acquired by his Intellect by virtue of its continuous association with Prakriti and its three evolutes. Thus, Actions, Desires and Thoughts that are born of Vasanas and which are not conducive to Self-Realization can be modified, by keeping the intellect pure so that it can make right choice (as explained in next paras). As already pointed out, there are two types of powers viz. power of vasanas (fruits of actions in the past) and power of self effort (exercised by intellect), 65

64

AN INSIGHT INTO BHAGAVAD GITA acting on a human being. If the power of vasanas and power of self-effort act in the same direction, they will add to each other and he will act accordingly and obtain the resultant fruit. On the other hand, if they oppose to each other, he will act as per the resultant net power and accordingly obtain the fruit of action. Also, if the direction of the resultant action is towards REALITY, it leads to LIBERATION. And if it is in opposite direction to Reality, it leads to BONDAGE and further cycles of births and deaths. Note 2: Intellect develops as a child grows. In the infant stage, the intellect is not developed and therefore the infant can not distinguish between good and bad. As the child grows, its intellect along with its ability to choose develops, depending on, inter alia, the circumstances around it. It is of interest to note that the circumstances around the child are also according to the childs Vasanas. In other words, the child takes birth as per its Vasanas and in a way, it is the child that selects its parents. Obviously parents also must have taken birth according to their vasanas in the circumstances which are conducive to their vasanas and the offspring they get will also be as per their vasanas. As already indicated, study of spiritual texts and reflection (manana) of them will help in strengthening intellect, bringing it to the SATTVIK stage and beyond. Note 3: The mission of a human-being ought to be to raise FROM TAMAS TO RAJAS TO SATTVA and reach TRANS-SATTVA stage (i.e. GOD REALIZATION) by wiping out attachment to MATTER and developing attachment to GOD. 66

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER IX
REQUIREMENTS FOR ATTAINMENT OF MOKSHA
DISCRIMINATION between REAL and UNREAL and DISPASSION for UNREAL are necessary to cross over the sea of mundane existence. ... SHIRDI SAI BABA. The requirements for attainment of MOKSHA can be inferred from Sloka 45 of DHYANA YOGA (also known as ATMA SAMYAMA YOGA or YOGA OF SELF CONTROL Chapter 6) of Bhagavad Gita. English translation of this Sloka is given below: The Yogi who strives with assiduity, purified from sins and perfected through many births, reaches the Supreme state. From the above, the requirements are: i) Striving with assiduity; ii) Purification from sins, iii) Perfection (i.e. Defectlessness) by striving through many births. Striving with assiduity (which implies putting hard work in right direction) is essential for getting success in any activity and it is more so in spiritual upliftment and attainment of MOKSHA. It is emphasized repeatedly in Upanishads that Moksha is not possible for lazy and cowardice. ONLY COURAGEOUS AND HARD-CORE STRIVERS WILL ATTAIN MOKSHA. Just as a drowning person gasps for breath, the striver 67

AN INSIGHT INTO BHAGAVAD GITA should strive for Moksha. Such a striver, with INTENSE DESIRE FOR MOKSHA, is known as MUMUKSHU. If a person has started this type of effort in this birth, it means it is in continuation of his effort in his past births. Therefore, if the other conditions are satisfied in this birth, then Moksha is possible in this birth itself and there is no need for many births. To understand the other requirements, it will be useful to refer to Sloka 25 of KARMASAMNYASA YOGA (describes YOGA OF ACTION AND KNOWLEDGE CHAPTER 5) of Bhagavad Gita. English translation of this Sloka is given below: The holy men whose sins are destroyed, whose doubts (dualities) are cut asunder, whose minds are disciplined and who are eager in doing good to all beings, attain the beatitude of God. From the above, the requirements for Moksha are: i) Destruction of SINS, ii) Cutting asunder of DOUBTS (DUALITIES), iii) Disciplining of MIND, iv) Eagerness in DOING GOOD TO ALL. These requirements are briefly explained below: i) DESTRUCTION OF SINS: Every person has stock of sins accumulated as fruit of his actions in the past. These sins act as hurdles in the path of Moksha. Unless these hurdles are removed, journey to the destination is not possible. These hurdles can be removed by good 68

AN INSIGHT INTO BHAGAVAD GITA deeds/selfless actions, devotion to God, meditation on God etc., as indicated in Chapter X. This amounts to eradication of Vasanas. It is important to note that eradication of Vasanas means eradication of Thoughts, Desires and Actions born of Vasanas and which are not conducive for SelfRealization. ii) CUTTING ASUNDER OF DOUBTS (DUALITIES): There should be no doubt in the destination as well as in the approach/efforts to reach destination. Similarly there should be equanimity between dualities. For this purpose, one should properly make use of his discriminative powers and practise Gnana. Gnana refers to Knowledge of Self which implies thinking/feeling/acting as if the individual, World and Supreme Lord are ONE. This amounts to practise of Tatva Gnana. iii) DISCIPLINING OF MIND: Sense Organs and Mind, if they are running after worldly objects, are stumbling blocks for Moksha. Just as uncontrolled horses can not take the charioteer to the destination, uncontrolled sense organs and mind can not take one to Moksha. These are to be controlled by using DISCRIMATION and DISPASSION. This amounts to eradication of mind. iv) EAGERNESS IN DOING GOOD TO ALL BEINGS: This is extension of the principle that EVERYTHING IS GOD. When every being is GOD (including the striver himself), doing harm to any being amounts to doing harm to ones own self. Therefore, a striver, after getting firm conviction in the above principle, should do good to all beings, as indicated in Chapter X. For this purpose, it is necessary to have 69

AN INSIGHT INTO BHAGAVAD GITA love on all. As Bhagavan Sri Satya Sai Baba said, love is the royal road to reach God. This will help in eradication of Vasanas. IT IS IMPORTANT TO NOTE THAT WHILE DEVOTION TO GOD, MEDITATION ON GOD ETC. ACT AS MEDICINE, DOING GOOD TO ALL BEINGS ACT AS PROPER DIET. TO GET RID OF ANY AILMENT, MEDICINE AS WELL AS DIET PLAY IMPORTANT ROLE AND BOTH ARE EQUALLY IMPORTANT. SIMILARLY IN THE ATTAINMENT OF MOKSHA, DEVOTION/ MEDITATION ON GOD ETC. AND DOING GOOD TO ALL BEINGS ARE EQUALLY IMPORTANT. The SUPREME LORD is pleased with a striver who fulfils the above requirements and this enables the striver to REALIZE his REAL SELF, which is MOKSHA. All the paths for attainment of MOKSHA are aimed at PLEASING THE SUPREME LORD. AND THE SUPREME LORD, WHO IS PRESENT IN EVERY BEING AND IN EVERYTHING, GETS PLEASED WITH EVERY ONE WHO SEES HIM (GOD) IN EVERY ONE AND IN EVERY THING AND ACTS ACCORDINGLY.

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER X
PATHS FOR ATTAINMENT OF MOKSHA
Look within. Within you is the hidden God. Within you is the immortal Soul. Within you is the inexhaustible spiritual treasure. Within you is the ocean of bliss. Look within for the happiness you have sought in vain. .... SWAMI SIVANANDA. i) Introduction: BASICALLY there are three things, apart from INTENSE DESIRE, that are required for attainment of Moksha. They are: 1) ERADICATION OF VASANAS (As already mentioned, Vasanas are fruits of actions in the past generations). 2) ERADICATION OF MIND (This implies obtention of a state of complete thoughtlessness known as Samadhi by purifying the mind. This ensures that (i) Atman is reflected properly; (ii) Existing Vasanas are eradicated and (iii) No fresh Vasanas are created). 3) TATVA GNANA (KNOWLEDGE OF ATMAN/ REAL SELF). For this purpose, there are two necessities that have to be developed and maintained. They are: 1. GETTING RID OF ATTACHMENT TO ONES OWN BODY AND WORLDLY OBJECTS, WITH THE FIRM CONVICTION THAT THEY ARE UNREAL. THIS INVOLVES ERADICATION OF EGO.

70

71

AN INSIGHT INTO BHAGAVAD GITA 2. GETTING ATTACHED TO/MERGING WITH SUPREME LORD WITH THE FIRM CONVICTION THAT HE ALONE IS REAL. THIS INVOLVES SELFENQUIRY. All the FOUR main paths (viz. KARMA YOGA, BHAKTI YOGA, DHYANA YOGA AND GNANA YOGA) for attainment of Moksha aim at these two things. Each of these paths is capable of taking the striver to Moksha because each path is either supplemented or complemented by other paths, thus making each Yoga a Yoga of synthesis. Also, when fully matured with practical application, all yogas get integrated leading to Knowledge of Self. Theoretically it is simple to meet the two necessities, but practically it is not that simple. And here practice, which is implementation of theory, is MORE IMPORTANT. In fact, Yoga, though literally means Union (i.e. Union of Jivatma with Paramatma), implies putting of theory into practice. Just as learning about swimming theoretically will not be of much help unless it is followed by practice, in the same way, practice is more important in all paths for attainment of Moksha. In fact, as explained subsequently, it is even named as ABHYASA YOGA. It is of interest to note that if one of these necessities is developed/met, developing/meeting of the other necessity becomes near automatic (implying that it needs lesser efforts and NOT, IN ANY CASE, NIL EFFORTS). In other words, if detachment to body and worldly objects is developed, then 72

AN INSIGHT INTO BHAGAVAD GITA attachment to Supreme Lord becomes near automatic. Similarly, if attachment to Supreme Lord is developed, then detachment to body and worldly objects becomes near automatic. It may be noted that in deep sleep, there is total detachment to the body and the world, but there is no attachment to the Supreme Lord. In general, the practice of Karma develops Bhakti (devotion to God), which leads to Dhyana (Meditation) on God, thereby making the strivers mind pure and fit to receive Gods grace. Gods grace is bestowed upon such a striver in the form of inquisitiveness about his Real-Self, contact with competent preceptors etc. and finally with Gnana (Knowledge of Self), which is Moksha in itself, as Moksha is in the form of Gnana. It is relevant to note that Adi Sankaracharya ruled that while various other spiritual disciplines (like Karma Yoga, Bhakti Yoga etc.) provide the striver with all auxiliary preparations leading to spiritual development (thereby purifying his mind), Gnana (Knowledge of Self)* is the ONLY WAY for obtaining Moksha (by means of eradicating the mind itself, for which eradication of Vasanas is a pre-requisite and thereby giving no scope for regeneration). He compared Gnana with FIRE in the process of cooking and other various spiritual disciplines with preparation of raw food (like cleaning, peeling, cutting
*Knowledge of Self is also knowledge of ones own true/real nature/self. Moksha is not possible without knowing ones own true/real nature/self as ones own true/real nature/self itself is Moksha.

73

AN INSIGHT INTO BHAGAVAD GITA etc.). As one can easily visualize, raw food remains raw without the application of fire (implying that the striver remains striver without application of Gnana). It may be noted that though Gnana is stated to be the only way for obtaining Moksha, it becomes necessary to follow other spiritual disciplines to make the striver fit to receive Gnana (as raw food has to be prepared before application of fire). It is in this context that Karma Yoga is compared to a tree, Bhakti Yoga to its leaves, Dhyana Yoga to its flowers and Gnana Yoga to its fruits. As we require bricks, cement, sand, iron, wood, water etc. for construction of a house, all the requirements and necessities are to be fulfilled for obtention of Moksha. In general, Karma Yoga and Bhakti Yoga are compared to School education, Dhyana Yoga to College education and Gnana Yoga to University education. (Also see More about Gnana and Karma in the end of Chapter). Now let us see what these Yogas are basically. We have seen in FUNDAMENTAL CONCEPTS that a human-being can be divided into three main constituents viz. GROSS BODY, SUBTLE BODY and CAUSAL BODY and there is inalienable relationship between them. Employing all these three (i.e Gross Body, Subtle Body and Causal Body) in the service of others is the PATH OF ACTION (KARMA YOGA). Karma Yoga reduces the quantity of desires. Surrendering all these three (i.e. Gross Body, Subtle Body and Causal Body) to God is the PATH OF 74

AN INSIGHT INTO BHAGAVAD GITA DEVOTION/MEDITATION (BHAKTI YOGA AND DHYANA YOGA). Bhakti/Dhyana Yogas improve the quality of desires, from worldly affairs to divine matters. Disassociating from these three (i.e. Gross Body, Subtle Body and Causal Body) is the PATH OF KNOWLEDGE (GNANA YOGA). Gnana Yoga changes the direction of desires from the finite world to the infinite Self and as already mentioned, Moksha is in the form of Gnana. Further, human-beings are basically bestowed with three powers, which are on account of their VASANAS and are popularly known as inner nature or constitution. These are: i) POWER TO DO (STRENGTH) ii) POWER TO BELIEVE (FAITH) and iii) POWER TO KNOW (KNOWLEDGE) The power to do is for serving others without selfishness (in other words, Karma Yoga); The power to believe is to believe in God and surrender to Him (known as Bhakti and Dhyana Yogas); and The power to know is to know the SELF (known as Gnana Yoga). Those who are predominantly interested to do may follow Karma Yoga. For them, mind and intellect are balanced and basically they are active. Those in whom belief in God dominates, may follow Bhakti Yoga (followed by Dhyana Yoga). For 75

AN INSIGHT INTO BHAGAVAD GITA them, mind is more developed than intellect and they are basically emotional. And those who are very inquisitive to know Self may follow Gnana Yoga. For them, intellect is more developed than mind. ii) Eight Inward Spiritual Means to attain Knowledge: (Sadhanasampathi including Sadhanachatustayam) Have benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the indolent and ill-behaved. ....A statement of wisdom. As per our scriptures, there are eight inward spiritual means to attain Knowledge (leading to Moksha, as Moksha is in the form of Gnana, which is Knowledge of Self)). These are: 1) DISCRIMINATION (VIVEKA): This is the ability to distinguish the REAL from UNREAL. As already mentioned, except Brahman, everything else is UNREAL. 2) DISPASSION (VAIRAGYA): This is to have disinclination for the UNREAL (by raising above the conditioning of UNREALITY and not by forsaking UNREALITY, which is often counter-productive) 3) SIX TRAITS (SHAT SAMPPATHI) viz. a) QUIETISM (SAMA): This is to deviate the mind from senses. It amounts to loosing affinity with the mind which results in 76

AN INSIGHT INTO BHAGAVAD GITA tranquility of mind. Simply speaking, it is controlling of mind and directing it towards inner Self. b) SELF-CONTROL (DAMA): This is to have control over senses. It amounts to loosing affinity with the body which results in tranquility of body. Strictly speaking, it is controlling of outer organs viz. organs of perception and organs of action, by having COMPLETE CONTROL OF MIND. c) RESIGNATION (UPARATI): This involves withdrawal from the world. d) ENDURANCE (TITIKSA): This is to have forbearance in the pairs of opposites like pleasure and pain. e) PIETY (SRADDHA): This is to have reverence for God and the scriptures. f) COMPOSURE (SAMADHANA): This is to remain free from doubts like what is real and what is unreal etc. 4) INTENSE DESIRE FOR MOKSHA (MUMUKSUTVA): The intensity of desire for Moksha is required to be so severe that it is compared to the struggle of a drowning person for breath. 5) HEARING OF VEDANTIC TEXTS (SRAVANA): This is off-shoot of (4) above i.e. Intense Desire for Moksha. When a person has such a desire, he goes to a competent teacher and hears Vedantic Texts 77

AN INSIGHT INTO BHAGAVAD GITA with simultaneous development of interest to study scriptures. 6) COGNITION (MANANA): This is off-shoot of (5) above viz. SRAVANA. It involves constant thinking/remembering/recollecting/ understanding of what is heard/studied about Vedanta. Just as cattle eat fodder hurriedly, store it in one stomach, and subsequently get back the same in their different stomachs for proper digestion, the striver should recollect what he has heard/studied about Vedanta and digest (understand) it. This will lead to the development of a sense of renunciation towards material objects. By this, the possibility of holding contrary conceptions (like world is real, God is unreal etc.) will also recede. 7) CONSTANT & PROFOUND MEDITATION (NIDIDHYASANA): This is deep meditation on God, the ONLY NIDHI (TREASURE) TO BE AIMED AT. 8) SELF-REALIZATION (TATVAM PADARTHA SAMSODHANA): This is to get established in the SELF after having renounced affinity for all material objects. NOTE:(1) The above aspects constitute the four main paths for attainment of Moksha, but with varying degrees of emphasis on each aspect. Depending on the top-most/highest emphasis given to a particular aspect, the paths are named as KARMA YOGA, BHAKTI YOGA, DHYANA YOGA and GNANA YOGA. When fully matured with practical application, all paths get integrated. (2) Sl. Nos. 1 to 4 above comprise SADHANACHATUSTAYAM. 78

AN INSIGHT INTO BHAGAVAD GITA iii) Yama-Niyamas (Ethical Restraints and Religious Practices) When you seek God, make even a short meditation so intense that it will seem you have spent hours with Him. .... PARAMAHANSA YOGANANDA Yamas and Niyamas provide guidelines for ethical and moral life which is the foundation for Yoga. While yamas are ethical restraints to curb instinctive nature, niyamas are ethical and religious practices to release and cultivate SOUL qualities. The ten yamas are: Ahimsa (Non-injury), Satya (Truthfulness), Asteya (Non-stealing), Brahmacharya (Sexual purity), Kshama (Patience), Dhriti (Steadfastness), Daya (Compassion), Arjava (Honesty), Mitahara (Moderate appetite) and Saucha (Purity). The ten niyamas are: Santosha (Contentment), Tapaha (Austerity), Dana (Charity), Astikya (Faith), Isvarapujana (Worship), Mati (Cognition), Sidhantasravana (Scriptural hearing/study), Hri (Remorse), Vrata (Sacred vows) and Japa (Recitation). However, Sage Patanjali* mentioned only five yamas and five niyamas as given below:
* Sage Patanjali suggested Astanga (eight - fold) Yoga for Liberation. It comprises, apart from (1) Yamas and (2) Niyamas (mentioned above) the following: (3) Asana (seat and sitting posture), (4) Pranayama (Breath - restraint); (5) Pratyaahara (Restraint of all organs, mind and intellect); (6) Dharana (Determination to practise meditation); (7) Dhyan (Meditation) and (8) Samadhi (Complete thoughtlessness).

79

AN INSIGHT INTO BHAGAVAD GITA Five Yamas listed by Sage Patanjali: Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha (Not accepting anything from others). Five Niyamas listed by Sage Patanjali: Saucha, Santosha, Tapaha, Svadhyaya (Scriptural study) and Ishvarapranidhana (Worship). Note: (i) There is inter-change in the classification of yamas and niyamas. (ii) There are differences in the number of yamas and niyamas. (iii) Yama-Niyamas are useful in effective application of all paths of Self-Realization and more so in DHYANA YOGA. iv) Eradication of Desires: The root of the cycle of loss and suffering all round is attachment born of desire. ..SAGE ASHTAVAKRA. DESIRE, the first of the six ARISHADVARGAS (internal enemies), is also the root* of the balance five Arishadvargas. By eradicating desires, the balance five Arishadvargas also get eradicated automatically, as the cause of them is eliminated. Eradication of desires is ESSENTIAL for eradication of mind.
*If the desire (Kama) is not fulfilled, it causes Krodha (Anger). If the desire is fulfilled, it causes (i) Moha (attachment to the thing etc. so obtained and consequent DELUSION , (ii) Lobha (selfishness in the form of GREED that the obtained thing etc. should belong to him only which may extend to the level of not getting contentment at all) and (iii) Mada (PRIDE for getting the desired thing etc.) If the desired thing etc. is got by others (instead of him), it causes Mastarya (ENVY/JEALOUSY).

AN INSIGHT INTO BHAGAVAD GITA DESIRES, which have mind as their seat, play a vital role in the life an individual. They are responsible for either upliftment or downfall of a person. When desires become uncontrollable, they may force an individual even to resort to unethical and illegal means in order to fulfil them. Unfulfilled desires cause turbulence/agitation/anger in the mind and fulfilled desires cause initial/temporary happiness but subsequent delusion, greed and pride. Thus in both ways, a persons mind gets affected by desires. All the Yogas for attainment of Moksha involve purification and eradication of mind by gradually reducing the number of desires, improving their quality and ultimately reaching a state of desirelessness by eradicating all desires. It is difficult to eradicate all desires but IT IS NOT IMPOSSIBLE. The following process is suggested for the purpose. The first step in the process of eradication of desires is to remember the BASIC FACT about fulfilment of desires. The basic fact is that IF ONE DESIRE IS FULFILLED, MORE DESIRES TAKE ITS PLACE*. That way (i.e. by fulfilling the desires) it is IMPOSSIBLE to reduce the number of desires. Further, it is better to CONQUER one desire than to fulfil hundred desires. It calls for more courage and determination and makes a person stronger.
*It is just like putting more firewood into the fire under the false belief that it would extinguish the fire. The way to extinguish the fire is to remove/separate the firewood from the fire and CERTAINLY NOT putting more firewood into the fire.

80

81

AN INSIGHT INTO BHAGAVAD GITA The next step is to put the following questions to ones own self, while considering any desire: Is it a righteous desire? Is the fulfilment of the desire essential for survival? Is the fulfilment of the desire conducive for achieving the set goal?* If the answer is affirmative, then fulfil the desire. If the answer is negative, then discard the desire. This helps in reducing the number of desires. The next step is to attempt at improving the quality of desires, by cultivating simplicity, humility, sacrifice, charity, service etc. For example, selfish desires may be replaced by unselfish desires. This helps in reducing the number of desires as well. For this purpose, association with good people/ cause/ purpose/ things etc. is important. By continuously adopting the above process, it is possible to reduce the number of desires, improve their quality and ultimately eradicate all desires. The above process is only suggestive. It is better if the striver develops his own method for the purpose. When desires start receding, the striver gets rid of the tendency of participating in uhealthy competitions. He avoids all types of conflicts, enmity etc. His mind becomes peaceful and pure. He thus becomes fit for undertaking inward search for his Real-Self. (Also see More about Gnana and Karma in the end of Chapter).
*When an individual sets Moksha as his goal, all desires disappear gradually.

AN INSIGHT INTO BHAGAVAD GITA v) YOGAS FOR ATTAINMENT OF MOKSHA: A) KARMA YOGA (YOGA OF ACTION): Practise Sathya (Truth), Dharma (Righteousness), Santhi (Peace) and Prema (Love), which are dear to Me; resolve to keep these ideals before you ever, in all your thoughts, words and deeds. That can confer on you mergence in the Supreme Substance of Divinity. ....BHAGAVAN SRI SATHYA SAIBABA. PRACTICALLY it is impossible to remain actionless. Even thinking, breathing, eating, walking, talking etc., are considered as actions. In short, whatever is done by body and mind/intellect, is termed as action (Karma). In such a case, if actions are undertaken in such a way that they do not create any bondage/ attachment*, then such actions will lead to purification of mind after duly eradicating Vasanas. For this purpose, it is necessary to adhere to the following, as per Karma Yoga: 1) To undertake ONLY ACTIONS: a) That are compulsorily required to be done (i.e. DUTY- BOUND ACTIONS), b) Pleasing to Supreme Reality and c) Directed towards contemplation of ATMAN. 2) Such actions are to be performed: a) without any expectation of fruits of action (Lord Krishna declared that karmanyevadhikarasthe ma phaleshu kadachana (i.e. you have right/
*This is to get out of Action-Reaction (Fruit) relationship.

82

83

AN INSIGHT INTO BHAGAVAD GITA choice over the action and not over the result) (For example, a farmer has right/choice/ control over how he works in his fields, BUT NOT OVER THE HARVEST.) b) without any desire, c) without a sense of doership and d) without any selfishness. 3) The performance of such actions is to be done regularly with due piety (Shraddha) and without jealousy. NOTE: Selfish actions are compared to the security police around a prisoner. They ensure that the prisoner (i) does not escape and (ii) he undergoes necessary punishment. Thus, selfish actions cause bondage. Unselfish actions are compared to the security police around a dignitary. They ensure proper protection to the dignitary and they obey his orders. Thus, unselfish actions protect a person and THEY NEVER CAUSE BONDAGE. It is no doubt difficult to perform actions without attachment to their fruits, but it is certainly not impossible. Even while attending to daily chores, it is possible to act in a detached manner. Just as the axis of a car remains stationary even as its wheels rotate, one can remain detached even while his body, mind and intellect attend to worldly pursuits. In this connection, the following course of action is suggested: a) DO YOUR WORK KEEPING YOUR MIND ON 84

AN INSIGHT INTO BHAGAVAD GITA GOD. (It is just like how a driver keeps his attention on the road ahead when driving, while simultaneously attending to other works like talking to others in the car, talking in cell phone, listening to radio etc.) b) DEDICATE THE FRUIT/RESULT OF YOUR ACTION TO GOD. c) HAVE A FIRM CONVICTION THAT YOU ARE UNDERTAKING ACTIONS ON BEHALF OF GOD AND GOD ONLY IS ACTING THROUGH THE INSTRUMENT OF YOUR BODY, MIND AND INTELLECT. (This will ensure that (i) you undertake only right actions and (ii) you get rid of the sense of doership. Work done as above will not add to your account, as you are acting on behalf of God. As God is infinite, anything added to infinity will result in infinity and you have nothing to do with it. From this, it is clear that Bhakti Yoga supplements/ complements Karma Yoga. As mentioned by Ramakrishna Paramahansa, If you desire to live in the world unattached, you should first practise DEVOTION in solitude for some time . you should meditate constantly upon God and pray to Him for Divine Love. IN SHORT, it is to perform all actions with a firm belief that Naaham Kartha, Harihi Kartha AND Naaham Bhoktha, Harihi Bhoktha (i.e. I am not the doer, Hari is DOER and I am not the enjoyer, Hari is ENJOYER). What is required is renunciation in action and not renunciation of action, which is impracticable. 85

AN INSIGHT INTO BHAGAVAD GITA Note: If a person is able to maintain equanimity in pleasure and pain, victory and defeat, profit and loss, etc., it can be said that he is performing actions without any attachment. In short, if a person worries for himself, he is under bondage/attachment and when he stops worrying for himself, he is free from bondage/ attachment. By doing actions in the above way, the mind becomes pure after eradication of Vasanas. When the mind becomes pure, Gnana dawns in it automatically by the grace of God, like water oozing in a well when the well becomes sufficiently deep. And Moksha is in the form of Gnana. (Also see More about Gnana and Karma in the end of Chapter). Note: Adaptation of Sadhanasampathi (see Chapter X(ii) ) with more emphasis on unselfish actions without any sense of doership, will help in practise of Karma Yoga successfully. Sri Jagadguru Sankaracharya Sri Sri Bharathi Teertha Mahaswami, Philosopher-Saint and present in-charge of Dakshinamnaya Sri Sarada Mutt/Peettam, (which is one of the four mutts/peettams established by Adi Sankaracharya), gave the following UPADESHA (advice) that is very relevant in following Karma Yoga as well as other Yogas. The Upadesha is: 1. FOLLOW SANATHANA DHARMA* 2. ALWAYS SPEAK TRUTH
*What, if done by others, causes you suffering/ discomfort, do not behave like that towards others, this is stated to be the utmost DHARMA.

AN INSIGHT INTO BHAGAVAD GITA 3. PRAY GOD EVERY DAY 4. HELP OTHERS TO THE EXTENT POSSIBLE 5. NEVER HARM ANYBODY UNDER ANY CIRCUMSTANCES 6. BE COMPASSIONATE ALWAYS 7. LOVE YOUR PARENTS AND REMAIN GRATEFUL TO THEM 8. WORSHIP COWS AND PREVENT COWSLAUGHTER Note: Followers of the paths of Bhakti, Dhyana and Gnana are also required to practise their respective Yogas by means of Action (Karma) only (with unity of thought, word and deed, as in the case of Karma Yoga). Such is the IMPORTANCE OF KARMA (ACTION).

86

87

AN INSIGHT INTO BHAGAVAD GITA B) BHAKTI YOGA (YOGA OF DEVOTION) They for whom I am the Supreme Goal, who do all work renouncing the self for me, and meditate on Me with single-hearted DEVOTION, these I will swiftly rescue from the fragments cycle of birth and death, for their consciousness has entered into Me. ...LORD KRISHNA Lord Krishna declared that the YOGI OF DEVOTION IS THE BEST YOGI OF ALL YOGIS. He Himself suggested alternative methods, as indicated below, in case of any method being felt difficult to follow. DEVOTION is necessary in any field of activity and this point has been stressed in every yoga in Bhagavad Gita. Just as a seed can transform into plant only when it is drenched with water (in earth), all yogas can fructify only when they are combined with devotion. In other words, Bhakti Yoga supplements/ complements Karma Yoga, Dhyana Yoga and Gnana Yoga. Lord Krishna made it very clear that worship of Him, either in His form/any form with attributes (i.e. SAGUNA) OR as UNMANIFEST/UNDEFINABLE ONE (i.e.NIRGUNA), gives the striver the same fruit viz. MOKSHA But for a striver with body-consciousness, it is difficult to worship Him without assuming any form for Him. It is therefore better to start worship of a form of Him, slowly eradicating body-consciousness, and then worship UNMANIFEST ONE. There are basically two steps in the Yoga of Devotion. They are: 88

AN INSIGHT INTO BHAGAVAD GITA (1) FIXING OF THE MIND ON SUPREME LORD ALONE (which means that the mind should be diverted from the world to God) (2) FIXING OF THE INTELLECT IN SUPREME LORD ALONE (which means that the striver should have FIRM CONVICTION that (i) he belongs to GOD, (ii) GOD belongs to him and (iii) GOD is the ultimate goal of him.) (This will enable the striver to get detached from the world). Note: Firm conviction of intellect results in minds obeying of the orders of intellect. The following alternative methods have been mentioned, if a striver finds it difficult to follow (1) and (2) above. Alternative (A): To resort to ABHYASA YOGA, which means REPEATED PRACTICE (OF CONCENTRATION OF MIND ON GOD with equanimity in joy and sorrow). Adoration, Chanting of Gods name, Hearing the scriptures etc. with the SOLE OBJECTIVE OF GODREALIZATION, together with DISPASSION FOR UNREAL, help in the practice of concentration of mind on God. Alternative (B): In case alternative (A) is felt difficult, the striver should PERFORM ALL ACTIONS FOR GODS SAKE ONLY. Actions for earning of livelihood, maintenance of body together with meditation, adoration, chanting of Gods name and other spiritual activities are to be performed ONLY FOR GODREALIZATION. Alternative (C): In case alternative (B) is found difficult, the striver should RENOUNCE THE FRUIT OF ALL 89

AN INSIGHT INTO BHAGAVAD GITA ACTIONS, SUBDUING HIS MIND, SENSES, INTELLECT etc. It is of interest to note that while performing all actions for Gods sake is Yoga of Devotion, renunciation of the fruit of all actions is basically Yoga of Action. Thus, both Yogas (in fact, all Yogas), when fully matured, become one and the same and purify the strivers mind after eradication of Vasanas, making it fit to receive Gods grace in the form of Gnana/ Moksha. (Also see More about Gnana and Karma in the end of Chapter). Note: (1) ALL THE ABOVE METHODS ARE INDEPENDENT TO REALIZE GOD, THOUGH THEY ARE MENTIONED ONE AFTER THE OTHER. The emphasis is on surrender and service/devotion to God (DAASOHAM) as DAASOHAM leads to SOHAM (i.e. realization of oneness with God, which is Moksha.) (2) Adaptation of Sadhanasampathi (see Chapter X-ii) with more emphasis on SRAVANA and MANANA will help in practise of Bhakti Yoga successfully. It is relevant to mention here the NINE TYPES/ FORMS OF DEVOTION, MENTIONED BY BHAKTA PRAHLADA TO HIS FATHER HIRANYAKASIPA, which are helpful in following above methods. These are: (1) SHRAVANA (HEARING) (2) KIRTANA (PRAYING/CHANTING) (3) SMARANA/MANANA (REMEMBERING/ RECOLLECTING) (4) PADASEVANA (PROSTRATING TO FEET) (5) ARCHANA (WORSHIPING) (6) VANDANA (BOWING) (7) DASYA (SERVING) (8) SAKHYA (FRIENDSHIP) (9) ATMA NIVEDANA (SURRENDERING OF SELF) 90

AN INSIGHT INTO BHAGAVAD GITA C) DHYANA YOGA (YOGA OF MEDITATION): To get realization of SELF, Dhyan (Meditation) is necessary. ...SHIRDI SAI BABA. Dhyana Yoga is also called Raja Yoga or Atma Samyama Yoga. A spiritual striver is required to achieve a certain level of mental stability, before he starts meditation, as indicated below: In the beginning, the striver for Moksha should attempt to purify his mind, by performing good deeds and by doing so, when his mind starts getting stability, he should start Dhyana Yoga. Gradually, he should try to increase Dhyan (Meditation) and reduce Karma (Action). In other words, Karma Yoga supplements Dhyana Yoga and for that matter, it supplements all other yogas as well. The method of Dhyana (Meditation) is briefly indicated below: 1) The striver should live in seclusion and alone. He should select a clean place. (In the present day context, it can be taken as a lonely room meant for adoration and meditation which is cleaned with cow-dung etc.) 2) The strivers seat should be neither too high nor too low. In that seat, a Kusa-grass mat, a naturally-dead-deer skin and a cloth should be spread one over the other. The seat 91

AN INSIGHT INTO BHAGAVAD GITA should be firmly fixed (i.e. without any scope for movement). 3) The striver should sit on the seat with a comfortable posture, without moving the body. The trunk (i.e. portion of the body from neck to waist), head and neck should be held straight. He should look at the tip of his nose with his half-eyes closed. He should not look in any other direction. He should sit steadily like a statue. Note: Motion of body does not allow mind to remain calm. Similarly, volatility of mind does not allow body to remain motionless. Therefore, both should be avoided. 4) The striver should SUBDUE HIS BODY, MIND AND INTELLECT. It implies that: (a) He should get rid of desires and possessions. He should not expect/accept anything from others. (b) He should be serene-minded (i.e. free from attachment and aversion). (c) He should be fearless (i.e. without fear of disease, dishonour, censure, death etc. arising out of Iness and Mineness with the body.), (d) He should follow continence (brahmacharya). 5) He should devote his mind to God ONLY. (i.e he should think of GOD ONLY which amounts to meditating on GOD.) One way of doing this is to continuously recite OM, silently with proper breath control, simultaneously thinking 92

AN INSIGHT INTO BHAGAVAD GITA of Its origin, meaning, significance, role, nature, etc., with a firm conviction that God is witnessing all his activities and thoughts. Note: Contemplating on a thing, excluding all other things, is concentration. Contemplating on God, excluding all other things, is MEDITATION. OTHER REQUIREMENTS FOR MEDITATION: (i) The striver should be moderate in his DIET*. (ii) He should be temperate in his actions. (iii) He should regulate his sleep and wakefulness. *The striver should take SATTVIKA AHARA particularly: (a) HITHA AHARAM (i.e.food that does good to him); (b) MITHA AHARAM (i.e. limited food i.e.fill halfstomach with food, one-fourth stomach with water and keep the balance one-fourth stomach empty). (c) Rightly-earned and rightly cooked (i.e. cooked in divine atmosphere) food that is first offered to God and (d) At regular and right timings. Note (1): The salient features of Yama-Niyamas are broadly included in the above details, either directly or indirectly. (2) Adaptation of Sadhanasampathi (see Chapter X-ii) with more emphasis on NIDIDHYASANA will help in the 93

AN INSIGHT INTO BHAGAVAD GITA effective implementation of DHYANA YOGA. (3) Regular practise of meditation results in purification /eradication of mind (after eradication of Vasanas). In the ultimate stage of meditation, even the thought on God vanishes** and there remains no distinction between the meditator (DHYATA), meditation (DHYANA, the very act of meditation) and God (DHYEYA), (implying that the meditator becomes one/merges with God/Brahman/Pure Consciousness). (4) It is estimated that there are atleast 112 meditation methods, apart from the above method.

AN INSIGHT INTO BHAGAVAD GITA D) GNANA YOGA (YOGA OF KNOWLEDGE): Self-knowledge or knowledge of truth can not be had by resorting to a guru (preceptor), nor by the study of scriptures, nor by good works; it is attained only by means of inquiry inspired by the company of wise and holy men. Ones inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia. ... SAGE VASISHTHA. By Gnana (knowledge), we mean ATMAGNANA i.e. Knowledge of Self which is also knowledge of ones own true/real nature/self. Elaborated further, Gnana amounts to REALIZATION OF THE FACT THAT BRAHMAN ALONE IS REAL, EVERYTHING IS BRAHMAN, AN INDIVIDUALS REAL SELF IS THE SAME AS BRAHMAN AND THERE IS NOTHING DIFFERENT BETWEEN AN INDIVIDUALS REAL SELF AND BRAHMAN. As already indicated, MOKSHA is in the form of GNANA. An individual is under perpetual delusion that he is the Body, Mind and Intellect and Brahman/God is different from him. This ignorance, which is also known as AGNANA/AVIDYA*, is inherited by him from innumerable past births. He is deriving joy, sorrow etc. from his actions which are based on this ignorance. He is also undergoing many births and deaths and consequent bondage on account of this ignorance.

**It is just like how a person prepares to go to sleep by putting in various efforts and when his last effort ends, he falls asleep. 94

*ACTUALLY, Avidya is to consider (i) ephemeral as eternal, (ii) impure as pure, (iii) sorrow as happiness and (iv) Anatman (i.e. other than Atman) as Atman.

95

AN INSIGHT INTO BHAGAVAD GITA If this ignorance is destroyed, an individual turns into his REAL SELF. As the saying goes, If the dream and deep sleep disappear, you are yourself. Gnana Yoga (Yoga of Knowledge) suggests the way to get rid of this ignorance. As already indicated, there are two components of ignorance viz. 1) I (i.e. an individual) am the Body, Mind and Intellect; and 2) Supreme Self/God/Brahman is different from him (i.e. an individual) To remove these two components of ignorance, Gnana Yoga suggests SELF-INQUIRY and consequent adaptation of the following two processes (popularly known as GNANA ABHYASA): 1) The process of negation (of an individuals identification with his body, mind and intellect), and 2) The process of assertion (of an individuals DIVINE NATURE which is SUPREME SELF Itself). As indicated already, body, mind and intellect are basically insentient/inert on their own. They are subjected to decay and death. They are UNREAL and therefore they can not be the REAL SELF*. Understanding in this way, an individual should negate his identification with them. Simultaneously, he should assert his DIVINE NATURE and continuously practise the third Mahavakya (viz. AYAM ATMA BRAHMA) as mentioned in Chapter I.
*Just as an individual is different from his shadowbody, he (i.e. his REAL SELF) is different from his living body.

AN INSIGHT INTO BHAGAVAD GITA By continuously adapting the processes of negation and assertion and consequent meditation, ones mind gets purified (after eradication of Vasanas), enabling him to obtain GNANA and declare that AHAM BRAHMA ASMI (i.e. I am Brahman), as per the fourth Mahavakya mentioned in Chapter I. It is just like a worm becoming a wasp. For this purpose, Bhakti Yoga and Dhyana Yoga supplement/complement Gnana Yoga. NOTE: Adaptation of Sadhanasampathi (See Chapter X (ii)) (with more emphasis on DISCRIMINATION AND DISPASSION) will help in: i) getting rid of desire, anger and fear and thereby eradication of Vasanas and ii) absorption of mind in Brahman as well as taking refuge in Brahman which will ultimately lead to REALIZATION OF THE FACT THAT BRAHMAN ALONE IS REAL AND THERE IS NO DIFFERENCE BETWEEN AN INDIVIDUALS REAL SELF AND BRAHMAN. THIS UNDERSTANDING IS MOKSHA. In fact, the essence of Mahavakyas of Upanishads rules that Brahmavidhbrahmaivabhavathi (i.e. He who understands Brahman becomes Brahman). All the four Yogas for MOKSHA can be visualized from the following Sloka: matkarmakrnmatparamo madbhaktah sangavarjitah nirvairah sarvabhutesu yah sa mameti pandava 97

96

AN INSIGHT INTO BHAGAVAD GITA O Pandava, he who does-My-work*, regards-Meas-SUPREME**, is devoted-to-Me, has noattachment and is free-from-malice-towards-allbeings, reaches Me. ..Bhagavan Sri Krishna (Sloka 55, Viswaroopasandarsana Yoga, Chapter 11). *implies that all actions are performed with the belief that they are Gods work, thereby changing work into worship, KARMA YOGA (sinful acts excluded ab initio). **implies meditation on God DHYANA YOGA. While devotion to God is BHAKTI YOGA, no attachment (to body, mind, intellect etc.) is GNANA YOGA. Absence of malice towards all beings is applicable to all yogas. Adi Sankaracharya opined that the above Sloka is most important in entire Bhagavad Gita as it preaches all four yogas briefly along with emphasizing the essential common requirement of compassion on all beings. IT IS RE-EMPHASIZED THAT: (1) Yoga means Union (of Jivatma with Paramatma) (2) For proper union, the constituents are required to be of the same kind. For example, (i) Oil can mix with oil only and (ii) water can mix with water only, as they are of the same kind. BUT, oil can not mix with water as they are of different kinds.

AN INSIGHT INTO BHAGAVAD GITA (3) Paramatma and Jivatma are not different except for Vasanas in Jivatma leading to separation between them. It is necessary to remove these Vasanas / impurities in Jivatma for its proper merging with Paramatma. (4) All the above FOUR Yogas aim at the removal of the impurities in Jivatma. For this purpose, each Yoga is supplemented/complemented by other Yogas, thus making each Yoga a Yoga of Synthesis. (5) When matured with practical implementation, all Yogas become one and the same, taking the striver to Moksha. (6) Different Yogas have been suggested because there are different levels of spiritual development in the strivers (on account of their VASANAS/association with Prakriti). (just as there are different medicines for different diseases). (7) ABHYASA YOGA, which is not a different yoga, forms part of all above Yogas. Abhyasa Yoga means Repeated practice (of concentration of mind on God, with equanimity in joy and sorrow). It involves undertaking of regular, persistent and earnest efforts to concentrate mind on God. As the saying goes, practice makes a man perfect.

98

99

AN INSIGHT INTO BHAGAVAD GITA E) MORE ABOUT GNANA (KNOWLEDGE) AND KARMA (ACTION) There is much more in any given moment than we usually perceive, and that we ourselves are much more than we usually perceive. When you know that, part of you can stand outside the drama of your life. ..SWAMI RAM DASS As already explained, Adi Sankaracharya rules that Jagat (which includes all inanimate matter and animate beings) is superimposed upon Brahman (like silver in oyster-shell). He further explains that Jagat arises from, exists in and dissolves in Brahman (like bubbles in water). Thus Brahman is the Adhistanam (substratum) of Jagat and THERE IS NO DIFFERENCE BETWEEN JAGAT AND BRAHMAN. This is precisely what is meant by GNANA, and anything against this is AGNANA. Further, as already indicated, Brahman is Sat-Chit-Ananda (which implies that HE IS FULL/ COMPLETE/WHOLE WITHOUT ANY DEFICIENCY). BUT, Jagat appears different from Brahman on account of MAYA (Divine Illusion), which acts through the Lower Nature of Brahman. As is well known, Maya can work only on an ignorant person (AGNANI). If the Jivatma, who forms part of Jagat, is ignorant of his REAL SELF (which is BRAHMAN) i.e. if he is afflicted with ignorance (AGNANA), he becomes a victim of Maya. His ignorance (AGNANA) makes him think that he is different from Brahman. Consequently he feels that he is DEFICIENT and desires to fulfil his imaginary deficiency by performing 100

AN INSIGHT INTO BHAGAVAD GITA actions with selfish motive, ego etc. Such actions yield him fruits in the form of VASANAS. These Vasanas produce his Body, Mind and Intellect and keep him separated from Brahman. It is therefore essential to eradicate these Vasanas (that are separating Jivatma from Paramatma) for realization of Jivatmas oneness with Brahman (which is Moksha). This calls for eradication of Agnana, the root cause of Vasanas and this is possible with GNANA alone. Gnana destroys Agnana (just as light destroys darkness). In other words, Gnana enables Jivatma to overcome MAYA (Divine Illusion). Adi Sankaracharya has thus ruled that Moksha is not possible without Gnana*. In fact, Gnana itself is Moksha.

*A person who imagines a ghost in place of a post, is subjected to fear and anxiety on account of his imaginary ghost. He can get rid of his fear and anxiety ONLY BY RECOGNISING THE POST (i.e. BY THE KNOWLEDGE OF POST) and not by any other means. Similarly, Jivatma who is imagining Jagat in place of Brahman (and consequently undergoing suffering) can get rid of his suffering by RECOGNISING/REALIZING BRAHMAN ( i.e. by the KNOWLEDGE OF BRAHMAN) and not by any other means. All other means may help in getting the Knowledge of Brahman but ultimately it is Knowledge of Brahman that makes Jivatma realize Brahman (which is his Real Self). The point being emphasized is that while all other means may take Jivatma upto the penultimate stage, Knowledge of Brahman/Real Self alone is the ultimate step/stage without which Moksha is not possible.

101

AN INSIGHT INTO BHAGAVAD GITA IMPORTANT NOTE ON KARMA (ACTION) Stop all your attachments to false values. In an everchanging world there is nothing worthwhile for us to desire or weep for. ..Swami Chinmayananda Adi Sankaracharya cautions that ACTIONS can not destroy Agnana, as Actions emanate from Agnana, as explained above. According to him, Actions may accord better living, series of better births and may help in purification of mind (if actions are done in the specified way as explained in Karma Yoga etc.), but they can not liberate from the cycle of births and deaths. Such liberation is possible only with Gnana. However, Adi Sankaracharya makes it clear that once the mind starts getting purified, the striver starts analysing the temporary nature of the fruits of his ordinary actions (i.e. actions resulting in Vasanas), develops dispassion in these temporary fruits, starts probing about the eternal fruit (viz. Moksha) and makes firm determination for obtention of the same. This sort of ANALYSIS, ENQUIRY AND DETERMINATION turns his mind inward in search of his Real Self and thus paves the way for Moksha. With the mind getting completely purified (which implies exhaustion of all Vasanas), the strivers continued inward search for his REAL SELF invokes Gods grace which is bestowed upon him in the form of GNANA/MOKSHA. In other words, the striver becomes successful in his continued inward search and discovers his REAL SELF, which is BRAHMAN, realization of which is MOKSHA. As Bhagavan Sri Satya Sai Baba said THROUGH THE AGONY OF SEARCH IS BORN WISDOM. (Also see Chapter Quintessence). 102

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER XI
CHARACTERISTICS OF A STRIVER WHO ATTAINS ELIGIBILITY FOR MOKSHA
The person, who after hearing, touching, seeing, eating and smelling, gets neither pleased nor displeased, should be known as one who has subdued his senses. ....MANUSMRITI When the ultimate goal of Self-Realisation is achieved, the striver gets all the indicators of Brahman. In fact, the striver becomes Brahman Himself with no more births and deaths. But what are the characteristics of a striver who is ripe enough to reach the ultimate goal? Lord Krishna answered this in Slokas 22 to 25 of GUNATRAYA VIBHAGA YOGA (THE YOGA OF DIVISION OF THREE GUNAS) of Bhagavad Gita (Chapter XIV) in the form of marks of a person who has transcended the Three Gunas. English translation of these slokas is given below. SLOKA 22: O Pandava, he does not hate illumination, activity and delusion when they are present nor does he long for them when they are absent. Note: (i) Here, illumination refers to purity of senses, mind and intellect, the main constituent of Sattva Guna.

103

AN INSIGHT INTO BHAGAVAD GITA (ii) Activity is the main constituent of Rajo Guna. (iii) Delusion is the main constituent of Tamo Guna. SLOKA 23: He seated like one unconcerned, is not moved by the modes of nature and he stands apart without wavering, knowing that it is only the modes that act. SLOKAS 24 & 25: He regards pain and pleasure alike, dwells in his own self, views a clod of earth, a stone and gold alike, remains the same amidst the pleasant and the unpleasant, is firm and views blame and praise alike. He is the same in honour and dishonour, and the same to friends and foes, he has abandoned all undertakings such a man is said to have risen above the modes of nature. From the above, we may arrive that a striver who has reached the following stage (by practically following the various paths for attainment of Moksha) becomes eligible for Moksha: (a) The striver is indifferent to the Three Gunas (viz. Sattva, Rajas and Tamas), which means he does not hate them when they are evolved, nor desires them when they are absent. He is not moved by the Three Gunas and perceives everything as Atman. In short, he realizes that the whole variety of beings evolve from Atman, exist in Atman and merge in Atman.. 104

AN INSIGHT INTO BHAGAVAD GITA (b) The striver is indifferent to the world which means he is not concerned with the happenings in the world. He knows that the Three Gunas only are acting and he is not concerned with their actions. (c) The striver is not effected by desirable and undesirable circumstances (like pleasure and pain, pleasantness and unpleasantness, praise and blame, honour and dishonour etc.) and remains the same always. He knows that they are the fuits of his past actions. He also knows that praise and blame relate to mainly his name, and he has no connection with it. Similarly, he knows that honour and dishonour relate to his body and he has already severed his identification with his body. In short, the striver is indifferent to both what happens to his name and body as well as how others treat him. (d) The striver is impartial to his friends and enemies (in fact he has no friends and enemies). This means he maintains equanimity or even-mindedness towards all. (e) The striver stops all actions for his pleasure and prosperity (but he performs actions for the welfare of others without any feelings of egoism, attachment, desire for fruits, praise, honour etc.) (f) The striver treats a clod of earth, a piece of stone, and a piece of gold in the same way, 105

AN INSIGHT INTO BHAGAVAD GITA after knowing very well their respective values. He remains alike in their gain or loss. In short, the striver is free from ARISHADVARGAS, which are evolutes of nature. (g) The striver remains established in Self, (Note that Self is beyond Vasanas, Matter, The Panchakoshas, The Three Upadhis, The Three Planes of Consciousness, The Three Gunas and therefore in Self, there are no dualities, no modifications/alterations, no attachments/ aversions, no likes/dislikes etc.). In fact, as already mentioned, Self is SAT-CHIT-ANANDA (i.e. Real Existence-Pure Consciousness/ Knowledge-Total Bliss) and the striver merges himself in Self. Adi Sankaracharya indicated that the Self-Realized person recognizes the illusory nature of the world* just as a dreamer, on waking up, realizes the illusory nature of his dream world. Such a Self-Realized person is not affected by what ever happens in the world, like the SKY/SPACE (which is not affected by any thing happening in it). He has no worries and expectations like a DUNCE/FOOL. AND he moves about unattached like the WIND.

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER XII
QUINTESSENCE
De-individualisation is Moksha. ..Bhagavan Sri Sathya Sai Baba. ACCORDING to Advaita philosophy, all that is present is Brahman, Who is eternal and unchangeable. He is also known as Spirit, Atman, God, Real Self, Pure Consciousness, Absolute Reality, Paramatma etc. This forms the basis of Lord Krishnas preaching to Arjuna in Bhagavad Gita. JAGAT, as may be inferred from above, is not separate from Brahman. It is superimposed upon Him, like imaginary silver in oyster-shell. But Brahmans Maya (Divine Illusion) makes it appear separate, independent and diverse, obscuring in the process its substratum (i.e. Brahman Himself). In other words, whatever diversities appear in Jagat (including Jivatma), they are all outcome of Brahmans Maya, but their substratum is Brahman. In short, Brahman appears as Jagat (with all its diversities) on account of His own Maya. JIVATMA (an individual), who forms part of Jagat, is also not different from Brahman, as may be further inferred from above. But, Brahmans Maya acts in the form of Agnana (ignorance) in an individual and makes him feel that he is separate and different from Brahman. Thus the I-thought sets in an individual (with identification with perishable body) and this is the primeval thought in the mind of every individual.

*world independent of Brahman

106

107

AN INSIGHT INTO BHAGAVAD GITA This is known as ego* and it is the root of all other thoughts in an individual. An individual wakes up from his sleep every day with this I-thought and when he falls asleep, his Ithought is conspicuous by its absence. During the intervening period, he performs various actions with this I-thought. These actions result in formation of his Vasanas, drifting him farther and farther away from Brahman (i.e. he becomes more and more ignorant of Brahman). Bhagavad Gita suggests various spiritual paths (indicated in Chapter X) for eradication of this Ithought in Jivatma and thereby for realization of his true nature, which is Brahman. In all these paths, the emphasis is on getting rid of doership, selfishness, attachment, desires, possessions etc., all connected to eradication of I-thought. A striver can adopt a path that is suitable to him. As the spiritual practice progresses and the mind starts getting purified, the striver becomes fit and curious to trace his I-thought to its source, THROUGH SELF-ENQUIRY. He constantly reflects on the question WHO AM I? Various answers to this question like his body, prana (vital-air), mind, intellect, vasanas etc., get negated one after the other. With such sustained enquiry, he realizes ultimately that his

AN INSIGHT INTO BHAGAVAD GITA I-thought itself has no locus standi** and consequently his I-thought vanishes. It is just like how an imaginary snake (in place of a rope) vanishes ON CLOSE OBSERVATION. With vanishing of I-thought (i.e. with shedding of ego) and at the culmination of Self-enquiry, the striver experiences his ONENESS WITH BRAHMAN, which is his true nature. Brahman is Sat-Chit-Ananda (Existence-Knowledge-Bliss), which implies that there is no decay/death, no ignorance and no grief. This is Self-realization, the mission of life. NOTE 1) Brahman, Jagat and Jivatma are symbolically represented by the five fingers of the hand. Brahman is represented by the thumb. Jagat is represented by little, ring and middle fingers, with each finger representing each of the three gunas viz. Tamas, Rajas and Sattva, the evolutes of Nature, respectively. Jivatma is represented by the index-finger. As long as the index-finger remains attached to the middle, ring and little fingers, it is away from the thumb. It implies that as long as Jivatma remains attracted by the trigunas (i.e. Maya), he is away from Brahman. If the index-finger bends and holds the
**The Real Self, being Pure Consciousness and all-pervading, can not say I. The body also can not say I because it is insentient. HOWEVER, the spurious I arises mysteriously between Pure Consciousness and insentient body and grows rapidly in an individual with wrong identification with perishable body. In the process, Pure Consciousness is obscured. In fact, Pure Consciousness can not combine with Ithought (just as light can not combine with darkness) and the I-thought is purely imaginary.

*ACTUALLY it is this ego in an individual that enjoys happiness and suffers unhappiness. These joys and sorrows make him float on the surface and prevent him from knowing his true nature. His sense organs keep him occupied throughout his life and make him not to look beyond sense objects.

108

109

AN INSIGHT INTO BHAGAVAD GITA thumb, it becomes separated from other fingers. It implies that if Jivatma sheds his ego, he is not affected by the Maya and becomes closer to Brahman and ultimately he realizes his oneness with Brahman. NOTE 2) We do not normally come across Self-realized persons because only few have capacity to come back to material world after experiencing the ultimate. Just as a salt doll, which goes to measure the depth of the ocean, dissolves in the process, in the same way the Self-realized person dissolves in Brahman.

AN INSIGHT INTO BHAGAVAD GITA

CHAPTER XIII
SYNOPSIS
Ego is a disconnection with existence. By operating from ego, one is against the wholeness. To be inwardly nothing, is to be part of that wholeness and in harmony with the whole. ... SWAMI SUKHABODHANANDA. 1. Every one and every thing is BRAHMAN (also known as SPIRIT, ATMAN, REAL SELF, PURE CONSCIOUSNESS, PARAMATMA etc.) He is OMNIPOTENT, OMNISCIENT and OMNIPRESENT). (Chapter II-ii-A) 2. Human-being (known as Jivatma) is composed of Brahman, his Vasanas and Matter (consisting of his Body, Mind and Intellect which are products of his Vasanas and evolutes of Nature). His Vasanas and his material part are usually represented by his PANCHAKOSHAS and by his THREE UPADHIS (viz. Gross, Subtle and Causal Bodies). (Chapter II, III and IV). 3. The inter-connection/relationship between Brahman, Human-being and Nature can be understood by the example of the reflection of Sun in a pot containing water. (Chapter VII). 4. BRAHMAN/PURE CONSCIOUSNESS in Jivatma is conditioned/limited by his THREE UPADHIS. Because of this, he is FORCED to undergo many births and deaths with attendant

110

111

AN INSIGHT INTO BHAGAVAD GITA suffering. In other words, he is subjected to BONDAGE by his identification with his THREE UPADHIS. (Chapter V). 5. The mission of life is to get LIBERATED from the cycle/bondage of births and deaths and attain a state/place where there is no birth and death and where there is eternal happiness. This is possible only if he is able to get out of the conditioning/limitation* of his three upadhis and DISCOVER his REAL SELF within. (Chapter I and V).

AN INSIGHT INTO BHAGAVAD GITA 7. Though named differently, all paths for attainment of Moksha become one and the same when matured with PRACTICAL APPLICATION, leading the striver to MOKSHA. In all paths, PRACTICE IS ESSENTIAL to get desired results. (Chapter X). 8. A striver who perceives every one and everything as BRAHMAN and acts/reacts accordingly, can be considered as qualified for MOKSHA. (Chapter XI). 9. Self-Realisation (Moksha) is the state of greatest-attainment, greatest-knowledge and greatest-bliss (implying that there is NOTHING greater than Self-Realisation) (Chapter II).

6. The process of liberation (from the cycle of births and deaths) involves stoppage of identification with the three upadhis (which means discarding identification with name (NAMA) and form (ROOPA), as they are ephemeral and therefore UNREAL), by raising above TRIGUNAS/CROSSING THE MAYA. (Chapter VIII). For this purpose, there are THREE NECESSITIES viz. (i) ERADICATION OF VASANAS, (ii) ERADICATION OF MIND and (iii) OBTENTION OF TATVA GNANA. (Chapter X). All the paths for attainment of Moksha aim at accomplishment of these three necessities.
*When Pure Consciousness in Jivatma is predominantly conditioned by his Gross Body, It becomes WAKER. When Pure Consciousness is confined to the Subtle Body, It becomes DREAMER. Pure Consciousness, when conditioned by Causal Body, It becomes DEEP-SLEEPER. PURE CONSCIOUSNESS, WHEN NOT CONDITIONED BY GROSS, SUBTLE AND CAUSAL BODIES, REMAINS PURE CONSCIOUSNESS AND THIS IS BRAHMAN. (Chapter V).

112

113

AN INSIGHT INTO BHAGAVAD GITA

AN INSIGHT INTO BHAGAVAD GITA resultant force. Thanks to the developments in the communication and information technologies, there is greater interest among the people to know about many aspects which include Moksha. This is driving them to know more about Moksha and the ways to get the same. Now-a-days, a number of spiritual books are easily available, thanks to the developments in printing technology and also the interest in the preceptors to write. Many competent and compassionate preceptors are also regularly conducting sessions, in person and through electronic media, to explain various spiritual concepts. In addition, it is open to the strivers to approach GURUS of their choice and get guidance. In this book, an attempt has been made to explain various aspects that come into play in the process of Moksha. Starting with the MISSION OF LIFE, important topics like MECHANISM OF HUMAN-BEING, SIGNIFICANCE OF OM, DESCRIPTION OF PRAKRITI, JIVATMA AND PARAMATMA, REQUIREMENTS FOR ATTAINMENT OF MOKSHA, PATHS FOR ATTAINMENT OF MOKSHA etc. are dealt with in the book. These paths for attainment of Moksha are meant for people who are at various stages of spiritual development, depending on their VASANAS and PRAKRITI in which they are living. The language used in this book is simple and the explanation is brief and pointed. Many examples have been made use of for making the concepts easily understandable. For this purpose, I have relied upon various sources. In this connection I would like to make particular mention of the following sources: 115

CHPTER XIV
E P I L O G U E
There are two selves, the separate ego and the indivisible Atman. When one rises above I, me and mine, the Atman is revealed as ones REAL SELF. ....KATHA UPANISHAD According to Adi Sankaracharya, there are THREE THINGS that are very difficult to get. They are (1) Birth as a human-being,* (2) Intense Desire for Moksha and (3) Contact with competent preceptors and spiritual books who/which can provide guidance for the purpose. All creatures in the eighty-four lakhs forms of life, according to their actions or by Gods grace, SOME TIME OR OTHER, receive this human life. And according to their actions in this human life, they go to the higher, middle or lower regions. Having got this human life, which is the first most difficult thing to get, we should try to go to higher levels by adopting suitable means for the purpose. There are two forces that act on an individual. They are (1) Force of his VASANAS and (2) Force of Self-effort (on account of the influence of Prakriti and its three evolutes viz. the Three Gunas on the intellect of an individual). An individual acts in accordance with the RESULTANT FORCE of these two forces. The desire to know about Moksha is a result of such
*Lord Shiva ruled that the minimum eligibility criterion for attaining salvation (Moksha) is a human body and a human mind.

114

AN INSIGHT INTO BHAGAVAD GITA (1) GEETHA MAKARANDAM and JEEVUDA MELUKO by SWAMI VIDYAPRAKASANANDAGIRI. (2) SADHANA SANJIVANI by SWAMI RAMSUKHDAS. (3) VEDANTA TREATISE by SWAMI A. PARTHASARATHY. (4) ATMABODHA of ADI SANKARACHARYA (TRANSLATION) (5) SRIMAHABHAGAVATHAM by SRI KAZA RADHAKRISHNA SASTRY. (6) SHRI SAI SATCHARITA by HEMADPANT (Sri Govind Raghunath Dabholkar). (7) KARMA-JANMA by MALLADI VENKATA KRISHNAMURTHY. I have also made use of some of the public/T.V. discourses of eminent preceptors, particularly that of: (a) BHAGAVAN SRI SATYA SAI BABA (b) SWAMI SUKHABODHANANDA (c) SWAMI SUNDARACHAITANYA (d) SWAMI SAMPOORNANDA GIRI (e) SRI SRI SRI TRIDANDI CHINNA SRIMANNARAYANA RAMANUJA JEEYAR SWAMI (f) SRI SRI RAVI SHANKAR and (g) SWAMI PARIPOORNAANANDA SARASWATHI I have also browsed various websites on philosophy. I have also perused various articles on spiritualism published in newspapers from time to time. 116

AN INSIGHT INTO BHAGAVAD GITA I take this opportunity to gratefully extend my sincere thanks to all these sources. I am grateful to Poojyasree Paripoornaananda Saraswathi Swami for sanctifying my writing by way of his FOREWORD and BLESSINGS. I am also grateful to Dr. V. Kondal Rao and Dr. V. Dakshina Murty for thoroughly going through my humble presention and offering their impression and opinion. I am also thankful to DFI Publications Pvt. Ltd., for designing the book in a befitting manner. It is hoped that the strivers for liberation, particularly in the initial stages of spiritual development, will find this book useful in their pursuit of SUPREME REALITY. BOW TO LORD SRI KRISHNA .... PEACE BE WITH ALL.

117