KNOWING THE SELF & GOD REALIZATION IN GITA 40 BY RAMANA MAHARSHI

KNOWING THE SELF & GOD REALIZATION IN GITA 40 BY RAMANA MAHARSHI

(Compilation for a Discourse at Vedanta class by N. R. Srinivasan)

Avan soonnadum naarpade Ulladum Naarpade -- What He told is 40 and what is Reality is also 40

In Hinduism the most popular religious prayer Hanuman Chalisa consist of forty shlokas or dohas (couplets, stanzas). In the Hindu system some of the popular fasting periods consist 40 days and is called the period One 'Mandala Kalam'.  and so also in  some popular  faiths.  Kalam means a period and Mandala Kalam means a period of 40 days.  Devotees observe 40 days fasting to visit Swami Ayyappa, very popular in Kerala, India (Sabarimala Swami Ayyappan). 

40 is a natural number. Here are the first set of octagon numbers each divisible by 40--1 2 4 5 8 10 20 40. 40 is believed to be a landmark year in human life who is expected to live  in Hinduism for 100 years (satamanam)

Forty Verses on Reality was written by Ramana Maharshi at the request of Muruganar, who wanted a concise synopsis of Ramana’s teaching, and wanted 40 verses to fit based on the belief of sacred 40 and a classical Hindu poetic form. Ramana wrote the verses as they came to him, and Muruganar arranged them in a particular order. Later, Ramana wrote 40 additional verses, and the original 40 verses were put into a supplement to the 40 verses. The final verses are now available as “Ulladu Naarpadu”,  Essence of Neo-Advaita  of  Ramana Maharshi popular in the South like Ramakrishna Advaita popular among Bengalis  about which we have talked about in detail.

 

Advaita, non-duality, Identity, is the supreme doctrine expressed in these verses; Jnanamarga, the path of knowledge, is the approach to it. Self-inquiry, “Who am I?” --is the technique Bhagavan taught for this path. There is no more profound and comprehensive statement of it than his Forty Verses on Reality meaning Ulladu Narpadu in Tamil.

 

Kalpatharu Research Academy of Saharada Peetham came out with Gita Trisati as Essence of Gita in 300 Hymns like Lalita Trisahati.ymnsHy

A devotee once complained to Bhagavan Sri Ramana Maharshi that it was hard to keep all 700 verses of the Bhagavad Gita in one's memory and asked whether it would not be possible to pick out the most important verses for remembrance. Bhagavan accordingly selected 42 verses trimmed from Gita after  his ‘Ulladum Narpade”  Forty Verse on Reality which he arranged in an appropriate order  perhaps telling us “Ulladum Narpade  Gitaiyil Avan Sonnadum Narpade”-- What Krishna told about  his Real Self is also Sacred Forty. If you closely examine Sanghyavandana Mantras it is directed to 24 Gayatri Mantra syllable deities + 3Devis (Gayatri for morning prayer Savitri for mid-day and Saraswati for evening), 3 Trinities (brahma-head; Vishnu--heart and Rudra--tuft) and 12 deities propitiated for Achamana making it 42. Perhaps he had this in mind while actually composing 42 verses each time and called it 40 (narpadu). Nirguna Brahman in Saguna Role ruled the Universe with 33 Devatas (Vedic deities) and Seven Rishis. That again makes 42 for his Ulladu arpadu! 

Further asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20 'I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that follow (of which the above verse comes as fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.

 

Essence of Bhagavad Gita

 taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ--2.1

Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words--2.1 (1)

Intellectually Arjuna was dejected and had lost hope, physical   was in tears and  emotionally  was overwhelmed with pity. A well-fortified person does not allow the tears to flow. He feels emotion but is never emotional. And he does not lose hope. He is always positive in his approach to life.

A warrior must be fully charged for battle. Arjuna’s low morale would have affected the entire army if Krishna had not intervened. The war would have been lost even before the first arrow was shot!

Krsna spoke to Arjuna in this condition and completely rehabilitated him by the end of the 18th Chapter, a matter of three hours. The Bhagavad Gita steps down from the pristine heights of the Upanishads to the level of the common person. It is far more down to earth than the Upanishads and caters to a different segment of humanity. The theme of the Gita is the need to control the mind in order to conquer the world. Here Arjuna, has no concept of self-conquest and sets out to conquer the world! The mind plays tricks on you. It creates havoc in your personality. You need intellectual strength to hold the mind in place.

Idam shareeram kaunteya kshetramityaabhidheeyate | etadyo vetti tam prahuhu kshetrajnya iti tadvidaha--13.2

 

 Know Me also as the Knower of the field in all the fields, Oh Bharata: knowledge of the field and of the Knower of the field I deem to be true Knowledge. xiii. 2. (2)

 

Shree Krishna begins explaining the topic of distinction between the body and spirit.  The soul is divine, and can neither eat, see, smell, hear, taste, nor touch.  It vicariously does all these working through the body-mind-intellect mechanism, which is thus termed as the field of activities.  In modern science, we have terms like “field of energy.”  A magnet has a magnetic field around it, which creates electricity on rapid movement.  An electric charge has a force field around it.  Here, the body is the receptacle for the activities of the individual.  Hence, it is termed as kṣhetra (the field of activities). 

The soul is distinct from the body-mind-intellect mechanism, but forgetful of its divine nature, it identifies with these material entities.  Yet, because it has knowledge of the body, it is called kṣhetrajña (the knower of the field of the body).  This terminology has been given by the self-realized sages, who were transcendentally situated at the platform of the soul, and perceived their soul distinct from body

kshetrajna.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
kshetrakshetrayorjnaana.n yattajjnaanam matam mama .. 13.3

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the Knowledge of the field and the knower of the field. 13.3--(3)

   While discussing the subject of this body and the owner of the body, the soul and the Super-soul, we shall find three different topics of study: the Lord, the living entity, and matter. In every field of activities, in every body, there are two souls: the individual soul and the Super-soul. Because the Super-soul is the plenary expansion of the Supreme Personality of Godhead,    Krsna says, "I am also the knower, but I am not the individual owner of the body. I am the super-knower. I am present in every body as the Paramatma, or Super-soul."

 

The Lord says: "I am the knower of the field of activities in every individual body." The individual may be the knower of his own body, but he is not in knowledge of other bodies. The Supreme Personality of Godhead, who is present as the Super-soul in all bodies, knows everything about all bodies. He knows all the different bodies of all the various species of life. A citizen may know everything about his patch of land, but the king knows not only his palace but all the properties possessed by the individual citizens. Similarly, one may be the proprietor of the body individually, but the Supreme Lord is the proprietor of all bodies. The king is the original proprietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the supreme proprietor of all bodies.

 

In the last few centuries western scientific understanding suggests that consciousness arises out of an inexplicable combination of material elements. In other words, they conclude that the body is the Self. Bhagavad-gita however considers such an understanding to be ignorance.

 

aham ātmā guḍākeśha sarva-bhūtāśhaya-sthitaḥ
aham ādiśh cha madhyaṁ cha bhūtānām anta eva cha--10.20

 

I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings. x. 20 (4)

 

The ātmā or eternal soul is enthroned in the etheric heart of all living beings. The Vedas state: ya ātmani tiṣhṭhati-- “God is seated within our soul.” Seated inside, he grants the power of consciousness and eternality to the soul. If he were to subtract his power, our soul itself would become insentient and perish. We souls are thus eternal and sentient, not by our own power, but because the supremely sentient and eternal God is seated within, and is granting his powers to us. Hence, Shree Krishna declares that he is situated in the heart of all living beings. Our soul is the body of God, who is the Soul of our soul. 

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi--2.27

Of those born the death is certain, and certain the birth of those dead: therefore for what none can prevent thou should not grieve.  ii. 27.  (5)

 

In English language, there is a popular idiom, “as sure as death.” Benjamin Franklin said: “The only things certain in life are death and taxes.” The most certain thing in life is that we will meet with death one day. Psychologists categorize the fear of death as the biggest fear in life. In Patanjali’s Yog Darśhan too, abhiniveśh, or the instinctive urge to survive at all costs, is mentioned as a trait of the material intellect. But for one who has taken birth, death is inevitable. So when something is inevitable, why lament  over it?

na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre --2.20

Never is He born nor does He die; nor, having been, ceases He any more to be: unborn, abiding, eternal, ancient, He is not slain when the body is slain. ii. 20 (6)

The eternal nature of the soul has been established in this verse, which is ever-existing and beyond birth and death. Consequently, it is devoid of the six types of transformations: asti, jāyate, vardhate, vipariṇamate, apakṣhīyate, and vinaśhyati “Existence in the womb, birth, growth, procreation, diminution, and death.” These are transformations of the body, not of the self. What we call as death is merely the destruction of the body, but the immortal self remains unaffected by all bodily changes. This concept has been repeatedly emphasized in the Vedas. The Kaṭhopaniṣhad contains a mantra almost identical to the above verse of the Bhagavad Gita:

na jāyate mriyate vā vipaśhchin nāyaṁ kutaśhchin na babhūva kaśhchit

ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre (1.2.18)  

“The soul is not born, nor does it die; it did not spring from something, and nothing sprang from it. It is unborn, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.” The Bṛihadāraṇyaka Upaniṣhad states “sa vā eṣha mahān aja ātmājaro ’maro ’mṛito ’bhayaḥ{“ (4.4.25)   “The soul is glorious, unborn, deathless, free from old age, immortal, and fearless.”

achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ --2.24

Not to be cleft is He, not to be burnt is He, not even to be wetted nor yet to be dried is He: abiding He is and all-pervading, stable, immovable, and from everlasting, ii. 24. (7)

In this verse Gita explains why Atman cannot be cut, burnt, wet or dried. Atman is beyond the grasp of the intellect as it is the power that enables the intellect to function. Just as a torch can illumine everything except itself. At best we can get some idea by way of pointers.  

Nitya – Eternal. Time, space and causation belong to the world. They are intellectual concepts. Atman enables the intellect to understand everything in the world. Atman was there before the intellect came into being. Hence it is beyond time.

Sarvagata – all-pervading. Atman pervades the microcosm, individual, as well as the macrocosm, universe, and exists beyond as well. It pervades the waking, dream and deep sleep states and is beyond, in its pristine glory. That Atman you are!

Sthanu and acala – steady and immoveable. Two types of movement are possible. Movement from one place to another and movement at a given place. You can move from a place where you exist to a place where you do not exist. Atman is everywhere hence cannot move.

Sanatana – Permanent, ancient. Time is defined as the interval between two experiences. Atman existed even at the first experience hence it is before time, eternal.

 

avināśhi tu tadviddhi yena sarvam idaṁ tatam | vināśham avyayasyāsya na kaśhchit kartum arhati --2.17

 Know That to be indestructible whereby all this is pervaded; of this Immutable none can work destruction. ii. 17. (8)

Shree Krishna establishes the relationship between the body and the soul, by saying that the soul pervades the body. What does he mean by this? The soul is sentient, i.e. it possesses consciousness. The body is made from insentient matter, devoid of consciousness. However, the soul passes on the quality of consciousness to the body as well, by residing in it. Hence, the soul pervades the body by spreading its consciousness everywhere in it.

Some raise a question here regarding the location of the soul. The Vedas state that the soul resides in the heart:

hṛidi hyeṣha ātmā (Praśhnopaniṣhad 3.6)  sa vā eṣha ātmā hṛidi (Chhāndogya Upaniṣhad 8.3.3)  

The word hṛidi indicates that the soul is seated in the region of the heart. Yet, consciousness, which is the symptom of the soul, spreads throughout the body. How does this happen? Ved Vyas explains this concept as follows:

avirodhaśhchandanavat (Brahma Sūtra 2.3.23)  

“Just as applying sandalwood to your forehead cools the entire body, similarly, the soul, although residing locally in the heart, infuses its consciousness throughout the body.”

Again, someone may ask that if consciousness is a characteristic of the soul, then how does it spread into the body?This question has also been answered by Ved Vyas: vyaktireko gandhavat (Brahma Sūtra 2.3.26)  “Fragrance is a quality of the flower. But the garden where the flower grows also becomes fragrant.” This means that the flower is able to pass on its fragrant quality to the garden. Likewise, the soul is sentient, and it also makes the dead matter of the body sentient, by pervading its consciousness in it.

nāsato vidyate bhāvo nābhāvo vidyate sataḥ |

bhuayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ --2.16

Of the non-existent (asat) there is no being, and of what exists there is no not-being; the definite ascertainment of both is seen by the Seers of the Essence of Truth. ii.16 (9)

All the Veda mantras state that these three entities—God, the individual soul, and Maya—are all eternal.

1. God is everlasting 2. The soul is imperishable and 3. The entity Maya from which the world has been made is eternal, or sat.   While the world itself is asat, it is only the entity Maya that is sat or eternal.

When we say that the world is asat, this should not be confused with mithyā. Asat (temporary) does not mean mithyā (non-existent). Some philosophers claim that the world is mithyā, or “non-existent.”  --Brahma sathyam jagat  mithyam misunderstanding Sankara.  Sathyam is Sat (sentient)+ thi (non-Sentient)+yam relationship. That is Brahman is Sat Asat Iswara in Ramnuja philosophy --the theory of Relativity. In that sense jagat is mithya and can’t be Brahman.  If those philosophers were true, then the world should no longer have remained for the God-realized Saints (Jeevanmuktas). Since they had destroyed their ignorance, the world should have stopped existing for them. Why then did these Saints write books even after attaining the state of God-realization?  “Even God-realized Saints feels hungry, just as animals do, and need to eat food.” say the scriptures. If the world does not exist for them, then how and why should they eat?

Taittirīya Upaniṣhad repeatedly informs us that God is all-pervading in the world:

so ’kāmayata bahu syāṁ prajāyeyeti sa tapo ’tapyata sa tapastaptvā idaṁ sarvamasṛijata yadidaṁ kiṁ cha tatsṛiṣhtvā tadevānuprāviṣhat tadpraviśhya sachcha tyachchābhavat niruktaṁ chāniruktaṁ cha nilayanaṁ chānilaynaṁ cha vijñānaṁ chāvijñānaṁ cha satyaṁ chānṛitam cha satyamabhavat yad-idaṁ kiṁ cha tatsatyamityāchakṣhate tadapyeṣha śhloko bhavati (2.6.4)  

This Vedic mantra states that God not only created the world, but also permeates every atom of it. If God is truly all-pervading in this world, then how can the world have no existence? To say that the world is mithyā is to contradict the fact that God pervades the world. In this verse, Shree Krishna explains that the world does exist, but it is fleeting.

anāditvān nirguṇatvāt paramātmāyam avyayaḥ  |\

 śharīra-stho ’pi kaunteya na karoti na lipyate--13.32

As ether everywhere present is not polluted by virtue of its subtlety, even so the Self abiding everywhere is not polluted in the body. xiii. 32.(10)

God, situated within the heart of the living being as the Supreme Soul, never identifies with the body, nor is affected by its states of existence.  His presence in the material body does not make Him material in any way, nor is He subject to the law of karma and the cycle of birth and death, though these are experienced by the soul.

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ | yad gatvā na nivartante tad dhāma paramaṁ mama--15.6

Nor sun nor moon nor fire illumines It: and whither having gone men return not-- That is My Supreme Abode. xv. 6. (11)

Here Gita   briefly describes   divine Abode of the Supreme, which it says is self-luminous. No sun, moon or fire is required to light it up. As the material realm is created by Maya (material energy), it is full of defects and dualities. Whereas, the divine realm is created by Yogmaya (spiritual energy), which is both transcendental and perfect. It is also described as sat-chit-ānand (full of bliss, knowledge, and eternality).

The Paravyom is the spiritual sky of the divine realm. It is filled with splendor and divine opulence. It contains numerous abodes of various eternal forms of God. Narayan, Ram, Shree Krishna, etc. all have their separate Abodes.  They reside there eternally along with their devotees  

Shree Krishna assures Arjun that souls who attain him, reside eternally with him in His Supreme Abode, which is perfect in every way. These devotees become free from samsara the cycle of birth and death and get to participate in His Divine Leelas.

avyakto ’kṣhara ityuktas tam āhuḥ paramāṁ gatim |  yaṁ prāpya na nivartante tad dhāma paramaṁ mama--8.21

Unmanifested, Imperishable is this called; and this they proclaim the Supreme State, from which when once attained they return not--That is My Supreme Abode, viii. 21 (12)

The divine sky of the spiritual realm is called Paravyom.  It contains the eternal Abodes of the different forms of God, such as Golok (the Abode of Shree Krishna), Saket Lok (the Abode of Shree Ram), Vaikunth Lok (the Abode of Narayan), Shiv Lok (the Abode of Sadashiv), Devi Lok (the Abode of Mother Durga), etc.  In these Lokas, the Supreme Lord resides eternally in His divine forms along with His eternal Associates.  All these forms of God are non-different from each other; they are various forms of the same one God.  Whichever form of God one worships, upon God-realization, one goes to the Abode of that form of God.  Receiving a divine body, the soul then participates in the divine Activities and Pastimes of the Lord for the rest of eternity. You know the married life of Lord Krishna with 16008 wives. Wherever Narada went he found Krishna leading normal family life with his individual wives and also relaxing in the company of his Love,  Radha.

 nirmāna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ |
dvandvair vimuktāḥ sukha-duḥkha-sanjñair gachchhanty amūḍhāḥ padam avyayaṁ tat--15-5

Without pride, without delusion, victorious over the blemish of attachment, ever abiding in the Self, their desires abandoned, released from the pairs called pleasure and pain, they go undeluded to that Immutable Abode. xv. 5. (13)

In this verse, Gita says in the act of Supreme surrender to the Lord the first step is to give up all pride, which is due to ignorance. The embodied souls have an illusion that they are the governors of all the material wealth that they have acquired, and continue accumulating more. Their minds are blinded by pride borne by ignorance, they think that all this is for their enjoyment and would continue giving them happiness. A soul in such a state does not comprehend God as the owner of all. Thus, cannot surrender unto his will.

Only through proper knowledge of God can this false notion of being the enjoyer be removed. It is necessary to realize that God alone is the owner of all the material energy and it needs to be used for his service only. He is the master of the entire creation, and the souls are his eternal servants. The souls should give up the attitude of pride and develop an attitude of selfless service to the Lord. This can be achieved by understanding the true nature of the self as the eternal servant, eliminating material attachments that pull us towards the world and away from him. 

 The Vedas state:

pādo’sya viśhwā bhūtāni, tripādasya amṛitam divi   (Puruṣh Sūkta Mantra 3)

“This temporary world made from the material energy is but one part of creation.  The other three parts are the eternal Abode of God that is beyond the phenomenon of life and death.”

yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ |

na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim--16.23

 He who forsakes the ordinances of the Scriptures, and acts under the influence of desire, attains not perfection, nor happiness, nor the Supreme State. xvi. 23. (14)

 

Scriptures are the guide maps given to humans on the journey toward enlightenment. They provide us with knowledge and understanding. They also give us instructions on what to do and what not to do. These instructions are of two kinds—vidhi and niṣhedh. The directives to perform certain activities are called vidhi. The directives not to perform certain activities are called niṣhedh. By faithfully following both these kinds of injunctions, human beings can proceed toward perfection. But the ways of the demoniac are the reverse of the teachings of the scriptures. They engage in prohibited acts and refrain from recommended ones. Referring to such people, Gita  declares that those who renounce the authorized path and act according to their whims, impelled by the impulses of their desires, achieve neither true knowledge, nor the perfection of happiness, nor liberation from material bondage.

 

 yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam kṣhetra- kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha--13.27

He who sees the Supreme Lord dwelling alike in all beings, perishing not as they perish, he it is who sees correctly. xiii. 27.(16)

Gita uses the words yāvat kiñchit, meaning “whatsoever form of life that exists,” regardless of how enormous or infinitesimal it may be, is all born of the union of the kṣhetrajña (knower of the field) and the kṣhetra (field of activities).  The Abrahamic traditions accept the existence of the soul in humans, but do not accept that other forms of life also have souls.  This concept condones violence toward the other life forms.  However, the Vedic philosophy stresses that wherever consciousness exists, there must be the presence of the soul.  Without it, there can be no consciousness--aatmavat sarvabhooteshu --the same Self abides in all says Veda.

In the early twentieth century, Sir J.C. Bose established through experiments that even plants, which are non-moving life forms, can feel and respond to emotions.  His experiments proved that soothing music can enhance the growth of plants.  When a hunter shoots a bird sitting on a tree, the vibrations of the tree seem to indicate that it weeps for the bird.  And when a loving gardener enters the garden, the trees feel joyous.  The changes in the vibrations of the tree reveal that it also possesses consciousness and can experience semblances of emotions.  These observations corroborate Shree Krishna’s statement here that all life forms possess consciousness; they are the combination of the eternal soul, which is the source of consciousness, and the body, which is made of the insentient material energy.

 bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjuna | jñātuṁ draṣhṭuṁ cha tattvena praveṣhṭuṁ cha parantapa--11.54

 

By devotion alone, without ‘otherness’, Oh Arjuna, can I be known, seen and in essence entered, Oh Parantapa. xi. 54. (16)

 

In this verse, Krishna   emphasizes bhakti as the means for attaining him.   Krishna emphatically declares that his two-armed form as he is standing before Arjuna can only be realized through bhakti. This has been repeatedly stated in the Vedic scriptures.

sattvānurūpā sarvasya śhraddhā bhavati bhārata |
śhraddhaa-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ--17.3

The faith of every man, Oh Bharata, accords with his essential character; man is instinct with faith: as that wherein a man has faith, so is he. xvii.3 (17)

Those who develop the conviction that money is of paramount importance in the world spend their entire life accumulating it. Those who believe that fame counts more than anything else dedicate their time and energy in chasing political posts and social designations. Those who believe in noble values sacrifice everything to uphold them. Mahatma Gandhi had faith in the incomparable importance of satya (truth) and ahimsā (non-violence), and by the strength of his convictions he launched a non-violent movement that succeeded in evicting from India the most powerful empire in the world. Those who develop deep faith in the overriding importance of God-realization renounce their material life in search of him. Thus, Gita states that the quality of our faith decides the direction of our life. In turn, the quality of our faith is decided by the nature of our mind.  

śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati--4.39

He that has intense faith, and to that faith being devoted has the senses controlled, gains Knowledge; and having gained Knowledge he swiftly attains Supreme Peace, iv. 39. (18)

Not all spiritual truths are immediately perceptible; some of them can only be experienced after having attained sufficient elevation on the path. If we only accept what we can presently verify or comprehend, we will be bereft of the higher spiritual secrets. Faith helps us accept what we cannot understand at present. 

However, blind faith is not a desirable thing. Before placing it on any Guru, we must use our intellect to confirm that the Guru has realized the Absolute Truth, and he is teaching it in accordance with the eternal Vedic scriptures. Once this is confirmed, then we should strive to deepen our faith in such a Guru, and surrender to God under his guidance. 

teṣhāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te--10.10

To those who are self-attuned and who worship Me with loving devotion I give that union with understanding whereby they come to Me. x. 10. (19)

Divine knowledge of God is not attained by the flight of our intellect. No matter how powerful a mental machine we may possess, we have to admit the fact that our intellect is made from the material energy. Hence, our thoughts, understanding, and wisdom are confined to the material realm; God and his divine realm remain entirely beyond the scope of our corporeal intellect. 

The Bṛihadāraṇyak Upaniṣhad states: sa eṣha neti netyātmā agṛihyoḥ (3.9.26)--One can never comprehend God by self-effort based upon the intellect.” 

teṣhām evānukampārtham aham ajñāna-jaṁ tamaḥ
nāśhayāmyātma-bhāva-stho jñāna-dīpena bhāsvatā--10.11

Out of compassion for them and abiding in their Self I destroy with the resplendent Light of Knowledge their darkness born of ignorance. x. 11.(20)

 

Ignorance is often symbolized as darkness. At present, our senses, mind, and intellect are all material, while God is divine. Hence, we are unable to see him, hear him, know him, or be united with him. When God bestows his grace, he confers his divine Yogmaya energy upon the soul. It is also called śhuddha sattva (divine mode of goodness), which is distinct from the sattva guṇa (mode of goodness) of Maya. When we receive that śhuddha sattva energy, our sense, mind, and intellect become divine. To put it simply, by his grace, God bestows his divine senses, divine mind, and divine intellect to the soul. Equipped with these divine instruments, the soul is able to see God, hear God, know God, and be united with God. Hence, the Vedānt Darśhan states: viśheṣhānugrahaśh cha (3.4.38)  “Only by God’s grace does one gain divine knowledge.

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ |

teṣhām āditya-vaj jñānaṁ prakāśhayati tat param--5.16

In those in whom ignorance is destroyed by Knowledge of the Self, Knowledge like the sun illumines That Supreme. v. 16. (21)

The sun’s power in removing the darkness of night is incomparable.  The Ramayana  states: “Despite the combined light of the full moon and all the visible stars in a cloudless sky, the night does not go.  But the moment the sun rises, the night makes a hasty exit.”  The light of the sun is such that the darkness cannot remain before it.  The light of God’s knowledge has a similar effect in dispelling the darkness of ignorance.  

Darkness is responsible for creating illusions.  In the darkness of the cinema hall, the light falling on the screen creates the illusion of reality, and people get absorbed in watching it.  However, when the main lights in the cinema hall are switched on, the illusion is dispelled and people wake up from their reverie to realize that they were only watching a movie.  Similarly, in the darkness of ignorance, we identify ourselves with the body, and consider ourselves to be the doers and enjoyers of our actions.  When the light of God’s knowledge begins shining brightly, the illusion beats a hasty retreat, and the soul wakes up to its true spiritual identity, even while it lives in the city of nine gates.  The soul had fallen into illusion because God’s material energy (avidyā śhakti) had covered it in darkness.  The illusion is dispelled when God’s spiritual energy (vidyā śhakti) illumines it with the light of knowledge. 

 indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ  |

manasas tu parā buddhir yo buddheḥ paratas tu saḥ--3.42

High, they say, are the senses; higher than the senses is the mind; and higher than the mind is the understanding; but one who is higher than understanding is He. iii. 42. (22)

An inferior entity can be controlled by its superior entity.  Gita explains the gradation of superiority amongst the instruments God has provided to us. It describes that the body is made of gross matter; superior to it are the five knowledge-bearing senses (which grasp the perceptions of taste, touch, sight, smell, and sound); beyond the senses is the mind; superior to the mind is the intellect, with its ability to discriminate; but even beyond the intellect is the divine soul. This knowledge of the sequence of superiority amongst the senses, mind, intellect, and soul, can now be used for rooting out lust.

 evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam |

ātmanā jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam--3.43

 Thus knowing Him to be higher than the understanding, steadying the self by the Self, Oh thou strong of arm, slay the enemy in the form of desire, so hard to overcome, iii. 43. (23)

In concluding Karmayoga Gita emphasizes that we should slay this enemy called lust through knowledge of the self.  Gita emphasizes the soul is a part of God, it is divine in nature.   The divine bliss it seeks can only be attained from a divine subject, while the objects of the world are all material. These material objects can never fulfill the innate longing of the soul and so it is futile to create desires for them. We must exert and train the intellect to think in this manner, and then use it to control the mind and the senses.

This is explained very beautifully in the Kaṭhopaniṣhad with the help of the model of a chariot:

ātmānagvaṁ rathinaṁ viddhi śharīraṁ rathameva tu
buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha
indriyāṇi hayānāhurviṣhayānsteṣhu gocharān
ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣhiṇaḥ (1.3.3-4)  

The Upaniṣhads say there is a chariot, which has five horses pulling it; the horses have reins in their mouths, which are in the hands of a charioteer; a passenger is sitting at the back of the chariot. Ideally, the passenger should instruct the charioteer, who should then control the reins and guide the horses in the proper direction. However, in this case, the passenger has gone to sleep, and so the horses are holding sway. We have discussed this a number of times.

If the soul wakes up to its higher nature and decides to take a proactive role, it can exercise the intellect in the proper direction. The intellect will then govern the lower self—the mind and the senses—and the chariot will move in the direction of eternal welfare. In this way, the higher self (soul) must be used to control the lower self (senses, mind, and, intellect).

yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā--4.37

 Just as a burning fire makes ashes of its fuel, Oh Arjuna, even so does the Fire of Knowledge make ashes of all works, iv. 37. (24)

 

Even a spark of fire has the potential to become a major conflagration and burn down a huge heap of combustible material. In 1666, the Great Fire of London began as only a little flame in a small bakery, but as it grew it consigned to flames 13,200 houses, 87 churches, and most of the city offices. A virus that sparked in Wuhan has burnt the whole world creating panic.

 

We too have a heap of karmas attached to each of us, consisting of the reactions of the sinful and righteous deeds performed by us over infinite lifetimes. If we endeavor to exhaust these karmas by reaping their results, it will take many more lifetimes, and in the meantime further karmas will accumulate in an endless process. But Shree Krishna assures Arjun that knowledge has the power to burn our heap of karmas in this lifetime itself. That is because knowledge of the soul and its relationship with God leads us to surrender to him. When we surrender to God, he burns our stockpile of endless lifetimes of karmas and releases us from material bondage.

yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ--4.19

 Him, whose every enterprise is without desire or motive, whose actions are burnt up in the Fire of Knowledge, the wise call a Sage. iv. 19. (25)

The soul, being a tiny part of God who is an ocean of bliss, naturally seeks bliss for itself. However, covered by the material energy, the soul mistakenly identifies itself with the material body. In this ignorance, it performs actions to attain bliss from the world of matter. Since these actions are motivated by the desire for sensual and mental enjoyment, they bind the soul in karmic reactions.

In contrast, when the soul is illumined with divine knowledge, it realizes that the bliss it seeks will be attained not from the objects of the senses, but in loving service to God. It then strives to perform every action for the pleasure of God. “Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to me.” (Bhagavad Gita 9.27) Since such an enlightened soul renounces selfish actions for material pleasures and dedicates all actions to God, the works performed produce no karmic reactions. They are said to be burnt in the fire of divine knowledge.

kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām || 5.26

All around the austere Sages, free from desire and wrath, who have subdued their mind and have realized the Self, radiates the beatific Peace of Brahman. v. 26. (26)

Karma-yoga is the safer path to take for most people.   However, for someone who is truly detached from the world, sanyāsayoga  is also suitable.  It is advantageous in that there is no diversion of time and energy toward worldly duties, and one can dedicate oneself fully to the practice of spirituality.  There have been many accomplished sanyāsīs in history Such true   sanyāsīs also make rapid progress and experience peace everywhere.  By eliminating the urges of desire and anger and subduing their mind, they attain perfect peace both in this life and here-after.  

We often harbor the misconception that external circumstances are at fault for the lack of peace in our lives, and we hope for the day when the situation will become conducive to peace of mind.  However, peace is not dependent upon the external situation; it is a product of purified senses, mind, and intellect.  The sanyāsīs, with their mind and thoughts turned inward, find the ocean of peace within, independent of external circumstances.  And then, with the internal machinery in order, they experience the same peace everywhere, and are liberated in this world itself.  

shanaiH shanairuparame.h bud.hdhyaa dhriitigriheetayaa |

ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet 6 25. 

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever. 6.25 (27)

Meditation is the art of focusing the mind on one thought without allowing it to meander into any other thought, under the supervision of the intellect. The intellect plays a key role right through the spiritual practices. Step by step hold the rambling mind with a resolute intellect.

The emphasis is on the gradual nature of the practice. Physical growth from birth to adulthood takes years. It takes time to develop fine emotions. Intellectual development takes at least 16 years of schooling. Spiritual advancement also takes a while. It cannot happen overnight. So be patient. Yet when you are totally prepared Enlightenment takes as much time as a needle takes to penetrate a rose petal!

Keep the mind fixed on the Self. Do not think of anything else. The nature of the mind is fickle and restless. It is the intellect that keeps focus. When the mind is free from desire for worldly objects it remains still and obeys the command of the intellect. When the mind is afire with desire it is impossible to quieten the mind.

Consistent application is necessary for success in any field. More so in the spiritual path as worldly attractions are constantly tempting you. The individual consisting of body, mind, intellect and Spirit has thought of matter for countless lives! To disengage from it will take constant, relentless effort.

yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ naye-- 6.26

Towards whatsoever the mind wanders, being fickle and unsteady, there from it should be withdrawn and brought under the sway of the Self alone. vi. 26 (28)

Success in meditation is not achieved in a day; the path to perfection is long and arduous. When we sit for meditation with the resolve to focus our mind upon God, we will find that ever so often it wanders off in worldly saṅkalp and vikalp. It is thus important to understand the three steps involved in the process of meditation:

With the intellect’s power of discrimination we decide that the world is not our goal. Hence, we forcefully remove the mind from the world. This requires effort.

Again, with the power of discrimination we understand that God alone is ours, and God-realization is our goal. Hence, we bring the mind to focus upon God. This also requires effort.

The mind comes away from God, and wanders back into the world. This does not require effort, it happens automatically.

When the third step happens by itself, sādhaks often become disappointed. The mind is fickle and we should be prepared that it will wander off in the direction of its infatuation, despite our best efforts to control it. However, when it does wander off, we should once again repeat steps 1 and 2—take the mind away from the world and bring it back to God. Once again, we will experience that step 3 takes place by itself. We should not lose heart, and again repeat steps 1 and 2.

We will have to do this repeatedly. Then slowly, the mind’s attachment toward God will start increasing. And simultaneously, its detachment from the world will also increase. As this happens, it will become easier and easier to meditate. But in the beginning, we must be prepared for the battle involved in disciplining the mind.

yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ--5.28

The saint who devoutly seeks Liberation, with the senses, mind, and intellect subdued, without desire, fear, or wrath, is indeed ever Liberated. v. 28. (29)

 

Stopping all activities of the external senses prepares one to qualify for practicing meditation. Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalizing the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul. Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts. Whose sole goal and aim is Mukti or liberation. Determinedly intent on achieving atma tattva or soul realization such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved. The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimittika or occasional duties having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

Sarvabhuutasthamaatmaanam sarvabhuutaani chaatmani

eekshate yogayuktaatmaa sarvatra samadarshanah-- 6.29

One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self. Vi 29 (30)

 

The ingredient of everything that exists is God himself, in the form of his various energies. Just as the sun, while remaining in one place, spreads its light everywhere, similarly the Supreme Lord, by his various energies pervades and sustains everything that exists. The perfected yogis, in the light of realized knowledge, see everything in its connection with God“ says  Narada Panchatntra. Upanisahads often declare aatmavat sarvabooteshu--the same Self abides in all  and Iswarah sarvabhootaanam- He is the lord of all beings.

ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham--9.22

I undertake to secure and protect the welfare of those who without ' otherness' meditate on Me and worship Me, and who ever abide thus attuned. ix. 22. (31)

God promises two things.  The first is yoga—He bestows His devotees the spiritual assets they do not possess.  The second is kṣhema—He protects the spiritual assets that His devotees already possess.

A mother never thinks of deserting her newborn helpless child who is entirely dependent upon her.  The supreme and eternal mother of the soul is God.     A newborn baby is fully dependent upon its mother, who takes care of the baby’s welfare entirely.  The baby simply cries whenever it needs anything; the mother cleans it, feeds it, bathes it, etc.  But when the baby becomes a five-year old child, it begins doing some actions for itself.    As the boy keeps assuming more responsibilities, his mother keeps relinquishing her responsibilities.  God’s law is exactly the same.  When we act from our independent will, thinking that we are the doers of our actions, and depend upon our own prowess and abilities, God does not bestow His grace.  He merely notes our karmas and gives the result.  When we surrender partially to Him and partially depend upon material crutches, God also partially bestows His grace upon us.  And when we offer ourselves exclusively to Him, māmekaṁ śharaṇaṁ vraja, God bestows His complete grace and takes full responsibility, by preserving what we have and providing what we lack.

 teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ--7.17

Of these the Jnani, who is ever attuned, whose devotion is centered in Me, is the most excellent; because to the Jnani I am exceedingly dear and he is dear to Me. vii. 17. (3)

Those who approach God in distress, for worldly possessions, or in curiosity, do not possess selfless devotion as yet. Slowly, by the process of devotion, their heart becomes pure and they develop knowledge of their eternal relationship with God. Then their devotion becomes exclusive, single-minded, and incessant toward God. Since they have gained the knowledge that the world is not theirs and not a source of happiness, they neither thirst for favorable circumstances nor lament over unfavorable circumstances. Thus, they become situated in selfless devotion. In a spirit of total self-surrender, they offer themselves as oblation in the fire of love for their Divine Beloved.

 bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ--7.19

 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare. (33)

Ramacharitmanas  states: jāneṅ binu na hoi paratītī, binu paratīti hoi nahiṅ prītī  Without knowledge, there cannot be faith; without faith, love cannot grow. Thus, true knowledge is naturally accompanied by love. If we claim we possess knowledge of Brahman, but we feel no love toward him, then our knowledge is merely theoretical.

After many lifetimes of cultivation of knowledge, when that jñānī’s knowledge matures into true wisdom, he surrenders to the Supreme Lord, knowing him to be all that is. The verse states that such a noble soul is very rare.  The exalted soul that practice Sanyasayoga with pure heart who realizes “All is God,” and surrenders to him, is very rare. “Yatyyah suddhasatvah sanyasa yogaat paramuchyanti” says MNU that we often discussed!

prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate-- 2.55

 Bhagawan said: O Pårtha, When the living being abandons all material desires that enter the mind and becomes self-satisfied within, then that person is said to be situated in divine knowledge. ii 55  (34)

 When one learns to turn the mind away from material allurements and renounces the desires of the senses, such a person comes in touch with the inner bliss of the soul and becomes transcendentally situated. The Kaṭhopaniṣhad goes to the extent of saying that one who has renounced desires becomes like God:

yadā sarve pramuchyante kāmā ye ’sya hṛidi śhritaḥ
atha martyo ’mṛito bhavatyatra brahma samaśhnute (2.3.14)

“When one eliminates all selfish desires from the heart, then the materially fettered jīvātmā (soul) attains freedom from birth and death, and becomes Godlike in virtue.” Shree Krishna states in the above verse that a transcendentally situated person is one who has given up selfish desires and cravings of the senses, and is satisfied in the self

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ |
nirmamo nirahankāraḥ sa śhāntim adhigachchhati--2.71

That man attains Peace who, having cast away all desires, remains without longing, devoid of 'I' and ‘mine’ ii. 71. (35)

 

What are desired, they are called the objects of desire. These are sound and other sense-objects. The person, who wants peace must abandon all sense-objects such as sound, touch etc. He should have no longing for them. He should be without the sense of mine regarding them, as that sense arises from the misconception that the body, which is really non-self, is the self. He who lives in this way attains to peace after seeing the self

yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me. 12.15 (36)

No one is put into difficulty, anxiety, fearfulness, or dissatisfaction by a devotee. Since a devotee is kind to everyone, he does not act in such a way to put others into anxiety. At the same time, if others try to put a devotee into anxiety, he is not disturbed. It is by the grace of the Lord that he is so practiced that he is not disturbed by any outward disturbance.   Generally a materialistic person becomes very happy when there is something for his sense gratification and his body, but when he sees that others have something for their sense gratification and he hasn't, he is sorry and envious. When he is expecting some retaliation from an enemy, he is in a state of fear, and when he cannot successfully execute something he becomes dejected. But a devotee is always transcendental to all these disturbances; therefore he is very dear to the Lord.

 mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ

sarvārambha-parityāgī guṇātītaḥ sa uchyate-- 14.25

 

He who holds honor and dishonor equal, equal the friendly party and the foe, who has renounced all enterprise — he is said to have transcended the gunas. xiv. 25. (37)

 

 Materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty with  Supreme consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Supreme consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution   and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake.   Such a person is transcendentally situated ang is not influenced by gunas--Gunaateeta

 

yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate 3.17

 

The man who revels here and now in the Self alone, with the Self is satisfied, and in the Self alone is content — for him there is no work to do. iii. 17. (38)

 

A person who is fully satisfied by his acts no longer has any duty to perform. Due to his fully focused on Supreme Consciousness all impiety within is instantly cleansed, an effect of many, many thousands of yajna performances. By such clearing of consciousness, one becomes fully confident of his eternal position in relationship with the Supreme. His duty thus becomes self-illuminated by the grace of the Lord, and therefore he no longer has any obligations to the Vedic injunctions. Such a person is no longer interested in material activities and no longer takes pleasure in material arrangements like wine, women and similar infatuations.

 

naiva tasya kṛitenārtho nākṛiteneha kaśhchana
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ--3.18

For him there is no purpose either in doing work or in leaving it undone; nor is there in all beings anything which serves him as a purpose. iii. 18. (39)

 

Once you reach Enlightenment you have no desires to eliminate, no dependence on the world hence no obligations. Just as when a dreamer wakes up he is instantly freed from all obligations in the dream.

 

When you wake up to the fourth plane of Consciousness becoming the wealthiest person in the world or the most powerful would have no impact on you. Yet you would fulfil every role enthusiastically, excitedly, wholeheartedly, knowing that the entire world is essence-less and of zero value.

You have no obligations to perform as you are not dependent on the world.  This is true both in the absolute as well as in the relative sense. To the extent you escalate to the higher you are freed from the obligations of the lower state.   Mahatma Gandhi was not debarred from any place because of lack of formal clothing!

yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate-- 4.22

Content to take what chance may bring, having transcended the pairs of opposites, free from ill-will and even-minded in success or failure, though he works he is not bound. iv. 22. (40)

 

This verse deals with harmonizing with the effects of action and the environment.

Santushta – Supremely content with whatever comes to you as a result of your actions. A tamasika person makes no effort. The rajasika one makes effort but gets stressed out. A sattvika person makes enormous effort but the mind is at peace so he achieves success effortlessly, without stress. He merely gains merit. Success seeks merit. He seeks spiritual goals. Material wealth comes to him unsought.

Dvandvatita – Risen above pairs of opposites at the physical level. He does not operate on likes and dislikes and understands the world as change, pairs of opposites. He is unaffected by the changes in the world as he is established in the higher.

Vimatsara – Free from envy at the emotional level. He feels love for all beings and does not entertain negative feelings.

Sama siddha asiddha – Equal to success and failure at the intellectual plane. The attention is on the action which is performed wholeheartedly, dedicatedly. He finds fulfillment in the action itself. There is no anxiety for the fruit.

Thus existing vasanas get exhausted and no further vasanas are added. Actions purify him.

 EashvaraH sarvabhuutaanaam  hriddeshe arjuna tishhthati .
bhraamayansarvabhootaani yantraaroodhaani maayayaa .. 18.61
The Lord, Oh Arjuna, dwells in the Heart of every being and His mysterious power spins round all beings as if set on the wheel. xviii. 61.(41)

The Supreme Personality of Godhead sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Super-soul, as the knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by this Super-soul. The living entity gets what he deserves and is carried by the material body which is created in the material energy under the direction of the Super-soul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motor car goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity to work according to his past desires. The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. The individual is always under His control. 

 

tam eva saranam gaccha sarva-bhavena bharata
tat-prasadat param santim sthanam prapsyasi sasvatam--18.62

To Him alone surrender, Oh Bharata, with all thy being; by His Grace shalt thou obtain Peace Supreme, the Abode Eternal. xviii. 62.(42)

 

A living entity should therefore surrender unto the Supreme Personality of Godhead who is situated in everyone's heart, and that will relieve him from all kinds of miseries of this material existence. By such surrender, one will not only be released from all miseries in this life, but at the end he will reach the Supreme God. The transcendental world is described in the Vedic literature as tad visnoh paramam padam. Since all of creation is the kingdom of God, everything material is actually spiritual, but paramam padam specifically refers to the eternal abode, which is called the spiritual sky or Vaikuntha.

In the Fifteenth Chapter of Bhagavad-gita it is stated: "Sarvasya chaham hrdi sannivistah." The Lord is seated in everyone's heart, so this recommendation that one should surrender unto the Super-soul sitting within means that one should surrender unto the Supreme Personality of Godhead.

Krsna has already been accepted by Arjuna as the Supreme. He was accepted in the Tenth Chapter of Viswaroopa Darsana as param brahma param dhama. Arjuna has accepted Krsna as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidences of great authorities like Narada, Asita, Devala and Vyasa.

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called Supra-mental, and to help those gathered around him to realize it.

Ramana Maharshi is said to have composed the following verse in praise of Gita:

He, Who seated in Arjuna's car,
Spoke the Gospel to Arjuna
And removed his distress, may that
Embodiment of Grace save us.
Om Tat sat.

 

ACKNOWLEDGEMENT

[This compilation is made for a discourse at Sri Ganesha Temple, Nashville, TN,  by  N.R. Srinivasan from the material received  from Abhilash Rajendran, Hindu Blog, Tamil Translation of selected verses of Gita by Ramana Maharshi and purport provided by various Urban  Monks of Modern times rendering  Gita and Vedanta Blog that is gratefully acknowledged while  thanking all Monks in helping me spread   the  message on Knowing the Self & God Realization  contained in the Song of the Celestial of  Lord Krishna on His Jayanthi Day 2020  pleading his mercy to relieve the world from Corona Pandemonium!]

REAL TREASURE FROM RAMANA MAHARSHI

 

Real treasure is not gold or diamond but everlasting bliss which cannot be extinguished by any earthly force. Ramana Maharshi distributed the real treasure for free during his lifetime. Here is a miniscule part of that treasure. 

 

If we progress, the world progresses. As you are, so is the world. Without understanding the Self, what is the use of understanding the world? Without Self Knowledge, the knowledge of the world is of no use. Dive within and see the treasures that are locked up there. Cut open your heart and see the world through the eyes of your Supreme Self. Tear down the veils and you will see the divine majesty of your own Self. 

 

People that are on the lower rungs of the ladder waste their energies by being preoccupied with questions like will there be a prophet, will someone come to save the world, will the world will be rejuvenated…etc. 

 

Everyone is an Avatar of God. One who knows the Truth sees everyone else as a manifestation of God. Those who have eyes can alone see; and to the pure, everything is pure. 

 

Setting time apart for meditation is only for spiritual novices. A man who is advanced always enjoys the divine beatitude, whether he is employed in work or not. While his hand is in society, he keeps his head cool in solitude. 

 

There is no conflict between work and wisdom. On the other hand, selfless work leads to Self-Knowledge. 

 

He should surrender the ego that binds man to this mundane earth. Giving up the body-consciousness is the true renunciation.  

 

Self-analysis leads to self-realization and this is the best path to know god. 

 

When you do not know properly about the present, why should you trouble yourself about the future? Take care of the present, the future will take care of itself. 

 

The world is neither too good nor too bad; it is a mixture of both good and bad. Unmixed happiness and unqualified sorrow will never be found. 

 

Solution to the puzzle of God – Self-enquiry, the solving of the great problem "Who am I?" by enquiry into the nature of one's own self. 

 

You lost sight of the bliss because your meditative attitude had not become natural. When you become habitually reflective, the enjoyment of spiritual beatitude becomes a matter of natural experience. 

 

Self-progression in the spiritual realm is not easily discernible. 

 

Enlightenment can happen only through deep reflection and constant meditation.