THIS POST IS CONTINUED FROM PART 128, BELOW--
IMPERSONAL EGO IS "I AM" AND THE PERSONAL EGO IS "I AM THIS." A BABY IS BORN WITH NO EGO AND DEVELOPS PERSONAL EGO IN 27 MONTHS. .
THAT IS THE REASON HE CANNOT REMEMBER ANYTHING UNDER 27 MONTHS , BECAUSE IF THERE IS NO EGO THERE WOULD BE NO MEMORY (MEMORY NEEDS A CENTER ON WHICH TO HANG).
THIS IS WHY WE DO NOT CREMATE JIVAN MUKT AND CHILDREN LESS THAN 27 MONTHS OF AGE.. THEY ARE BURIED IN SITTING POSITION..
Above: the small baby in the video -- has NO ego.
THE WESTERN CONCEPT OF EGO IS DIFFERENT FROM THE VEDANTA CONCEPT. THE WHITE MANs MIND IS SHALLOW.
SANNYASA EMPTIES THE INDIVIDUAL OF EGO .
DURING SANNYAS DIKSHA, THE FUTURE SANNYASI TAKES VOWS, AMONG WHICH ARE THE VOW TO RENOUNCE THE EGO, WORLDLY TREASURES, AND THE VOW OF SIMPLICITY. THE SECOND IS THE VOW OF OBEDIENCE, WHERE A DEVOTEE GIVES PROMISE TO FOLLOW THE TRADITION OF SANNYAS DHARMA THE THIRD IS THE VOW OF CHASTITY, PURITY OF MIND, FEELINGS, ACTIONS AND WORDS. THIS PART RELATES TO AHIMSA – NON-HURTING, THE BASIC PRINCIPLE OF HINDUISM.
RENUNCIATION OF THE EGO THAT COMES OUT OF THIS IGNORANCE, THIS IDENTIFICATION—THAT IS SANNYASA. RENUNCIATION OF SELFISHNESS THAT SPRINGS OUT OF THE EGO—THAT IS SANNYASA.
RENUNCIATION OF ATTACHMENT THAT SPRINGS OUT OF ANOTHER ASPECT OF EGO, I-NESS AND MINE-NESS—THAT IS SANNYASA. RENUNCIATION OF DESIRES, THE INNUMERABLE DESIRES—THEIR NUMBER IS LEGION—THAT FOLLOW IN THE TRAIN OF EGO IDENTIFICATION, ATTACHMENT AND SELFISHNESS—THAT IS REAL TYAGA, THAT IS REAL SANNYASA.
WHEN SANNYASA AND VEDANTA MELT INTO ONE THERE CROPS UP A SAGE OF SUPREME WISDOM. SANNYASA EMPTIES THE INDIVIDUAL OF THE EGO AND THE NEGATIVE PHENOMENA, AND VEDANTA FILLS IT WITH POSITIVE TRUTH.
SANNYASA WITHOUT VEDANTA REMAINS EMPTY, AND DOES NOT SERVE ITS PURPOSE. EVEN SO, VEDANTA WITHOUT SANNYASA BECOMES ESSENCELESS, AND LOSES ITS MEANING.
VEDANTA CANNOT BE GRASPED WITHOUT EMPTYING THE EGO THROUGH SANNYASA AND SANNYASA BECOMES A WASTE WITHOUT GETTING AT THE SUPREME IDEAL THROUGH VEDANTA.
IN RENUNCIATION OF DESIRES IS REAL JOY. .. RENUNCIATION AND DETACHMENT INDICATE SELF-DENIAL, SELFEFFACEMENT AND DISPASSION. IT MEANS THE PULVERIZATION OF ONE’S EGO.
RENUNCIATION OR SANNYASA IS, THUS, THE GREATEST OF ALL TAPAS.
SANNYASA EMPTIES THE INDIVIDUAL OF THE EGO AND THE NEGATIVE PHENOMENA, AND
VEDANTA FILLS IT WITH POSITIVE TRUTH.
THE MIND NEEDS A FIXED CENTER TO WHICH THOUGHTS AND EXPERIENCES CAN ASSOCIATE. THE EGO SERVES THE ROLE OF THE FIXED CENTER IN THE MIND, AND IT MIMICS THE POWER TO OBSERVE CONSCIOUSLY. WE DON'T HAVE TO EXPEND EFFORT WHEN THE EGO TAKES OVER THE PERCEPTION OF THE WORLD.
HOWEVER, UNLIKE DEEPER AWARENESS, WHICH IS NON-SELECTIVE, THE EGO IS HIGHLY SELECTIVE IN ITS PERCEPTION. THOUGHTS WRAP AROUND THE EGO, AND THERE IS A MAGNETIC ATTRACTION BETWEEN THEM.
THE EGO CANNOT REMAIN WHEN WE ARE THOUGHTLESS. THE EGO SUSTAINS THOUGHTS, AND IN TURN, THOUGHTS SUPPORT THE EXISTENCE OF THE EGO.
EVEN WHEN ALL THOUGHTS SEEM TO DISAPPEAR, THE NOTION OF "I AM" REMAINS, AND THAT "I AM" IS THE VERY CORE OF THE EGO. THIS CORE CONTAINS THE ENTIRE BLUEPRINT OF THE MIND.
WE MAY WHITTLE DOWN OUR THOUGHTS, MEMORIES TO VIRTUALLY NOTHING THROUGH VARIOUS TECHNIQUES, TRYING TO REMAIN IN THE PRESENT, ETC., BUT THE SEED OF "I AM" CAN RECREATE IN A FLASH THE ENTIRE MIND AND ALL ITS COMPLEXITIES.
SINCE THE EGO DEPENDS ON THOUGHTS FOR ITS EXISTENCE, IT CREATES A 'MAGNETIC FIELD' IN THE CONSCIOUS MIND THROUGH THE POLARITY OF OUR LIKES AND DISLIKES, WHICH KEEPS THOUGHTS GLUED TOGETHER AROUND THE EGO.
SOME THOUGHTS GRAVITATE TOWARDS THE 'POSITIVE POLE' WHICH ALIGNS WITH OUR LIKES AND DESIRES, AND OTHERS THOUGHTS DRIFT TOWARD THE NEGATIVE POLE' WHICH CONFORMS TO OUR DISLIKES. IT IS CHALLENGING TO SEPARATE AWARENESS FROM THE 'MAGNETISM' IN THE MIND WHICH KEEPS THOUGHTS AND THE EGO TIED TO ONE ANOTHER.
WHEN WE ARE ASLEEP, ALTHOUGH THERE IS NO PERCEPTION OF THOUGHTS, THE 'MAGNETIC FIELD' KEEPING THOUGHTS AND THE EGO TOGETHER REMAINS. IT IS DORMANT. WHEN WE ARE AWAKE, WE STRENGTHEN THIS FIELD BY ACCUMULATING THOUGHTS WE EITHER LIKE OR DISLIKE.
THE FIRST STEP TOWARDS UNRAVELING AND DISRUPTING THE 'MAGNETIC FIELD' OF ATTRACTION BETWEEN THOUGHTS AND EGO IS TO RECOGNIZE THAT THERE IS A FALSE CENTER OF PERCEPTION IN THE MIND, WHICH IS DISTINCT FROM PURE AWARENESS.
AWARENESS IS THE NATURAL STATE IN WHICH THE THOUGHT "I" (THE EGO) DOES NOT RISE EVEN IN THE LEAST. AWARENESS IS CONSCIOUSNESS WITHOUT THINKING OR FOCUSING, BEING ALERT WITH NO THOUGHT.
THE EGO IS AN IDEA. BUT IT INFLUENCES OUR AWARENESS. IT GIVES US A CERTAIN SENSE OF IDENTITY. IT GETS IN OUR WAY, BECAUSE WE BELIEVE THAT THAT IS WHAT WE ARE.
WE HAVE TO LEARN TO SEE THROUGH THE EGO, LEARN WHAT IT CONSISTS OF: CONCEPTS, IDEAS, ASSUMPTIONS, THE SELF-IMAGE AND SO ON. WE NEED TO LEARN TO SEE THROUGH ALL THAT, SO THAT WE CAN DROP OUR ARMOR AND BECOME MORE OPEN.
EGO IS THE PART OF YOUR MIND THAT THINKS THAT YOU ARE YOUR MIND. EGO IS NOT YOU; IT IS AN IDEA OF YOU.
IN VEDANTIC PARLANCEO, EGO IS KNOWN AS AHAMKAARA (THE I-CONCEPT, AHAM MEANS ‘I’ AND KARA MEANS THE NOTION OR IDEA ABOUT 'I' AS A THINKER/DOER, SEPARATE-SELF;..
EGO HAS NOTHING TO DO WITH WHO YOU REALLY ARE, THE PURE AWARENESS. THE EGO IS MAYA, AND MAYA IS INEXPLICABLE, SO ANYONE WHO TRIES TO EXPLAIN WHAT CAUSES THE EGO TO APPEAR HAS NOT UNDERSTOOD ITS REAL NATURE.
EGO IS LIKE A KNOT THAT SEEMS TO EXIST ONLY WHEN SENTIENCE AND INSENTIENCE ARE SEEMINGLY ENTANGLED.
WHATEVER WE DO IN OUR LIVES IS TIED TO THE "I AM." THIS PREFIX GIVES AWAY THE LOCATION OF THE FALSE CENTER OF PERCEPTION. "I AM" IMPLIES BOTH DOING AND OBSERVING ROLLED INTO ONE.
DOING TAKES US CLOSER TO THE EGO, AND OBSERVING BRINGS US CLOSER TO AWARENESS. TO CREATE A SEPARATION BETWEEN THE FALSE CENTER OR PERCEPTION AND DEEPER AWARENESS, WE WOULD HAVE TO SPLIT 'DOING' AND 'SEEING' OR OBSERVING.
EGO IS THE GHOST IN THE SYSTEM THAT IS NOT REALLY THERE, ON BEHALF OF WHICH WE SPEND MOST OF OUR LIVES THINKING AND FEELING!
EGO IS THE ROOT OF ALL THOUGHTS. EGO CANNOT STAND INDEPENDENT OF THOUGHT, WE CANNOT RELINQUISH OUR SENSE OF PERSONAL DOERSHIP WITHOUT UNDERSTANDING OUR EGO. EGO CAUSES US TO IMAGINE OUR SELF AS SEPARATE FROM ALL THE REST OF US. EGO THAT PROPELS US IS 'GOOD' AND THE EGO THAT CONTROLS US IS 'BAD.'
EGO WAS NEVER MEANT TO SEPARATE YOU FOREVER FROM THE UNIVERSAL SELF, BUT, INDEED, TO MAKE YOU MORE AWARE OF IT. WHEN EGO RUNS AMOK, IT SEPARATES YOU FROM THE UNIVERSAL-SELF.
IMPERSONAL EGO IS THE EGO THAT IS CENTERED IN ITS CONSCIOUSNESS PART WHEREAS THE PERSONAL EGO IS THE EGO THAT IS CENTERED MORE IN ITS MATERIAL PART (BODY). AN ANIMAL ALSO HAS NO EGO, IT HAS AN EGO ONLY IN A PREY-AND-PREDATOR TYPE SITUATION.
PERSONAL EGO, THINKING EGO OR VYAKTHI AHAMKAARA IS OF EIGHT TYPES. IN SANSKRIT, THESE ARE KNOWN AS GNYANAM, POOJYAM, KULAM, JAATHI, BALAM, VRIDHIM, TAPO, VAPU.
SUPERIORITY BASED ON KNOWLEDGE, RESPECTABILITY, CLASS, RACE, POWER, RICHES, SPIRITUAL POWER AND BEAUTY. EGO BASED ON THE SUPERIORITY OF KNOWLEDGE IS THE SUBTLEST OF ALL AND IS THE MOST DIFFICULT ONE TO GET RID OF.
EMPHASIS OF SPIRITUALITY IS TO GO BEYOND THE PERSONAL EGO: ONLY THEN YOU ARE HEALTHY, YOU ARE HARMONIOUS, YOU CAN ENTER THE DIVINE. REMEMBER, GOING BEYOND DOES NOT MEAN THAT YOU ARE GOING AGAINST IT.
IF YOU ARE REAL OR WHOLE, THE PERSONAL EGO CANNOT EXIST. A MAN WITH NO PERSONAL EGO OR NO PERSONAL DOERSHIP WILL NOT CLAIM ANYTHING GOOD OR BAD; HE WILL NOT CLAIM AT ALL.
"THE KNOWER OF BRAHMAN WEARS NO SIGNS!" ADI SHANKARACHARYA 2000 BC
EGO LIVES IN THE TENSION BETWEEN WHAT YOU ARE AND WHAT YOU WANT TO BE. THE EGO LIVES ON A BASE OF THE PAST AND THE FUTURE. EGO SIMPLY DOES NOT EXIST IN THE PRESENT. HOWEVER, PRESENT IS THE ONLY REALITY.
AN INDIVIDUAL SELF HAS NO CONTROL OVER ANY OUTSIDE EVENT OR ANY THOUGHT. INDIVIDUAL EGO CAN NEVER KNOW WHAT HIS NEXT THOUGHT IS GOING TO BE.
IF EGO COULD CONTROL THE THOUGHTS, IT COULD REMAIN THOUGHTLESS FOR A MINUTE. BUT IT IS ALMOST IMPOSSIBLE. THOUGHTS AND DECISIONS ARE COSMIC EVENTS THAT ARE GENERATED BY THE UNIVERSAL MIND (MAYA) WHICH IS MUCH BIGGER THAN THE SEPARATE INDIVIDUAL WE BELIEVE TO BE.
EGO IS AN ILLUSION! AN ILLUSORY PERSON CANNOT MAKE A REAL CHOICE!
MIND IS EGO PLUS THOUGHTS; EGO IS THE ROOT THOUGHT
THE PART OF ANTHAHKARANA WHICH HAS THE SENSE OF "I AM THIS" AND WHICH FEELS ITSELF TO BE A DISTINCT, INDEPENDENT, SEPARATE ENTITY IS CALLED EGO, AHAMKAARA.
EGO IS NOTHING MORE THAN A THOUGHT WITH "ME" ATTACHED TO IT. EGO COMPRISES OF BUDDHI, LOWER MIND/INTELLECT AND MEMORY.
ONCE YOUR AHAMKAARA ( EGO ) TAKES ON A STRONG PERSONAL IDENTITY "ME-NESS", YOUR BUDDHI FUNCTIONS ONLY IN THAT CONTEXT - AROUND THAT AXIS AND BECOMES A SLAVE TO AHAMKAARA.
WHENEVER THE MIND IS UNDER THE SPELL OF ATTACHMENT OR GREED, IT CANNOT THINK CLEARLY AND THAT LEADS TO THE LACK OF DISCRIMINATION OR THE LOSS OF PROPER THINKING.
THIS LACK OF DISCRIMINATION (LACK OF BUDDHI) IS KNOWN AS DELUSION (MOHA, DUAL-VISION, DUALISM). DELUSION PRODUCES IMBALANCE IN THE THREE CENTERS OF THE MIND (BUDDHI, MANAS AND EGO).
IMBALANCE CAN EITHER LEAD TO INTERNAL SPLITTING OF THE EGO OR THE EXTERNAL INFLATING OF THE EGO. A PERSON UNDER CONTINUAL AND DEEPER EFFECT OF DELUSION AND WHO HAS LOST THE ABILITY TO DISCRIMINATE IS FOR ALL PRACTICAL PURPOSES MAD OR INTOXICATED WITH ARROGANCE OR PRIDE (MADHA).
ARROGANCE IS AN ENLARGED OR BLOATED 'MINE-NESS' (ENLARGED 'AHAMKAARA' OR MADHA).
MIND IS ONLY ONE THOUGHT AT A TIME. MIND, THEREFORE, IS AN ACTOR - AN IMPOSTER!
ONE HAS TO GO BEYOND THE EGO AND THE UNIVERSAL MIND HAS TO BE CREATED. THE SEPARATION WITH THE COSMOS HAS TO DISAPPEAR.
YOU HAVE TO BECOME ONE WITH THE WHOLE. IN FACT YOU ARE ONE, YOU JUST THINK THAT YOU ARE NOT. WITH THE UNIVERSAL MIND THESE THREE THINGS FLOWER: SATHYAM – TRUTH, SHIVAM – AUSPICIOUSNESS, SUNDARAM – BEAUTY.
IN UNIVERSAL MIND, THERE IS CHILDHOOD AGAIN, BUT A SECOND CHILDHOOD.
WHAT IS MATTER?
NOTHING BUT A PARTICULAR RATE OF VIBRATION OF GOD'S COSMIC ENERGY. NO FORM IN THE UNIVERSE IS REALLY SOLID. – MATTER IS IN REALITY A CONCENTRATE OF ENERGY –
ENERGY AND MATTER IS INTER CONVERTIBLE.. IT WAS WRITTEN IN OUR VEDAS 7000 YEARS AGO.. MODERN SCIENCE KNOWS THIS TRUTH ONLY NOW.
MAN THINKS OF HIS MORTAL FORM AS SOLID FLESH AND BONE. THAT IS A CONCRETE DELUSION.
THE BODY IS AN AMALGAM OF COUNTLESS INFINITESIMAL SUBATOMIC PARTICLES; THESE PARTICLES ARE MADE UP OF FINER-THAN-ATOMIC LIFETRONIC ENERGY AND ULTIMATELY OF THOUGHTRONS, SPARKS OF CONSCIOUSNESS WHOSE SOURCE IS COSMIC CONSCIOUSNESS.
THROUGH THE POWER OF MAYA, COSMIC ILLUSION, THE CREATOR HAS CAUSED THE MANIFESTATIONS OF MATTER TO APPEAR SO DISTINCT AND SPECIFIC THAT TO THE HUMAN MIND THEY SEEM UNRELATED IN ANY WAY TO SPIRIT. -- .
THE PHENOMENAL WORLD OPERATES UNDER MAYA, THE LAW OF DUALITY OR OPPOSITIONAL STATES ( DVAITA ) ; IT IS THUS AN UNREAL WORLD THAT VEILS THE TRUTH OF THE DIVINE ONENESS AND UNCHANGEABLENESS ( ADVAITA )
. ETERNAL CONSCIOUSNESS HAS ONE TIME—THE EVER PRESENT. GOD LOOKS THROUGH THE WINDOW OF INFINITE CONSCIOUSNESS ON THE FILMS OF FINITE HAPPENINGS OF THE PAST, PRESENT, AND FUTURE SHOWN ON THE SCREEN OF TIME AND SPACE, CONTINUOUSLY MOVING BACKWARD AND FORWARD IN AN ETERNAL NOW –
MAYA OR AVIDYA CAN NEVER BE DESTROYED THROUGH INTELLECTUAL CONVICTION OR ANALYSIS, BUT SOLELY THROUGH ATTAINING THE INTERIOR STATE OF NIRVIKALPA SAMADHI.
VEDANTA POINTS OUT THAT GOD IS THE ONLY REALITY; ALL CREATION OR SEPARATE EXISTENCE IS MAYA OR ILLUSION.
WE MODERN SCIENCE HAS UNDERSTOOD NOW, WAS DOWNLOADED IN VEDAS 400 CENTURIES AGO AND PENNED DOWN 70 CENTURIES AGO .. VEDANTA HAS TOLD 7000 YEARS AGO THAT THE SCALAR FIELD OF BRAHMAN IS THE FUNDAMENTAL ENITITY FROM WHICH EVERYTHING ELSE HAS COME.
SANKHYA VEDANTA , THE THIRD TEMPLATE OF SANATANA DHARMA TELLS US THAT WHEN PURUSHA ( CONSCIOUSNESS) AND PRAKRITI ( ENERGY ) MERGE , MATTER IS CREATED..
THE TIMELESS PRINCIPLES OF VEDANTA IS EXPRESSED IN THE TECHNICAL LANGUAGE OF QUANTUM MECHANICS AND THE PHILOSOPHY OF SCIENCE, EVEN TODAY WITH LITTLE OR NO ATTENUATION OF MEANING.
SCIENTIFIC VEDANTA FACTORING IN THE SCALAR MORPHOGENETIC CONSCIOUSNESS FIELD OR BRAHMAN IS INDEED THE LAST FRONTIER .
VEDANTA HAD RECOGNIZED THE TRANSCENDENTAL NATURE OF CONSCIOUSNESS, AND THE PRACTICAL ABILITY OF DIRECTED CONSCIOUSNESS TO ACT, IN EFFECT, AS CO-CREATOR OF THE UNIVERSE TO REALIZE ITS FULL POTENTIAL.
WE NOW UNDERSTAND THE DUALITY OF MATTER-ENERGY, TIME-SPACE, AND PARTICLE-WAVE: THAT MATTER AND ENERGY ARE INTERCHANGEABLE; THAT TIME AND SPACE ARE RELATIVE AND CONNECTED; AND THAT QUANTUM EVENTS HAVE THE ATTRIBUTES OF BOTH PARTICLES AND WAVES.
MODERN SCIENCE HAS NOT YET RESOLVED IS BETWEEN ENERGY AND CONSCIOUSNESS.—THEY ARE AFRAID THIS IS PSEUDO SCIENCE.
THAT VEDANTA IS AVAILABLE IN THE “SOAP IS CIVILIZATION” CHRISTIAN WEST PRIMARILY THROUGH RELIGIOUS INTERPRETERS IN PAGAN SAFFRON ROBES HAS PREJUDICED THEIR EVALUATION OF ITS RELEVANCE TO SCIENTIFIC CONCERNS.
THE BIBLE SAYS THAT THE UNIVERSE IS ONLY THOUSANDS OF YEARS OLD. WHILE VEDANTA AND THE MODERN QUANTUM THEORY AGREES THAT IT IS AROUND 15 BILLION YEARS. IT IS AMAZING THAT THE TIMELESS VEDIC TRADITION REMAINS RELEVANT AND EASILY EXPRESSIBLE IN TERMS OF CONTEMPORARY SCIENTIFIC CONCEPTS.
VEDANTA HAS TOLD 7000 YEARS AGO THAT MATTER IS NOT CONDENSED SUBSTANCE BUT A DIFFUSED FORM OF ENERGY
NONE OF THE QUANTUM SCIENTISTS HAVE CATEGORIZED VEDANTA AS A RELIGIOUS WORK. ALL OF THEM DISCARDED THEIR TORAHS AND BIBLE AND PICKED UP BHAGAWAD GITA, WHICH IS A TEXT OF SANKHYA VEDANTA
VEDANTA AND QUANTUM MECHANICS DESCRIBE THE SAME SUBJECT—ULTIMATE REALITY—FROM OPPOSITE POINTS OF VIEW AND PERSPECTIVE. VEDANTA EXAMINES EVIDENCE, ASSERTS HYPOTHESES, QUOTES ESTABLISHED AUTHORITIES BOTH PRO AND CON ITS THESIS, AND CLOSELY REASONS ITS WAY TO A WELL-SUBSTANTIATED CONCLUSION.
BRAHMAN IS THE ONLY REALITY OF THIS WORLD AND ALL OTHERS HAVE ONLY RELATIVE REALITY.
om isha vasyam idam sarvam, yat kincha jagatyam jagat'
"ALL THIS- WHATEVER EXISTS IN THIS CHANGING UNIVERSE, IS PERVADED BY CONSCIOUSNESS"
WHAT IS VARDHANAM / INCREASED ( TO PURNAM - FULLNESS ) ??
The kalasha Kumbam as a living visual metaphor ( CORNUCOPIA ) goes beyond rational language and expressions.
It defines purnatatva or fullness and is an eloquent reminder that only from fullness can fullness arise.
Om Purnamadah Purnamidam Purnat Purnamudachyate
Purnasya Purnamadaya Purnamevavashisyate .. Isha Upanishad , 5000 BC
From infinity is born infinity.
When infinity is taken out of infinity, only infinity is left over.
Om, the BrahmAn is infinite, whole and complete
The invisible Brahman is infinite; the visible Universe is also infinite. From infinite Brahman, infinite universes come out. The infinite Brahman still remains infinite, even though infinite universes come out of it.
This 7000 year old verse is the most profound verse ever written or will be written by man- it is pregnant with profound truths. It contains the whole secret of the mystic approach towards life.
This verse of the Upanishad piles up infinities over infinities , and we arrive at the bewildering conclusion that after subtracting the Whole from the Whole, the Whole alone remains. The implied meaning here is the changeless and indivisible character of the Infinite Reality, in spite of forms appearing to be created within it. The Infinite is non-dual and there can be no dealings with it.
The whole creation constitutes one whole unit. Each and every particle, non-living or living represents the same whole unit. There is no place where this whole is not present. This whole reproduces itself in its own image. Removing every entity from this unit has no effect on it because that which remains represents the same whole.
This small sutra contains the essence of the Upanishadic vision. Neither before nor afterwards has the vision been transcended; it still remains the Everest of human consciousness. And there seems to be no possibility of going beyond it.
The Upanishadic vision is that the universe is a totality, indivisible; it is an organic whole. The parts are not separate, we are all existing in a togetherness: the trees, the mountains, the people, the birds, the stars, howsoever far away they may appear - don't be deceived by the appearance - they are all interlinked, all bridged.
Even the smallest blade of grass is connected to the farthest star, and it is as significant as the greatest sun. Nothing is insignificant, nothing is smaller than anything else. The part represents the whole, just as the seed contains the whole.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || 15||
ASAKTAṀ SARVA-BHṚICH CHAIVA NIRGUṆAṀ GUṆA-BHOKTṚI CHA
BG 13.15: THOUGH HE ( BRAHMAN ) PERCEIVES ALL SENSE-OBJECTS, YET HE IS DEVOID OF THE SENSES. HE IS UNATTACHED TO ANYTHING, AND YET HE IS THE SUSTAINER OF ALL. ALTHOUGH HE IS WITHOUT ATTRIBUTES, YET HE IS THE ENJOYER OF THE THREE MODES OF MATERIAL NATURE.
MODERN SCIENCE ACCEPTED CONSCIOUSNESS ONLY AFTER IT GOT SHELL SHOCKED BY THE RESULTS OF THE QUANTUM DOUBLE SLIT EXPERIMENT..
VEDANTA HAS ALWAYS SPOKEN ABOUT THE IMPORTANCE OF THE CONSCIOUS OBSERVER. THE MYSTIC AND THE PHYSICIST HAS NOW ARRIVED AT THE SAME CONCLUSION; ONE STARTING FROM THE INNER REALM, THE OTHER FROM THE OUTER WORLD.
NO FUNDAMENTAL DEFICIENCIES HAVE BEEN FOUND IN QUANTUM MECHANICS, SINCE THE PAST 7 DECADES.
SCIENCE, IN ITS MOST ADVANCED STAGE, IS CLOSER TO VEDANTA THAN EVER BEFORE. THE INTUITION OF INDIAN MYSTICS LED THEM TO UNDERSTAND THE MULTIDIMENSIONAL REALITY AND OF SPACE-TIME CONTINUUM WHICH IS THE BASIS OF THE MODERN THEORY OF RELATIVITY.
AKASHA –THE MORPHOGENETIC CONSCIOUSNESS FIELD , AS PER VEDANTA IS THE SOURCE OF EVERYTHING THAT EXISTS, AND IN WHICH THE MEMORY OF THE COSMOS IS ENCODED.
EVERYTHING WE KNOW, PERCEIVE, AND IMAGINE, EVERY COLOR, SOUND, SENSATION, EVERY THOUGHT AND EVERY FEELING, IS A FORM APPEARING IN THE MIND. IT IS ALL AN IN-FORMING OF CONSCIOUSNESS—MIND STUFF- OR CHITTA. .
WHAT APPEAR TO US AS FUNDAMENTAL DIMENSIONS AND ATTRIBUTES OF THE PHYSICAL WORLD—SPACE, TIME, MATTER AND ENERGY—ARE BUT THE FUNDAMENTAL DIMENSIONS AND ATTRIBUTES OF THE FORMS APPEARING IN CONSCIOUSNESS.
THUS THE SMALLEST ITEM WOULD BE A UNIT OF PERCEPTION, A UNIT OF EXPERIENCE. IT WOULD BE A QUANTUM OF CONSCIOUSNESS, A QUANTUM OF CHITTA.
WHEN THE GITA SAYS "THE UNIVERSE PRODUCED PHENOMENALLY IN ME, IS PERVADED BY ME. . . FROM ME THE WORLD IS BORN, IN ME IT EXISTS, IN ME IT DISSOLVES." IT CAN ONLY BE UNDERSTOOD IF WE UNDERSTAND CONSCIOUSNESS.
THIS IS WHY THE WESTERN READERS WHO HAS NO IDEA OF CONSCIOUSNESS , THOUGHT THAT THE GLORIOUS VEDAS ARE BUMPKIN SHEPHERDS VERSES . ONLY CONSCIOUSNESS CAN EXPLAIN CONSCIOUSNESS.
THE FABRIC OF THE UNIVERSE, THE PRIMAL FIELD, WAS CREATED BY CONSCIOUSNESS AND IS HELD IN EXISTENCE BY CONSCIOUSNESS. THE ENTIRE UNIVERSE IS THE CONSCIOUSNESS OF THE CREATOR.
CONSCIOUSNESS CREATES ENERGY, IT CREATES MATTER, AND IT CREATES THE PERSPECTIVES OF SPACE AND TIME.
THE TAITTIRIYA UPANISHAD SPEAKS OF MAHARISHI BHRIGU, THE SON OF VARUNA, APPROACHING HIS FATHER WITH THE FOLLOWING PRAYER: ‘ADHIHI BHAGAVO BRAHMETI. SIR, TEACH ME BRAHMAN.’
VARUNA SAYS, ‘YATO VA IMANI BHUTANI JAYANTE; YENA JATANI JIVANTI; YATPRAYANTYABHISAMVISHANTITI; TADVIJIJNASASVA; TADBRAHMETI”.
KNOW THAT FROM WHICH ALL BEINGS ORIGINATE, EMERGE; THAT IN WHICH ALL BEINGS REST; AND THAT INTO WHICH ALL BEINGS FINALLY MERGE - THAT IS BRAHMAN.’ (3.1.1)
VEDANTA SAYS THAT THERE'S AN INNER INTELLIGENCE IN YOUR BODY, AND THAT INNER INTELLIGENCE IS CONSCIOUSNESS, IT'S THE ULTIMATE… IT'S THE ULTIMATE IN SUPREME GENIUS, WHICH MIRRORS THE WISDOM OF THE UNIVERSE.
NEWTON’S CLASSICAL OBJECTIVE SCIENCE IS DEVOTED ONLY TO THAT WHICH IS OBSERVED.
SOON PSYCHOLOGY CAME ALONG, TO THE PROCESS OF OBSERVATION.
BUT WESTERN SCIENCE LIKE VEDANTA NEVER DEVOTED ITSELF TO WHO'S OBSERVING, AND A SCIENCE THAT DOES NOT TAKE INTO ACCOUNT THE OBSERVER, WHO IS SO FUNDAMENTAL TO THE OBSERVATION, BECAUSE WITHOUT THE OBSERVER THERE WOULD BE NO OBSERVATION - IS AN INCOMPLETE AND MINDLESS SCIENCE.
WE CANNOT CALL IT A SCIENCE; UNLESS WE INCLUDE CONSCIOUSNESS. THE UPANISHADS ARE NOT PHILOSOPHY BUT ARE DARSHANAS, “SOMETHING SEEN” AND THEREFORE TO BE REALIZED.
CONSCIOUSNESS IS THE INTELLIGENT FORCE THAT STARTED THE BLUEPRINT WHICH ULTIMATELY MANIFESTED ITSELF AS A PARTICULAR FORM.
THE UPANISHADS FORM THE CONCLUDING PORTIONS OF THE VEDA AND THEREFORE CALLED THE “VEDANTA” OR THE END OF THE VEDA AND CONTAINS THE ESSENCE OF VEDIC TEACHINGS.
THE VEDAS IN ITS UNCHANGED UNABRIDGED FORMAT IN SANSKRIT VERSES , HAVE GUIDED THE INDIAN’S RELIGIOUS DIRECTION FOR AGES AND WILL CONTINUE TO DO SO TILL OUR SUN GOES SUPERNOVA. .
THE VEDIC METAPHYSICIAN WAS A SORT OF SUPER SCIENTIST, UNLIMITED IN HIS CURIOSITY AND GIFTED WITH A CAPACITY FOR PUTTING TOGETHER OTHER PEOPLE'S FINDINGS WITH A SKILL AND IMAGINATION THAT NONE OF THEM INDIVIDUALLY COMMANDS.
THE SANSKRIT WORD FOR PHILOSOPHY IS DARSHAN OR 'SEEING', WHICH IMPLIES THAT SANATANA DHARMA IS IS GROUNDED FIRMLY ON HUMAN CONSCIOUSNESS AND PERCEPTION.
VEDAS INTRODUCED CONSCIOUSNESS , THE MOST VALUABLE THING ON THIS PLANET , TO WESTERN PHILOSOPHICAL THOUGHT.
THE VEDAS ARE CONSIDERED TO BE ETERNAL, WITHOUT BEGINNING AND END AS THEY REPRESENT THE DIVINE TRUTH ITSELF AS PERCEIVED THROUGH THE ELEVATED CONSCIOUSNESS OF GREAT SEERS.
THE ANCIENT VEDIC RISHIS IN ALL THEIR WISDOM SAID THAT OUR UNIVERSE IS NOT WOVEN FROM MATTER BUT CONSCIOUSNESS.
THE VEDIC SAGES WHO DISCOVERED BRAHMAN HAD DEPERSONALIZED THEMSELVES IN THE SEARCH FOR TRUTH. UNLIKE MODERN WESTERN PHILOSOPHERS WHO LIFT VEDIC IDEAS WITHOUT ANY UNDERSTANDING , AND PATENT IT IN THEIR NAMES.
PURE CONSCIOUSNESS IS OUR SPIRITUAL ESSENCE. BEING INFINITE AND UNBOUNDED, IT IS ALSO BLISS
THE MIND IS NOTHING BUT THE STREAM OF THOUGHTS THAT PASSES OVER CONSCIOUSNESS. OF ALL THESE THOUGHTS, THE FIRST ONE IS THE THOUGHT "I AM THIS BODY."
BECAUSE, IN ORDER TO ATTEND TO A FINITE OBJECT YOU MUST FIRST IMAGINE YOURSELF AS A FINITE SUBJECT. CONSCIOUSNESS CANNOT KNOW A FINITE OBJECT DIRECTLY BECAUSE CONSCIOUSNESS IS INFINITE.
MIND CAN ONLY ACCESS EXPERIENCE THOUGHT BY THOUGHT, BECAUSE IT IS NOT POSSIBLE TO HAVE MORE THAN ONE THOUGHT AT A TIME. CONSCIOUSNESS HAS NO SUCH LIMITATION (IT IS DIMENSIONLESS), SEVERAL THOUGHTS OCCUR AT THE SAME TIME WHICH IS ALWAYS 'NOW.'
ALL THINGS HAPPEN IN CONSCIOUSNESS AT THE SELFSAME INSTANT; EXPERIENCED SIMULTANEOUSLY AND SEQUENTIALLY--WITH EACH NEW EXPERIENCE ‘ERASING’ THE OLD. AND SO IT IS AS IF THE OLD NEVER HAPPENED.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: || 42||
INDRIYĀṆI PARĀṆYĀHUR INDRIYEBHYAḤ PARAṀ MANAḤ
MANASAS TU PARĀ BUDDHIR YO BUDDHEḤ PARATAS TU SAḤ
BG 3.42: THE SENSES ARE SUPERIOR TO THE GROSS BODY, AND SUPERIOR TO THE SENSES IS THE MIND. BEYOND THE MIND IS THE INTELLECT, AND EVEN BEYOND THE INTELLECT IS THE SOUL.
THE MIND IS CHARGED WITH CONSCIOUSNESS, AS A COPPER WIRE MAY BE CHARGED WITH ELECTRICITY. THE WIRE BECOMES LIVE WHEN IT ALLOWS THE MOVEMENT OF ELECTRIC ENERGY THROUGH IT. THE MIND KNOWS IN THE SAME WAY AS A WIRE IS TO ELECTRICITY. THE ELECTRICITY IS NOT WIRE; EVEN SO, CONSCIOUSNESS IS NOT MIND.
THE POWER TO CREATE AND CONTROL ALL THIS LIES SOMEWHERE DEEP INSIDE US, BUT SO LONG AS WE ARE LOOKING OUTWARDS, WE DO NOT HAVE THE SUBTLETY AND ACUITY OF MIND REQUIRED TO TURN WITHIN AND SEE WHAT IT IS.
MIND IS LIKE A FINITE KIND OF CONSCIOUSNESS. CONSCIOUSNESS CAN ONLY DO THIS BY IDENTIFYING ITSELF WITH A FINITE OBJECT CALLED A BODY. AS A BODY-CONSCIOUSNESS IT CAN THEN KNOW AND EXPERIENCE THE FINITE WORLD. ..
CONSCIOUSNESS IS INFINITE AND CAN NEVER BECOME FINITE. MIND IS THE LOCALIZATION OR PRECIPITATION OF CONSCIOUSNESS; IT IS AN APPARENT ACTIVITY OF CONSCIOUSNESS. MIND IS A TOOL OF CONSCIOUSNESS/SELF USED TO EXPERIENCE THE WORLD.
THOUGHTS ARE LIKE IMAGES ON THE SCREEN OF CONSCIOUSNESS.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || 29||
SAMAṀ PAŚHYAN HI SARVATRA SAMAVASTHITAM ĪŚHVARAM
NA HINASTY ĀTMANĀTMĀNAṀ TATO YĀTI PARĀṀ GATIM
BG 13.29: THOSE, WHO SEE GOD AS THE SUPREME SOUL EQUALLY PRESENT EVERYWHERE AND IN ALL LIVING BEINGS, DO NOT DEGRADE THEMSELVES BY THEIR MIND. THEREBY, THEY REACH THE SUPREME DESTINATION.
YOGA IS CONTROL OF THE MIND, RESTRAINT OF THE MIND-STUFF. PATANJALI SAYS-YOGA IS CHITTA-VRITTI-NIRODHAH. AS A WORD, VRITTI MEANS LITERALLY VORTEX (OF CONSCIOUSNESS), OR "CIRCULAR ACTIVITY WITH NO BEGINNING AND NO END".
WHAT THE MIND SERVES UP ARE THE IMAGES DESIGNED TO ENTERTAIN CONSCIOUSNESS. THE MIND NEVER SEES 'THE THING IN ITSELF.'
MIND IS IMMATERIAL WHEN COMPARED WITH MATTER BUT IT IS A SUBTLE MATERIAL WHEN COMPARED WITH CONSCIOUSNESS.
SINCE MIND IS AN OBJECT FOR A SUBJECT (MIND OR THOUGHTS CAN BE KNOWN), IT IS CONSIDERED NON-INTELLIGENT OR INERT.
MIND IS NOT SELF-REVEALING. MIND HAS ITS SEAT IN THE PHYSICAL BRAIN, DURING THE WAKING STATE, MIND GAINS EXPERIENCES OF THE PHYSICAL UNIVERSE IN AND THROUGH THE VIBRATIONS OF THE BRAIN.
IT IS MIND'S FUNCTION TO ACT AS A LIMITER TO THE VISION OF THE SELF/CONSCIOUSNESS SO THAT THE EXPERIENCE IS EXPERIENCED VIVIDLY.
IN VEDANTIC PARLANCE, THERE ARE FOUR DIMENSIONS OR CATEGORIES TO MIND (THOUGHT) IN ITS FUNCTION.
THESE DIMENSIONS OF MIND ARE KNOWN AS EGO (AHAMKAARA), REASONING AND DETERMINING FACULTY, BUDDHI (SELF-CONSCIOUSNESS, HIGHER MIND, WORKING MIND OR IMPERSONAL MIND), LOWER MIND OR INTELLECT (MANAS) AND MEMORY (CHITTHA OR CHITTHAM).
IT IS IMPORTANT TO NOTE THAT THESE ARE NOT DIVISIONS BUT FUNCTIONS. THE MIND IS CALLED WITH FOUR DIFFERENT NAMES DEPENDING ON THE FUNCTION IT PERFORMS.
ANTHAHKARANA IS A REFLECTING MEDIUM FOR PURE CONSCIOUSNESS (PURE CONSCIOUSNESS CANNOT TAKE PART). THE REFLECTED CONSCIOUSNESS THAT CAN TAKE PART IN AN INDIVIDUAL IS CALLED "CHIDHAABHASA."
KNOWLEDGE CAN BE TAUGHT. WISDOM CAN ONLY BE CAUGHT, IT IS LIKE AN INFECTION
KNOWLEDGE RESIDES IN YOUR MIND WHILE CONSCIOUSNESS RESIDES IN YOUR SOUL.
A SAGE'S INNOCENCE IS EARNED; BABY'S INNOCENCE IS NATURE'S GIFT.
A SAGE IS FULLY CONSCIOUS. IN A BEADED NECKLACE WE ARE ABLE TO SEE ONLY BEADS AS SEPARATE UNITS. THE INTELLECT SEES ONLY THE BEADS.
A BABY SEES THE BEADS IN A NECKLACE AS A COLLECTIVE UNIT WITH NO SEPARATION.
A COMMON MAN SEES THE SAME NECKLACE AS CONSISTING OF SEPARATE BEADS (BEADS ONLY).
AN ENLIGHTENED BEING SEES THE HIDDEN THREAD ALSO THAT IS RUNNING THROUGH THE BEADS, THE ONENESS THAT CONNECTS ALL THE BEADS.
CONSCIOUSNESS IS THAT BY WHICH "I KNOW THAT I AM." AWARENESS IS SIMPLY "I."
VEDANTA STATES THAT OF THE FOUR STATES OF AMBULATING, DREAMING, DELTA SLEEP AND TURIYA OR PURE CONSCIOUSNESS, THE OMNIPRESENT IS PART OF THE FOURTH STATE ONLY
THE SANNYASI, STATES THE UPANISHADS, IS ONE WHO IS ATTACHED TO HIS SOUL AND NOTHING ELSE, HE SEEKS AND KNOWS THE HIGHEST TRUTH, HE IS ONE WITH IMPERISHABLE BRAHMAN (ULTIMATE REALITY)
HE IS PEACEFUL, TRANQUIL, PURE, TRUTHFUL, CONTENT, SINCERE, KIND, COMPASSIONATE, FREE FROM ANGER, FREE FROM LOVE OR HATE, HE IS WITHOUT MATERIAL POSSESSIONS. HE IS RAPT IN CONTEMPLATION, TO OTHERS HE MAY APPEAR DUMB OR MAD.
A SANNYASI LIVES A SIMPLE LIFE, HE NEVER HURTS ANY LIVING BEING, HE REMAINS HAPPY WHEN PEOPLE ASSAULT HIM JUST AS MUCH AS WHEN THEY HONOR HIM.
“What sages have intuitively known 400 centuries ago, seems now for modern scientists to prove.”- Capt Ajit Vadakayil
HERE ARE SOME BHAGAWAD GITA VERSES ON “EGO”..
MIND YOU, IT WAS WRITTEN 6000 YEARS AGO, WHEN THE WHITE MAN DID GRUNT GRUNT FOR LANGUAGE
The Bhagavad Gita proposes that true enlightenment comes from going beyond identification with the temporal ego, the 'False Self', the ephemeral world, so that one identifies with the truth of the immortal self, the absolute soul or Atman.
Through detachment from the material sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her illusory mortality and attachment to the material world and enters the realm of the Supreme.
विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati
BG 2.71: That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.
If desires are given up, no affinity for the world remains. Such a person’s intellect is without any sense of `I'-ness or `my'-ness i.e. without any ego which is the cause for the sense of attachment.
All the sufferings in the world are caused by our egocentric misconception and consequent eruption of endless wants. He is a genuine Sanyasin who leads a life of constant inspiration gained through an intelligent renunciation of his egocentric misconceptions
एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72||
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
BG 2.72: O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.
Where ego ends and the individuality is completely wiped out, a state of Selfhood, the state of Brahman - Existence, Knowledge, Bliss Absolute - Sat Chit Ananda – dawns.. Working without attachment and desires, egoism and vanity, always equanimous with pairs of opposites is to control the ego and experience the Self. This technique of Karma Yoga is not different from the technique of meditation or knowledge or devotion. Such a sage of steady wisdom lives a life of disinterested action.
Equanimity in all challenging situations ensures success in life and enables the purging of ego-sense and egocentric desires. This removal is blocked when the individual starts getting disturbed by all sorts of pairs of opposites when the ego sense overtakes him. To be equanimous is to act detached from ego. This kind of right living results in mental purification or vasana elimination or correction of mental tendencies.
When it is said that work ceases for a man who is liberated, all that it means is that he has no further personal necessity for work which however does not mean that he goes into masterly inactivity. He works, but without egoism or any binding necessity. Even in performing work he is not involved. When his egoism is removed, his actions are governed by the Supreme Self seated in his heart. Free from desire and attachment, one with all beings, he is released from the bondage of actions. Such actions do not bear fruit in the same way as a roasted or boiled seed loses its potency to sprout.
Attachment becomes an obstruction only when it is ego-centric. But to the extent the attachment envelopes the welfare of a larger section of the community it gathers ethical value.
सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् || 25||
saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham
BG 3.25: As ignorant people perform their duties with attachment to the results, O scion of Bharat, so should the wise act without attachment, for the sake of leading people on the right path.
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || 27||
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
BG 3.27: All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks itself to be the doer.
Krishna advises action without longing, ego and mental perturbance. Longing is an expectation of a happening at a future point of time. Ego is one's own self-estimation based on his past. To act without ego and longing thus means acting without the memories of the past or the anxieties about the future but to live in the present
When egoism and egocentric desires are eliminated the work done through such pure mind is a divine action which will have enduring achievements and reduction of Karmic baggage .
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ || 34||
indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau
BG 3.34: The senses naturally experience attachment and aversion to the sense objects, but do not be controlled by them, for they are way-layers and foes.
if we overcome these impulses from our egocentric ideas and act from a sense of duty, we cannot be the victims of the play of Prakriti. Thus in the process of controlling the mind - stopping it from running after the objects of attachment and aversion - lies the personal exertion for the seeker. That is his Purushartha. Puruṣārtha literally means an "object of human pursuit"
Moksha is your true nature—it’s who you really are. It includes:
Freedom from the cycle of death and rebirth.
Freedom from ignorance.
Self-realization and self-knowledge.
Consciousness of the Oneness of the Supreme Soul.
The removal of obstacles to an unrestricted life.
Access to our full human potential of creativity, compassion, and understanding.
Vedanta tells us that liberation comes to those who know Brahman as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, and the consciousness that pervades everything and everyone.
Such realization comes from self-knowledge and self-discipline. Moksha is self-discipline that is so perfect that it becomes unconscious, second nature, an unworldly understanding, and a state of bliss. This liberation comes from a life lived with inner purity, alert mind, led by reason, intelligence, and realization of the Supreme Self who dwells in all beings
Moksha is seen as a final release from life’s illusion. The Upanishads describe the liberated individual as one who treats others with respect (regardless of how others treat him/her); returns anger with soft and kind words; doesn’t expect praise from others; never injures or harms any life form; is as comfortable being alone as in the presence of others; and is humble of clear and steady mind, straightforward, compassionate, and patient.
एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना |
जहि शत्रुं महाबाहो कामरूपं दुरासदम् || 43||
evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam
BG 3.43: Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the self (senses, mind, and intellect) by the self (strength of the soul), and kill this formidable enemy called desire.
The Upanishadic method of meditation for the withdrawal of ego from the outer world of sense objects to the inner world of the Self for the purposes of curbing desire oriented tendencies The technique of meditation is a conscious withdrawal of all our identifications with our body, mind and intellect and thereby turning our awareness or desire-faculty towards our diviner existence where the ego is under the perfect control of the Self with no desires to agitate the mind any more.
Ignorance of the nature of the Self creates desires, desires generate thoughts, and thoughts produce actions. Due to ignorance and ego we think that we perform, we succeed etc. while actually the actions are performed by the organs of action in us. Because of the imperfect understanding we consider we are the doers and hence we get attached to the anxiety for enjoying the fruits of our actions. But in the case of a wise man, who identifies himself with the Self and has gone beyond his ego sense, there is no attachment for the fruits of actions because he knows that he, the Self, is not the performer of actions and that it is only the sense organs which do the work.
The mind is the storehouse of vasanas. By giving up selfish actions and attachment to their rewards, the vasanas do not get multiplied and the ego, the sense of `I', ceases to exist.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: |
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: || 20||
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
BG 4.20: Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.
The weaknesses of anxiety for the fruits of action, a sense of discontentment and a feeling of dependency on things and beings of the world, belong to the Ego. When the seeker ends his ego and realized his identity with the Self, he though seemingly engaged in activity does not do anything. He is an emancipated soul who sees inaction in action and action in inaction.
When an individual--
1. completely renounces desire
2. brings his body and mind under perfect control and
3. relinquishes all possessions, his ego ends.
When the ego has ended his actions do not leave any impressions on his mind and intellect and hence they are not capable of bringing about any consequences.
Such a saint's activities do not bind him since he is not the performer of actions but the actions merely flow through him. He is not a doer of actions but only an instrument for the Lord's will to express itself. The human soul becomes the pure channel of Divine power.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: |
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 22||
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
BG 4.22: Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities.
An individual who has gone beyond ego cannot perform any desire-prompted and result-motivated activity. So he will be happy with whatever gain spontaneously accrues to him out of his actions. This is called ‘without any effort’.
The state of egolessness indicates perfect victory over mind and intellect and so the pairs of opposites - heat and cold, success and failure, good and bad, joy and sorrow, gain and loss etc., cannot affect him because they are only the interpretation of the world of objects by the mind. Such an individual who has conquered his egocentric misconceptions about himself, though acting is not bound by the consequences of the actions performed (Karma-Phalam) because he realizes that the gunas act upon the gunas and is ever steady in the true knowledge of the Self. From the standpoint of the world such a man may appear to be working or engaged in action, but from his own point of view he is not the agent of any action. The egoistic motive of action has been consumed, in his case, in the fire of knowledge.
The Cosmos is a manifestation of the Supreme and what binds is not the act but the selfish attitude to action, born of ignorance which makes us imagine that we are many separate individuals with our likes and dislikes.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्म समग्रं प्रविलीयते || 23||
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate
BG 4.23: They are released from the bondage of material attachments and their intellect is established in divine knowledge. Since they perform all actions as a sacrifice (to God), they are freed from all karmic reactions.
Bondages created around the personality of a man are his own creation due to his attachments with things. His ego feels fulfilled only through the material world of objects and it develops a sense of clinging to these objects. Thus his body gets itself attached to the world of sense-objects, his mind gets itself enslaved in the world of emotions and his intellect gets entangled in its own ideas and he feels bound and fettered. It is only when one goes beyond these attachments and hand-cuffs he becomes liberated.
Mind established in knowledge - Perfect detachment and complete liberation can be accomplished only when the seeker's mind gets focused on the discriminative knowledge of knowing the difference between the permanent and impermanent. Mind's attachment to the worldly objects is because of its delusion. If, however, the mind were to concentrate on the discriminative knowledge with the support of the intellect all the false attachments will drop off.
Acting for the sake of sacrifice (Yagna) - `Yagna' does not mean only the rituals performed in an attitude of Dedication to God for achieving freedom from the cycle of mortal existence ; it means all actions performed without ego and without the motivation of egocentric desires in a spirit of service. When a man of perfect wisdom with the qualities as stated above performs actions in a spirit of sacrifice (Yagna), such actions dissolve away of themselves i.e. they do not leave any impressions upon his mind and cannot produce any reaction of newly formed vasanas.
Yagna ritual, the holiest act known to man, is used in the following verses as a symbol standing for the outlook of an illumined man on all his work. It is interpreted in a larger spiritual way.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 26||
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
BG 4.26: Others offer hearing and other senses in the sacrificial fire of restraint. Still others offer sound and other objects of the senses as sacrifice in the fire of the senses.
To offer hearing and other senses in the fire of restraint: Some masters live constantly offering the senses into the fire of self-control so that the senses, of their own accord, get burnt up giving them inner joy. The more we satisfy the sense organs, the more they demand and this process goes on endlessly. Hence self-control of the sense organs is the only way to tame them for experiencing inner peace. This is the path of self control which is also an act of Yagna. Every form of self control, where we surrender the egocentric enjoyment for the higher delight, where we give up lower impulses, is said to be a sacrifice.
To offer sound and other objects of sense in the fire of the senses : Others direct their senses towards pure and unforbidden objects of the senses and in so doing regard themselves as performing acts of sacrifice. Under this method the senses are made the best use of for the adoration of the Almighty. In the fire of the senses, sense objects are offered as oblation. The sensual is transformed into spiritual.
Two diametrically opposite types of Yagnas are mentioned here. One makes the senses ineffective and the other makes the senses super-effective. The method of self control is negative (which is given to the few) while sense-sublimation is positive (which is given to the aspiring many); but both achieve the same objective i.e. purification of the mind.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 27||
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite
BG 4.27: Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे |
प्राणापानगती रुद्ध्वा प्राणायामपरायणा: || 29||
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति |
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: || 30||
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
BG 4.29-30: Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances
There are some, who through systematic regulation of their diet, come to gain complete mastery over themselves.
Those, who know the art of living these techniques, weaken the functions of the organs of action and thereby control their passions and appetites leading to purification of the mind and destruction of sins for achieving the goal of Self-knowledge.
In the above mentioned twelve different types of Yagna techniques self-effort is a common factor. The yajnas are only the means to enable the mind-intellect equipment to adjust itself better for meditation. Meditation is the only path through which the ego withdraws from false evaluation of itself for achieving spiritual growth.
Sin is an act of ego forgetting its own divine nature. It is an act indulged in by man in his delusion catering to his baser instincts with the hope of achieving bliss. To rediscover that our ego is nothing other than the Self in us and to live thereafter as the Self of all is called true wisdom - Jnana. Having thus realized one's own true nature, the material objects do not have any attraction to such an individual.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् |
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 41||
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
BG 4.41: O Arjun, actions do not bind those who have renounced karm in the fire of Yog, whose doubts have been dispelled by knowledge, and who are situated in knowledge of the self.
. It is only egoistic activities, motivated by egocentric desires that leave gross impressions in the inner personalities of men and bind them to reap their reactions. When an individual learns to renounce his attachments to the fruits of his actions, righteous or unrighteous, through Yoga and yet works on in perfect detachment and when all his doubts about the goal of life have been removed through Self-Knowledge, the ego comes to realize that it is none other than Atman, the Self. When such a person works, his actions do not bind him. The mutual relationship of true work, wisdom and self-discipline is brought out here.
that action offered as a sacrifice to the Supreme (action performed with the Yagna spirit) does not bind. Yagna spirit means all actions performed without ego and without the motivation of egocentric desires in a spirit of service.
It is only egoistic activities, motivated by egocentric desires that leave gross impressions in the inner personalities of men and bind them to reap their reactions. When an individual learns to renounce his attachments to the fruits of his actions through Yoga and works in perfect detachment and when all his doubts about the goal of life have been removed through Self-Knowledge, the ego comes to realize that it is none other than Atman, the Self. When such a person works, his actions do not bind him. Every form of self-control, where we surrender the egoistic enjoyment for the higher delight, where we give up lower impulses, is said to be a sacrifice. The mutual relationship of true work, wisdom and self-discipline is the key note . The goal is the life-giving wisdom, which gives us freedom of action and liberation from the bondage of work. It is the goal which everybody should attempt to reach.
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 2||
śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate
BG 5.2: The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.
When the ego is subordinated by vasanas get exhausted and mind becomes pure
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: |
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || 7||
yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
BG 5.7: The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.
When an individual after achieving the inner change comes to realize the Infinite Divinity and performs actions in the world, his actions cannot have any reactions on him because no sense of ego is left in him. This verse highlights that it is the desire motivated egocentric activities alone that create vasanas in the intellect which block the discriminative power to experience one's own essential nature of Eternal Divinity.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् || 8||
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || 9||
naiva kiñchit karomīti yukto manyeta tattva-vit
paśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasan
pralapan visṛijan gṛihṇann unmiṣhan nimiṣhann api
indriyāṇīndriyārtheṣhu vartanta iti dhārayan
BG 5.8-9: Those steadfast in this karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, and grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.
A man of wisdom will not have any egoism even in the common, natural and unavoidable activities of the world, where he happens to live, like eating, sleeping, breathing, speaking, closing and opening of eyes etc.
He remains as a witness to all the activities of the senses, endowed with the knowledge of the actionless Self, with an `I do nothing at all' feeling.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye
BG 5.11: The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.
The Karma Yogis always utilize their organs of action, knowledge, mind and intellect renouncing all attachments .The sage remains as if he were a mere observer of all that is happening around him.
The Karma yogis are those who are devoted to the path of action, free from egoism and selfishness, who work for the purification of their hearts without any attachment to the results of their actions and who dedicate all their actions to The Lord as their offering.
युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |
अयुक्त: कामकारेण फले सक्तो निबध्यते || 12||
yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate
BG 5.12: Offering the results of all activities to God, the karm yogis attain everlasting peace. Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions.
Peace is not a product of external origin but it is a mental condition in an individual when he is not agitated by any kind of disturbing thoughts. Peace is an unbroken feeling of joy and a symbol of an integrated personality. Krishna says that this can be brought about through selfless actions undertaken in a spirit of Yagna. When a worker renounces his egocentric sense of agency and desire for the fruits of his actions he immediately becomes an integrated personality and experiences peace.
The one who is unbalanced or unharmonised, who is motivated by desire and attachment to the fruits of actions and who is full of egoism and sense of agency gets himself bound and tortured by the reactions of his own actions.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || 13||
sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan
BG 5.13: The embodied beings who are self-controlled and detached reside happily in the city of nine gates, free from thinking they are the doers or the cause of anything.
The body consists of nine gates—two ears, one mouth, two nostrils, two eyes, anus, and genitals. In material consciousness, the soul residing with the body identifies itself with this city of nine gatesSanyas is not a mere physical escapism but a mental withdrawal from things which have no real significance. It is a state of mind and not an external symbol. Therefore one who has brought all his sense cravings under perfect control and renounced all his egocentric and desire prompted actions comes to live in peace, joy and contentment in the city of nine gates
The Self within this physical structure activates the instruments of action and perception governing the life of all of them though by itself it does not perform any actions. Krishna says that such an individual, always identifying with the Self, observes the activities around him unaffected, unattached and without any agitations. Hence he neither acts nor causes others to act.
The enlightened soul refrains from all these actions and lives only for the sake of exhausting the prarabdha karma which has caused his present body. He lives happily established in Self-Knowledge. Unlike the ignorant, he does not identify himself with the body which is termed here as the city of nine gates. He neither acts nor causes others to act means that he is totally free from consciousness of ‘I’ ‘me’ or ‘mine’ and is free from the idea of acting or causing action. After the exhaustion of prarabdha karma his soul merges in Brahman.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: |
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 14||
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate
BG 5.14: Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature (guṇas).
The Supreme Self (Prabhuh) neither creates any sense of agency nor does it initiate any action. It does not match every action with its corresponding fruit.
However when the Self functions through the equipments - physical, mental and causal bodies - It becomes a conditioned Self and gathers to itself all the egocentric attitudes of agency, action and fruits etc.
Thus the beneficiary of the fruits and the performer of actions in us is the ego and not the Atman or the Self. The Self becomes an actor performing all actions only when it gets conditioned by `Swabhava'- nature or the Divine Maya made up of the three Gunas. The Self comes under the control of maya and regards itself as acting and enjoying the fruits of action. As long as the Self remains identified with maya it is bound. But when it detaches itself from maya it becomes free. Thus such ideas as those of duty, work and the result belong to the relative world. They have no relevance from the standpoint of the Supreme Lord. It is the Prakriti or nature that does everything.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: || 15||
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
BG 5.15: The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.
Through ignorance man separates himself from the Lord and comes under the spell of ego. Thus he thinks of himself as the agent of various works, good or evil and experiences pleasure and pain accordingly. The law of Karma applies only to the embodied beings in the relative world. When the aspirant becomes free from ignorance and realizes his identity with the Lord, he goes beyond virtue and vice and is not affected by the results of his actions.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
BG 5.16: But for those, in whom this ignorance of the self is destroyed by divine knowledge, that knowledge reveals the Supreme Entity, just as the sun illumines everything in daytime.
In the case of ordinary mortals the Self is screened of by ignorance or Avidya whereas the man of realization is the one in whom the ignorance is removed by Knowledge. Ignorance creates the egocentric concept which thrives in the body, mind and intellect and is the root cause of all sufferings. When this ignorance is destroyed by knowledge of the Self, the ego ends and the Self becomes manifest just as the sun illuminates and reveals all the objects of the physical universe when the clouds surrounding it move away.
Knowledge is the very faculty of knowing. So when the ego re-discovers the Self it becomes the Self. Therefore, the Self is awareness, consciousness or the Atman.
इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: |
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: || 19||
ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
BG 5.19: Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.
Where the thought flow is arrested there the mind ends. Where the mind ends, which is the instrument through which life expresses itself as ego, the sense of separate existence also ends and the egocentric slavery of samsar ceases. The ego, devoid of samsaric sorrows, rediscovers itself to be none other than the Self Itself.
Such persons who have conquered their minds and live in perfect harmony in all conditions of life and its relationships are indeed aware of their identity with Brahman who is even, ever-perfect and uncontaminated though indwelling in all pure and impure bodies.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: || 20||
na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ
BG 5.20: Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.
The characteristics of a man of perfection are given.
The Lord describes him as having always a balanced intellect because of the absence of egocentric influences. He is never deluded. He has abandoned all actions as he rests in the Self.
He is neither exhilarated when he gets pleasant objects nor feels disappointed when he obtains unpleasant objects. This does not mean that he has no reactions at all but it means that he remains balanced always with a sense of equipoise which cannot be shattered easily.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |
योगारूढस्य तस्यैव शम: कारणमुच्यते || 3||
ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate
BG 6.3: To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.
By working in the world with no egocentric concept of agency and desire for the fruits of actions, the mind gets purified and makes it fit for the practice of steady meditation.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् || 6||
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat
BG 6.6: For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.
To the extent that the lower in us withdraws itself from its identifications with the body and sense-organs, feelings and emotions to that extent it (the ego) is said to have come under the influence of the nobler in us.
To such an ego the Self is the friend. But where the ego rebels against the higher, to that unconquered self or uncontrolled ego the Diviner Self is as inimical as an external foe.
The higher Self becomes a friend to the lower if the latter allows itself to be influenced by the former. The Diviner becomes inimical to the lower limited ego when the latter resists nobler aspirations. We are therefore called upon to master the lower self by the higher. The point is that the lower self is not to be destroyed. It can be used as a helper, if it is held in check.
The goal of the meditator is attaining serene quietitude when his mind becomes completely restrained and gains an experience of the Self, not as an entity separate from himself but as his own true nature. This self discovery of the mind is nothing other than the process by which ego's identification with body, mind and intellect is replaced by the principle of Divine Consciousness. The experience of the self is an enduring state from which there is no return.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute
BG 6.28: The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.
. During meditation when the mind is withdrawn from the world of objects and is concentrated on the Self, it acquires quietitude and the thought flow ceases. Where there is no thought flow there is no mind. Where the mind has ended, there the seeker experiences the Infinite nature of the Self and the meditator reaches to the Supreme Bliss by ending all his mental agitations.
The ego discovers that it is none other than the Self and hence there is no dualism at this stage. Such a man of self-realization himself becomes Brahman. The meditator (Upasaka) becomes one with the object of meditation (Upasya).
A meditator step by step grows out of his own ignorance and imperfection represented by his ego and merges with the Supreme. He loses contact with the objects of the senses and comes into contact with the Self within - Brahman. This means that the seeker becomes Brahman and comes to experience the Infinite Bliss as against contact with the world of objects (`not-Self’) whose joys are always finite. He becomes a Jivanmukta, liberated while living in a body.
Chandogya Upanishad (VII-xxiii.I) says “That which is infinite or great beyond all, is true happiness. There is no joy in that which is finite. Happiness lies in infinity. Efforts should be made in particular to know the Infinite alone”. It continues “The Infinite represents that plane of consciousness in which no other is cognized and the state in which another is seen, another is heard and another is cognized represents the finite. That which is infinite is immortal. That which is finite is mortal”. (VII-xxiv.I)
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
BG 6.30: For those who see me everywhere and see all things in me, I am never lost, nor are they ever lost to me.
Here the words `I' and `Me" mean the Self. On rediscovering the Self the ego becomes the Self and there is no distinction between the ego and the Self just as the dreamer becomes the waker and the waker is not separate from the dreamer. When we are one with the Divine in us, we become one with the whole stream of life.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim
BG 6.45: With the accumulated merits of many past births, when these yogis engage in sincere endeavor in making further progress, they become purified from material desires and attain perfection in this life itself.
Mind and intellect of an individual function through the body in the world outside as per the qualities they assume because of the actions performed in their earlier births. The wrong and negative qualities of the mind and intellect are sins in the language of Vedanta. After purifying the mind from these sins the aspirant practices meditation and ultimately the mind becomes devoid of impressions which is called the end of the mind since the mind is nothing but a flow of thoughts.
When there is no thought, there is no mind and where there is no mind there is no ego which is termed as `reaching the highest goal' or Self-Rediscovery. Little by little acquiring, through many births, the knowledge of Reality, he ultimately attains perfection. The Gita gives us hopeful belief in the redemption of all.
Although this theory is explained here in one or two sentences, in actual implementation, it is an achievement of many life times - `many births' as Krishna puts it.
The spirit identifying with matter or apara prakriti is called ego. This is also called super imposition on the Truth through ignorance. It is apara prakriti which is the cause of the world and by which the ego or Jiva gets bound. It is the ego that rediscovers itself to be nothing other than the spirit or para prakriti that presides over the matter. In order to make it clear Krishna tells that the matter-aspect is distinct from the spirit-aspect in each individual.
The five elements are represented by the sense-organs by which the individual lives and gathers experiences in the world of sense objects as we have seen above. The sense organs are the channels through which the world of stimuli reaches the mind. The impulses received in the mind are classified and systematized as knowledge by the intellect. During all these assimilation the ego falsely identifies the body with the Spirit and the sense of `I' or `My' is produced.
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् |
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् || 13||
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
BG 7.13: Deluded by the three modes of Maya, the people in this world are unable to know me, the imperishable and eternal.
Deluded by the modifications of the three Gunas the living beings become blind to the divine possibilities in themselves Thus deluded, the ego does not realize the Supreme as different from it. According to Sankara the Supreme expresses His regret that the world does not know Him, the Supreme Lord who is, by nature, eternal, pure, enlightened and free, the Self of all beings, devoid of attributes (gunatheetha) by knowing whom the seed of the evil of samsara is burnt up. We see the changing forms and not the Eternal Being of which the forms are the manifestations. We see the moving shadows on the wall whereas we must see the Light from which the shadows emanate”.
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14||
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
BG 7.14: My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto me cross over it easily.
Maya or illusion is divine because it is a part of the Lord’s nature and inscrutable to human reason as we have seen earlier. It is hard to overcome by self-effort if unaided by divine grace. Although Krishna Himself admits that it is not easy for any egocentric individual to transcend this illusion which is caused by His Maya, the Lord says that those who devote themselves to Him alone can overcome this obstacle which creates sorrows and imperfections in the objective world.
As long as the agitations of the mind veil the intellect from its awareness of the Self, the limited ego will continue to wander about among the sensual desires and cannot experience Pure Consciousness even for a moment.
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: |
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि || 28||
śhubhāśhubha-phalair evaṁ mokṣhyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā vimukto mām upaiṣhyasi
BG 9.28: By dedicating all your works to Me, you will be freed from the bondage of good and bad results. With your mind attached to Me through renunciation, you will be liberated and will reach Me.
When actions are undertaken by an individual without ego, their reactions, good or bad, cannot bind him because the vasanas in him were already eliminated due to egoless actions and absence of egocentric desires and the mind already got purified.
The next stage is to live a life of Sanyasa and Yoga. The word Sanyasa does not mean physical rejection of the world. It is a renunciation of all egocentric activities and all cravings for fruits of actions. The offering of all works to the Lord constitutes the yoga of renunciation.
A mind pre-occupied with egocentric attachments with the non-Self cannot realize the Bliss while the same mind if it is made to detach itself from all the extrovert diversions it realizes its identity with the Self
अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 13||
सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |
मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: || 14||
adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī
santuṣhṭaḥ satataṁ yogī yatātmā dṛiḍha-niśhchayaḥ
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ
BG 12.13-14: Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-contented, steadily united with Me in devotion, self-controlled, firm in conviction, and dedicated to Me in mind and intellect.
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