SANATANA DHARMA , HINDUISM EXHUMED AND RESURRECTED, PART 132 - CAPT AJIT VADAKAYIL

THIS POST IS CONTINUED FROM PART 131, BELOW--

https://ajitvadakayil.blogspot.com/2020/08/sanatana-dharma-hinduism-exhumed-and_14.html

1. 
   Capt. Ajit VadakayilNovember 10, 2020 at 7:43 PM

   IMPORTANT—IMPORTANT—IMPORTANT
   
   I ASK MY READERS TO SPREAD THIS TRUTH ABOUT DHANTERAS.. SPREAD THIS BY WHATS APP.
   
   DHANTERAS IS CELEBRATED A DAY BEFORE DIWALI WHEN THE WHOLE OF INDIA ( EXCEPT KERALA ) RUSH TO BUY GOLD..
   
   DHAN HAS NOTHING TO DO WITH WEALTH OR GOLD.
   
   DHAN OF DHANTERAS HAS TO DO WITH GOD DHANVANTARI, THE BEARER OF PRICELESS OBJECTS ..
   
   VISHNU TOOK HIS SECOND KURMA AVATAR TO CONDUCT THE SAMUDRA MANTHAN.
   
   THE FRUIT OF SAMUDRA MANTHAN WAS GOD DHANVANTARI ROSE FROM THE COSMIC OCEAN WITH PRICELESS OBJECTS IN HIS FOUR HANDS..
   
   THESE OBJECTS WERE POT OF AMRIT, SUDARSHAN CHAKRA, CONCH , AND A LEECH.
   
   SUDRASHAN CHAKRA IS A SCALAR WEAPON ON ENDOTHERMIC AND EXOTHERMIC MODE..
   
   DURING MAHABHARATA WAS KRISHA USED HIS SUDARSHANA CHAKRA TO CREATE AN ARTIFICIAL SOLAR ECLIPSE TO KILL JAYADRATA
   
   KRISHNA USED HIS SUDARSHANA CHAKRA ON ENDOTHERMIC SCALAR INTERFEROMETRY MODE AND CAUSE SEVERE ATMOSPHERIC REFRACTION TO CAUSE THE SUN TO DIP BELOW THE HORIZON JUST BEFORE SUNSET ..
   
   AS SOON AS JAYADRATA WAS KILLED KRISHNA USED HIS SUDARSHANA CHAKRA ON EXHOTHERMIC SCALAR INTERFEROMETRY MODE TO CAUSE THE SUN TO SUDDENLY RISE ABOVE THE HORIZON..
   
   IF JAYADRATA WAS NOT KILLED BEFORE SUNSET, ARJUNA WOULD HAVE TO COMMIT SUICIDE AS PER HIS VOW..
   
   http://ajitvadakayil.blogspot.com/2011/11/mahabharata-and-bhagawat-gita-4000-bc.html
   
   THIS WAS NOT A SOLAR ECLIPSE. AND HENCE A SOLAR ECLIPSE SHOULD NOT BE USED TO DATE THE MAHABHARATA WAR OF 4000 BC.
   
   http://ajitvadakayil.blogspot.com/2012/05/edward-jenner-leech-capt-ajit-vadakayil.html
   
   http://ajitvadakayil.blogspot.com/2013/03/secrets-of-shankh-or-conch-product-of.html
   
   WE DO NOT CELEBRATE DIWALI IN KERALA . BECAUSE THE DEVAS CHEATED THE DANAVAS OF 50% OF THEIR SHARE OF AMRIT AS PER CONTRACT .
   
   http://ajitvadakayil.blogspot.com/2011/09/why-kerala-does-not-celebrate-diwali-or.html
   
   I AM A DANAVA ..
   
   DANAVA CIVILIZATION CREATED SANSKRIT, DOWNLOADED THE VEDAS 400 CENTURIES AGIO, PROPAGATED VEDAS ON ORAL ROUTE AND PENNED THE VEDAS DOWN 70 CENTURIES AGO..
   
   DANAVA CIVILIZATION ( NORTH KERALA ) CREATED SANATANA DHARMA AND INDIAN CULTURE WITH ALL ITS GLORIOUS RITUALS AND CUSTOMS
   
   https://ajitvadakayil.blogspot.com/2020/10/all-vishnu-avatars-dealt-with-kerala.html
   
   https://ajitvadakayil.blogspot.com/2020/10/all-vishnu-avatars-dealt-with-kerala_23.html
   
   ON DHANTERAS ( SIC ) DAY WE IN KERALA LIGHT A LAMP AT DUSK, POINTING TOWARD NORTH BY NORTH-EAST AT THE DOORSTEP OF THE HOUSE TO WELCOME LORD DHANVANTARI FOR HEALTH AND HAPPINESS IN LIFE. THIS DAY IS KNOWN AS DHANWANTARI TRIODASI.
   
   THE OPIUM DRUG RUNNING JEW MARWARI PARTNERS OF JEW ROTHSCHILD/ SASSOON ( CALCUTTA ) GAMBLED ON DHANTERAS , FIRST DAY OF DIWALI TO PLEASE YAMA..
   
   TRUTH : CREMATION FIRE ( AGNI ) IS YAMAs PRIEST AS PER VEDAS . YAMA PROPELs THE SOUL WHEN THE SKULL POPS DURING CREMATION TO A SUITABLE ASTRAL LAYER . YAMA IS ALSO THE SON OF VIVASAT , THE KEEPER OF DHARMA..
   
   http://ajitvadakayil.blogspot.com/2019/12/how-to-release-trapped-and-miserable.html
   
   HUMANS WHO ARE NOT CRIMINALS AND HOMOSEXUALS ON DEATH -- THEIR SOULS GET PARKED ON SECOND TO SIXTH LAYER. YAMA IS IN CHARGE -- HE DECIDES BASED ON WEIGHT OF NEGATIVE KARMIC BAGGAGE .
   
   https://ajitvadakayil.blogspot.com/2020/10/vishnu-took-all-avatars-to-avoid-major.html
   
   Capt ajit vadakayil
   ..

LET US EXAMINE WHAT BHAGAWAD GITA TOLD ABOUT THE HUMAN MIND 6000 YEARS AGO , WHEN THE WHITE MAN WAS RUNNING AROUND DOING GRUNT GRUNT FOR LANGUAGE , AND THOUGHT HIS BLESSED ASSHOLE WAS HIS MIND

Vedanta told us -- As the mind is, so is the body ; bodily expressions  being the manifestation of the working of the mind or the effect of psyche.  This is what we call ‘body language’ in the modern business school terminology.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु: खदा: |

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 14||

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ

āgamāpāyino ’nityās tans-titikṣhasva bhārata

.

Translation

BG 2.14: O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.

Objects  are perceived not by the sense organs viz. skin, ear, eye, nose and tongue but  through them.  The sense organs are the  channels through which the perceiving-ego gathers the knowledge of the objects  such as touch, sound, form, smell and taste. If this process of perceiver  contacting the objects through sense organs does not take place the objects as  such can not bring any response or reaction in any individual.

The  object remaining the same it can give different experiences to the same individual  at different times or at the same time to different individuals. 

Cold is pleasant at one time and unpleasant  at another. Heat is pleasant in winter and not in summer. Food is welcome to a  hungry person but not to the one who just finished his lunch.

So the sense  contacts that give rise to feelings of heat and cold, pleasure and pain,  favorable and unfavorable experiences come and go. They are therefore  impermanent in nature, giving pleasure at one moment and pain at another. 

One should bear all the pairs of opposites  patiently and thus develop a balanced state of mind. Do not give yourself to  joy or grief on their account.

Joys  and sorrows are all responses of the mind to the conducive and non-conducive  world around us. They are but mental reactions - thoughts.

Learn to be observer  of these emotions rather than get identified with them. Do not react but  reflect. Stand apart - be aloof in yourself - be just an uninterested witness  to the tumults of the mind. This attitude gives poise and balance.

The  pairs of opposites like heat and cold are impermanent as distinguished from the  Permanent Self, the Indweller. Actually there is no affinity between the Self  and the unreal pairs of opposites. But it assumed this affinity which can be  rooted out only when we cease to accept it.

A woman bereaved of her husband say  fifty years ago, and if anyone called her as the wife of her husband Mr. so and  so she becomes alert and feels sad even today. It shows that the assumed  affinity has not yet broken off which means that though the objects are lost,  yet the assumed affinity persists which continues to cause anguish.  

The more one is able to distance oneself with  this assumed affinity and identifies himself with the permanent Self, the less  one is affected by the agreeable and disagreeable conditions of life.

Mere  knowledge of agreeable and disagreeable senses is not bad. But attachment with  and aversion to them is a fault.  Not to be affected by such an evil is  expressed by the term ‘endure them’.

Moreover, body, the sense organs and their  actions have a beginning and an end. But the perceiver, the ‘I” never changes  and therefore we should remain unaffected by such transitory and fleeting  experiences which is called ‘endurance’.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |

समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते || 15||

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha

sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

.

Translation

BG 2.15: O Arjun, noblest amongst men, that person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.

Titiksha  or the power of endurance of the pairs of opposites advocated here does not  mean a meek submission to sorrows in life (Stoic philosophy) but signifies the  equipoise of mind in both pleasure and pain entertained by a wise man based on  the knowledge of the Soul’s immortality.

Endurance,  coupled with the discrimination between the real and the unreal and detachment  from the worldly objects and pleasures, prepares the aspirant for right  knowledge, which alone leads to liberation.

Vedanta  defines endurance as the bearing of all afflictions without wishing to redress  them, while being free from all anxiety or regret on their account.

This  perfect sameness or equanimity amidst the ills of life means full and unbroken  consciousness of our oneness with the immortal Self. At that stage a person  becomes fit for attaining immortality or knowledge of Self - the ultimate goal  of life.

Immortality means the  infinite experience of the Eternal and the Permanent.  Eternal life does not mean survival of death,  but it is the transcendence of life and death.

नासतो विद्यते भावो नाभावो विद्यते सत: |

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: || 16||

nāsato vidyate bhāvo nābhāvo vidyate sataḥ

ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ

.

Translation

BG 2.16: Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed by the seers of the truth, after studying the nature of both.

This  verse indicates that the mental tranquility can accrue only through right  interpretation of life.  Right  interpretation of life involves knowing what is Real and what is un-Real. The  distinction between these two is dealt with here.

The  Real is that which has no change and remains the same in all periods of time -  past, present and future. It always is. The unreal is that which does not  remain the same for two successive moments.

Whatever did not exist in the past  or will not exist in the future cannot really exist in the present. That which  is not in the beginning and which will not be in the end, but which seemingly  exists in the present is called un-Real. Any object conditioned by the law of  cause and effect is not absolutely real because every effect is a change  brought about by a cause and every cause is temporary.

The  life is finite. The body changes every moment, mind evolves and intellect grows  with the passage of time.  Each change in  the body for example from childhood to youth and from youth to old age results  in the constant death to its previous state.

Body, mind and intellect  constitute the continuous succession of the changes and all of them cannot be  real. A thing which never remains the same for any given period is un-Real.  The whole of the phenomenal world must be  unreal because no one state in it endures even for a fraction of the time.

But  there must be some real entity behind these changes.  For the changes to take place there must be  some changeless substratum just as a river bed is necessary for the rivers to  flow.  In order to hold together  innumerable experiences at the levels of body, mind and intellect and to give  them a cohesive whole which is called life, a changeless substratum is required  for all.

That  something which remains unchanged all through the changes is The Real and it is  nothing other than the Self in all, the Pure Awareness, and Consciousness. What  is changing must be unreal and what is constant must be real. When the soul is  overpowered by ignorance, the un-Real which is the names and forms of the  phenomenal world, veils the unchanging reality - the Atman, Consciousness  -  which is for ever manifest and which  is not conditioned by causality.

This Self is the unchanging Witness of the  changes in the relative world as in the case of the river bed and a flowing  river.

This  Awareness by which one becomes conscious of things in one's life - because of  which one is considered alive, but for which one will have no existence in the  given embodiment - That Spiritual Entity, Eternal, All Pervading, Unborn and  Undying, the One Changeless factor is the Infinite in him.  And this is the Atman, Consciousness which is  the Real.

Therefore  the men of knowledge and wisdom have known the implications of these - the Real  and the Un-Real, the Self and the Non-Self, which in combination is called the  world.

Embedding  this exposition into the practical world, we notice that Arjuna is grieved by  thinking that the warriors will die. So, the Lord explains that the real never  dies and the unreal never exists as it is continuously dying (changing).  Therefore it is not wise to grieve.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |

व्यवसायात्मिका बुद्धि: समाधौ न विधीयते || 44||

bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām

vyavasāyātmikā buddhiḥ samādhau na vidhīyate

.

Translation

BG 2.44: With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 45||

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

.

Translation

BG 2.45: The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in truth, and without concern for material gain and safety, be situated in the self.

Krishna tells him to transcend himself from the triple Gunas. Guna  means attribute or quality.  Nature is  made of three Gunas viz., Sattwa - purity, light, harmony; Rajas - passion,  restlessness, motion; and Tamas - inertia, and darkness. These three Gunas  remain in all the living creatures in varying degrees. 

The mind and intellect are constituted with  these qualities. Going above these temperaments means going beyond the mind and  intellect to re-discover one to be the Supreme Self.

Krishna advises Arjuna the practical method to be free from all the pairs of  opposites and from the thought of acquisition and preservation and ever  remaining in the quality of Sattwa by establishing himself in the Self by  remaining on guard and not yielding to the objects of the senses. 

The sorrows of the pairs of the opposites,  the temptation to be impure and the desire for acquiring and preserving  all belong to the ego-centre arising out of  the Self identifying with not-Self i.e. body, mind and intellect.

To  keep ourselves detached from these ego-centric ideas through constant awareness  of our pure divine nature is the path shown by Krishna to establish oneself in  the Self when the individual ego finds itself free from all anxieties of the  world.

Necessarily then one will be beyond the three Gunas free from the pairs  of opposites remaining always in the Sattvic quality. This attitude implies  that one should be balanced and not swayed by either extreme. Sattva enables an  aspiring soul to go beyond the Gunas and attain freedom.

Arjuna  is asked to follow these injunctions while engaged in the performance of his  duty.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |

तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 50||

buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite

tasmād yogāya yujyasva yogaḥ karmasu kauśhalam

.

Translation

BG 2.50: One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness).

Krishna says ‘devote yourself to the yoga of equanimity’ i.e. remain  continuously even-minded through realization of God. If a man performs his  duties, maintaining this evenness, then his mind rests on God all the while. 

Work that otherwise enslaves, becomes a means to freedom when performed with  evenness of mind. Work becomes worship. Skill in action, therefore, lies in the  practice of this equanimity (of yoga) in success and failure.

It should be  noted that here Krishna does not define Yoga as skill in action but explains  the importance of Yoga (equanimity) in action. Otherwise, the action of a thief  carried out skillfully also can come within the meaning of the Yoga which will  be obviously ridiculous.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |

जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ

janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam

.

Translation

BG 2.51: The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.

The  wise i.e those who know the art of true living undertake all work with evenness  of mind (renouncement of ego) and abandoning the anxiety for the fruits of  their actions (renouncement of ego-motivated desires). Thereby, they have no  occasion to enter into the cycle of birth and death as there are no vasanas  left in them for fulfillment.

Such  an entity who is called a Karma Yogin will attain bliss i.e. the state which is  beyond all evils. As knowledge is superior to action, the implication is that  selfless actions purify the mind and prepare the individual for higher  meditations through which he ultimately discovers himself as the Self which  lies beyond all blemish. .

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||

yadā te moha-kalilaṁ buddhir vyatitariṣhyati

tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha

.

Translation

BG 2.52: When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).

Delusion  is the non-discrimination between the Self and the non-Self or ego and it turns  the mind towards the sense objects. This is the state which favors egoism in  this body and attachment for the body, family, kinsmen and objects. When the  man gets entangled in this slough of delusion, he is perplexed and therefore  cannot think properly.

When  the intellect crosses over this delusion and attains purity of mind one  develops disgust and indifference regarding things heard (enjoyed) and those  yet to be heard (to be enjoyed in future). The things known and yet to be known  being finite in nature are considered futile. The means to achieve this goal  are by discrimination between the real and the unreal and selfless service.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 53||

śhruti-vipratipannā te yadā sthāsyati niśhchalā

samādhāv-achalā buddhis tadā yogam avāpsyasi

.

Translation

BG 2.53: When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.

The  mind gets agitated due to the continuous stimuli it receives from the external  world through the sense organs. When an individual in spite of such  disturbances and agitations of the mind does not lose his cool, inner serenity  and equipoise, and remains concentrated in the knowledge of the Self, he is considered  as having attained Yoga or Samadhi or Self Realization (God-Consciousness).

Samadhi  is not the loss of consciousness but the highest kind of consciousness wherein  the object with which the mind is in communion is the Divine Self which is the  result of the discrimination between the Self and the Non-Self, the Real and  the Unreal.

श्रीभगवानुवाच |

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |

आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||

śhrī bhagavān uvācha

prajahāti yadā kāmān sarvān pārtha mano-gatān

ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

.

Translation

BG 2.55: The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

Man  is a bundle of desires. They may be strong or weak and have an origin and a seat  in his mind for whatever cause it may be.   Therefore when the mind along with the intellect rests stable in God,  all the desires will vanish. After the cessation of all the desires, when a  seeker perceives the Supreme Self and rests in the perpetual calm, he is known  as ‘satisfied in the self through the self’.

Bhagavan says that in the second line - When one discovers happiness in oneself by oneself - then one is called - a wise person.

When one recognizes  that one's very nature is “ananda”- one’s very nature is happiness, then there is no need for  one to depend on the external objects for fulfillment of one's happiness. 

When  one recognizes that one's very nature is sat-chit-ananda-svarupa-atma - one discovers that one has nothing to gain from outside  to be happy - and  also, one realizes  that one has already gained everlasting happiness in the form of Vision of oneself  everywhere and in everything including oneself.

The  happiness arising from such vision is called “one  discovering Happiness in oneself, by one self in the wake of self knowledge”.  When that knowledge takes place, there is no craving for any object or  experience external to ones own self, to be happy. 

At that time all desires  have no hold on oneself and they naturally fall from one's mind and buddhi, which is same as telling that one naturally and  completely grows out of one's dependence on the fulfillment of one's desires  for one's happiness. Discovering happiness as one's own very self, one has no  need to go after something else to be happy. Such discovery is indeed the mark  of a wise person.

Negatively,  this state is one of freedom from selfish desires and positively, it is one of  concentration on the supreme. This verse answers the first part of Arjuna's  question.

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |

वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ

vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

.

Translation

BG 2.56: One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

Times of  pain and sorrow hit everybody and a wise man is no exception; but his mind does  not get bogged down by them. His pain is localized, and it stops there.  Similarly, in times of pleasure, the one who  has no craving has no thirst for more of that pleasure. Thus the one who does  not feel depressed in times of pain and sorrow, and who in times of pleasure  has no craving for more of that pleasure is a wise man.

The one  whose mind and intellect  are totally free from  intense longing or passion for anything  outside of oneself, free from fear of any kind and devoid of anger or temporary  madness about anything is called one whose is steady and well rooted in self knowledge. 

Such a person is also called one who is capable of reflection,  analysis and proper judgment at all times being always immersed in God  Consciousness. He is called the wise person.

य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham

nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā

.

Translation

BG 2.57: One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge.

The enlightened  sage or the Perfected one has evenness of mind. He does not  rejoice in pleasure nor is he averse to any pain. He has no  attachment to any worldly object.  He does not get  disturbed when praised or censured.  He is always identified  with the Self.

A  mere detachment from life and retiring to the jungles is not implied here.  Such aimless detachment cannot lead a man to  any higher level of existence and it is merely an escapist view of life. 

The detachment  from the outside world should be coupled with capacity to face all challenges  in life - auspicious and inauspicious - with a balanced mind in both.

Life by  its very nature is a mixture of good and bad. The perfected one experiences  both of them with equal detachment because he is ever established in the Self.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||

yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ

indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

.

Translation

BG 2.58: One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

The  sense organs receive the stimuli from the objects of the external world which  are passed on to the mind. The mind has got a natural tendency to run after  such worldly objects. The yogi withdraws the mind again and again from the  objects of the senses and fixes it on the Self and makes himself free from the  disturbances of life.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||

yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ

indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

.

Translation

BG 2.60: The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination and practicing self-control.

Even  a man of discrimination falls prey to the temptations of the world. Therefore,  the aspirant must not relax his effort for self-control. He should bring all  the senses under his control; otherwise his mind will be dragged into the field  of sense objects leading to a sorrowful experience.

This is more likely to happen  even to a highly evolved seeker whereby he will not be able to reach his  spiritual destination of final liberation.   This is an advice of caution to the seeker.

तानि सर्वाणि संयम्य युक्त आसीत मत्पर: |

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 61||

tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ

vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā

.

Translation

BG 2.61: They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in me.

Krishna warns Arjuna here that as a seeker of Self-perfection he should control  his mind by withdrawing all his sense organs from their wanderings and should  concentrate his entire attention on `me' i.e. The Supreme. The idea  is that the mind should be made completely calm to meditate on Him, the Supreme  Lord.

Such  a Yogi, having brought under control all his senses, is called a person of  steady wisdom and established in the Self. Self-discipline is not a matter of  intelligence. It is a matter of will of the mind and vision of the Highest. This  is a technique of Self-Development.

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||

krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ

smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati

.

Translation

BG 2.63: Anger leads to clouding of judgment, which results in bewilderment of the memory. When the memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.

Krishna explains the theory of fall of man from God-hood to  sense-entanglements. The source of all evils is wrong thinking and false perceptions.  When a man constantly thinks upon the alluring features of the sense objects  the consistency of such thought creates an attachment in him for the objects of  his thought. When similar thoughts come to play on his mind continuously they  become strong desire for possessing and enjoying the objects of attachment.

He tries  his level best to obtain them. When this motive energy encounters with forces  creating obstacles in the way of fulfillment of his desires it is called anger.  He starts hating the people who come in the way of satisfying his wants, fights  with them and develops hostility towards them.

When a person is afflicted with  anger, his mind gets confused casting a shadow on the lessons of wisdom learnt  by him through past experience.  Thus  deprived of the moral strength, he loses his power of discrimination between  right and wrong which is called destruction of intelligence.

Failing  in discrimination, he acts irrationally on the impulse of passions and emotions  and thereby he is unable to attain the spiritual goal paving the way for self-destruction.  Here Krishna traces moral degradation to those first breaths of thought that  come softly and almost unconsciously to the mind.

Desires  may prove to be as rebellious and challenging as the most powerful external forces.  They may lift us into glory or hurl us into disgrace.

What  is called for is not a forced isolation from the world or destruction of sense  life but an inward withdrawal. To hate the senses is as wrong as to love them.  The horses of the senses are not to be unyoked from the chariot but controlled  by the reins of the mind.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan

ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

.

Translation

BG 2.64: But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.

The  mind and the senses are endowed with the two natural currents of attraction and  repulsion - liking some objects and disliking certain others. But a man with  mental discipline approaches these sense objects with a mind free from  attraction or repulsion thereby attaining the peace of the Eternal.

The senses  and the mind are his servants but not the masters; he is the Master of wisdom.  Running away from the sense objects cannot ensure mental tranquility because  mind’s agitations for getting the desired objects or to get rid of the  undesired ones will continue.

When  the  mind is trained in these two aspects  viz., (a) to  live in  self-control  and (b) to move among the   sense  objects  with neither attachment nor hatred towards  them, its agitations caused by  the  charm of such objects are  brought  under  control.  This condition of the mind, which has  the least sense disturbances because of the ineffectiveness of the sense  objects upon it, is called tranquility or peace or `Prasada'.

विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |

निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ

nirmamo nirahankāraḥ sa śhāntim adhigachchhati

.

Translation

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.

The  well-known Upanishadic saying is “The human mind is of two kinds, pure and  impure. That which is intent on securing the desires is impure; that which is  free from attachment to desires is pure”.

This  verse answers Arjuna’s question ‘how a man of steadfast mind walks or what is  his mode of conduct?

Control  of the senses and the mind is prescribed as a stepping stone to spiritual  progress as these faculties have a natural propensity to engage with objects.  This underscores the fact that the spiritual quest involves directing the mind  within by withdrawing it from objects.

When the mind engages in the world it is  constantly subjected to attachment, likes and dislikes, and anger because the  external factors are not under one’s control. To realize one’s true nature as  the Self (Atman) within it is necessary to exercise control over the mind by  restraining its tendency to do what it likes.

SANNYASA STAGE AFTER AGE OF 75 TO DEATH IS CHOSEN BECAUSE THE SEXUAL DESIRE WANES AND WITH SATVIK VEGAN DIET IS REDUCED TO ZERO..

If the mind is given the freedom to do what it  wants only constant restlessness would result as a result of desires that arise  one after another. This prods the individual to action to fulfill his desires  giving rise to frustration and anger when they are not fulfilled. Even when he  is able to realize his desires the joy that he enjoys is fleeting and thus the  quest for worldly joy only subjects the person to further bondage by his  actions. To become free from this quagmire, which traps man, is the objective  of spiritual quest. The basic requirement then is disentanglement from the  world slowly by restraining the mind.

As long as an individual is subject to  bondage—due to ignorance of his true spiritual nature—his identification will  be with his body and his actions will be to preserve and pamper it, while a man  of wisdom (Jnani) will identify with the Self and thus be free from attachment  to his body.

The equanimity  of mind that a Jnani has is a consequence of his constant abiding in the Self,  which is tranquil and blissful. The afflictions of his body will not disturb  his mind as he is aware of their transience. The relationship between the body  and the mind is an illusion created due to superimposition (Adhyasa), which is  primordial. Just as the Moon shines because of the Sun’s light, so also does  the mind acquire the properties of the objects it engages with. When the mind  attains union with the Self it reflects its serenity and bliss.

Krishna’s  advice to Arjuna is to have equanimity of mind to achieve the ultimate  objective. He says, “One who has control over the mind is tranquil in heat and  cold, in pleasure and pain, in honor and dishonor and is ever steadfast with the  Supreme Self”. This is in accordance with the saying in the Rig Veda “The mind  is fickle like a fast galloping horse and the only way to control it is by  involving it in good actions beneficial for the welfare of all”.

If  a man can control his mind he can find the way to enlightenment and all wisdom and  virtue will naturally come to him. The mind is like a white cloth. Dip it in  red dye, it turns red, dip it in green, it turns green. Put it out in the sun  for long, it loses its color. The mind is truly the Self itself with no color.

What  we think determines what happens to us. So if we want to change our lives we  need to stretch our minds. The world is as the mind  perceives it. The world is as the mind thinks of it. (“mano matramjagat, mano kalpitam jagat”).

If  the Bhagavad Gita is viewed as a spiritual metaphor the persons portrayed are ingenious  depictions symbolizing the various stages in the transformation of spirit into  matter. The battle proper represents the real struggle that ensues within a person  who realizes that all along it was the mind and its deep-rooted tendencies that  were playing a devious game of deception with him, leading to false perceptions  of truth and happiness and so, under proper guidance, sets out to rectify all  this.

To consider the path of action and the path of  knowledge as competitive is to understand neither of them, they being  complementary. Selfless activity enables the mind to exhaust many of its  existing mental impressions and the mind thus purified prepares the one for the  reception of knowledge of the Absolute through meditation or contemplation. There  cannot be any knowledge of Brahman unless the mind is pure.

Action  as it is generally understood is the outcome of want and desire. Actionlessness  does not mean mere idling or abandoning of all actions. Although one can while  away his time doing nothing, his mind will be full of thoughts scheming,  speculating and planning over several matters.

Mere  renunciation or abandonment of action or running away from life does not lead  to perfection.  Through selfless  dedicated action, purification of mind is achieved and the purified mind helps  in attaining the Knowledge of the Self which is the ultimate Bliss. The natural  law is that every action has its reaction and hence the result of the action is  a source of bondage preventing the man from his union with the Supreme. What is  needed is not renunciation of works but renunciation of selfish desires. This  is naishkarmya, a state where one is unaffected by work.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |

इन्द्रियार्थान्विमूढात्मा मिथ्याचार: स उच्यते || 6||

karmendriyāṇi sanyamya ya āste manasā smaran

indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate

Translation

BG 3.6: Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.

True  renunciation is not just the control of the organs of action or abstention from  physical movement. It is the control of the mind and the organs of perception.  It is the absence of longing for the activity. An active mind and an action  less body do not indicate the life of sanyasa. We may control outwardly  our activities but if we do not restrain the desires which impel them, we have  failed to grasp the true meaning of restraint.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन |

कर्मेन्द्रियै: कर्मयोगमसक्त: स विशिष्यते || 7||

yas tvindriyāṇi manasā niyamyārabhate ’rjuna

karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate

Translation

BG 3.7: But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.

The  science of right action and the art of right living are explained in this  verse. Mind gets its inputs through five organs of perception which are also  called sense-organs or organs of knowledge (Gnana Indriyas) from the outer  world of sense objects. These five sense organs are the eye (sense of sight),  ear (sense of hearing), nose (sense of smell), skin (sense of touch), and  tongue (sense of taste).

Mind perceives the sense objects by interacting with  the sense organs and if that interaction is absent perception of objects by the  mind is not possible even though the objects might be within the range of the  sense organs. This verse asks the seeker to control the sense organs by the  mind.  This implies substitution of sense  objects by nobler and diviner alternatives for the mind to dwell upon.

तस्मादसक्त: सततं कार्यं कर्म समाचर |

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: || 19||

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara

asakto hyācharan karma param āpnoti pūruṣhaḥ

Translation

BG 3.19: Therefore, giving up attachment, perform actions as a matter of duty, for by working without being attached to the fruits, one attains the Supreme.

Krishna asks Arjuna to perform actions which are obligatory on his part in his present  status in life.  He warns Arjuna him to keep his mind away from the  pitfalls of attachments.

Though  the liberated man has nothing to gain by action or non-action and is perfectly  happy in the enjoyment of the Self, there is such a thing called desire less  action which he undertakes for the welfare of the world. The work done without  attachment is superior to the work done in a spirit of sacrifice which is  itself higher than work done with selfish aims.

While this verse says that the  man reaches the Supreme performing actions without attachment, Adi Sankaracharya  holds  that karma yoga helps us to attain purity of mind which leads to salvation. It  takes us to perfection indirectly through the attainment of purity of mind.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: |

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते || 28||

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ

guṇā guṇeṣhu vartanta iti matvā na sajjate

Translation

BG 3.28: O mighty-armed Arjun, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, etc.) that move amongst the guṇas (in the shape of the objects of perception), and thus they do not get entangled in them.

The  enlightened man who has obtained insight into the categories of the gunas and  actions, attributes every action of the mind, intellect, senses and the body to  the fact that it is the product of these gunas in the shape of all instruments  of perception such as the mind, intellect and senses that are moving within the  sphere of their respective objects, which are also products of the gunas and  that he has no relation with either.   Therefore, he does not get attached to either any action or to their  fruits in the shape of agreeable or disagreeable experiences.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 38||

dhūmenāvriyate vahnir yathādarśho malena cha

yatholbenāvṛito garbhas tathā tenedam āvṛitam

Translation

BG 3.38: Just as a fire is covered by smoke, a mirror is masked by dust, and an embryo is concealed by the womb, similarly one’s knowledge gets shrouded by desire.

Discrimination  is blocked by the sense of attachment in the mind for the worldly objects.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |

कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 39||

āvṛitaṁ jñānam etena jñānino nitya-vairiṇā

kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha

Translation

BG 3.39: The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.

The wise man knows by experience that desire will bring nothing  but suffering to him. He knows that the enemy in the form of desire does not  allow the ideas of discrimination, dispassion and disinterestedness to get a  hold in the mind of a seeker and presents obstacles in the path of his  spiritual progress.  Hence it is said to  be the constant enemy of the wise but not the ignorant.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् || 40||

indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate

etair vimohayatyeṣha jñānam āvṛitya dehinam

Translation

BG 3.40: The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul.

Krishna gives the clues to Arjuna as to where the enemies of wisdom lurk so  that he can locate and eliminate them.  He says the senses, the mind and  the intellect are seats of action for the desire to play havoc with the inner  serenity and equipoise of a man. 

The sense organs transmit the stimuli received  from the objects of enjoyment to the mind which working in close collaboration  with the intellect starts living in the experience of sense enjoyments.  To eliminate the inner enemy of desire at its  source - sense-organs, mind and intellect- is the crux of the problem

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

Translation

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.

एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना |

जहि शत्रुं महाबाहो कामरूपं दुरासदम् || 43||

evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā

jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam

Translation

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 lust.

Superior to the senses is  the mind as it can direct the function of the senses (as it can undertake the  work of the senses also). Superior to the mind is the intellect because it is  endowed with the faculty of discrimination and finality; when the mind doubts,  the intellect decides. 

But The Self ( soul ) is superior to even the intellect because  the intellect draws its power to illuminate from the Self alone. The Self is  the indweller in the body, the Witness of the activities of the body, senses,  mind and intellect.

Krihna points  out that a man of discrimination and dispassion will be able to achieve this by  increasing his Sattvic quality and by appealing to the indwelling Presence, The  Self, through meditation. This controlling of the lower self i.e. the mind with  the knowledge of the Higher Self is termed here as ‘restraining the self by the  Self’.

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.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: |

शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् || 21||

nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ

śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham

Translation

BG 4.21: Free from expectations and the sense of ownership, with mind and intellect fully controlled, they incur no sin, even though performing actions by one’s body.

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.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |

यज्ञायाचरत: कर्म समग्रं प्रविलीयते || 23||

gata-saṅgasya muktasya jñānāvasthita-chetasaḥ

yajñāyācharataḥ karma samagraṁ pravilīyate

Translation

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.

Liberated - 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.

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.

संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: |

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || 6||

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ

yoga-yukto munir brahma na chireṇādhigachchhati

.

Translation

BG 5.6: Perfect renunciation (karm sanyās) is difficult to attain without performing work in shraddha  (karm yog), O mighty-armed Arjun, but the sage who is adept in karm yog quickly attains the Supreme.

Krishna means that the method of  performance of action is easier for a beginner and qualifies him for the higher  path by purifying his mind.  Hence it is  the proper and therefore the superior course, specifically for such beginners.  Without performing action the renunciation of action is impossible.

Mind gets purified by performing  right actions which enables one to have a deeper meditation leading to  renunciation of all activities. If this process is cut short and activities are  renounced in the beginning itself it will amount to physical inactivity where  the purity of mind and meditative power cannot be gained.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: |

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || 7||

yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā kurvann api na lipyate

.

Translation

BG 5.7: The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls ( brahman )  in every living being. Though performing all kinds of actions, they are never entangled.

Krishna explains the  different stages of development and change that would take place in an  individual through Karma Yoga. One who is established in Karma Yoga gets his  intellect purified which reduces agitations caused by desires or emotions from  within. With the selfless action and no anxiety for the fruits, his intellect  becomes immune from disturbances which are reflected in his mind.

When a man gains inward peace at  intellectual and mental levels, it becomes easy for him to control his sense  organs from their tendency to run after sense objects. A seeker who controls  his body, mind and intellect in this manner is qualified for the highest  meditation because all the stumbling blocks for purposeful meditation arise  from desire-motivation and emotional agitation. If these obstacles are removed,  meditation becomes natural and the rediscovery of the Self is easier to  achieve.

.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |

योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||

kāyena manasā buddhyā kevalair indriyair api

yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

.

Translation

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.

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

.

Translation

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.

Sanyas  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.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: || 15||

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ

ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ

.

Translation

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.

When  the sun light passes through a plane glass it comes out clearly but if it  passes through a prism it emerges as seven colors which are part and parcel of  the same sun light. Similarly the Self passing through Knowledge emerges out as  the Self which is all-pervading. But when the same Self passes through  ignorance i.e. body, mind and intellect it gets itself split up into the  unending world of plurality.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ

teṣhām āditya-vaj jñānaṁ prakāśhayati tat param

.

Translation

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.

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

.

Translation

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.

Created  or relative world means all bondages of birth, death etc. All possibilities of  bondage are destroyed when the mind attains perfect evenness which in other  words means becoming Brahman.

Perfection  is not an idealism that has to be realized in the heavens only after death. Contrary  to this vague expectation, Krishna asserts that the relative existence of  bondage can be ended and the imperfect individual can be made to live in the  Consciousness of God and can come out of one's ego sense in this life itself,  in this very body and among the very same worldly objects.

The  method of achieving this goal is stated in the verse as the one whose mind  rests in evenness and gains the Divine tranquility.  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.

Brahman  is all pervading and homogeneous.   Everything happens in it and nothing happens to it. Thus the Truth is  changeless just as a river-bed remains motionless though water flowing on it is  ever changing. The substratum is changeless and remains the same but the  superimpositions and manifestations will change by their very nature. An  individual with his identification with body, mind and intellect is changing  factor but the Substratum, the Self ( soul ), remains the same.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 26||

kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām

abhito brahma-nirvāṇaṁ vartate viditātmanām

.

Translation

BG 5.26: For those sanyāsīs, who have broken out of anger and lust through constant effort, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.

Karma Yoga in which action is  performed in complete devotion to The Lord and as dedication to Him, leads to  liberation step by step; first  the  purification of the mind, then knowledge, then renunciation of all action and  lastly liberation.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |

सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 4||

yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate

sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate

.

Translation

BG 6.4: When one is neither attached to sense objects nor to actions, that person is said to be elevated in the science of Yog, for having renounced all desires for the fruits of actions.

Krishna explains the physical and mental condition of the Yogarudha -  the one who is established in Yoga.  Krishna says that when one is without  mental attachment to sense-objects or actions in the outer world, he is said to  have obtained mastery over the mind.

When  the mind is without even traces of attachment either to the sense-objects or to  the fields of activity, even then it is possible that it will get distracted by  its own power of longing and desiring. Such disturbances caused by the inner  forces of the mind (Sankalpa) are more devastating than the ones caused by the  external world of objects.

Krishna indicates that the one who is said to have gained a complete mastery  over his mind is he who has not only withdrawn himself from all sense-contacts  and activities in the outer world but has also conquered all the  Sankalpa-disturbances arising in his own mind. Such an individual, at the  moment of meditation, in that inward state, is termed Yogarudha.

जितात्मन: प्रशान्तस्य परमात्मा समाहित: |

शीतोष्णसुखदु:खेषु तथा मानापमानयो: || 7||

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ

śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ

.

Translation

BG 6.7: The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.

When the stage of Yogarudha  or the state of mental equipoise is reached, the mind is held steadfast in the  contemplation of the Supreme and the seeker is capable of maintaining  consistency of meditation in all circumstances, favorable and unfavorable.

Krishna enumerates all possible threats that an individual may come across  against his maintaining mental tranquility.   These impediments fall into three categories viz.

• relating to body  - heat and cold,

• relating to mind  - pleasure and pain

• relating to  intellect - honor and dishonor.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: |

युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: || 8||

jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ

yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ

.        

Translation

BG 6.8: The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same.

The seeker is  called changeless-Kootastha- whose heart remains unchanged in spite of it being  surrounded by the worldly objects. He is unperturbed by things and happenings  of the world and is therefore said to be equal-minded to the events of this  changing world. Such a saint remains tranquil with equal mental vision in all  conditions of life.  To him a clod of  mud, a stone and gold are all the same. Thus equanimity of mind is the  touchstone for spiritual evolution.

श्रीभगवानुवाच |

अनाश्रित: कर्मफलं कार्यं कर्म करोति य: |

स संन्यासी च योगी च न निरग्निर्न चाक्रिय: || 1||

śhrī bhagavān uvācha

anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ

sa sannyāsī cha yogī cha na niragnir na chākriyaḥ

Translation

BG 6.1: The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as agni-hotra yajña or abandoned bodily activities.

The human mind is ordinarily turned outwards.  Absorption in the mechanical and material sides of life leads to misbalanced  condition of consciousness.

Yoga  attempts to explore the inner world of consciousness and helps to integrate the  conscious and the sub-conscious. We must divest our minds of all sensual  desires, abstract our attention from all external objects and absorb it in the  object of meditation.

By summoning all the energies of the mind and fixing them  on one point, we raise the level of reference from the empirical to the real,  from observation to vision and let the spirit take possession of our whole  being. The practice must be constant.

तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |

उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||

समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ

upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye

samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ

samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan

Translation

BG 6.12-13: Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line ( to balance the inner ear cochlea spirit level ) , and gaze at a single point, without allowing the eyes to wander.

Krishna tells here what a  seeker should do in the seat of meditation having brought his body in a steady  condition and how his mind and intellect should be kept engaged.

These  instructions of The Lord are: One should make the mind single pointed by  subduing the faculty of imagination and activities of the sense organs.  Although single pointedness is the nature of the mind, by virtue of its  capacity for imagination or wishful thinking and on account of the pulls and  pressures of the external sense objects on the sense organs, it gets wild and scattered.  The Lord says that if these two sources of dissipation are closed, the mind  will get automatically single pointed. Keeping the mind contemplating on the  Ultimate Self constantly is the inner Yoga suggested here.

The  effect of such meditation is inner purification.  A purified mind is the one wherein there are no  agitations and when the mind becomes thus steady and pure, it discovers its own  Real Nature just like one understands himself by looking at his own image in a  mirror. The purification of the heart, chittasuddhi, is a matter of  discipline. It is a disciplined disinterestedness. Blessed are the pure in  heart for they shall see God. Wisdom is a condition in a being at rest.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |

मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ

manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ

Translation

BG 6.14: Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy, the vigilant yogi should meditate on me, having me alone as the supreme goal.

Even  after the mind becomes peaceful and joyous and fearlessness achieved after a  continuous practice of meditation and study of scriptures, no progress towards  the goal can be possible unless the seeker gets established himself in perfect  Brahmacharya-- the  practice of self control in all fields of sense-stimulations and  sense-gratifications.

http://ajitvadakayil.blogspot.com/2019/08/kathiawari-jain-jew-gandhi-and-kayastha.html

Without  self control the mind will become chaotic due to the pressures of the world of  objects. Unless the mind is provided with another target to concentrate upon it  cannot retreat from its usual pre-occupations with the external world. This  alternative is the inner field of the Self.

When  the body, mind and intellect are controlled through the above process, the seeker  gains mental energy and experiences an increasing capacity to withdraw within  himself and fix all his thoughts on `Me’, the Self. After taming the mind and  stopping it from its external wanderings, it should be kept focused upon the  Divine seeking nothing but the Supreme. The mind becomes still but not vacant  for it is fixed on the Supreme. Ishvara Pranidhana is a recognized way  in yoga discipline. They act in the world but the passionless tranquility of  the spirit remains undisturbed. They are like lotus in the lake which is  unruffled by the tide.

युञ्जन्नेवं सदात्मानं योगी नियतमानस: |

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ

śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati

Translation

BG 6.15: Thus, constantly keeping the mind absorbed in me, the yogi of disciplined mind attains nirvāṇ, and abides in me in supreme peace.

When all the above stages of meditation have been gone  through the seeker becomes an unwavering person in his physical and subtler  existence. Such a person who constantly keeps his mind free from agitations  surely reaches the Supreme.  The word  `constantly' does not mean at the cost of his duty to his home and the society.  It means a consistent inner silence during meditation. At the peak of  meditation the mind becomes completely `still' and comes to a `halt'.

The  individual comes to experience an infinite peace when his mind is calmed. This  is the peace that always resides in the seeker. Thus when there is no mental,  intellectual and bodily disturbances and agitations, the seeker attains the  peace unknown in the outside world that ultimately ends in the Supreme Liberation  i.e. Nirvana-Paramam. In brief, the.meditator awakens to his own status of  Selfhood which is the fulfillment of the meditation.

.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते |

नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||

yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate

niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā

Translation

BG 6.18: With thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the self. Such persons are said to be in Yog, and are free from all yearning of the senses.

When  the mind is completely under control it rests peacefully in the Self alone.  Uncontrolled mind is the one which wanders in search of satisfaction among the  sense objects. To make the mind withdraw from its nomadic nature for  contemplating continuously on the Self, which is the substratum that illumines  all perceptions and experiences, one has to make it free from desires. While  desires by themselves are not unhealthy, Gita advises us to renounce our cravings  for all objects of desires seen or unseen, belonging to this world or the next.

When  the mind is withdrawn from sense objects, it becomes capable of contemplating  on the Self as it is free from agitations.   The finite and limited sense objects disturb the mind, while the  unlimited and infinite Self brings peace and joy to it. This condition of  replacing sense oriented thoughts with contemplation on the Self is called  steadfastness.  The steadfast mind of a  Yogi is described in the next verse.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |

योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||

yathā dīpo nivāta-stho neṅgate sopamā smṛitā

yogino yata-chittasya yuñjato yogam ātmanaḥ

Translation

BG 6.19: Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the self.

Mind  is as unstable as a flickering flame of a lamp. But when the same mind is made  to concentrate in the Self by the meditator its vacillations and wanderings are  stopped. It becomes brilliant just as a flickering lamp when placed in a  windless spot.

यत्रोपरमते चित्तं निरुद्धं योगसेवया |

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||

yatroparamate chittaṁ niruddhaṁ yoga-sevayā

yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati

Translation

BG 6.20: When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.

तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |

स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||

taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam

sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā

Translation

BG 6.23: That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.

The  goal of the meditator is attaining serene quietude 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.

Krishna says that having gained this Infinite Bliss; no one can come to the  worldly sorrows and feel the urge to go after the worldly objects and pursuits.  The Yogi who attained the state of Supreme Truth will consider no other gain as  equal to it and worth comparable. Thus Krishna defines Yoga as a state of “DISUNION  FROM EVERY UNION WITH PAIN”.

The  term yoga means contact. Man is always in contact with finite worldly objects  through the instruments of body, mind and intellect and gets finite joy only.  When this temporary joy ends on account of the cessation of the instrumentality  of the senses, sorrow begins. Therefore it is said that life through these  matter instruments is called the life of union-with-pain.

Detachment  from this union is the process in which we disassociate ourselves from the  fields of objects and their experiences. As mind cannot exist without any  attachment, once it is detached from the unreal and pain giving world of objects,  it has to get itself attached to the Real and Permanent Bliss, which is called  meditation. In deep meditation, the senses do not function; they are resolved  into their cause i.e. the mind. And when the mind becomes steady and cognition  alone functions, then the indescribable Self is realized.

Thus  Yoga is nothing but a man's renunciation of contacts with sorrows and turning  towards Bliss which is his real nature. Krishna says that this Yoga is to  be practiced with an eager and decisive mind.   Success in meditation is possible only when it is carried out with firm  conviction, perseverance and an un-despairing heart as the Yoga or connection  with the Real can be gained only with Viyoga or disconnection from the Unreal.  There should be no relaxation of effort even though there is no quick result  and the practice appears difficult. If living among the finite objects with its  limited joys is sorrow, then to get away from it all is to enter the realm of  Bliss which is the Self.  This is  Yoga.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |

मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||

शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |

आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ

manasaivendriya-grāmaṁ viniyamya samantataḥ

śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā

ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet

Translation

BG 6.24-25: Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.

The  goal of Yoga was to accomplish that state wherein the mind, through the  practice of concentration, comes to get it absolutely restrained and achieves  perfection or bliss. 

The way of attaining single pointedness of mind, what the  single pointed mind should then do, how to approach and ultimately realize the  Truth have all been exhaustively dealt with here. 

The various stages to be  undergone in this regard are:--

Renounce  all desires fully by controlling the mind and restrain all the sense organs  from their fields of sense objects. This mind-quietening process cannot be  achieved at one go.  It is clearly  advised that mind should achieve quietitude as a result of withdrawal from  sense objects by degrees - slowly and slowly.

Thereafter,  patiently, the mind should be made to contemplate on the Self with the aid of  the intellect. A mind that continuously contemplates on the Self becomes still  and gets pervaded by the divine quietitude.   This is the last stage of the journey that conscious and deliberate  action can take any seeker.

Krishna warns that the meditator after reaching the last stage of inner peace  should not think of anything else. Undisturbed by any new thought waves he  should maintain inner silence  and come  to live it more and more deeply.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||

yato yato niśhcharati manaśh chañchalam asthiram

tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

Translation

BG 6.26: Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

Mind  by its very nature is unsteady and restless; it always wanders away from the  point of concentration.  The true seeker  on the path of meditation will therefore get despaired at his inability to fix  his mind on a focal point, contemplating on the Self. 

During the practice of  meditation although the sense organs are controlled, the chasing of the sense objects  by the mind will continue and cause dejection in the seeker.

The  reasons for this roving mind may be many such as memories of the past,  proximity of the tempting sense objects, attachments etc.  

Krishna directs  that whatever be the reason for the restlessness of the mind, the seeker is not  to lose hope. On the contrary he should understand that these tendencies are  the very characteristics of the mind and the process of meditation is the  technique to eliminate them.

The  means of bringing under control the restless mind are the realization of the  illusoriness of sense-objects and the cultivation of indifference to them. Through practice of discrimination and detachment the mind gradually attains  inner peace.

Krishna advises the seeker to bring back the mind that has gone out on a roaming  mission.  As soon as the mind is  withdrawn through will power it will go out again because mind means flow of  thoughts and it can never be steady without any motion. Therefore in the  meditation when the mind is withdrawn from the sense objects it should be provided  with an alternative to keep it busy. That alternative is its application towards  contemplating on the Self alone.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 27||

praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam

upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham

Translation

BG 6.27: Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ

sukhena brahma-sansparśham atyantaṁ sukham aśhnute

Translation

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 quietude 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.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani

īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ

Translation

BG 6.29: The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

श्रीभगवानुवाच |

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||

śhrī bhagavān uvācha

asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam

abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate

Translation

BG 6.35: Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

Krishna agrees that mind is unsteady and restless and therefore difficult to  control and that the goal cannot be easily reached. But through practice and detachment  mind can be brought under control.

Practice  is the effort of the mind towards calmness. Practice becomes firmly grounded  when it is followed for a long time and unremittingly with devotion. The end is  easily achieved with the help of austerity, continence, discrimination and  faith. The aspirant must not lose courage in the face of repeated failures.

Detachment  is freedom from thirst for any pleasure seen or heard of. It is acquired  through a constant perception of evil in sensuous happiness, either of this  life or hereafter.

.

असंयतात्मना योगो दुष्प्राप इति मे मति: |

वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: || 36||

asaṅyatātmanā yogo duṣhprāpa iti me matiḥ

vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ

Translation

BG 6.36: Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by the proper means, can attain perfection in Yog. This is my opinion.

An  uncontrolled mind cannot progress in spiritual path unless it discovers the  Self. The discovery of the Self is possible by self-control achieved through  the withdrawal of sense organs from their respective objects. Yoga can be  attained by striving hard to utilize the conserved energies for the Divine  purposes.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |

अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||

prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ

aneka-janma-sansiddhas tato yāti parāṁ gatim

Translation

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.

उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |

आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् || 18||

udārāḥ sarva evaite jñānī tvātmaiva me matam

āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim

Translation

BG 7.18: Indeed, all those who are devoted to me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in me, and who have made me alone as their supreme goal, I consider as my very self.

मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |

भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ

bhāva-sanśhuddhir ity etat tapo mānasam uchyate

Translation

BG 17.16: Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as the austerity of the mind.

As we evolve, the spirit will control the mind and body to determine our thoughts, words and actions. At the apex of evolution, the mind takes its cues from the spirit and the body from the mind.

Mind is that which thinks in an indeterminate manner; the intellect is that which thinks in a determinate manner; the ego is that which asserts the individuality of one's own self. Yoga is control of the mind, restraint of the mind-stuff

In the context of Hinduism and yoga, vrittis refer to different tendencies, or psycho-physical propensities, which give scope for the mind to express a variety of feelings and emotions. 

Hindu texts describe samskaras to be a result of past actions and experiences that have left an imprint on the mind. The expression of samskaras gives rise to vrittis, which collectively represent the behaviour that makes each person unique: their desires and repulsions, their predispositions and complexes

Patanjali advises the sadhaka to train the mind and encourage discrimination, so that objects and events are seen only for what they are, then they cannot gain power over one

A controlled mind can accomplish so many beneficial endeavours for one's wellbeing. Whereas an uncontrolled mind is one's worst enemy performing base and degrading activities leading to destruction.

When the mind is freed from attachments one becomes lucid and clear and the mind is like one's best benefactor. When the mind is disturbed by attachments it becomes distracted and distorted and the mind becomes one's worst malefactor.. 

Yoga, says Patanjali, is the way to harmonise oneself at every level with the natural order of the universe, from the physical to the most subtle, to reach the total state of health which brings stability, to cultivate the mind with real understanding, and to reach out ultimately to undifferentiated infinity

.Spiritual detachment is isolation from transient desires and discarding shackles binding our body and mind to the world. When we approach the Divine, we escape the gravitational pull of worldly desires, and leap into an infinite dimension, free from material cravings and illusion of self-love. 

He who would be serene and pure needs but one thing, detachment. With detachment comes freedom of the mind from the material world,

.Discerning knowledge destroys our unwillingness to see the truth. It provides the courage to see the truth and gives us the strength and insight to see our deeply rooted habits (samskaras)

When the mind becomes pure it attains the state of steadiness and becomes one-pointed.

Pratipaksha Bhavana is the practice of cultivating a perspective that sees negative situations in the opposite way and in so doing will cultivate a positive and balanced mind. When the mind is caught up in undecided ideas and actions, right perception is hindered.

A healthy state of mind implies keeping one’s mind free from sadness, dejection, worry, and tension and negative sentiments such as anger, hate, greed, and pride. It also implies eliminating these negative impulses and replacing them with constructive ones.

Substitute positive thoughts that are contrary to the negative thought that is disturbing your mind. Try thinking exactly the opposite of what is going on in your mind. . If you become angry, try presenting before your mind a state of forbearance in which your anger is converted into compassion.

Negative thoughts arise in the mind as a result of the past impressions, samskaras, that are deep rooted in the chitta.. Positive overcomes negative. This is a grand effective Law of Nature. .

The mind of a person can be understood by knowing what he aspires to be-  not what he is or what he was. 

Swadhyaya is a process of witnessing our own consciousness. Swadhyaya implies continually watching our actions and reactions in different situations, circumstances and events with more awareness. 

We should try to know the reasons for our happiness and sorrow, anger, greed and attachment. As a result, we will gradually find out how our mind works and will become more aware of the things that disturb our mind.  

With an understanding of our weaknesses in particular, we can chart out a multi-faceted program to weed them out, and thus prepare the ground for our gradual upliftment. Thus this type of self-analysis is of great value in our life

Every Suryanamaskara asana pose has its own mantra.  Mananat trayate iti mantrah is the definition of mantra. It means that as a result of regular and intensive mantra sadhana, the distractions, deviations, fluctuations, turbulence and disturbances of the mind slowly cease. 

The mind is relatively harmonized, calm and quiet. Such a mind is capable of focusing, looking within, and communing with the inner nature. ., If an aspirant sees visions in meditation, he should let them come. They should not be suppressed as they will tell the aspirant a lot about the things that are embedded in the subconscious mind: memories, deep-rooted problems, etc. 

Many may be causing persistent problems without the aspirant’s knowledge. By conscious observation, the aspirant may easily face them and get rid of them

You may think you come to yoga to build fitness and build strength and flexibility; which of course is true; however, through these practices we are engaging in the act of swadhyaya.  We flow through postures using breath and movement, building concentration… we scan the body, we bring our awareness to our breath, we still the mind…all practices of self-reflection.  

By doing this, we get to know ourselves more honestly and see ourselves for what we are, not who we think we are.  Svadhyaya inspires and elevates the mind to high spiritual altitude. It clears doubts. It weeds out unholy ideas. It cuts new spiritual grooves for the mind to move on. It reduces wandering of the  mind or Vikshepa. It helps concentration. .It serves pasture for the mind to graze upon. .. 

Svadhyaya . It fills the mind with Sattva  or purity; it inspires and elevates the mind. . It cuts new Sattvic grooves and makes the mind run in these new grooves. .

The mind of a liberated jivan mukt can transcend space time. He has extended his consciousness into the infinite.

REM sleep thus plays a huge role  in learning and memory. During REM sleep, your brain consolidates and processes the information you’ve learned during the day. REM has an UNLEARNING and  memory-consolidating function .  Some of these memories taken in by our senses may be rejected by the mind as useless, while others may be seen as valuable and retained

Theta brain waves are associated with " subconscious mind " --while delta is connected with " unconscious mind " Beginners of meditation can go only to alpha and theta. 

The ancient Vedic rishis (lesser ones ) took Soma , a potent drug stronger than LSD to go into the delta range for terrific intuition . They could tap into " universal knowledge" ( the mind beyond our own or the collective unconscious. 

Mind is an outgrowth of the basic laws of quantum physics together with the actions of the observer, which are the acts of consciousness. Feelings and thoughts show the same type of duality as waves and particles. 

Consciousness is created by quantum mechanical phenomenon that takes place in brain cells. This is why a supercomputer cannot recognize a joke or tell the moral of a story like “ Unity is strength” .

Intuition is listening to the inner voice or heeding the promptings from within.  Intuition is a ability to cut through the thickness of surface reality . Intuition and confidence go hand in hand. 

Your sub-conscious which operates a dozen times faster than your conscious mind has picked up on signals that your conscious mind has not yet processed. . So what exactly is intuition?  It is the messages from your unconscious mind making contact with your consciousness. . The uncanny ability to detect patterns in the world around us, and to extrapolate larger truths . .

None of the pairs of opposites can exist for the sadhaka who is one with body, mind and soul. When body, mind and soul fuse in a perfect posture, the sadhaka is in a state of beatitude. 

In such a sublime position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. Unity is achieved between body and mind and mind and soul

Raising the Kundalini  can be equated with the awakening of the silent areas of the brain .Our present consciousness is not independent, as the mind depends on the information supplied by the senses. If you have no eyes, you can never see. 

However, when the super consciousness emerges, experience becomes completely independent and knowledge also becomes completely independent, as you can access aakashik records. 

Your mind attains supreme awareness, enlightenment and thus self realization. Unlike the rest around you, you have broken free from the confines of a mental prison in which the human race has been incarcerated for millennia. 

In   society   our brains   are   structured   in   a   certain   way;   there   is   discipline   and   control   which  inhibit   us from expressing ourselves freely. 

When the awakening of kundalini takes place, this conditioning is withdrawn and the lid is completely lifted from the mind. With awakened consciousness you can make accurate decisions and judgments because awakening of kundalini is a process of jumping out of the mind. 

Purusha and Prakriti are in total union and only brahman of advaita exists You experience the bliss of non-dual experience . There is a great explosion which transports you into another plane of being .

You now have the ultimate experience of Life. You experience yourself as the greatest height and depth of God's being surrounded by an infinite eternal river of bliss. Space and time lose their rigidity, and there is a mingling of the past, the present, and the future

The brain is the interface between the body and the mind.  All sensory information travels to the brain via the gyanendriyas ( the sense organs of knowledge ), and is then fed into the mind, and all decisions in the mind are then translated into the body via the karmendriyas,( the organs of action ) , in a continuous, seamless , synchronous, dynamic process.

To become enlightened you have to let go of attachment to all material aspects, which include body, mind and emotions . You are entering into unknown fields, yet there is a rock of stability and that is your ability to be aware . 

The more you let go of attachment to physical aspects, the more you are guided and the more self-sovereign you become. The more you let go, the more aware you become. This is truly a journey that everyone must take alone, once you are prepared for the journey, 

When ida and pingala get balanced and unite in the activated sushumna, pure consiousness arises.  It is only when prana moves into the sushumna that the latent spiritual power of  kundalini can be awakened. 

Kundalaini is the power of pure consciousness, the dynamic potential of the soul. It is the Divine Mother Herself, visualized as a serpent coiled three and a half times, with its tail in its mouth. 

One of the objects of activating the spiral fire and its progress up the spine to the head is to awaken the pineal gland, which results in the opening of the third eye and the consequent revelation of the subtler planes of life 

When it reaches the brain, the yogi is perfectly detached from the body and mind; the soul finds itself free

As the liberated energy (Kundalini) courses through the system, it actually sweeps away samskaras – karmic traces from the past that are still imprinted in the body and mind – like floodwaters clearing clogged debris from a river bed. 

When Shiva and Shakti unite in sahasrara, one experiences samadhi, illumination occurs in the brain and the silent areas begin to function

Just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it.  

Pure awareness is a simple experience —just a small gap in your thinking when you are without ego -- a small space of nothing--shuniata.

So so so-- “Nothing” doesn’t give answers?

It is the answer. !!

Sabarimala pilgrimage is based on this priceless method.

http://ajitvadakayil.blogspot.com/2018/11/5900-year-old-sabarimala-this-planets.html

Deep peace is the side effects of this experience of “no-thing” or “no-thought.”  It is the realization that you are more than your thoughts.  Something is there beyond your mind.

Quantum entrainment  is a process that instantly gives the body, mind and spirit deep rest and fast healing.  It works in seconds.  Yes, pure awareness is the deepest rest you can ever get—and it is so dang easy .

Quantum entrainment seeker does “nothing,” yet everything gets done for him.

When we allow pure awareness to suffuse our consciousness, the magic begins.   Quantum entrainment effectively heals the body, mind, emotions, and spirit and centers you .

Silencing the body is easy, but silencing the mind is difficult in this modern age.  Silencing is about grace, harmony and tranquility. Exhaustion ( the way of OSHO who fooled the shallow minded west )  or being drugged out of your mind is NOT tranquility.

In the modern age people get stressed, and they need to still the mind--the chattering monkey, which remains entangled in the past and the imagined future, but never in the present.  A person stops thinking either when he is dead or when he has realised. 

When your ego powered mind is chattering like a monkey or the angry sea, you miss the truth.  Truth can be communicated only in silence. For this deep silence you need to have harmony between the mind, body and spirit.

Shambhavi Mudra synchronizes the 2 brain lobes to create inner balance.  When the left and right sides of the brain , are in balance the human DNA generates scalar waves.   When two energy fields exactly cancel out each other the 5th dimension is accessed which is all pervasive and has the power to heal.

He is now in touch with higher levels or higher dimensions of functioning.  He will have  emotional stability and level headed approach to problems which confront him.  This is a fast,  amazingly simple, drug-free method of stimulating neural pathways in the brain.

Shambhavi Mudra is an act of concentrating on the inner third eye of Shiva ( Ajna Chakra ).  It does NOT mean that you have to try and look up at the centre of your forehead or the space between your eyebrows like a squint eyed nincompoop.

The difference between prayer and meditation is that the former is a petition to God, and the other is a detached observation of one's own mind, and its processes, after squelching the 5 senses .

The aim of every form of meditation is to still the mind, or you cant purify it and get rid of deep rooted negativities , which affect your health.   If you do meditation the right way , you mind will NOT control you –rather you will control your mind.

Mind can wipe mistakes off the DNA blueprint and destroy any disease that has disturbed the design.  DNA's ability to repair itself is affected adversely when a person is in depression.

Meditation experiences silence, and is devoid of drives, wishes, fears , thoughts and emotions. Afterwards when the mind returns to its usual level of consciousness, it has acquired some freedom to move..

Grace and peace are the hallmarks of a healthy non-delusional mind in a healthy body.. The happiness is stable. 

Vigyan Bhairav Tantra was about 108 forms of meditation ( dharana or centering techniques ) to achieve cosmic consciousness. 

IT IS NOT 108 POSITIONS OF SEX..  

Bhairava is “ beyond consciousness “—a NO MIND STATE.

Philosophy ( every fu#kin’ philosophy is a lie ) is concerned with the mind and the brain is enough; your totality is not required. 

Tantra needs you in your totality, your every cell among trillions .

Shiva tells Parvati –take your pick-- he tells her to choose anyone of the 108 methods.

Yoga is suppression with awareness; tantra is indulgence with awareness.

Lord Shiva gives his wife Parvati most profound methods of centering oneself using a lover ( this is NOT sex) , achieving pure awareness, quantum entrainment, consciousness , prana amplification , focusing the mind like a laser beam, the meaning of OM, channeling the breath for Nitric oxide boost, the alpha / theta frequency states, nadis, bindu of Sri Yantra geometry , shabda brahman, advaita brahmAn , raising kundalini, the chakras, mudras, tattwas, delusions of Maya, core of Shakti etc etc -

The modern man is NOT intelligent enough or perceptive enough to understand the ancient Tantra—which has been reduced to sex and perversion.

Tantra transcends the mind and accept the whole of the human in complete totality . Mind is an order and it lives with definitions and disciplines..

The effect of Yoga is to put an end to the dichotomies or differentiation between the body and mind, mind and soul. None of the pairs of opposites can exist for the yogi who is one with body, mind and soul. 

When body, mind and soul fuse in a perfect posture, the sadhaka is in a state of beatitude. In such a sublime position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. 

Unity is achieved between body and mind and mind and soul. Thereafter, one is undisturbed by the dualities.

पतंगमक्तमसुरस्य मायया हृदा पश्यन्ति मनसा विपश्चितः ।

समुद्रे अन्तः कवयो वि चक्षते मरीचीनां पदमिच्छन्ति वेधसः ॥१॥

पतंगो वाचं मनसा बिभर्ति तां गन्धर्वोऽवदद्गर्भे अन्तः ।

तां द्योतमानां स्वर्यं मनीषामृतस्य पदे कवयो नि पान्ति ॥२॥

अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् ।

स सध्रीचीः स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३॥

The wise behold with their mind in their heart the Sun, made manifest by the illusion of the Asura;

The sages look into the solar orb, the ordainers desire the region of his rays.

The Sun bears the word in his mind; the Gandharva has spoken it within the wombs;

sages cherish it in the place of sacrifice, brilliant, heavenly, ruling the mind.

I beheld the protector, never descending, going by his paths to the east and the west;

clothing the quarters of the heaven and the intermediate spaces. He constantly revolves in the midst of the worlds. — Rig veda X.177.1-3, 5000 BC

The hymn is a call to discern one's enemies, perceive artifice, and distinguish, using one's mind, between that which is perceived and that which is unperceived.  

You can hardly expect Kancha Ilaiah SQUEAK nay Shepherd to understand such pregnant wisdom.

YOU are the soul within you, a part of the field of brahmAn sent to earth to evolve and gain experience. 

When one is separated from oneself, he goes into deep sorrow, depression, despondency and dilemma and his mind is filled with doubts, emotional conflicts, anger and fear. 

Due to these negative emotions, he becomes both physically and emotionally weak and loses his capability to cope with challenges in day to day life and feels lost. In the path of duality, one thinks that God is separate from him (duality) and tries to attain God-Realization through complex and meaningless external means , most of them add to the karmic baggage , instead of reducing it 

One develops attachment to sense objects by thinking about them. From attachment arises desire for them. From unfulfilled desires comes anger. From anger comes delusion; from delusion confusion of memory; from disappearance of memory and a bewildered mind; reasoning (discrimination) is destroyed. When reasoning is destroyed, one falls from right path.

A primary cause of suffering is delusion: our inability, because of a subtly willful blindness, to see things the way they truly are but instead in a distorted way. 

The world a seamless and dynamic unity: a single living organism that is constantly undergoing change. Our minds, however, chop it up into separate, static bits and pieces, which we then try mentally and physically to manipulate, powered by EGO. 

One of the mind's most dear creations is the idea of the person and, closest to home, of a very special person which each one of us calls "I": a separate, enduring ego or self. In a moment, then, the seamless universe is cut in two. There is "I" -- and there is all the rest. That means conflict -- and pain, for "I" cannot control that fathomless vastness against which it is set. .. 

Mind is non material , but it works in partnership with communicator molecules. With every thought mind moves atoms of hydrogen, carbon , oxygen and other particles in the brain . 

Knowing the connection between breath and consciousness, the ancient yogis devised PRANAYAMA to stabilise energy and consciousness. . When your mind is disturbed the fundamental energy Prana leaks . Pranayama just reverses the process.  Yoga says that longevity depends on slow deep diaphragmic breathing. .

  

Pranayama is not only an instrument to balance the mind, but also the gateway to concentration - dharana.  Once the new light of knowledge has dawned through the practice of pranayama, the mind is fit and knowledgeable to move on towards the realisation of the soul. .

Pranayama steadies the mind, and increases the power of concentration. Fixing the mind on something is Dharana or concentration of mind. Dharana can be done only if you are free from the distractions of mind. 

The Vrittis that arise from the mind obscure your native state. They are like clouds that screen the sun. .When all the Vrittis are controlled and when the mind is one-pointed, it is transparent like a crystal. The mind loses itself in the object concentrated upon. 

The mind acquires the power of appearing in the shape of whatever is presented to it, be it the knower, the knowable or the knowledge. Just as the crystal becomes coloured by the colour of the object placed before it and then shines according to the form of the object, so also this mind is coloured by the colour of the object presented to it, and then appears in the form of the object. 

Vedantins try to fix their mind on Atman, the Inner Self. This is their Dharana. . When the mind is intensely fond of anything, there will be no perception of pain even if destruction awaits the body. You find lovers committing suicide together all over the world. 

There are five Yoga Bhumikas or stages or five states of mind, viz., (1) Kshipta (wandering); (2) Mudha (forgetful); (3) Vikshipta (gathering mind); (4) Ekagrata (one- pointed); (5) Nirudha (controlled or well-restrained). 

In Kshipta state the rays of the mind are scattered. It is always wandering. In Mudha state, the man does not know anything. He is quite dull. He will harm others. In Vikshipta state, the mind is centered for a short time only; but wanders about for a long time. 

In Ekagrata state, it is one-pointed and concentrated. You can enter into Samadhi with the help of this mind. In Nirudha state, all the Vrittis are controlled. This is the state of Vritti-sunya. But Samskaras which are the seeds for Vrittis are here. 

No Yoga is possible in the first three states of mind. Yoga is possible in the fourth and fifth states only. . Concentration without purity is of no use. Ethical perfection is of paramount importance. 

A man whose mind is filled with passion and all sorts of fantastic desires can hardly concentrate on any object even for a second. His mind will be jumping like a monkey. There can be no concentration without something upon which the mind may rest.

 The mind can be fixed easily on a pleasing object such as a ishta devata or a fresh fragrant flower. It is very difficult in the beginning to fix the mind on any object which it dislikes such as a lump of stinking shit, a cobra or a bleeding body nailed on a cross 

Practise concentration till the mind is well- established on the object of concentration. When the mind runs away from the object of concentration bring it back again to the object The idol in a temple is an object to focus your mind on. .

.

When  the mind is able to concentrate and the senses no longer pester the mind for their satiation. They lose interest in the tastes and flavours of their respective objects, and are drawn back from the external world in order to help the mind in its inner quest. This is pratyahara. This is the basis of the path to renunciation. . 

In pratyahara, the senses are directed inwards, towards the realisation of the soul. Pratyahara is the withdrawal of the mind from its contact with the senses of perception and organs of action; then its direction is towards the soul. . It is the beginning of man's return journey towards his Maker. 

It is the science of restricting the senses by depriving them of that that feeds them - the external objective world. It liberates them, by denying the supply of nourishment in the form of desires and their fulfilments. .. 

The five senses of perception come in contact with sound, smell, taste, sight and touch, send their impressions to the mind and are stored in the memory. Memory craves for further experiences and propels the mind to evade intelligence and tap the senses for yet more sense gratification. This in turn motivates the mind to seek further experiences through the organs of action. 

All through this process, intelligence measures advantages and disadvantages in order to counteract memory, mind and senses which, recollecting the taste of past pleasures, are passionate for more. Almost inescapably, intelligence stays disregarded. Through over-stimulation and misuse, the organs of action lose their power and are no longer capable of stimulating the organs of perception or the mind. 

Owing to the force of past impressions, one continues to ache after renewed sensation. But one can never be satiated. This spawns unhappiness and dissatisfaction. Here lies the true role of pratyahara, the fifth aspect of yoga. When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is pratyahara. 

Withdrawing the senses, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara. When the mind is withdrawn from sense-objects, the sense-organs also withdraw themselves from their respective objects and thus are said to imitate the mind.  .  

Pratyahara means literally “control of ahara,” or “gaining mastery over external influences.” It is compared to a turtle withdrawing its limbs into its shell — the turtle's shell is the mind and the senses are the limbs. The term is usually translated as “withdrawal from the senses,” 

At the stage of pratyahara, the consciousness of the individual is internalized in order that the sensations from the senses of taste, touch, sight, hearing and smell don't reach their respective centers in the brain and takes the sadhaka (practitioner) to next stages of Yoga, namely Dharana (concentration) and Dhyana (meditation), and Samadhi (mystical absorption), being the aim of all Yogic practices. .

We have been raised on every sort of sensory indulgence; it is the main form of entertainment in our society. The problem is that the senses, like untrained children, have their own will, which is largely instinctual in nature. They tell the mind what to do. If we don’t discipline them, they dominate us with their endless demands. 

We are so accustomed to ongoing sensory activity that we don’t know how to keep our minds quiet; we have become hostages of the world of the senses and its allurements. We run after what is appealing to the senses and forget the higher goals of life.  .. 

The Bhagavad Gita says, "Your duty is to act, not to seek a reward for what you do." This is one kind of pratyahara. 

It also includes the practice of austerities that lead to control of the motor organs. For example, asana can be used to control the hands and feet, control which is needed when we sit quietly for extended periods of time. This leads to the final form of pratyahara - the Withdrawal of Mind or 'Mano pratyahara', which is practiced by consciously withdrawing attention from anything that is unwholesome, and distracting for the mind such as by withdrawing attention from the senses, and directing it inwards . 

We take in sensory impressions only where we place our mind’s attention. In a way we are always practicing pratyahara. The mind’s attention is limited and we give attention to one sensory impression by withdrawing the mind from other impressions. Wherever we place our attention, we naturally overlook other things.

We control our senses by withdrawing our mind’s attention from them. According to this  Yoga Sutra: "When the senses do not conform with their own objects but imitate the nature of the mind, that is pratyahara." More specifically, it is mano-pratyahara — withdrawing the senses from their objects and directing them inward to the nature of the mind, which is formless. . 

Pratyahara provides the foundation for the higher practices of yoga and is the basis for meditation. It follows pranayama (or control of prana) and, by linking prana with the mind, takes it out of the sphere of the body. Pratyahara is also linked with dharana. 

In pratyahara we withdraw our attention from ordinary distractions. In dharana we consciously focus that attention on a particular object, such as a mantra. Pratyahara is the negative and dharana the positive aspect of the same basic function.

 Many of us find that even after years of meditation practice we have not achieved all that we expected. Trying to practice meditation without some degree of pratyahara is like trying to gather water in a leaky vessel. No matter how much water we bring in, it flows out at the same rate. The senses are like holes in the vessel of the mind. Unless they are sealed, the mind cannot hold the nectar of truth.

 Anyone whose periods of meditation alternate with periods of sensory indulgence is in need of pratyahara. Pratyahara offers many methods of preparing the mind for meditation. It also helps us avoid environmental disturbances that are the source of psychological pain. 

Pratyahara is a marvelous tool for taking control of our lives and opening up to our inner being. It is no wonder some great yogis have called it "the most important limb of yoga." . 

One of the most common practices for Pratyahara is Pranayama, wherein we automatically withdraw from the external and bring our focus inwards towards our breath, as connection with the external senses and stimuli are all severed gradually. At the advanced levels, the currents which pulsate through the nerves and even the involuntary muscles are turned off by the practitioner..The mind becomes more calm now. .. 

When the mind is rendered pure and one-pointed and when it is turned inwards towards the Purusha, then and then alone supreme control of all organs follows. .. He who has mastery over Pratyahara will never complain of Vikshepa or distraction of mind. 

He can sit in a place in a busy city where four roads meet and meditate whenever he likes. He does not want a cave for meditation. Just as the tortoise draws in on all sides its limbs, so also, the Yogi withdraws all his senses from the objects of sense through the practice of Pratyahara. 

Pratyahara gives power to the practitioner. When the Indriyas are withdrawn from the objects, then you can fix the mind on a particular point. Pratyahara and Dharana are interdependent. You cannot practise one without the other..

The effect of pratyahara is felt when the senses are mastered, and the mind is mature and fervent for its spiritual quest.    When the senses have ceased to pursue after pleasures obtained from the phenomenal world, they can be yoked to serve the soul. .

The sea is fed by the rivers; the sea cannot exist without the rivers. Even so, mind is fed by Indriyas and cannot exist without Indriyas. If you have controlled the Indriyas, you have already controlled the mind.  Mind is a consolidated Indriya. Indriya is mind in manifestation. J

ust as a minister obeys the king, so also, the five Jnana-Indriyas act in accordance with the dictates of the mind. Indriyas represent backwaters. 

The desire in the mind to eat has manifested as tongue, teeth and stomach. The desire in the mind to walk has manifested itself as legs and feet. The desire to keep away from sex ( withhold semen )  can be achieved by the mind. 

There is no need to sleep under the same blanker with two naked underage girls like Gandhi or  give enemas to them. 

If you can control mind, you can control the Indriyas. Eyes can only see. Ears can only hear. Tongue can only taste. Skin can only touch. Nose can only smell. But, the mind can see, hear, taste, touch and smell. Mind is the common sensory. The five senses are blended there. It can directly see, hear, smell, taste and feel independent of the senses. It is an aggregate of the five senses.  

Mind is termed the sixth sense:

ममैवांशो जीवलोके जीवभूत: सनातन: |

मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 7||

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati

.

Translation

BG 15.7: The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

The five senses are the five Jnana-Indriyas (organs of knowledge, sensation or perception). Ayatana means mind (Chhandogya Upanishad, IV-vii) which is the substratum of the experiences of all other organs. 

Senses cannot do anything, if the mind is not connected with them. The eyes may be wide open during sleep. They do not see anything, because the mind is not there.  

There are six ways of controlling the Indriyas: (i) through Vichara, (ii) by will-force, (iii) by Kumbhaka (retention of breath in Pranayama), (iv) by Dama (restraint), (v) by Pratyahara (abstention) and (vi) by Vairagya and Tyaga. 

Perfect control can be made only through Vichara.   Tapas thins out the Indriyas and eventually leads to control of mind. When the Indriyas are withdrawn from their respective objects, it is Indriya-Pratyahara. Mental abstraction takes place when the mind is disconnected with the Indriyas. 

Pratyahara is a general, broad term which includes Dama also. The effect of Dama (restraint of Indriyas) is Pratyahara. Pratyahara is the stepping-stone to inner spiritual life. He who has succeeded in Pratyahara can concentrate his mind quite readily for a very long time. Dharana and Dhyana come automatically if Pratyahara is perfect. 

An aspirant has to struggle hard to have mastery over Pratyahara. .. Indriyas cannot do anything without the help of the mind, their master and commander. Control of the Indriyas means control of the mind only. Control of thoughts leads to the control of mind and Indriyas also. It leads to the attainment of infinite bliss and eternal life. 

Control of thought is indispensable.   In the advanced stages, the electrical currents, which pulsate through the nerves and even the reflex muscles, are turned off by the practitioners. This may be achieved through Pranayama.  .

1. 
   Capt. Ajit VadakayilAugust 17, 2020 at 1:22 PM

   Sangeetha August 17, 2020 at 10:28 AM
   Captain, today a lot of Keralites are wishing new year saying Chingam 1 is andupirapp . It has always confused me as we celebrate new year on Vishu, but Chingam 1 is also called Andupirapp and we learn Malayalam months in order Chingam, kanni, thulam ... How did we end up with two new year days ?
   ##########################
   
   THIS WILL BE ONE OF THE GREATEST REVELATIONS ON THIS PLANET..
   
   KERALA NEW YEAR IS ON VISHU ..
   
   http://ajitvadakayil.blogspot.com/2014/04/vishu-new-year-festival-of-kerala-capt.html
   
   PEOPLE IN KERALA HAVE BEEN CELEBRATING VISHU FOR AT LEAST 12,000 YEARS ..
   
   KOLLAM MEANS "YEAR" IN MALAYALAM..
   
   NOW HERE IS A SHOCKER FOR THE PEOPLE OF KOLLAM ( QUILON)..
   
   ROTHSCHILD CREATED THE FAKE NAME QUILON ( KOLLAM ) AND ALL ITS FAKE JEWISH HISTORY ..
   
   THE THARISAPALLI COPPER PLATE S ARE FAKE.. EVERY EVENT IN THE WIKIPEDIAPOST BELOW IS COOKED UP BE JEW ROTHSCHILD..
   
   https://en.wikipedia.org/wiki/Quilon_Syrian_copper_plates
   
   REPLICAs OF THESE FAKE PLATES ARE KET IN TEL AVIV MUSEUM ( 017 ) , WHERE 99.89 % ARTIFACTS ARE FAKE AND DOCTORED.... I HAVE SEEN THIS MUSEUM..
   
   READ ALL 3 PARTS ..
   
   https://ajitvadakayil.blogspot.com/2020/05/mappila-nabatean-nasrani-nazarene.html
   
   THE WHOLE IDEA IS TO PROVE THAT KERALA DID NOT CREATE JUDAISM AND THE HEBREW LANGUAGE .. THAT THESE FAKE PLATES ARE THE OLDEST EVIDENCE OF THE PRESENCE OF JEWISH PEOPLE IN KERALA AND INDIA …
   
   BRAAAAYYYYYYYY
   
   KOLLAM IS A TOWN IN ANTIQUITY NEAR CALICUT ASSOCIATED WITH PARASHURAMA..
   
   6000 YEAR AGO, AFTER DEPOSITING THE 4 VEDAS AT THIRUNAVAYA, PARASHURAMA STAYED AT KOLLAM ( PANTHALAYINI QUILANDY/ CALICUT ) FOR A WHILE AT THE AGHOR SHIVA TEMPLE ..
   
   http://ajitvadakayil.blogspot.com/2019/10/perumal-title-of-calicut-thiyya-kings.html
   
   KOLLAM , NORTH OF CALICUT, HAD THE MAJOR SPICE DEPOT OF THE CALICUT KING.
   
   ROMAN KINGS ( KERALA HINDU THIYYAS , ETRUSCANS ) WANTED SUPERIOR SPICES FROM THE SPICE DEPOT PANATHALAYINI, KOYILANDI, KOLLAM..
   
   http://ajitvadakayil.blogspot.com/2019/08/secrets-of-roman-pantheon-inaugurated.html
   
   THE MAYAN CALENDER IS KERALA CALENDAR..
   
   http://ajitvadakayil.blogspot.com/2019/08/6000-year-old-mayan-and-aztec.html
   
   VISHU CAN BE SEEN AT THE 12,000 YEAR OLD INCA RUINS AT MACHU PICHU..
   
   THERE IS A REASON WHY THE INTIGUATANA STONE ON THE HIGHEST POINT OF MACHU PICCHU IS ANGLED TO 13.1 DEGREES..
   
   I AM THE ONLY PERSON ON THE PLANET TO EXPLAIN THE GEOMETRY OF THE STONE.
   
   http://ajitvadakayil.blogspot.com/2019/07/secrets-of-12000-year-old-machu-picchu_30.html
   
   JEW ROTHSCHILD EVEN GAVE BULL THAT KERALA KOLLAM VARSHA CALENDER IS BASED ON THE DEATH DATE OF ADI SHANKARACHARYA IN 825 AD.. WELL ADI SHANKARACYARYA DIED 4000 YEARS AGO..
   
   ROTHSCHILDS AGENT GERMAN JEW HERMANN GUNDERT, KOLLAVARSHAM STARTED AS PART OF ERECTING A NEW SHIVA TEMPLE IN QUILON.
   
   http://ajitvadakayil.blogspot.com/2011/12/hermann-gundert-hermann-hesse-and.html
   
   VASCO DA GAMA IS RECORDED BY ROTHSCHILDs HISTORIANS -- AS LANDED AT KAPPAD BEACH, CHEMANCERI, CALICUT IN 1498..
   
   VADAKAYIL HOUSE MY ANCIENT ANCESTRAL THARAVAD BUNGLOW IS IN CHEMENCHERI..
   
   VASCO DA GAMA WAS PILOTED ACROSS ARABIAN SEA FROM MALINDI ( EAT AFRICA ) TO CALICUT BY A HALF MALAYALI , HALF ARAB PILOT NAMED IBN MAJID IN THE SALARY OF THE CALICUT KING..
   
   ON 20TH MAY 1498, THE FOUR SHIPS OF VASCO DA GAMA ANCHORED OFF KAPPAD, CALICUT..
   
   AT THAT INSTANT THE CALICUT KING WAS AT GURUVAYUR TEMPLE.. HE TRAVELED ON ELEPHANT..
   
   http://ajitvadakayil.blogspot.com/2019/06/guruvayur-temple-idol-carved-out-of.html
   
   CONTINUED TO 2--

   .
   1. 
      Capt. Ajit VadakayilAugust 17, 2020 at 1:23 PM

      CONTINUED FROM 1--
      
      WHEN THE KING GOT THE MESSAGE BY PIGEO COURIER, HE SENT AN ORDER.. VASCO DA GAMAs SHIPS MUST BE SHIFTED TO THE SHELTERED ANCHORAGE OF PANTHALAINI , KOYILANDI, KOLLAM, 5 KMS NORTH OF KAPPAD AS MONSOONS ARE APPROACHING..
      
      ON 27TH MAY 1498, VASCO DA GAMA SET FOOT ON INDIAN SOIL AT PANTHALAYINI BEACH AT KOLLAM NOT KAPPAD.
      
      HE VISITED THE KINGS SPICE DEPOT AT KOLLAM ( 364 KM NORTH OF ROTHCHILDs QUILON ) BEFORE HE CAME TO THE CALICUT KINGs PALACE..
      
      THE KOLLAM PANTHALAYINI CITY IS MENTIONED IN KING SOLOMONS RECORDS.. SOLOMONS MOTHER BATH SHEBA WAS A KERALA NAMBOODIRI.. SOLOMONS WIFE QUEEN OF SHEBA WAS A KERALA THIYYA PRINCESS.
      
      PANTHALAYANI KOLLAM OF CALICUT IS MENTIONED AS PANDARANI BY PORTUGUESE WRITERS, THE FLANDARINA BY FRIAR ODORIC, AND FANDREEAH BY ROWLANDSON'S TAHAFAT-UL-MUJAHIDIN, THE FANDARAINA BY IBN BATUTA WROTE WILLIAM LOGAN THE COLLECTOR OF CALICUT IN HIS MALABAR MANUAL AND THAT THIS PORT CITY WAS DESTROYED BY A HUGE FIRE IN THE 1800S
      
      FIRST DAY OF CHINGAM ( AANDU PIRAPPU / BIRTH OF YEAR ) IS A DAY WHEN MALAYALIS CELEBRATE WITH NEW CLOTHES AND A VISIT TO THE TEMPLE, AS RAINY SEASON IS OVER , AND IT WILL BE A TIME FOR PROSPERITY AND FESTIVITIES RELATED TO ONAM..
      
      http://ajitvadakayil.blogspot.com/2019/09/onam-our-only-link-to-planets-oldest.html
      
      MY REVELATIONS NOW JUMP TO 60.53 %
      Capt ajit vadakayil
      ..

1. 
   Capt. Ajit VadakayilOctober 31, 2020 at 9:06 PM

   I HAVE DONE EXTENSIVE RESEARCH ON RS SHARMA AND DN JHA..
   
   MY CONCLUSION IS 99.9% OF WHAT THEY HAVE WRITTEN IS BULLSHIT TO SUIT THE FAKE HISTORICAL CLAIMS ON JEW ROTHSCHILD.
   
   https://en.wikipedia.org/wiki/Ram_Sharan_Sharma
   
   https://en.wikipedia.org/wiki/D._N._Jha
   
   TWO MORE FAKE HISTORIANS ARE COMMIES ROMILA THAPAR AND IRFAN HABIB..
   
   https://en.wikipedia.org/wiki/Romila_Thapar
   
   https://en.wikipedia.org/wiki/Irfan_Habib
   
   WHEN THE WHITE INVADER CAME TO INDIA THERE WAS NOT A SINGLE --REPEAT-- A SINGLE BUDDHIST IN INDIA..
   
   http://ajitvadakayil.blogspot.com/2019/06/deliberately-buried-truths-about-buddha.html
   
   THEY ALL LOVE TO TALK ABOUT ASHOKA WHO CONVERTED FROM BAAAD HINDUSIM TO GOOOOD BUDDHISM.
   
   https://www.counterview.net/2018/06/buddhist-shrines-massively-destroyed-by.html
   
   A STUPA HAS NOTHING TO DO WITH BUDDHISM..
   
   THESE ARE JUST MOUNDS OF EARTH WHICH EXISTED SINCE PREHISTORIC TIMES..
   
   YOU CANT DESTROY A STUPA .. IT IS JUST A DIRT HILLOCK SHAPED TO BE ROUND.
   
   WHATEVER STONE SLAB FACING YOU SEE IS ALL FIXED BY GERMAN JEW ROTHSCHILD.
   
   NOT A SINGLE CHINESE TRAVELER CAME TO INDIA AND WROTE ABOUT BUDDHISM AND NALANDA UNIVERSITY..
   
   ALL OUR INDIAN NATIONAL SYMBOLS LIkE ASHOKA CHAKRA, ASHOKA LION SYMBOL -- ARE ALL FAKE..
   
   capt ajit vadakayil
   ..
   

Capt. Ajit VadakayilNovember 4, 2020 at 6:11 AM

TODAY IS KARVA CHAUTH -- 4TH NOV 2020 -- MOON RISE AT AROUND 2050 IST

SANATANA DHARMA IS THE ONLY RELIGION WHERE FESTIVALS HAVE DEEP ASTRONOMICAL MEANING..

WHEN I WROTE THE POST BELOW, THE GRAND DAUGHTER OF COMMIE LEADER SOMNATH CHATTERJEE LAMPOONED ME - ALL LIES - 100 %..

SHE IS A TRAITOR WHO HATES INDIA AND RUNS DOWN HER OWN WATAN ,FOR A PIECE OF FOREIGN SILVER.

http://ajitvadakayil.blogspot.com/2013/10/karva-chauth-synchronising-fertility.html

MIND YOU – A CHIT OF A GIRL, MAKING FUN OF A BLOGGER, THIS PLANETs NO 1 WRITER, AND THE OLDEST RELIGION OF THE WORLD ON AN INDIAN MAIN STREAM MEDIA OUTLET..

https://www.firstpost.com/living/open-letter-to-capt-vadakayil-the-man-who-wont-do-his-wifes-laundry-1192201.html

MY POST ON KARVA CHAUTH TRENDED ON TWITTER / INTERNET WORLD WIDE..

TODAY IT IS THE SECOND HIGHEST READ POST AMONG MY 1701 POSTS .. MOSTLY READ BY FOREIGNERS

http://ajitvadakayil.blogspot.com/2016/10/amavasya-poornima-ekadashi-fasting.html

IN INDIA WOMEN FAST ON THE THIRD DAY AFTER NEW/ FULL MOON-- WHEN TIDES WORLDWIDE ARE THE HIGHEST ... SPRING TIDES..

WHAT IS THE PUNISHMENT FOR YUPPIE SLIME BALLS GIRLS LIKE ROHINI CHATTERJEE WHO LAMPOONED ME..

CAPT AJIT VADAKAYIL CONDEMNS HER -- TO HAVE VERY PAINFUL MENOPAUSE.. SHE WILL BE ON THE VERGE OF SUICIDE DUE TO SEVERE PAIN AND BLEEDING.. SCALAR WAVES HAVE BEEN SENT LONG AGO..

ROHINI CHATTERJEE MUST ASK HERSELF.. WHY DID HER COMMIE GRANDFATHER DISCARD THE PHOTOS OF MARX AND LENIN IN HIS HOME..

TOWARDS THE END OF HIS LIFE HE WAS GAVE INTERVIEWS SITTING IN FRONT OF CHE GUEVARA..

ALL KNOW WHO KILLED KARL MARX AND COMMUNISM... AND KICKED THIS PLANETs MOST VALUABLE BOOK DAS KAPITAL INTO THE SHIT POST BY PENNING A 9 PART BLOG SERIES.

THERE IS ONLY ONE THINKER ON THE PLANET TODAY.. HE IS THE NO 1 WRITER ON THE PLANET.. WITH A GOOGLE PROFILE VIEW OF 1.1 BILLION.

http://ajitvadakayil.blogspot.com/2020/01/communism-failed-because-jew-karl-marx_27.html

I ASK MY READERS--- BE PROUD OF OUR PRICELESS CULTURE AND ANCIENT TRADITIONS..

CANT IMAGINE WOMEN LIKE ROHINI CHATTERJEE , IN THE PAYROLL OF THE DEEP STATE COMMIE JEWS IS CELEBRATING HALLOWEEN ( TRICK OR TEAR-- TEE HEEEEEE ) ..

SHE WILL BE PARTYING TOMORROW ON GUY FAWKES DAY..TEE HEEEE.

https://en.wikipedia.org/wiki/Somnath_Chatterjee

INSTITUTIONS LIKE NCW HAS BEEN CREATED TO RUN DOWN TRADITIONAL INDIAN WOMAN WHO ARE HOMEMAKERS AND RUN HAPPY HARMONIOUS HOMES

NCW WANTS INDIAN SCHOOL GIRLS TO GO TO SCHOOL WITH NO UNDIES UNDER THE SKIRTS AND A CONDOM IN THE SCHOOL BAG.

http://ajitvadakayil.blogspot.com/2018/01/dubious-role-of-bilderberg-club-created.html

IN KERALA WE HAVE A DIFFERENT TYPE OF KARVA CHAUTH

http://ajitvadakayil.blogspot.com/2014/02/thiruvathira-karva-chauth-of-kerala.html

THE GLORIOUS ANCIENT KERALA DANAVA CIVILIZATION WAS ( CIVILIZED THIS PLANET ) SUNK BY GERMAN JEW ROTHSHILD TO MAKE THE INDIAN SELF LOATHING.

READ ALL 3 PARTS

https://ajitvadakayil.blogspot.com/2020/10/all-vishnu-avatars-dealt-with-kerala_23.html

capt ajit vadakayil
..

1. 
   Capt. Ajit VadakayilAugust 16, 2020 at 4:17 PM

   https://twitter.com/Swamy39/status/1294797051226501120
   
   ROTHSCHILDs RULE WAS ENDED BY THE 800 STRONG MALABAR SPECIAL REGIMENT... ALL RSS SHAKHA MEMBERS OF CALICUT..
   
   ALL MSP MEMBERS WERE MORE THAN SIX FEET TALL .. ALL KALARI EXPERTS..
   
   http://ajitvadakayil.blogspot.com/2012/08/rss-rashtriya-swayamsevak-sangh-brief.html
   
   MY FATHER DID SURYA NAMASKAR WITH THEM AND PLAYED CHADDU KUDDU ( KHO KHO ) BEFORE DISPERSING..
   
   THE TRIGGER WAS THE INDIAN NAVY MUTINY..
   
   http://ajitvadakayil.blogspot.com/2013/02/the-indian-navy-mutiny-of-1946-only-war.html
   
   GANDHI/ NEHRU / PATEL HAD NO PART -- ZERO- IN INDIAN INDEPENDENCE..
   
   capt ajit vadakayil
   ..

THIS POST IS NOW CONTINUED TO PART 133, BELOW

https://ajitvadakayil.blogspot.com/2020/08/sanatana-dharma-hinduism-exhumed-and_17.html

CAPT AJIT VADAKAYIL
..