Assurance of Moksh 18-66 Bhagvat Gita Part-2

This is a continued post from part 1 here.

This shlok is from the 18th chapter of the Bhagvat Gita, the 66th verse. These verses from 63 to 72 are the gist of the entire Gita. The Sanskrit Bhagvat Gita is a sutra. Each line needs a thousand more to make its meaning somewhat clear. (Compare what I have written in my earlier post and translations like these available on-line “abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear”.)

  • सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
  • अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||
  • Sarva-dharmaan parityajya maam ekam sharanam vraja
  • Aham tvaam sarva-paapebhyo mokṣhayiṣhyaami maa shuchah

(To know what a Sutra means in the philosophical sense, this is a link to a ok English translation of the Adi-Shankaracharya’s Sanskrit commentary of Badarayan’s Brahma Sutra. If it makes sense to you, do buy it, a paper copy is necessary for learning anything well.)

Advaita 18-66 Bhagvat Gita Part-2

I was born in a family which had a Sat-guru by tradition. He taught Dhyan with the Soham mantra, gave discourses and also told us to read books. The Dasbodh (Marathi), The Jyaneshwari (Marathi), Yog-Vashishth (Sanskrit), various Upanishads (Sanskrit), the Mahabharat (Sanskrit), Bhagvat Gita is a part of the Mahabharat, Ramayan (Sanskrit) etc. So the practice of the Pran and the practice of the Mind both was simultaneously on. Both together are essential for progress. Doing just one of the two will not give its full results. (I would recommend these books published by Gita Press as they are very affordable, adequately translated into other languages and easily available.)

A personal incident. Once the Devi told me to perform an Anushthan (a count) of the Nav-avaran mantra. My Sat-guru allowed it for some reason. This I did alongside my Dhyan. Then exactly one year later to the day, while doing Dhyan, I clearly heard the first half of this Bhagvat Gita shlok 18-66 ‘Sarva-dharmaan parityajya maam ekam sharanam vraja’, repeated three times.

I pulled out the commentaries on the Gita, thought deeply on it, dissected the words, pored over its intention. It was a clear cut direction. I had repaid my energy debts to everyone including the Devi. (Will write a post sometime on the real nature of the ‘gods’ and ‘deities’ of Sanatan Dharma). That day I stopped doing all other forms of puja/ mantra jaap and focussed just on ‘Soham’. My Dhyan had expanded, beyond the formal asan, Soham was on at every waking/ sleeping/ dreaming breath. This 18-66 verse which my Sat-guru had specifically pointed out brought everything into perfect focus. I was to get rid of the binding that I had put on my practice. Now it was to progress beyond the 3 times a day Dhyan and go beyond the Asan. Now onwards every breath had to be Soham with awareness, 24 hrs a day as a continuous process.

Advaita 18-66 Bhagvat Gita Part-2

Spiritual practice is like school. You complete one grade, toss out the old text books and learn new ones. From your playschool till your Ph.D. you learn deeper things. Every activity/ mantra can take you upto a certain level. Once you cross this level, it changes its form ie you stop doing that specific activity and do something else more intense. You will get clear signals when you pass the grade, so the transition is quite natural.

If you continue doing the old mantra/ activity out of habit or obstinacy or your failure to understand or your fear to change. Or your obsession with the illusion called creation. If you do not change and adapt to your new energy levels, you will harm yourself.

  • Eg you begin going to a Sat-sang where like-minded people sit together, sing bhajans, listen to discourses, a group activity. You do this once a week or so.
  • Next step, you set up a personal puja-ghar/ altar and do moorthi-puja, put flowers etc and focus on this moorthi. Now your group activities reduce, eventually stop, you enjoy your personal pujas more.
  • Then you start a formal mantra jaap eg Gayatri, Navavarna or any other mantra given to you, generally three times a day in sets of 108 repeats.
  • Or if you are directly given your Dhyan-mantra, the mantra is now Soham. (Some people use OM or Hamsa. I have no personal experience with either of these, my Guru taught me Soham, but these too are said to be powerful).
  • Then you start doing Dhyan, focus on your third eye, start internalising. You sit for 2-3 times a day on your Asan. Your Dhyan-mantra generates more power.
  • When Soham gains power, all the outer pujas, mantras, even Gayatri or the Navavarna mantra-jaap etc eventually stop.
  • And finally Soham is on 24hours in all your waking/ dreaming/ sleeping states.
  • Then the Bhagvat Gita shlok 18-66 starts operating.

Soham-Dhyan might seem insignificant to begin with but it has immense power as it is linked to your very breath, it is an ajapa-mantra. The Ajapa-mantra (Soham or Hamsa) are the only way to realise the Eternal. You want to realise yourself as you naturally are. You desire to experience your basic natural condition. And the most natural thing you do is to breathe, but you are actually unaware of your breath. Your breathing is not natural as it is linked to your emotional states, ie your mind. If you are upset, happy, angry, tense, etc your breathing changes its pattern. Ever wondered how it would be if your mind were plain, calm, still and immersed in its Own Self? The mantra linked to your breath are always on whether you are aware or not, the Ajapa-mantra. And the Breath is nothing but Pran. If you destroy the effect of the Mind on the movement of your Breath/Pran or if you bring your Mind to its perfect pristine state, you can experience your basic natural state. So the Ajapa-mantra, Pran, Mind and Breathing are all interlinked. Focus on one of these, control one of these consciously and you control them all. So it is logical that these Ajapa mantras are the only ones powerful to take you to your essential natural state.

Advaita 18-66 Bhagvat Gita Part-2

The verse 18-66 is in two parts.

‘Sarva-dharmaan parityajya maam ekam sharanam vraja’.

  • This is what the spiritual aspirant is directed to do. “Leave all concepts of your limited self, your limited understanding, duality, illusion of creation, artificial conditions you have imposed on yourself, needless complications arising out of the artificial bindings you have created on yourself. Experience the Eternal within yourself, hold on to this realization that you yourself are the Advaita.”
  • This the spiritual aspirant has to do. And the Gita’s teachings as a Yog-shastra for controlling the Pran and the Tatva-jnyan for taming the Mind will be used.
  • This is an order from the Advaita to the aspirant. If the aspirant succeeds in doing this, only then does the second part of the shlok come into operation.
  • This half verse 18.66 was a clear order from my Sat-guru. “To now search for the Eternal within. To follow only what he had taught ie Soham. To use only the Soham with all my strength, this one single route.

“Aham tvaam sarva-paapebhyo mokṣhayiṣhyaami maa shuchah”.

  • The Nirvishesh Brahma assures you, the spiritual aspirant, that It will bless you with the highest liberation. But you cannot claim Moksh unless you actually do what you have been directed in the first part.
  • If you keep desiring a husband/wife, children, money, etc stuff linked to the material and not intensely focus on your single route on your single Sat-Guru on your single mantra, you will not reach that non-dual Truth. Your very existence should burn with this deepest intention of seeing Yourself. This is the deepest Illumination you are asking for, your very soul wants to light up with the intensity of a million Sun’s! 
  • The instant your intelligence casts away all forms of duality, all connection with the illusion of creation is severed by the conscious awareness. All material desires are extinguished, you see your pristine self, this is Moksh.
  • There is no coming or going anywhere, just the magnificence of Existence.
  • The Advaita gives this blessing but only if you perform your part first.

On the practical side, this means that the pattern of breath in and breath out also changes. ie Kumbhak increases, expands. This stillness in between finally leads to the state of Avaitya. This is the exact thing which Bhairav repeatedly says in his Vignyan Bhairav Tantra. Whichever book you read, they all say the same thing.

This verse also means that ultimately there can be only one Sat-Guru. If you are following 5 different religious leaders/ spiritual teachings, discard all but the one who really inspires your confidence. There can be only one spiritual practice, especially so when you are so near your goal. So if you are observing 10 different types of practices, discard all but the one which gives you the maximum intensity. If at this point you refuse to obey the clear directions coming from your higher self/ Sat-guru, and still continue with your several activities or listen to several Guru-s, you will harm yourself.

If you are at the initial experimental stages of your practice you can definitely try out several systems, or listen to several Guru-s discourses, but when you are in the last 100m lap, this cannot be. You will focus on one mantra, follow one Sat-guru and reach the Advaita. You are now committed to your destination. No desires linked to the material will be entertained by your higher self even if superficial desires pop up once in a while they will be quashed. You will discard the material by its very roots, rid yourself of the very foundations of duality and focus on the Maam Ekam. And the very clear assurance of the Nirvishesh Brahma powers you.

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The point being that to finally Realise, you have to give up every vestige of the manifested creation. You cannot have both at the same time.

Eg A story of Ramkrishna Parmahans. He was a devotee of Devi Kali and she would appear before him in his spiritual practice. His Guru Totapuri, a Naga Sadhu, was a realised Soul. He would get angry when Ramkrishna would talk about the Devi Kali in his visions. He would tell him to take a sword and cut her down only then would he Realise the Self. This Ramkrishna was unable to do. So, Totapuri made Ramkrishna sit in front of him and told him to meditate. As Devi Kali appeared in his vision, Totapuri took a piece of glass and made an actual cut on Ramkrishna’s forehead. This action of the Guru removed Ramkrishna’s last link to the creation ie Devi Kali and triggered his Self-realisation, at that instant he became a ‘Paramhans’.

Now finally, the real beauty of this shlok. This is the only one in the entire Gita, where the Advaita uses the word ‘mokshayishyaami’. This is a very rare word (I have written about its grammar in the previous post). It is used only once in the entire Gita and in this one shlok. The intention of the Advaita, the assurance! This shlok is the most unique, the most special one in the entire Gita as It is giving you Its blessing! What more does the jiv-atma/ individual soul need?

I could write an entire book on this one shlok, it is so profound, both for the practice part and also the philosophy part. This is the gist of the entire Gita. The highest Intelligence is specifically telling you what to do, there is no ambiguity at all, no baffle with fluff. And if you do it, then It is guaranteeing you that It will grant you the highest illumination! You will realise Your own Self as the Nirvishesh Brahma.

 

Advaita 18-66 Bhagvat Gita Part-2

(This is my last post on deep spiritual practice. Nothing needs to be said more on this topic after this 18:66 Bhagvat Gita. I will not write more on this unless there is a specific question from my readers)

Assurance of Moksh 18-66 Bhagvat Gita Part-1

I got very positive feedback on my previous posts on the Bhagvat Gita shloks. Some of my Dad’s friends told him that I write well, which made him happy. And my husband gave me one of his rare compliments.

So today here is the beautiful 18-66 shlok, possibly the most beautiful shlok of the entire Gita.

  • सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
  • अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||
  • Sarva-dharmaan parityajya maam ekam sharanam vraja
  • Aham tvaam sarva-paapebhyo mokṣhayiṣhyaami maa shuchah

Let’s see how basic Sanskrit grammar and meanings work with this verse. These words have deep philosophical meanings. But I will stick to the basic word meanings. I love Devbhasha Samskrutam, so in this post have added some grammar related stuff to bring out its subtlety (If someone gets inspired to learn it, it would be truly wonderful).

  • Sarva – many, entire, various, whole, together, complete, manifold, different, water, all, each, universe, every (Sarvadharmaan is a compound word)
  • Dharmaan – (masculine accusative plural noun) ‘to’ right, devotion, character, law, observance, essence, established, firm, thing, religion, mark, decree, rule, practice, morality, character, foundation etc.
  • Parityajya – (imperative mood, second person singular verb) abandon, omit, give up, renounce, give away, distribute, forsake, disown, disregard, leave behind, get rid of, go beyond, come out of, abandon.
  • Maam – (neuter, accusative singular, noun) ‘to’ ego, individual soul, I,
  • Ekam – (neuter, accusative singular noun) single, one, exclusive, alone, excellent, sincere, truth, chief, unity
  • Sharanam – (neuter, nominative and accusative singular noun) protection, succour, guard, asylum, help, defense, home, water, shelter, refuge, rest or ‘to protect etc’.
  • Vraja – (imperative mood, second person singular verb) If used as a noun, cow-shed, cloud, fold, movement, several, road. But as verb it means ‘to go’
  • Aham – (neuter nominative singular noun) singular, ‘I’
  • Twam – (neuter accusative singular noun) singular ‘you’
  • Sarva – meaning as above. (Sarvapapebhyo is a compound word)
  • Papebhyo – (neuter dative and ablative plural noun) ‘Paap’ means wretched, vicious, evil, villain, crime, ill-luck, vice, inauspicious, low, harm, trouble, guilt, misfortune.
  • Moksha-yishami – This is a very rare form in Sanskrit grammar. The verb is first person, singular, benedictive mood. The verb is a ‘naam-dhatu’, ie a denominative, made by using a noun as a verb. Moksh, a noun, is used as a verb. It is an assurance or a blessing, it literally means ‘I (noun) Moksh (verb)’ something like ‘I dance!’
  • Moksh – freedom, liberation, solution, emancipation, release
  • Ma – negation of the highest order
  • Suchah – (masculine nominative singular noun) pure

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Krishna is the Advaita Nirvishesh Brahma. Maam, Ekam, indicate the non-dual intelligence which cannot be described in the language of the universe. ‘Krishna’ word is often translated as ‘black’, but it really means something which has such attributes which cannot be seen by the senses of this creation but only experienced by the soul.

Interesting fact, when you are in space, you cannot see the Sun or the Stars shining in the sky. The pretty colored images of galaxies and stuff from NASA are rendered using filters. The self-luminous bodies are ‘black’. You can sense the radiation emitted by them, but your eyes cannot see them. We see the self-luminous Suns/Stars from the earth because the all-enveloping atmosphere acts as a filter and gives them that white-gold color. In outer space, the only things visible to the eyes are the planets and the satellites which reflect light from these self-luminous Suns. So if you were in space would you say the Sun is ‘black’ in color?

We believe ‘Krishna’ to be a man driving a chariot or the supreme ‘god’. But that is because of our filters of perceptions surrounding us. If we ever cross this conditioning, this karma bindings, the layers of unintelligence around us, the all-enveloping ignorance, we would experience Krishna as the Nirvishesh Brahma, his true ‘black’ nature. But to come out of those filtering layers we need to generate energy to propel us out. And the only way we can generate the energy is to do our Dhyan, focus on our Dhyan-mantra. Till then, in our ignorance, we will strongly argue that the Sun is gold-white in color and Krishna was either a man or a god!

Arjun is the brilliant streak of lightning, the conscious intelligence of the individual soul. It is the awareness of the mental processes of the spiritual aspirant. The lightening momentarily flashes from the dark skies and is submerged back in the darkness. So does the individual soul flash briefly and is again absorbed in the darkness that is Krishna.

The very last chapter of the Bhagvat Gita is very subtle. Especially the verses from 63 to 72 where Krishna concludes his teaching. These shloks contain the gist of these 18 chapters and must be mediated upon again and again to get their depth.

Advaita 18-66 Bhagvat Gita Part-1

So basically, Krishna speaks to Arjun,

“There are several types of foundations which you use as a support in this universe. So many concepts bind you to this illusion called creation. The entire set of preconceived notions which you follow eg your religious and moral codes. The various practices and ideas that you have bound yourself in. All the things which you think are necessary for yourself. Your thought patterns, emotions, philosophies, ideas, mind-set, everything. The body, the body processes, the mental patterns, the spiritual activities, the things you feel necessary for your body/mind. All the stuff of the material world. The plurality of things. The differences in everything. The various reasons you act and react. All your desires which make up your sense of self. Even the very act of your breathing!” (Sarvadharmaan)

Krishna continues and orders Arjun,

“All this as above is to be discarded. Get rid of the illusion that is ‘duality’. Come out of your idea that you need support to exist. Get rid of all the notions in which you have bound your intelligence in. Remove all pre-conceived notions regarding your own sense of self. Give away completely, the very concept of duality. Let go of all the reasons for your actions, stop creating new karmic bindings. Utterly release all desires linked to this creation. You are not connected in any way to these illusionary things, release them from your consciousness. You are not bound to the illusion called the universe, release this idea of creation. To disregard the differences between the various aspects of creation is the real step to true understanding. Understand that what you really are, does not require any sort of support from the creation.” (Sarvadharmaan parityajya) 

Then Krishna continues,

“There is only Advaita, the non-dual consciousness. The most exclusive, singular, unique, intelligence, not dependant on anything, highest, purest, truth, source etc. There is no polarity, no movement, no change, no duality, no illusions, no difference, no conflict.” (Maam ekam)

Now the Sharanam part can be understood in two ways, it is the nominative as well as the accusative singular noun form.

  • The nominative way. ‘Maam ekam sharanam’ (subject) vraja (verb)
  • Krishna orders Arjun, “The One Singular Protection should be approached by you. You should go to the Singular Intelligence. Seek its experience. Be in its shelter. Understand that the Advaita is the only refuge. You come from the non-dual Intelligence and are absorbed again in it. Realise the Non-Dual. The outward duality of forms is irrelevant as the source of all is the Only Non dual.”
  • The accusative case is this. Maam ekam (subject) vraja (verb) Sharanam (object).
  • Krishna orders Arjun thus, “The One Singular Protection should be approached by you, to shelter in yourself. Realise that the Advaitya is actually inside yourself. After you realise this, you should to hold on to this realization. Rather than going here and there in search of the Advaita, you should know that it is inside you. Recognise that you are not separate from the Eternal. There is no duality in this, you are the Eternal and the Eternal is you. Experience this Unity between you and the Eternal. And remain ever in this realization. The Advaita is your refuge, your home, your real position, and it is right within you.”

My note –

Pari-tyajya is used to make the act of removing or giving away very intense, right from the roots. Some people actually leave the material world, become an ascetic, a Sanyasi. They forsake the foundation of human society, cut off all possibilities of any desire of the material ie take Sanyas and do their further Sadhana in complete singular isolation. They seek the Advaita and this is their driving intention, deepest desire, the only possible desire. This happens only if the horoscope allows it. And for most aspirants who reach this level, there is always some type of an isolation provided even if they live on in the society.

Advaita 18-66 Bhagvat Gita Part-1

The Nirvishesh Brahma, Krishna then continues,

“I will give to you the solution for your misery, ill-luck, inauspiciousness, low energy, etc. As well as liberate you from the wretchedness, trouble, harm etc that you are under. Not knowing oneself is the biggest evil, I will release you from this. You are ignorant of your own reality, I assure you that I will remove this misfortune and ill-luck from you. I will give to you the Realization of Advaita. This is my assurance and my blessing. (Aham tvaam sarvapapebhyo moshayishyami)

As per the grammar used, Krishna addresses Arjun as Shuchah ‘pure one’. The correct way of looking at these words, ‘Maa Shuchah’ would be, “Pure one, No!” Arjun is the bright and pure lightening flash of intellect. The Maa is the negation of Arjun’s behaviour till now ie his obsession with duality and him being unable to realise the overarching Advaita. Maa is also Prakruti which hides Arjun’s true nature. Krishna calls him the ‘Pure one’ and admonishes his past behaviour with the highest negation ‘No!’.

My notes –

I have seen ‘Ma Shuchah’ being translated as ‘do not grieve’. But Shuchah शुच: is a nominative masculine gender word, it means ‘Pure one’ as the subject. The imperative verb form for ‘do not grieve’ would be ‘Ma Shoch/ शोच’.  It cannot be understood as the ‘Grieving one’ either, as the noun which means grief or sorrow is शुचा, it is a feminine noun, its nominative singular would be शुचा shuchaa.

Sanskrit has one specialty, the word sequence in a sentence is not relevant at all. The declination cases of the nouns and the moods of the verbs are important. The intention of the speaker and the context of the situation, the gravity of the words and the ability of the listener to understand gives the meaning relevant to him.

The energy of the word ‘Maa‘ is negation, and it negates our true nature. The simple negation would be just ‘na’. Maa is a particle in grammar so fitting it in the sentence requires a background of philosophy of the Gita. “Maa’ in itself is also a name of the Prakruti. So when Krishna uses Maa here, it is an independent word with a wealth of meaning, something like “No!” more like an admonishment.

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Sanskrit is a very subtle language, that is why I love it so much, layers of meanings. A small example, let’s look at this part again in a different way, Aham tvaam sarva-paapebhyo mokṣhayiṣhyaami. 

  • Why is Aham tvaam used like this? These words seems incongruous in a verse dedicated to Advaita. But see, Aham tvaam, I-you is the basic duality! When I believe I am different from you, does duality start. The root of creation is duality, this ‘I-you’.
  • Aham tvaam is followed by sarva-paapebhyo. ‘I-you’ is the very foundation of duality. And this actually is ‘all of the misfortune’. So here Aham tvaam does not refer to Krishna – Arjun as I – you. The Advaita is referring to the concept of duality embodied by ‘I-you’. This concept is the source of all inauspiciousness. This illusion of separation is the reason we cannot Know our own Reality, an evil thing indeed.
  • It says further, mokṣhayiṣhyaami. This can be understood as ‘I be Moksh’, I act Moksh, I cause Moksh, I regard Moksh, I play the part of Moksh, I make Moksh, I use Moksh, I apply Moksh, I wish Moksh, I desire Moksh, I assure Moksh. I Moksh.
  • The very presence of Advaita in itself is all this assurance.
  • It Itself is Its own blessing to Itself! A mindbender isn’t it?

The Bhagvat Gita is a practical manual Yog-Shastra and a philosophy Tatva-Jnyan designed perfectly to attain the state of the Advaitya. For a spiritual aspirant both practice – Dhyan and philosophy are needed together to bring the Pran and the Mind into control. Doing just one without the other does not work well.

It is only when the conscious-intellect of the individual crosses all concepts linked to the material universe and illusions of its superficial separation from the Eternal, that it really begins to understand itself. It was wallowing in its sense of individuality, its own tiny ego, in its individual soul. The entire purpose of the Bhagvat Gita is to turn the direction of conscious-awareness to the highest possible, the Advaita, the Nirvishesh Brahma. It is involution of the highest degree, a pure flash of the highest intelligence is generated by the spiritual aspirant himself which illuminates his own Reality!

(have continued this in my next post)

 

 

 

Karma action fruits of action, Bhagwat Gita style

I use this one word repeatedly in my several posts, ‘karma’. Today let’s see what this word really means.

  • कर्म – karma – Action, work, activation, operation, labour, product, special duty, inevitable consequence of past acts, fate, effect, obligation, healing, medical treatment, motion, past acts, spiritual activity, position, calculations, object, result, performance, occupation, organs of sense/action, etc.

Then there is this very famous Shlok (47-2) from the Bhagwat Gita, I am sure all of you must have heard of it,

  • कर्मण्येवाधिकारस्ते मा फलेषु कदाचन
  • मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि
  • Karmani-eva-adhikarh-tey ma phaleshu kadachana,
  • Ma karmaphala-hetuh-bhuh ma tey sangah-astu-akarmani

I saw this being translated in such an incorrect fashion that, finally I had to write this post. (classic example of a half-baked translation, “You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty”) (eye-roll!)

Karma action fruits of action, Bhagwat Gita style

Let’s first break down the words for easier understanding, Sanskrit is a palimpsest, one word has several hundreds of meanings, so

  • Karmani – ‘connected/together with karma’ ‘in karma’. Karma meaning as above.
  • Eva – really, moving, fast, going, exactly so, same, immediate, only, still, even, already, just so, merely, reason, habit, world, earth, usage, conduct, etc.
  • Adhikarh – position, passage, authority, office, influence, topic, ownership, to perform spiritual practices for merit-punya, power, property, right, claim, privilege.
  • Tey – addressing ’all of you’, a plural noun
  • Ma – negation of the highest degree
  • Phaleshu – ‘in the plural Phal’ – phal means consequence, fruit, profit, end of an action, effect, donation, interest on capital, result of a calculation, corrective action, gaming board, creation, point, seed
  • Kadachana – at any time, ever
  • Ma – negation of the highest degree
  • Karma-phala – the phala of the karma. Meanings as above.
  • Hetuh – argument, reason for inference, purpose, means, primary cause, impulse, mode, logic, motive, condition, cost, that which causes the bondage of the soul, external world and senses,
  • Bhuh – being, existing, becoming, springing, object, space, matter, universe, the conscious fire which causes motion/evolution, fundamental geometry, foundation
  • Ma – negation of the highest degree
  • Tey – addressing ’all of you’, a plural noun
  • Sangah – join, union, contact, merge, conflict, devotion, addiction, war, attach, wish, relationship, desire, clinging, attachments to the worldly things, etc
  • Astu – “may it be so”, This is a benediction, an ashirwad, the intention of this shlok.
  • Akarmani – negation of ‘Karmani’. karmani meaning as above.

Now let’s put all this together. There are very many meanings, you can put it together in the best way it makes sense to you. But here is what it means to me,

This shlok is addressed to everyone,

“All of you,” (Tey)

“Spiritual movement is the only reason for which all this creation was created. There is only one possible direction of spiritual movement, ie to attain the Nirvishesh Brahma).” (Eva)

“All this following is available to all of you – You have the power to perform spiritual practices for merit-punya. This is your privilege due to your position as the individual soul. You have a claim to move onward from the manifested world towards the Nirvishesh Brahma, this is because of your authority as a spiritual aspirant. You have a valid claim for experiencing the Highest Consciousness because you are passing through this created universe.” (Adhikarh)

“But all this above is available to you only when you are in the following situations and you perform as follows – While you are still obliged to accept the inevitable consequence of past acts/ fate. While you are doing your precise duty of performing the necessary healing of yourself (ie to bring your consciousness to the Highest.) While you are doing spiritual activity using your available organs of sense/action. While you are hard at work, moving your energies with intention. While you are result-oriented, working for your this very precise result, attainment of Nirvishesh Brahma.” (Karmani)

(My note – In simpler words, All this Adhikarh is not available to you in any circumstance ma kadachana, if you do not in your karma-created situations. ie As long as you are bound by karma you have these adhikar. ie once you are free of the karma these adhikar become meaningless to you.)

“Whenever you come to a conclusion of the situations described above. When you have ended your above actions on the ‘gaming board’ ie manifested creation. When you have with you the result of your corrective actions. When you, in your spiritual practice, reach the seed of creation. When the final culmination of your actions is touching the final Single Bindu-point. (Karma-phala)”

Then,

“The effect of your spiritual practice can never be a reason for binding your soul to this created universe. Your right action and its result cannot allow the external world to exist. Your special objective and its fructification cannot be the impulse for the space/matter to exist. The end of your obligatory action will not allow ‘motion’ of any type to exist. (ie you will achieve the state of the constant Nirvishesh Brahma). (Ma hetu bhu)

(My note: Your karma-phala can never be the hetu for bhu. If you perform as above, the bindings on your soul which tie you to this illusionary creation will stop existing. ie you will attain Your Realization.)

“May you all merge completely and in all possible ways into the state of Nirvishesh Brahma, Advaita where there is no concept of imbalance, no action, no fate, no effect, no object, no spiritual activity, no performance, no healing, no obligation. (Sangah astu akarmani)

(My note – The Advaita cannot be described in the language of this world thus is always described in negations.)

More on Eclipses and their astrological results

This is the true grandeur of this grossly misinterpreted Shlok. While doing anything with the Bhagwat Gita, always remember that is a Yog-shastra as well as a Tatva-gnyan. ie it gives the step-wise route to self realization and also the deepest philosophical foundation. Both are essential on your journey. The first commentary on this classic Gita was written by Adi Shankaracharya, it is a route to the Advaita, Nirvishesh Brahma, the highest Moksh.

If I do some Karma, I also need to be aware why I did it in the first place. What was my objective behind this action? What do I intend by this action? These are all the deepest philosophical questions which are essential and should be pondered upon. Eg. I earn a lot of material money, gold, jewels and then spiritual merit, auspicious benefits from my actions. Now it is all lying around in my house and in my energy bank. It is useless unless I know why I was gathering it in the first place and also how am I going to use it. My intention is paramount. My intention will ignite my spiritual merit and this fire will make my deepest Desire stronger. It is a self-feeding cyclic loop. The deepest Desire in my soul is to go back Home, to See my real face, to be truly Myself. Unless I have this intention burning inside me, igniting my very soul, all this spiritual activity is essentially useless just lying around.

Shri Krishna never told Arjun to randomly do his Karma/ Dharma without understanding and without intention on just ‘faith’. Sanatan Dharma/ Hinduism does not have anything called ‘blind faith’. If you take up some action do it only when you are clear about your objective, you are fiercely desirous of attaining it and are convinced that this very action will take you there. (And there is only one objective Eva)

The first attribute of a spiritual aspirant is ‘Vivek’, this is the wisdom to choose the correct option from several, the judiciousness of hoarding energy, the prudence of keeping away from harmful desires, the appropriate discretion, the right judgement,  and the intelligence to see the correct path when it comes before you and the courage to walk on it.

We all desire happiness-Anand, everything we do is essentially for happiness. My Sat-Guru would say, ‘do your actions but always be aware as to why you are doing them’. It is only when you ignite your soul with the desire, the intention and feed it with the fuel of your karma, do you reach that position of everlasting Happiness, Param-anand, the Nirvishesh Brahma.

 

More on Eclipses and their astrological results

(The worst sin-paap that the Britishers did, when they destroyed India, was to suppress the use of Sanskrit language, Devbhasha Samskrutam. Now the entire world is suffering as a consequence. The deepest tatva-jnyan, the essential knowledge and wisdom is in and only in Sanskrit. Sanskrit cannot be translated. Just doing spiritual practice is of no use unless you also understand the tatva-jnyan behind all of it.)

The Gita starts with Dhrutarashtra

After reading my earlier post on the Bhagwat Gita, my brother smugly pointed out that the first word of the Bhagwat Gita is ‘Dhrutarashtra’. (How much ever one grows older and hopefully wiser, this is one thing which doesn’t change, pesky younger brothers!).

So the first verse starts with ‘Dharmakshetrae-Kurukshetrae’ and the Gita itself starts with ‘Dhrutarashtra’. So unless one understands what this Dhrutarashtra is, one cannot really understand the Gita.

The entire Gita is technically an answer to a question posed by Dhrutarashtra to Sanjay in the first verse. The Gita is narrated by Sanjay to Dhrutarashtra. As the Gita is itself highly esoteric, the question, the questioner and the answer-er all are equally cryptic too.

In brief, the story-allegory of the Mahabharat goes like this. This Dhrutarashtra is the blind king of a kingdom named Hastinapur. He has 100 sons called the Kaurav-s. He has a brother named Pandu, whose sons are called Pandav-s. Pandu was king but had abdicated and gone to the forest for spiritual practice. Now, a war is being fought between the grown-up Kaurav and Pandav princes. The Bhagwat Gita is recited by Krishna to Arjun-Pandav on the battleground before the war starts. After listening to this Gita, Arjun is enthused and with all his doubts resolved, gets ready for the war.

Why Divisional Charts?

Dhrutarashtra is blind, Sanjay is his guide. Dhrutarashtra asks a question, the first verse of the Gita. Sanjay replies with Krishna’s Gita as a narration within a narration layout. This layout is intentional and has a very deep meaning. There are two levels of understanding here.

The Bhagwat Gita starts with these words. Dhrutarshtra’s question.

Dhrutarashtra Uvacha,

‘Dharmakshetre Kurukshetre Samaveta Yuyutsavah, Mamakah Pandavashchaiva Kimakurvata Sanjay.’

So here is the real meaning of the first word of the Bhagwat Gita, ‘Dhrutarashtra’.

Dhruta rashtram yaena sah Dhrutarashtrah, this is the sandhi-vicched, the splitting of the compound word, Dhrutarashtra. The Sanskrit word Dhrutarashtra literally is the one afflicted by large scale calamity. The enjoyer of a kingdom. The one who is linked to subjects. Also the owner of a dominion.

  • Dhruta means – holder, enjoyer, linked to, owner of etc
  • Rashtra means – affliction on a mass scale, calamity on a large scale, kingdom, subjects, dominion, etc.

Basically Dhrutarashtra is another name for your mind/manas. He is the father of the 100 Kaurav princes. The mind generates 100 basic types of tendencies. (Refer to this post on tattva-s. I have drawn a table in this post, reproduced below.) The 10 products of the Ahamkar+Satva and the 10 products of Ahamkar+Tama multiplied together give the 100 tendencies of the mind. The mind has no power to get things or do things, it must work on the gross level through the 5 organs of senses and the 5 organs of action (10 tattva-s). On the subtle level it works through the 5-bhoot and the 5-tanmatra (10 tattva-s).

Screenshot 2019-07-07 at 11.26.22 AM

Thus the mind is considered to be handicapped, specifically it is blind, it acts without ‘seeing’ the real thing. The mind desires the kingdom ie the body, its actions and desires. Dhrutarashtra is the king of the Kuru-s. Kuru is the ‘action to be performed’. The mind rules over the actions and is always swayed by objects external to itself. It is dependant on the sense and action organs in every way. It desires subjects and is insatiable. It wants to hold on to its dominion in a tight grip. It is very strong. It desires to possess the body and to enjoy vishay-objects of desires. The mind is deep down aware that there is more but it cannot bring itself to accept it. It is swept away in desires, its 100 sons.

In the story, the Gita is set as a dialogue between Dhrutarashtra and Sanjay. The waking state of the Sadhak/ aspirant is called Dhrutarashtra while the spiritual insight achieved during Sadhana/ spiritual practice is called Sanjay. This ‘Sanjay’ is a Sanskrit word again. It literally means Samyak Jay, all-conquering, triumphant, complete victory. The all-pervading complete Sun, accurate truth, white brilliant lightning and the mind who knows its exact self-reality. The perfection of eternal union is Sanjay.

Sanjay is the one who knows himself, the realised soul, the Guru. The enlightened Guru tells the blind mind to practice the Yog-shastra Gita.

During your spiritual practice, there will be so many things, questions, blockages, setbacks, progress and ultimately victory. The mind has several doubts which are systematically addressed by the Guru. All this experience of the ‘Gita’ is the influence of the Guru on the Manas-mind. The internal Guru guides the mind during the spiritual process. This is the real reason why the Gita is placed as a story within a story. Sanjay is the guide to the blind king, Sanjay ’sees’, ie he is a seer, he is the one who knows the absolute reality.

Now Krishna means the deepest consciousness which is present at your Ajnya chakra and a prelude to whatever is beyond it. Krishna is the final apex point of the Dharmakshetra-Kurukshetra section of your energy body. He is the charioteer, the sarathi. He leads the way up the Sushumna and Pandav-Arjun follows him.

Now I will need to describe ‘Arjun’ too. Arjun is the son of Pandu. Pandu means the Nirmal-Buddhi. There are several sub-divisions of intelligence-Buddhi, Pandu means the Nirmal-clear conscience, from whom all attachments have departed. Kunti is Arjun’s mother, the word ‘Kunti’ means Nivrutti, emancipation, involution, rejection of illusion/Maya. He was born by the blessings of the deity Indra, ‘Indra’ means the individual soul. Arjun in Sanskrit means the brilliance of lightning. He is the Tej mahabhoot. The one not free from bondage, still bound by the karmas and under the influence of Raja-Gun. The stage of the aspirant from the Muladhar to the Manipur chakra is ‘Arjun’.

“The Gita is narrated by Krishna to Arjun on the battleground of the energy body named the Dharmakshetra-Kurukshetra.” I hope you have opened your mind to the new meaning and the import of this statement has deepened for you. (There are layers and layers of meanings. It is the magic of Sanskrit, Devbhasha Samskrutam.)

All the gods of Sanatan Dharma and you yourself are rays of light from the Source. The only difference is in the level of awareness. You follow the ray of light back to the source. Every deity, Ganapati, Shiv, Vishnu, Devi etc are conscious intelligence, you can request their help on your way. These are defined, with attributes (Sa-gun). And each one of these deities are shown to be meditating. Ever wonder what they are meditating on? What could be their true nature? This is the deepest experience.

The Gita starts with Dhrutarashtra

When I was a small child I understood Krishna to be something that my baby brothers were dressed up as once a year. I thought that Krishna was a cute kid always getting into mischief. Then I read the Mahabharat and I realised that Krishna systematically organised the biggest war in history, 18 akshohini अक्षौहिणी army units destroyed, entire nations wiped out. (A अक्षौहिणी is an army unit of 21,870 elephants, 21,870 chariots, 65,610 horse and 1.09,350 foot soldiers.)

When I started doing my Sadhana in earnest, I realised that Krishna is the ‘undefinable darkness’ seen at the Ajnya chakra, he is the route I walk on, the guide I follow. As I progress, the subtler aspects of Krishna will again change and change till I reach Myself. At this point, me, the route, the guide will all merge back into the source, Myself. At this point there will be no more options as I will have finally realised the Nirvikalp Advaita. The non-dual goal of the aspirant.

So always think, experience, change, there is so much more, expand your mind, your ideas. Do not hold to one idea or concept rigidly. Allow yourself to evolve, allow your mind to expand. The defining quality of the spiritual aspirant is said to be ‘vivek’. This means that you have to be able to discriminate between the real and the material, but to be able to distinguish these, you will need to know their actual natures first. There is a concept from the Rudra Chamaka य॒ज्ञो य॒ज्ञेन॑ कल्पताम् yadno yadnena kalpantam. It means, ‘let evolution itself evolve’. This is a very deep concept which means that there is no stagnation, things are always evolving always. Even the very act of evolution is ever-evolving. (These concepts are all discarded when you reach the Ajnya chakra in your personal evolution. Till then you should assiduously use them as crutches and support on your way.)

Your body is composed of the tattva-s derived from Prakruti. You are the individual soul, who believes itself to be separate from the singular Parabrahma. This belief is incorrect and the entire goal of spiritual practice is to remove this erroneous belief and recognise oneself as the Para-brahma, the beyond Para. This state is called Moksh. Freedom from false notions, freedom from karma, freedom from ignorance.

The Bhagwat Gita is a detailed manual. Most of us have a copy of this manual in our houses. If you are given a step-by-step manual for building a nuclear war-head what would you do? You are required to build this war-head, there is no option on this, do it now or a few lives later, that is the only choice available. You cannot keep your manual shut in your puja-ghar. Open it, read it, re-read it, discuss, try to absorb its intent, understand it. And most importantly practice it, let your mind evolve. Your Dhrutarashtra has asked the question, now listen to your Sanjay. Take your kundalini to the very top, your Arjun has to follow your Krishna. Use your manual and experience your Sadyo-Mukti.

 

Vastu your home, the simplest and prettiest remedies

(I now realise that I will need to write about Nara and Narayan too now, will do so in my next post. Edit: wrote it! here)

The Bhagwat Gita

The Bhagwat Gita needs no introduction. The message that Yogeshwar Krishn gave to his cousin, the Pandav Arjun has been translated, interpreted and studied for thousands of years and by millions of peoples and still its mysteries do not end.

magic_book_by_boordaf-d8rws8n-min

You can find everything in the Gita, every aspect of Dharma, Artha, Kama and Moksh is described in this message. And it will also give you the answers to mundane questions, to what you seek, from management, to life, to business and death, doing spiritual practice, everything. This is a living Song, and adapts its message to suit the questioner and his question. It is not a coincidence that, from quantum scientists to yogis, all have studied the Gita, because it gives you the answers. In fact they became scientists and yogis just because they listened to that “Divine Song”.

The Gita is written in Sanskrit, and Sanskrit is not just a language it is Devbhasha Samskrutam. It is a palimpsest which reveals its meanings depending on the intention of the reader. Intention is everything when you listen to the Gita.

My advise to you is, if you want to really hear the Gita, do not read someone else’s random translation. It is not a book to be understood in languages, it is to be Experienced. Read the shlokas yourself in the Sanskrit. Remember Gita is a Yog Shastra. It teaches you how to act in order to achieve Yog.

However for those who are really interested and destined to know this, (I would imagine only 1% of those who read this post will actually find this book), there is the interpretation of the Gita as it should be, Yog Shastra. The “Pranab Gita” written by Shri Gyanendra Mukhopadhyay, disciple to Shri Pranabanand, disciple to Shri Shyamcharan Lahiri Mahasaya. It is originally written in Bengali, but its translated Hindi version is also available as a book. This “Pranab Gita” or ‘Pranav-Gita’ is not a mere compilation of the teachings of his Guru as mentioned elsewhere on the Internet, but it is his own experience during the Dhyan that he was taught by his Guru. It explains the meaning of each shloka in terms of the energies, prana and kundalini. It is the experience of the author, a Guru himself and is one of the very few really valuable books I have ever read. Gita is a Yog Shastra, is a beacon of light for those aspirants who want to attain moksha.

Gita is not a novel, it will reveal its meanings only as per your intention and your intention will get stronger only with shraddha and deep shraddha takes time to develop. The first time the shlokas may not be easy to read, but as the days go by you will see flashes of its real meaning in your dreams/subconscious states. Then one day it will become so strong that you will sit down and start your spiritual practice which will progress to Dhyan. As the Dhyan deepens you will start practicing what Yogeshwar Krishn actually wants you to practice. And then at some point of time you will receive the Phal/fruit of the “Yog Shastra Gita”.

It is a long journey (you have already gone through so many lives) and you are being tested at every point, sometimes you may feel like putting down your personal Gandiva, but persevere. Live the Gita. Trust yourself and the black spot (Krishn) that you see between your eyebrows in your ajnya chakra, and in time you will see the Vishwaroop here.