Can the devotee obtain happiness?

Devotee (D): But can the devotee obtain happiness?

Maharshi Ramana (M): The devotee surrenders himself to the Master and it means that there is no vestige of individuality retained by him. If the surrender is complete, all sense of self is lost, then there can be no misery or sorrow.

The eternal Being is nothing by happiness. That comes as a revelation.

D: How can I obtain Grace?

M: Grace is the Self. That also is not to be acquired; you only need to know that it exists.

The sun is brightness only. It does not see darkness. Yet you speak of darkness fleeing on the sun's approach.

So also the devotee's ignorance, like the phantom of darkness, vanishes at the look of the Guru. You are surrounded by sunlight; yet if you want to see the sun, you must turn in its direction and look at it. So also Grace is found by the proper approach you make, though it is here and now.

Source: Sharanagati, Dec 2010, VOLUME 4, ISSUE 12, Ramanashram

Nature of Man - Condt.

The further discussion illustrates the freedom of argument that Bhagavan allowed to those who were not convinced by a reply.

D.: What certainty is there that something awaits there to receive me?

To understand this question, and above comment, please read the following answer taken from previous article titled 'Nature of Man'

For, the moment you get into the quest for the Self and begin to go deeper, the real Self is waiting there to receive you and then whatever is to be done is done by something else and you, as an individual, have no hand in it. In this process all doubts and discussions are automatically given up, just as one who sleeps forgets all his cares for the time being.

(Sri Ramana Maharshi has already given the answer i.e. when you go deeper, real self is waiting ., but doubt remained in the mind of questioner and hence the above question)

D.: What certainty is there that something awaits there to receive me?

B.: When a person is sufficiently mature he becomes convinced naturally.

D.: How is this maturity to be attained?

B.: Various ways are prescribed. But whatever previous development there may be, earnest Self-enquiry hastens it.

D.: That is arguing in a circle. I am strong enough for the quest if I am mature and it is the quest that makes me mature.

This is an objection that was often raised in one form or another and the reply to it again emphasises that it is not theory that is needed, but practice.

B.: The mind does have this sort of difficulty. It wants a fixed theory to satisfy itself with. Really, however, no theory is necessary for the man who seriously strives to approach God or his true Self.

Everyone is the Self and indeed, is infinite. Yet each person mistakes his body for his Self. In order to know anything, illumination is necessary. This can only be of the nature of Light; however, it lights up both physical light and physical darkness.

That is to say, that it lies beyond apparent light and darkness. It is itself neither, but it is said to be light because it illumines both. It is infinite and is Consciousness. Consciousness is the Self of which everyone is aware. No one is ever away from the

Self and therefore everyone is in fact Self-realised; only - and this is the great mystery - people do not know this and want to realise the Self. Realisation consists only in getting rid of the false idea that one is not realised. It is not anything new to be acquired. It must already exist or it would not be eternal and only what is eternal is worth striving for.

Once the false notion 'I am the body' or 'I am not realised' has been removed, Supreme Consciousness or the Self alone remains and in people's present state of knowledge they call this 'Realisation.' But the truth is that Realisation is eternal and already exists, here and now.

Consciousness is pure knowledge. The mind arises out of it and is made up of thoughts.

The essence of the mind is only awareness or consciousness. However, when the ego overclouds it, it functions as reasoning, thinking or perceiving. The universal mind, not being limited by the ego, has nothing outside itself and is therefore only aware. This is what the Bible means by 'I am that I am.'

The ego-ridden mind has its strength sapped and is too weak to resist distressing thoughts. The egoless mind is happy, as we see in deep, dreamless sleep. Clearly, therefore, happiness and distress are only modes of the mind.

Source: Teachings of Sri Ramana Maharshi in his own words by Arthur Osborne, Chapter Three.

Why are we bound like this? Why don't we see God?

Vijay: "Sir, why are we bound like this? Why don't we see God?"

Sri Ramakrishna: "Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a jivanmukta. Though living in the body, he is liberated. He has nothing else to fear.

"This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If bv the grace of the guru one's ego vanishes, then one sees God.

"Rama, who is God Himself, was only two and a half cubits ahead of Lakshmana. But Lakshmana couldn't see Him because Sita stood between them. Lakshmana may be compared to the jiva, and Sita to maya. Man cannot see God on account of the barrier of maya. Just look: I am creating a barrier in front of my face with this towel. Now you can't see me, even though I am so near. Likewise, God is the nearest of all, but we cannot see Him on account of this covering of maya.

"The jiva is nothing but the embodiment of Satchidananda. But since maya, or ego, has created various upadhis, he has forgotten his real Self.

"Each upadhi changes man's nature. If he wears a fine black-bordered cloth, you will at once find him humming Nidhu Babu's love-songs. Then playing-cards and a walking-stick follow. If even a sickly man puts on high boots, he begins to whistle and climbs the stairs like an Englishman, jumping from one step to another. If a man but holds a pen in his hand, he scribbles on any paper he can get hold of - such is the power of the pen!

"Money is also a great upadhi. The possession of money makes such a difference in a man! He is no longer the same person. A brahmin used to frequent the temple garden. Outwardly he was very modest. One day I went to Konnagar with Hriday. No sooner did we get off the boat than we noticed the brahmin seated on the bank of the Ganges. We thought he had been enjoying the fresh air. Looking at us, he said: 'Hello there, priest! How do you do?' I marked his tone and said to Hriday: 'The man must have got some money. That's why he talks that way.' Hriday laughed.

"A frog had a rupee, which he kept in his hole. One day an elephant was going over the hole, and the frog, coming out in a fit of anger, raised his foot, as if to kick the elephant, and said, 'How dare you walk over my head?' Such is the pride that money begets!
"One can get rid of the ego after the attainment of Knowledge. On attaining Knowledge one goes into samadhi, and the ego disappears. But it is very difficult to obtain such Knowledge.

Source: Gospel of Sri Ramakrishna

Anchor and Fish - Mysticism of Religious Symbols

 

In the Christian church many people believe that the anchor and fish was an important religious symbol in the early days, and there is a lot of discussion about it. So what does the symbolism of the anchor and fish mean in early Christianity? Jesus taught many people and most of them were fishermen. You may have read many stories about Jesus serving people fish, and about how Jesus helped Peter to catch more fish. What does this mean?

Fish live in water; without water fish cannot live. There is a beautiful teaching of Sant Kabir:

je jake sharan rakhe take rakhe laj

ulat jalame machali chale baha gaya gaja raj.

"One who surrenders is protected, just like a tiny fish goes against the current, but a big huge elephant goes down in the stream."

It is a really thought-provoking example. Why can a tiny fish with so little strength go against the current, while an elephant with so much strength falls down? It is because a tiny fish has completely surrendered itself to water. The life of the fish is the life of surrender. It surrenders completely to water. In water it is born, in water it lives, and ultimately it dies in water. It cannot exist without water. Similarly, surrender yourself to God. You were born in God and exist because of God andwill go back to God.

Some fish live in mud, but the mud does not touch or stick to the fish. If your life is dedicated to God you will be free from worldly mud; nothing can touch you, and you will be free.

One can go against the current of the river. Although the pranic energy in the body naturally flows from the top of the head down towards the feet, there are those who

know how to go against the current (that is, taking the pranic energy upward, not downward). This is the spiritual meaning of being a fish.

In yogic scriptures, inhalation and exhalation are symbolized as two fish swimming in two streams. It is said in Kailasha Tantra:

Ganga yamunayor madhye dvau matsau charatah sada

Tau matsau bhakshayat yastu sa bhavet matsya sadhaka

"In the Ganga and the Yamuna there are two fish swimming continuously. One who can eat these two fish, is truly a sincere seeker."

In the left and right nostril, in the ida and pingala canals (nadis), are the two holy rivers, the Ganga and the Yamuna. There are two fish constantly swimming in these two rivers, which comprise the breath. The breath is flowing through the left and right nostrils, ida and pingala canals of the spine. Breath control brings beauty and success in life This is one meaning of the fish symbolism.

Jesus' giving fish to people symbolizes complete nutrition. We need nutrition for the body and nutrition for the mind. Jesus said: "Peter, be the fisher of men." Here fish symbolize human beings in the ocean of the world. The statement, "Peter, be the fisher of men," refers to bringing people from the worldly ocean and directing them towards God.

The anchor along with fishing are always associated with a boat. It is also said in the Bhagavatam: life is a boat and the world is the ocean. This lifeboat will flounder in the waves, but if the boat is anchored on the shore, even if there is a strong wind or storm, nothing will happen to the boat. Similarly, the boat of life should be anchored. My beloved Guruji Swami Shri Yukteshwarji said: "Human life is ever unreliable until it is anchored in the Divine." Therefore, let this boat of our life be anchored in the Divine. If the mind is anchored in Christ, if the mind is anchored in God, then the mind has nothing to do but to remember God, and to do good. This is the beauty of human life. So the anchor is symbolic of reaching the goal of life through breath control - to anchor life in Divinity. With the anchor and fish together, let our lives be dedicated to God with steadiness and harmony.

 

Source: page 13-16, Mysticism of Religious Symbols by Paramhansa Hariharananda of Kriya Yoga

Wishing You Merry Christmas And A Prosperous New Year

Wishing You Merry Christmas

And

A Prosperous New Year

(Note: Updated on 22.12.2010)

On this Christmas, Let us pray to God to be Baptized (transformed) by the savior of God and turn our mind towards divinity. Let us be filled with the divine light of love, compassion and peace.

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Faithful men are filled with divine light by God through John-the savior (or Sat-Guru), who is the witness of divine light, and turn their mind inwards and can hear the sound Aum / Amen (knocking) sees the real luminous body of John.

Such men, now full of divine light, like that of John, strongly believing in existence of Light - the life of this universe, are baptized or absorbed in the holy stream of the light and sound. Symbolically, Baptism also means to have a second birth of man, since it transforms negativity or darkness into divinity. (See John: 1:6, 8, 23 & Revelation 3:14, 20)

He, who is baptized, understands the creation of Darkness (Maya), becomes aware of his own state. He becomes one with God. (See John 10:30)

Without this transformation due to faith, men can never comprehend the kingdom of God - His true nature, which was there in the beginning of universe.

Until men is baptized, man will be born again and again, since he has not seen the kingdom of God (realized his true nature) (See John, 1:9, 3:3)

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On this Christmas, Let us pray to God to be Baptized (transformed) by the savior of God and turn our mind towards divinity. Let us be filled with the divine light of love, compassion and peace.

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With Lots of Joy,

INDIASPIRITUALITY

Notes:

The peculiar nature and voice of this flow of light is referred as sacred rivers by different sects as Ganga, Yamuna (by Hindus) or Jordan (by Christians).

Ref:

King James Bible:

Revelation: 3:14, 20

These things saith the Amen, the faithful and true witness, the beginning of the creation of God; Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

John: 10:30

I and my Father are one.

John: 1:6, 8, 23

There was a man sent from God, whose name was John.

He was not that Light, but was sent to bear witness of that Light.

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord.

John: 1:9, 3:3

That was the true Light, which lighteth every man that cometh into the world.

Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

Source: Extracted from: "The Holy Science" By Sri Swami Yukteshwar Giri.

More on Bhagavad Gita - Common myths busted

 

Gita is only for Hindus and others elite classes of men like Brahmins

Bhagavad Gita is for all. Bhagavad Gita covers Karma, Bhakti and Jnana. Bhagavad Gita can also be studied from the standpoint of Yog.

Different persons have different mindsets and have different spiritual maturity. Some have a prakriti of Karma, some like to sing bhajans and worship any form of God, some like to peacefully and contemplate on their true nature, i.e. Brahman / Atman - sadhaka practicing in this way qualify for Jnana Marg. Some people want scientific explanation, which can be found and explored on Yog. Gita covers everything. Gita says, there is no need to adapt to any particular path, nor does one need to change the basic nature (which one has by birth - soul has carry forwarded it into this life). Just follow any path that suits you. All lead and end to the same destination of SELF Realization.

Hence Gita can be practically applied by all.  Gita is for all.

Bhagavad Gita is not dharma Shastra but moksha shastra.

Gita cannot be and should not be confined by the boundaries of religion or dharma. It does not teach moral values like say truth and do not say lie. There are different dharma shastras like Manu Smriti, which give the moral and ethical code of conduct. It gives the immortal knowledge of SELF Realization. Hence Gita cannot be confined and restricted to only Hinduism. One must cross or drop the boundaries of dharma to understand the teachings of Gita.

Lord Krishna teaches one to fight, hence it inspires one to do hinsa (inspires violence). 

Gita never teaches one to be violent. This will be clear when one surrenders to God (not only Lord Krishna but any form of God or to Brahman), and out of his Grace and Mercy (Ishvar Krupa) experiences detachment. It is the association of oneself with mind, body and Ego that one thinks to do actions and accept responsibility. The very nature of advaita sadhana is such that one has to be neutral to the impulses of senses and thoughts and the scenes created by mind. One silently and smoothly shifts back the awareness from the thoughts to the mantra Aum or ask 'Who am I' (practice self enquiry). How can one who is neutral and does not even think about his own body, leaving it to God / prarabhdha can indulge into cruel activites and motivates others in wrong direction? A Realized saints never thinks of such cruelty. Think. He is the observer of his own body. He is detached from his body and mind and ego have melted into Brahman. Even a sadhaka does not embed violent thoughts into others.

Only those who want to establish any cult or a new system or a foundation try to attract people by using business tactics. A renunciate never does that, simply because he has renounced everything and dedicated his life for Self Realization.

Gita gives this knowledge of attaining Moksha. Gita also teaches not to be coward and run away from the situation, but to face it, tolerate the impact upon the mind by being neutral, surrendering to the will of God and doing what is necessary at that time, as taught by shastras. People criticizing Gita take things word-by-word and only believe what they see like a toad born in the well never aware of the word sea, will not accept that there is something much bigger than well. Lord says that my birth and karma are divine and the one who knows my karma and my purpose of birth knows me He is one with me - a realized saint can only be one with Brahman.
One the other note, Lord Krishna never told Arjun to fight and after the war is over, I will give you knowledge. First Lord gave the knowledge, cleared all doubts and then instructed him to fight, with the knowledge of Atman.

Mahabharata is the only war in the entire history, where the King Lord Krishna (who does not fight himself) is on one side (with Pandavas) and his entire army along with horses and elephants and all kinds of weapons are fighting for the enemy side. (i.e. with Kauravs).

Lord Krishna says to leave all religions and only come to me

Lord Krishna in Gita says, "sarva dharma parityajya, maam ekam sharanam vraja". People have wrongly translated this verse word by word   " leave all dharma and come only to me". Sanskrit word vraj means "to go" and not "to come". So one should go within, as Atman is within us. Lord Krishna never said come to me, as a person or as a saint or as a God. He said it from the standpoint of supreme reality i.e. Brahman.

If one wants to leave then leave what is not Atman i.e. you. Am I body? NO. Then leave the attachment with the body. Am I mind? No. then leave the attachment with mind. In the same way, Ask - Am I Intellect, Jiva? No. Then leave the attachment with Intellect and Jiva. Then Who Am I? Dive deep within, and Atman will spontaneously self-illumine itself. It is pure consciousness, bliss and peace. So leave para-dharma i.e. leave the association with that which is not 'I', by being an observer. Sat-Chit-Anand are dharma of Atman. It cannot be renounced. One cannot renounce himself, but only that which he is not.

Atman has no attributes. It is one without second, without beginning or end. No one can limit and cage Atman in boundaries. It cannot be described but one can experience it by merging oneself into it.

Source: Extracted from a discourse by Swami Tadrupanand ji

Read more about Gita. All 18 chapters are given in brief.

Gita Jayanti 17th Dec, 2010- more light on less focused facts about Bhagavad Gita

(Update: Chapter 16 name added)

The beauty and uniqueness of Srimad Bhagvad Gita (Bhagawat Geeta) is that even Lord Krishna states that whatever is said by me in Gita is not mine. The immortal supreme knowledge belongs to great saints, who are also described in Vedas and Upanishads. This is the uniqueness of Indian Traditional system of Teachings. Even Lord Krishna says that nothing belongs to 'MINE', but it is passed on from one generation to another by Guru-Shishya Parampara. A true saint following Indian Traditional System never says that "This is mine", "this is something new", "this was never said before". Nobody declares that this shastra is my synthesis - created by me. The very presence of "I-ness" indicates the sustenance of Ego. Spirituality has no place for Ego.

Spirituality teaches one to dissolve / melt Ego. Hence each and every Shastra of Indian origin starts with a humble prayer to Lord Almighty (with or without attributes). Praying indicates that one bends down the ego (or is ready to bend down the ego) and accepts that somebody (God) is above him and wishes to get is help, technically his unconditional love and grace. Prayers helps one surrender to God.

Bhagvad Gita is found in the middle of the great poem epic - Mahabharata. Just like a diamond in the middle of the ring shines, Gita is the most precious gem found in Mahabharata.

The name 'Bhagavad Gita' comes from the fact that out of total 700 verses, 84 Verses were sung by Arjun, 41 verses by Sanjay, 1 verse by Drutrashta and the remaining 574 verses by Bhagavan Shri Krishna. Hence the first word 'Bhagavad' or 'bhagawat'.

Gita = geet = song.

Hence the name 'Bhagavad Gita'

Why Gita is sung and not spoken?

Gita is sung in a melodious rhythm. Singing has many benefits over plain lectures. It has the power to induce bhakti bhava (devotion), and can be easily remembered. Singing has it's own syntax and grammar. It cannot be sung the way one want to. Words in the singing are arranged to maintain the rhythm. Some important words are so well constructed and placed that when that particular word is sung, the pitch increases, thus signifying it's importance in the entire line. (However, in today's time, it is very difficult to realize this when listening or chanting Gita.) Due to this nature of Indian Classical vedic music and singing, no words can be omitted (as it breaks the harmony and rhythm) and they cannot be changed too. Singing helps one memorize Sanskrit verses (which was once the spoken language) "as it is" i.e. without losing any single word. Hence they are passed on from one generation to another verbally in un-adulterated way. There are more than 10,00000 (Ten lakh) different commentaries on Gita, but the Sanskrit version stays "as it is'. Another reason that Gita and other Shastras are sustained since thousands and lakhs of years is from the fact that it is said by Lord or by realized saints who are one with God.

Bhagavad Gita in brief

Gita is the essence of Upanishads. It contains 18 adhyayas or chapters.

 

Chapters 1 - 6	Chapters 7 - 12	Chapters 13 - 18
Karma Yog.	Bhakti Yog.	Jnana Yog
Mala Shuddhi	Vikshepa Nivaarana	Avarana naasha / baadha
Tvam-Pada Shodhana	Tat-Pada Shodhan	Aikya (unity) of Tvam and Tat (of the great verse Tat-Tvam-Asi
Tvam - Pada Shodhan Vaachyaartha = Jiva Lakshyaartha (destination) = Atman.	Tat - Pada Shodhan Vaachyaartha = Ishvara (God) Lakshyaartha (destination) = Shuddha Brahma (formless God)	Jiva Brahma Aikya Unity of Jiva (incarnicated soul) and Brahman or Atman.

Gita starts with Chapter 1 'Arjun Vishada Yog'. Gita came into existence only because Arjuna bended i.e. surrendered in front of Lord Krishna. Before that Lord Krishna was silent and watched everything with an impartial eye. This is the first condition of giving knowledge, 'sharanangati' or 'surrender'. One can only surrender if one has 'Shraddha' or 'faith'. Hence one who has Sharanangati and shaddha (in God) only deserves to gain Guru's Knowledge. Remember that Gita was told to only Arjuna and not even to Yudhisthira, who had never spoke a single lie and always followed dharma.

'Vishada' means dispassion. When one looses interest in society and worldly affairs, one renounces the society. He deserves Guru's Jnana. Hence after Arjuna's dispassion, Lord Krishna calms him, and gives him the nector like knowledge of immortality in second adhyaya Chapter 2 'Sankhya Yog'. Arjuna unconditionally surrenders and leaves everything to krishna, hence after calming down the mind, answers 4 questions of Arjuna about Sthita-Pragya i.e. a realized saint. Shri Krishna gives him what suits him the best (i.e. karma' in the 3rd chapter "karma Yog'. Why karma and not renunciation? because one must face the situation and not run away from it. Arjuna wanted to escape from the situation of war since he did not wanted to kill his relatives and was attached to them. Had there been any other enemy, Arjuna would not have had a second thought about the fight. He had earlier fought and won many fierce battles. Karma was is 'prakriti' or nature and hence, at that moment karma suited him the best.

Chapter 4 'Jnana-karma-sanyas Yog'. Chapter 3 ends with the updesha (spiritual instruction) to achieve knowledge. Only by the knowledge of Self, 'Kama' i.e. desires can be destroyed. Hence chapter 4 deals with the renunciation of karma by the knowledge of the SELF.

Chapter 5 'karma-Sanyas Yog'. After listening to the glories of SELF realized saint in 'Sankhya Yog' (chapter 2), then the glories of karma in 'Karma Yog' (chapter 3) and then again the glories of 'renunciation of karma and jnana' in 'Jnana-karma-sanyas Yog' (Chapter 4), Arjuna was confused as what to do. Renounce the world or do the karma and. Karma-Sanyas Yog clears the doubt and gives the updehsa that one cannot renounce karma all together. Which karma to renounce? Eating, sleeping, breathing? Karma should be done without the expectation of the result. One must accept the fruits of karma, as the (Prasad) blessings of God. It is the expectation that kills and not the karma itself. 'Freedom in action' and not 'freedom from action'

Karma Kand ends with chapter 6 which is 'Atma Sayyam Yog' or 'Yoga of self control or yoga of mind control. There are many translations like 'Abhyasa yog' by Vinoba bhave or 'dhyan Yog' or sometimes 'Adhyatma Yog'. But traditional name is 'Atma sayyam Yog'. Saints have changed name to avoid confusion as word-to-word translation means 'yoga of control of Atman' How can atman be controlled. In Gita and other shastras, atma means body, mind, sometimes ego, sometimes as jiva atma, and also as brahman or atman.

Chapter 6 summarizes whatever is said in chapters 1 - 5 and open the doors of bhakti. It deals with the control of mind and it's senses. It teaches us how to meditate. It opens the doors of bhakti.

In Chapter 7, 'Jnana-Vigyana Yog', Jnana means the knowledge that God is the creator (cause) of this universe and the world is the result (effect). God is both material and efficient cause, just as spider has both the knowledge (of the web) and the necessary tools (saliva) to make the web and does not depend upon any other thing, God both has the knowledge and the tools (maya) to create the world. So God can make the world without any external help. The knowledge that the world is not different from the God is called as 'Vigyana'. The differences mearges and only one thing remains i.e. Atman or God.

Chapter 8, 'Akshar-Brahma Yog' teaches one to meditate and worship God with Attributes and accepts the fruits of meditation as God's blessings. The Knowledge of Pure Brahman and it's qualities (Sat-Chit-Ananda) are explained.

Chapter 9 'Raj Vidya Raj Guhya Yog' is considered as very important. Just as Gita is in the middle of mahabharata, Raj Vidya Raj Guhya Yog is in middle of Gita. Its gives the most subtle, the very essence of knowledge of given in Upanishads. It dispels the doubt that God can only be realized by meditation on any form of God. It says that to have knowledge of Brahman, there is no need to meditate. Limited efforts cannot produce limitless result. There is no meditation to realize our true nature, as we already are the very Brahman. Meditation is only to remove ignorance. After the ignorance is removed, the SELF or Brahman shines by itself.

Chapter 10, 'Vibhuti Yog' is a repeatation, covers what is said from 7 - 9. It says that the ones with pure heart meditates upon the formless God and others meditate on any one form of God.

Then comes Chapter 11, 'Vishvaroop Darshan Yog'. After teaching 'Unity in diversity' i.e. one God exists in all objects of the world (in Chapter 10), God says that 'all that you see is made only from my small part. This made Arjun curious, and he wanted to have the divine vision of 'Virat swaroopa' of God. (macrocosmic aspect) Arjuna stubbornly wishes to have the divine vision of 'Virat Svaroopa'. He gets afraid when he sees it and requests lord to again return to his human form. Gita does not end with the divine vision of lord.

Chapter 12 is 'bhakti Yog'. Bhakti Yog teaches bhakti, summarizes all that is said from chapter 7 - 9 and opens the doors of Jnana. It also explains the difference between Sakar and Nirakar upasana i.e. meditation on God with and without form (or attributes).

Chapter 13 'Kshetra Khetragya Yog' meaning yoga of discrimination between atman and an-ataman (Lord instructs one to discriminate between atman and an-atman (what is not atman) and leave an-atman. The knower of object is called kshetra-gya gya (or Gna) means the knower. Since the knower of object is different from the object, the knower cannot be the object itself. Hence one must renounce all that is not Atman i.e. renounce an-atman.

Chapter 14 'Guna Traya Vibhaga Yog' or 'Tri Guna Vibhaga Yog' tells about the 3 Gunas - Satva, Rajas and Tamas (qualities) of Maya. It instructs one to go beyond maya.

Chapter 15 'Purushottam Yog' teaches about the famous 'inverted tree of Samsara'. It teaches what happens when soul leaves body. It says that mind along with 6 senses transmigrates to another body. It teaches about uttam - purusha i.e. atman. Chapter fifteen is considered very important. No new updesha or spiritual instruction is given after chapter 15. Day 15 is poornima (full moon). Poorna means complete. There is nothing new to be known after one knows 'Uttam Purusha'.

Chapter 16 and Chapter 17 are called as Parishista. They are the barometers of our life's progress. If one thoroughly knows these two chapters, one can judge his/her spiritual progress.

Chapter 16 Daivasur Sampat Vibhaga Yog' tells us of 21 Daivi sampatti (divine natured qualities) and 8 asuri sampatti (animal natured qualities)

Chapter 17 'Shraddha traya vibhaga Yog' teaches one that a sadhaka (student pr meditator) progresses according to ones shraddha. There are 3 types of shraddha. Tamasic, Rajasic and sattvik. Sadhaka with predominant Satva Guna progresses faster on spiritual path.

It says that vasana (desire) is the subtlest form of karma (action) and karma is grossest form of vasana. vasana is invisible. So by watching one's action (and reaction), one can know his vasana. From the type of vasana, one can judge which kind of pre-dominant guna (guna with maximum percentage) can be determined. From the Guna, one's spiritual inclination, progress and direction (of spiritual path) can be judged.

Chapter 18 'Moksha Sanyas Yog' is called as upsamhara (or upsavhara). Moksha means liberation. Sanyas is a mental state of mind and not  the way of living. Sanyas Ashram is the last of the 4 ashrams and moksha is the last, final and the best of 5 purusharthas. This is the final chapter. 1 + 8 = 9. Nine symbolizes completeness. It is the biggest of the numbers. Chapter 18, covers every thing from 1 - 17, gives the knowledge of the highest state of Self Realization. There is nothing more to be known after self realization. It is the final state, where mind merges with brahman.

Only a liberated one can say about moksha. Only a sanyasin (renunciate) can talk about renunciation. Only a yogi can talk about Yoga. Hence Krishna is also called a Yogeshwar (lord of Yoga). He taught about every aspect about spirituality from karma to bhakti to jnana, thus covering individual of any nature. Gita teaches us to stay neutral, be compassionately detached and always surrendered to God each and every moment and in all situations of life. Gita is for all. It can be practically applied by anyone who wishes to walk on spiritual path. This is the uniqueness of Bhagavad Gita.

Last Verse of Arjuna says that, "By your Grace, now I know my true nature (atman). I am free from likes and dislikes and I will do whatever you say (without any doubt).

Sanjay completes holy Gita in his last verse which says that, " where ever there is Yogeshwar Bhagawan Krishna and Dhanur dhari Arjuna, there is Shree or Laxmi (wealth of knowledge) and there is Victory'.

One must become Arjuna, to have the grace of Lord Krishna. Arjuna, inspite having various occult powers and being a master of archery, humbly surrendered at Lord's feet. He left Lord to decide what is best for him. He had dis-passion in society. These are the qualities of Arjuna. Arjuna Represents US - common man, Jiva, Sadhaka, seekers of truth.

May Lord Krishna, bless us with is infinite grace and unconditional love. May Yogeshwar bhagawan, out of compassion, dispel all our doubts is my humble prayer.

Glory to Lord Krishna, Glory to our Realized Saints, Glory to the Indian Tradition of Guru-Shishya. My salutations to all.

Notes:

*Arjuna had the quality and ability of accurately hitting target. Upanishads says that 'Pranavo dhanusha Sharoyatma, Brahma Lakshya Uchyate'. Pranav (Aum or Om) is dhanusha (bow), Shara or Shada (arrow) is Jiva Atman (incarnicated soul) and the destination or target is Brahman. So, with the help of bow Aum, Jiva (arrow) is targetted at the target Brahman. Arjuna is called Dhanur-dhari or the one having this Bow i.e. it represents Jiva-atman

21 Daivi sampatti (divine natured qualities) and 8 asuri sampatti (animal natured qualities)

Daivi sampatti (Divine qualities):

1. abhayam (fearlesness),

2. Sattvasanshuddi (purity of heart),

3. Jnana Yog (steadfastness in Self- Knowledge and strong faith in dharma)

4. Daan (Alms giving)

5. Dama (control / watch over senses)

6. Yagya (sacrifice)

7. Svadhyaaya ( knowledge of Brahman from Self Study of scriptures giving brahma Jnana)

8. Tapa (austerities, dissolving of ego into SELF)

9. Arjavam (guileless or straight forward nature of mind),

10. Ahinsa (Harmlessness),

11. Satya (Truth)

12. Akrodha (absence of anger)

13. Tyaga (renounciation)

14. Shanti (peace of mindd - chitta)

15. Apaishunam (absence of crookedness)

16. & 17 Bhuteshu daya (compassion to beings - all forms of lifes)

18. Aloluptvam (non-covetousness or absence of desires to obtain objects of the world

19. Mardavam (gentleness / humbleness)

20. Hrih (modesty)

21. Achaapalam (absence of fickle-ness)

Asuri Sampatti (Animal qualities):

1. Dambh (Hypocrisy),

2. Darbha (pride)

4. Abhimaan (ego)

5. Krodha (anger),

6. Abhimana (Ego / covertness)

7. Paarushyam (talking in rough language - harshness).

8. Agyanam (Ignorance)

Source: Extracted from a discourse on Srimad Bhagavad Gita by Swami Tadrupanand ji

The Nature of Man

We come now to the very essence of theory, the nature of man himself. For whatever a man may think of the reality of the world or of God he knows that he himself exists. And it is in order to understand and at the same time to perfect himself that he studies and seeks guidance.

The individual being which identifies its existence with that of the life in the physical body as 'I' is called the ego. The Self, which is pure Consciousness, has no ego-sense about it. Neither can the physical body, which is inert in itself, have this ego-sense. Between the two, that is between the Self or pure Consciousness and the inert physical body, there arises mysteriously the ego-sense or 'I' notion, the hybrid which is neither of them, and this flourishes as an individual being. This ego or individual being is at the root of all that is futile and undesirable in life. Therefore it is to be destroyed by any possible means; then That which ever is alone remains resplendent. This is Liberation or Enlightenment or Self-Realisation.

Devotee (D).: Bhagavan often says: 'The world is not outside you', or 'everything depends on you', or 'what is there outside you?' I find all this puzzling. The world existed before I was born and will continue to exist after my death, as it has survived the death of so many who once lived as I do now.

Bhagawan Sri Ramana Maharshi (B).: Did I ever say that the world exists because of you? I have only put to you the question 'what exists apart from yourself?' You ought to understand that by the Self neither the physical body nor the subtle body is meant.

What you are told is that if you once know the Self within which all ideas exist, not excluding the idea of yourself, of others like you and of the world, you can realise the truth that there is a Reality, a Supreme Truth which is the Self of all the world you now see, the Self of all the selves, the one Real, the Supreme, the eternal Self, as distinct from the ego or individual being, which is impermanent. You must not mistake the ego or the bodily idea for the Self.

D.: Then Bhagavan means that the Self is God?

And in his next reply Bhagavan, as was his way, turned the discussion from theory to practice. Although the present chapter is, on the whole, devoted to theory, it seems appropriate to continue the dialogue so as to show how the theory was put to practical use.

B.: You see the difficulty. Self-enquiry, 'Who am I?' is a different technique from the meditation - 'I am Siva', or 'I am He'. I rather emphasize Self-Knowledge, for *you are first concerned with yourself before you proceed to know the world or its Lord. The 'I am He' or 'I am Brahman', meditation is more or less mental, but the quest for the Self of which I speak is a direct method and is superior to it. For, the moment you get into the quest for the Self and begin to go deeper, the real Self is waiting there to receive you and then whatever is to be done is done by something else and you, as an individual, have no hand in it. In this process all doubts and discussions are automatically given up, just as one who sleeps forgets all his cares for the time being.

Source: Teachings of Sri Ramana Maharshi in his own words by Arthur Osborne, Chapter Three.

*You are first concerned with yourself:

Sri Ramana Maharshi said that if you do not know how is inside you, then how will you know who is inside others. First you should know who is inside you. After you realize who is inside you, same God / SELF will let you know who is inside others.

i.e. Self Realization is an inner experience and it should not be searched outside.

One cannot teach men without a direct command from God

Vijay: "I have to do my various duties in the Brahmo Samaj; that is why I can't always come here. But I shall visit you whenever I find it possible."

Sri Ramakrishna (to Vijay): "The task of a religious teacher is indeed difficult. One cannot teach men without a direct command from God. People won't listen to you if you teach without such authority. Such teaching has no force behind it. One must first of all attain God through spiritual discipline or some other means. Thus armed with authority from God, one can deliver lectures.

"After receiving the command from God, one can be a teacher and give lectures anywhere. He who receives authority from God also receives power from Him. Only then can he perform the difficult task of a teacher.

"An insignificant tenant was once engaged in a lawsuit with a big landlord. People realized that there was a powerful man behind the tenant. Perhaps another big landlord was directing the case from behind. Man is an insignificant creature. He cannot fulfil the difficult task of a teacher without receiving power direct from God."

Vijay: "Don't the teachings of the Brahmo Samaj bring men salvation?"

Sri Ramakrishna: "How is it ever possible for one man to liberate another from the bondage of the world? God alone, the Creator of this world-bewitching maya can save men from maya. There is no other refuge but that great Teacher, Satchidananda. How is it ever possible for men who have not realized God or received His command, and who are not strengthened with divine strength, to save others from the prison-house of the world?

"One day as I was passing the Panchavati on my way to the pine-grove, I heard a bullfrog croaking. I thought it must have been seized by a snake. After some time, as I was coming back, I could still hear its terrified croaking. I looked to see what was the matter, and found that a water-snake had seized it. The snake could neither swallow it nor give it up. So there was no end to the frogs suffering. I thought that had it been seized by a cobra it would have been silenced after three croaks at the most. As it was only a water-snake, both of them had to go through this agony. A man's ego is destroyed after three croaks, as it were, if he gets into the clutches of a real teacher. But if the teacher is an 'unripe' one, then both the teacher and the disciple undergo endless suffering. The disciple cannot get rid either of his ego or of the shackles of the world. If a disciple falls into the clutches of an incompetent teacher, he doesn't attain liberation."

Source: Gospel of Sri Ramakrishna

Do not become happy or unhappy when situations arise - can you elaborate?

Question:  Regarding getting rid off the agitations of the mind you said "Disassociate yourself from the mind, and simply do not become happy and unhappy." Can you elaborate on "Do not become happy or unhappy when situations arise" ?

Swami Ramsukhdasji ji:  Whatever path a yogi follows, Path of Knowledge (Jnana yoga), Path of Selfless Service (Karma yoga), or Path of Devotion and Love (Bhakti yoga), whatever situations comes in his way, neither become elated, nor become disappointed. This is everyone's work, not just for yogis. Who ever is intent on realizing God or the Self, for those spiritual aspirants (sadhakas), this point is very essential. However beautiful a thing you acquire, or however ugly an object you see, however favorable or unfavorable a situation that comes in your life, in these opposing circumstances, the one who neither becomes happy, nor becomes unhappy, that one will realize God. And the one that is elated or down, will continue to come and go in the cycle of birth and death.

Favorable and unfavorable situations will come to all. God (Lord Krishna), who is Arjuna's charioteer says - My brother, this is "sheetoshna sukhdukhadah". That is, graciously you must bare these situations. "taansstitiskhasva" (Gita 2:14). God does not say, I will relieve you of these painful circumstances, rather he says, to endure (sahan karo) in those situations.

Therefore do not become a slave to your own likes (raag) and dislikes (dwesh).

When something appears to be okay or not okay, do not become happy or sad.  Instead, be unconcerned about it, and everything will be all right. When disturbances come your way, do not become happy or unhappy. These situations will come and go. Make this your mantra - "It is coming. It is going. It is passing." However good or bad a situation is, the minute the agitations arrive, start to repeat your mantra - "It is coming. It is going. It is passing." This is the absolute truth. Neither favorable situations stay nor unfavorable situations stay. Only remember this much, it will not stay. In this you do not have to do any new work. Now with this discovery, what's to be happy and what's to be unhappy?

Source: "Man ki khatpat kaise mite?" book in Hindi by Swami Ramsukhdasji.