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AN INSIGHT INTO
BHAGAVAD GITA(THE MISSION OF LIFE)
Ch. S. R. SARMA,B.E., M.B.A.,Former General Manager,
Small Industries Development Bank of India
by
Om Sri Ganesaya Namah
AN INSIGHT INTO BHAGAVAD GITA
(THE MISSION OF LIFE)
AUTHOR: Ch. S. R. SARMA, B.E., M.B.A.,
Former General Manager, SIDBI,Address: Flat No.505, PRABHATKAR
APARTMENTS,
10-2-355/2, VIJAYANAGAR COLONY,
HYDERABAD 500057.
Phone: 040-23342537
E-Mail ID: [email protected] rights reserved by the Author.
FOREWORD & BLESSINGS:
PoojyasreeParipoornaananda Saraswathi Swami,
SREEPEETHAM, RAMANAYYAPETA,
KAKINADA533005.
Phone: 0884-2358111, 2348111E-Mail ID: [email protected]
Web: www.sreepeetham.in
First Edition: AUGUST 2010
Second Edition: SEPTEMBER 2011
(Revised & Enlarged)
Printed at:DFI Publications Pvt. Ltd.
12-11-1586, (MCH No. 399),
Near Jamai Osmania Rly. Station,
Boudhanagar, Secunderabad- 61.
Ph: 32444291.
Price: Rs.60/-
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Foreword and Blessings .. (i)Authors Note .. (ii)Impressions .. (iv)Preface 1
I. The Mission of Life .. 4II. Fundamental Concepts .. 12
i) Introduction .. 12ii) Mechanism of Human-being .. 14A) Role/Nature of Brahman, .. 18B) Role/Nature of Vasanas .. 25C) Role/Nature of Matter .. 27
III. The Panchakoshas .. 29i) Food Sheath (Annamaya Kosha) .. 31ii) Vital-Air Sheath (Pranamaya Kosha) 32
iii) Mental Sheath (Manomaya Kosha) 33
iv) Intellectual Sheath .. 33(Vignanamaya Kosha)
v) Bliss Sheath (Anandamaya Kosha) 34
IV. The Three Upadhis (Equipments) .. 37i) Gross Body (Kaaryopadhi) .. 38(Stula Shariram)
ii) Subtle Body (Karanopadhi) .. 41(Sukshma Shariram)
iii) Causal Body (Kaaranopadhi) .. 44(Kaarana Shariram)V. The Three Planes/States of .. 48 Consciousness and Brahman
i) Waking state, .. 49ii) Dreaming state, .. 49iii) Deep Sleep state .. 49
iv) Turiyam (Fourth state/Brahman) 50
CONTENTS
matru devo bhava, pitru devo bhava,
acharya devo bhava, atithi devo bhava.
(Revere your mother, father, preceptor and guest as God).
..THE VEDAS.
DEDICATED RESPECTFULLY
TO MY PARENTS,
LATE SMT. CHAVALI VENKATA SUBBAMMA AND
LATE SRI CHAVALI VENKATA RAMANAIAH
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VI. OM (PRANAVA), Its origin, ..53meaning and significance
VII. Prakriti (Nature), Jivatma (Embodied Soul), .. 55
Paramatma (Brahman) and Maya (Divine Illusion)
VIII.The Three Gunas (Mental Temperaments), ..62the Evolutes/Modes of Nature
i ) Sattva Guna (Mode of Goodness) 63
ii) Rajo Guna (Mode of Passion) 64
iii) Tamo Guna 65
(Mode of Ignorance/Darkness)
IX. Requirements for attainment of Moksha ..67X. Paths for attainment of Moksha ..71
i) Introduction .. 71ii) Eight Inward Spiritual Means to attain 76
Knowledge
(Sadhanasampathi including
Sadhanachatustayam)
iii) Yama-Niyamas (Ethical Restraints ..79and Religious Practices)
iv) Eradication of Desires ..80v) Yogas for attainment of Moksha ..83A) Karma Yoga (Yoga of Action), ..83B) Bhakti Yoga (Yoga of Devotion) ..88C) Dhyana Yoga (Yoga of Meditation), ..91D) Gnana Yoga (Yoga of Knowledge) ..95E) More about Gnana and Karma ..100
XI. Characteristics of a striver who attains ..103eligibility for Moksha
XII. Quintessence ..107XIII. Synopsis ..111
XIV. Epilogue ..114
SREEPEETHAMThe Abode of Wisdom and Peace
: 0884 - 2358111, 2348111RAMANAYYAPETA,
KAKINADA - 533 005
Website: www.sreepeetham.in
email: [email protected]
The dialogue between Arjuna and Lord Krishna is
presented to the Society by Veda Vyasa Maharshi in the
name of Bhagavad Geeta. This scripture mainly deals
with the fundamental problem of human beings. It is con-
sidered as the most valid means for self knowledge. Alsothe simple and crispy way of presenting the subject matter
is appreciated by one and all.
In the midst of these various commentaries on
BHAGAVAD GEETA, the effort of Sri Ch.S.R. Sarma in
bringing out the book Insight into Bhagavad Gita is to be
applauded. Wishing his efforts to be fruitful, I pray
Iswaryambika Devi to bless him with peace and
prosperity.
Swamy Paripoornananda Saraswathi
Date : 15-8-2010
i
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AUTHORS NOTE
ii
I am glad that the first edition of the book AN
INSIGHT INTO BHAGAVADGITA (The Mission of Life)
has been well received. I have received encouraging
response from many people. Three such responses,
one each from Shri P.M. Thomas, Former Managing
Director, Credit Analysis and Research Limited, Shri
R. Narayanaswamy, Former Chief General Manager,
Small Industries Development Bank of India and Shri
A. Satyadev, Assistant Vice President (South and East).
Domino Printech India Private Limited, are included
in this edition under Impressions. I am thankful to
all of them for their kind gesture.
2. In this edition I have mainly made the following
additions:
(i) One-Verse Gita and Essence of Bhagavad Gita
(ii) Most Important Sloka as opined by Adi-
Sankaracharya
(iii) More about Gnana (Knowledge) and Karma
(Action)
(iv) Quintessence
Further, I have furnished certain clarifications by way
of footnote in some pages. All these are intended to
make the message of Bhagavad Gita unambiguous. I
have always kept ACCURACY, BREVITY and SIMPLICITY
as guiding factors while drafting the book. I may kindly
be forgiven if any shortcoming is observed.
3. Bhagavad Gita, one of the Prastanatrayas
(Scriptural Trio), deals with all aspects concerning an
individual. But, it calls for an alert study in a sequential
manner to understand its central message. An
attempt has been made in this book to bring out this
message clearly. For this purpose, necessary
information on VEDAS, UPANISHADS, BRAHMA-
SUTRAS, MAHAVAKYAS, MECHANISM OF HUMAN-
BEING etc. has been included. I have made use of
Poojyasree Paripoornananda Saraswathi Swami
releasing the first edition of the book An Insight
into Bhagavad Gita (The Mission of Life) at a
function in Ramakrishna Mutt, Hyderabad on 3rd
November, 2010 (Extreme right: author of the book).
Om Sri Gurubhyonamah
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vi
Dr. V. Dakshina Murti, Ph.D.,Former Professor,
Acharya N. G. Ranga Agricultural University.
AN INSIGHT INTO BHAGAVAD GITA
(THE MISSION OF LIFE)
AN OPINION
I have gone through AN INSIGHT INTO
BHAGAVAD GITA (THE MISSION OF LIFE), written by
Sri Ch.S.R.Sarma,in great detail. It is written with
great care and accuracy. Sri Sarmas choice of
Sanskrit quotations and words is exceptional.Bhagavad Gita is considered to be one of the
greatest heritages, handed down to us by our
ancestors. I like the fact that Sri Sarma presented the
content in a style that is appreciable by both scholars
and common man. I extend my hearty congratulations
to Sri Sarma and look forward to more such
endeavours from him.
Dr. V. Dakshina Murti
Hyderabad
6thJune, 2010.
v
or the commitment by conviction. Conviction is notmere faith, but a reasoned out faith.
For all of them who like, love or long, what is required
is gratefulness and gratefulness comes byrealization that we are nothing and become nothingunless we belong to not only ourselves but also toall others, and unless we realize that we are a partof the whole and are bound one way or other to theultimate and absolute moving force, the God.
It is from the God concept that all other conceptsof our relationships arise as that of the relationship
with father, mother, teacher, relative, friend or thenative. And it is from that concept that the conceptsof region, nation, universe and cosmos arise. If youreally love God, you have to love all other whoemanate from Him. That is the Hindu philosophy,and that is the philosophy of Gita. And if you haveto love every one and everything other than you,you have to have tremendous amount of restrainton you and your desires.
Bhagavad Gita basically teaches the philosophyof self control and the process of self control. Itteaches about action, reaction and interaction anddefends violence as much in defence (ofrighteousness), as it teaches non-violence in theabsence of conditions of such defence.
Mr.Sarma has done his best to simplify the highlytechnical, spiritual and religious words in Gita andin explaining them to be intelligible to even a laymanby giving quite a good number of illustrations andquotations which are apt. My hearty congratulationsto Mr.Sarma for the very sincere and serious effortmade.
Dr. Kondal Rao Velchala
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Ignorance is the root cause of all evils.
Have benevolence towards all living beings, joy
at the sight of the virtuous, compassion and
sympathy for the afflicted, and tolerance towardsthe indolent and ill-behaved.
Very many thanks for the book and also for
taking the pains to forward the snaps of the
inaugural function to me.
Best wishes to you and others in the family.
Narayanaswamy and family.
x
Dear Shri Sarma,
Congratulations and felicitations for bringing out
a very useful and readable book, An Insight into
Bhagavad Gita (The Mission of Life). It requires
tremendous effort and perseverance to compile
religious information on such an abstract subject
which can be made readable only by a person of your
sweet and gentle nature. On going through the various
chapters to get rid of undesirable vasanasI find on
a very realistic basis that it is by way of Hearing of
Vedantic Texts (Shravana) -a feasible way to attain
Moksha. Also, at a personal level, I feel that
abstinence from various desires i.e. vasanas, could
perhaps be feasible if one remains a brahmachari by
way of ones inner selfs call. Also, Getting attachedto/merging with Supreme Lord with the firm conviction
that He alone is real prima-facie appears to be
difficult for a person with familial obligations and
attachments. The four main paths as detailed in the
Chapter X appear to be a possible solution provided
one has the will-power and total detachment.
Of the many quotes, I find the following veryimpressive and realistic:
All the worldly objects will abandon you in the end, it
is better if you abandon them right now.
R. NARAYANASWAMY,
Chief General Manager (Retd.),
Small Industries Development Bank of India.
Hyderabad,16th January, 2011.
ix
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MAHATMA GANDHI ON BHAGAVAD GITA
When doubts haunt me, when disappointments
stare me in the face and when I see not one ray of
light on the horizon, I turn to Bhagavad Gita and find
a verse to comfort me and I immediately begin to
smile in the midst of overwhelming sorrow. My life
has been full of external tragedies and if they had
not left any visible and indelible effect on me, I owe
it to the teachings of Bhagavad Gita.
..Mahatma Gandhi.
Namaste.
Dr. B. V. Venkata Krishna Sastry, Ph. D.,
Professor,
Hindu University of America,
113 S. Econlockhatchee Trail,
Orlando, Florida, 32825, U.S.A.
Camp: Bangalore,
3rd October, 2011.
APPRECIATION OF THE BOOK
AN INSIGHT INTO BHAGAVAD GITA
(THE MISSION OF LIFE)
Thanks for the soft copy sent. It took a little time to
browse through the work.It is a good beginners reading, helping to get a frame
work for further exploration of Gita. Just as a mountain
climber needs two things: A goal in the form of Peak to
reach (MOKSHA as the goal) and road map to the goal
(Sadhana Sampatti), the explorer of Gita needs two
foundational understandings: Goal of Gita and Road map
to that goal in the form of various yogas along with a
check list of Guna rating.
This clarity has emerged well in the present book,
and useful extracts from original source book are also
provided with simple translation.
Over-all Good effort; and my appreciations for the
good work.
Regards.
BVK Sastri
xiii
E-mail conveying the above message was received just
before the second edition of the book was to be printed and
therefore it could be included in the second edition. The author
is grateful to Dr. B. V. K. Sastry for going through the soft copy
of the book and offering his invaluable opinion.
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Krishnam Vande Jagatgurum
ONE-VERSE GITA
yatra yogesvarah krsno yatra partho dhanurdharah
tatra srirvijayo bhutirdhruva nitirmatirmama
Wherever there is Krishna, the Lord of Yoga, and
wherever there is Arjuna, the wielder of the bow; there
are prosperity, victory, glory and righteousness;
such is my (Sanjayas) conviction.
..Bhagavad Gita, Chapter 18, Verse 78.
(This is known as EKA SLOKEE GITA or ONE VERSE GITA)
Bhagavan Sri Krishna graciously uttered the gist
of His teachings in three slokas (verses) in the last/
eighteenth chapter of Bhagavad Gita which is
designated as MOKSHASAMNYASA YOGA. These
slokas indicate the qualifications that are necessary
for Self-realization. English transliteration and
translation of these slokas are furnished below:
buddhya visuddhaya yukto dhrtyatmanam niyamya ca
sabdadinvisayamstyaktva ragadvesau vyudasya ca
viviktasevi laghvasi yatavakkayamanasah
dhyanayogaparo nityam vairagyam samupasritah
ahankaram balam darpam kamam krodham
parigraham
vimucya nirmamah santo brahmabhuyaya kalpate
Endowed with a pure intellect, firmly restricting the
senses, turning away from sound and other objects
of sense, casting aside attraction and aversion,dwelling in solitude, eating but little, controlling
speech, body and mind, ever engaged in meditation,
resorting to dispassion, having abandoned egoism,
force, arrogance, desire, anger, covetousness
(accumulation), devoid of the notion of mineness and
tranquil in mind such a man becomes qualified to
attain Brahman.(Chapter 18; Slokas 51, 52 & 53)
These slokas are very important as they contain
the vital message of Bhagavan Sri Krishna. In fact,
the whole eighteenth chapter is very important as it
contains the salient features of other chapters also.
ESSENCE OF BHAGAVAD GITA
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Bhagavan Sri Krishna graciously explained His
preachings by means of many metaphors/
comparisons/examples. Some such important
metaphors/comparisons/examples (English
translation) are furnished below for the benefit of the
readers:
1. As a man discarding worn-out clothes puts on new
ones, so the embodied soul, casting off worn-out
bodies, enters into new bodies. (Chapter 2, Verse
22)
2. When, like a tortoise which draws in its limbs from
all directions, he withdraws his senses from sense-
objects, his knowledge becomes perfect. (2-58)
3. As waters of different rivers enter the ocean whichthough full, remains undisturbed, likewise the man
in whom all enjoyments merge themselves
(without causing any agitation in his body and
mind), attains peace, not he who hankers after such
enjoyments. (2-70)
4. As fire is covered by smoke, as a mirror by dust,
and as an embryo by the placenta, so is this(knowledge) covered by that (desire). (3-38)
5. As the blazing fire reduces fuel to ashes, O Arjuna,
even so does the fire of knowledge reduce all
actions to ashes. (4-37)
IMPORTANT METAPHORS/
COMPARISONS/EXAMPLES
QUOTED IN BHAGAVAD GITA
This chapter is, therefore, known as ABRIDGED
BHAGAVAD GITA and the above three slokas are the
ESSENCE OF BHAGAVAD GITA.
Study or even listening of Bhagavad Gita with
reverence destroys all sins, purifies mind and
bestows happiness. Also, Bhagavan Sri Krishna
declared that He who with supreme devotion to
Me teaches this supreme secret* to My devotees,
shall doubtless come to Me (Sloka 68 of 18th
Chapter). Further, constant practice of the
teachings of Bhagavad Gita confers Self-realizationwhich is MOKSHA. In fact, it is because of this
reason that Bhagavad Gita is regarded as
PRACTICAL VEDANTA.
*Teachings of Bhagavad Gita in the form of dialogue betweenBhagavan Sri Krishna and Arjuna (including Karma, Bhakti,Dhyana and Gnana Yogas).
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6. He who performs actions, offering them to God
and abandoning attachment, is not tainted by sin,
just as a lotus-leaf is not tainted by water. (5-10)
7. O Arjuna, there is nothing else besides Me (Spirit).
Like clusters of gems strung on a thread, all this is
threaded on Me. (7-7)
8. As the mighty wind moving everywhere ever rests
in ether, likewise know that all beings rest in Me.
(9-6)
9. As the all-pervading ether is not tainted by reasonof its subtlety, so the Self (Spirit), seated
everywhere in the body, is not tainted. (13-33)
10. O Arjuna, as the one sun illumines the entire
universe, so does the Lord of the Ksetra (Spirit)
illumines the whole Ksetra (field). (13-34)
11. As the wind wafts scents from their seats, so
does the Jivatma (embodied soul), assuming itself
as the lord of bodies etc., taking the senses along
with the mind from the body which it leaves
behind, migrates to the body which it acquires.
(15-8)
12. The Lord dwells in the hearts of all beings, O
Arjuna, causing them by His illusive power, to
revolve in accordance with their nature as if
(wooden dolls) mounted on a wheel. (18-61)
There are certain verses in Bhagavad Gita whichprovide great inspiration to every one. Some such
verses (English translation) are furnished below for
the benefit of readers. It is better if the reader refers
to the particular verse in Sanskrit and remembers the
verse after understanding its meaning.
1. O Partha, yield not to unmanliness. It does not
befit you. Cast off this petty faint-heartedness andwake up. O vanquisher (scorcher) of foes. (Chapter
2, Verse 3)
2. The unreal (Jagat) has no existence and the real
(Soul/Atman) never ceases to be; the truth of both
has been perceived by the seers of truth. (2-16)
3. The Soul (Atman) is neither born nor does it die,nor does it become on coming into being. It is
unborn, eternal, constant and primeval. It is not
killed even when the body is slain. (2-20)
4. Your right is to perform your duty only, but never
lay claim to its fruit. Let not the fruit of action be
your object, nor let your attachment be to inaction.
(2-47)5. He who has faith, who is devoted to it (i.e.
knowledge) and who has subdued his senses, gains
knowledge (wisdom) and having gained
knowledge, he attains at once the supreme peace.
(4-39)
IMPORTANT VERSES IN BHAGAVAD GITA
(FOR REMEMBERING ALWAYS)
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Mind and Intellect. Body is the container (i.e. Outer
Personality) of Core Personality (Brahman) and Inner
Personality (Mind and Intellect). With its Organs of
Perception (viz. Eyes, Ears, Nose, Tongue and Skin),Body gets in contact with the outside world. With its
organs of Action ( viz. Hands, Feet, and Organs of
Speech, Generation and Excretion), Body responds to
the outside world.
More details about Body, Mind and Intellect are
furnished in Chapter III (The Panchakoshas) and
Chapter IV (The Three UpadhisEquipments).
28
CHAPTER III
THE PANCHAKOSHAS
The Self is one, though it appears to be many. Those
who meditate upon the Self and realize the Self, go
beyond decay and death, beyond separateness and
sorrow. They see the Self in every one and obtain all
things.
...CHANDOGYA UPANISHAD.
The mechanism of human being (Figure 1) can also
be represented in a circular form, with Spirit/Brahman
(represented by OM and explained subsequently) inthe central circle, encircled by Vasanas and Matter(viz. Intellect, Mind and Body) respectively. TheVasanas and Material part can be divided into FIVECIRCLES, popularly known as PANCHAKOSHAS (viz.Anandamaya Kosha Bliss Sheath; VignanamayaKosha Intellectual Sheath; Manomaya Kosha Mental Sheath; Pranamaya Kosha Vital-air Sheath;
and Annamaya Kosha Food Sheath). They are calledsheaths because like a sheath (scabbard) covering asword, these sheaths conceal ATMAN by surroundingIt and ATMAN appears like these five sheaths becauseof Its association with them. Each inner sheath issubtler than the outer sheath/s. Fig.2 below illustrates
this.
Fig.2 PANCHAKOSHAS AROUND OM
29
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for this is that their Subtle Bodies are different from
one another. And the differences in Subtle Bodies are
on account of differences in their past actions in the
past generations. As is well known, past cannot be
changed and one can ONLY take care of present.
Future will be the result of past as modified in the
present.
When the spirit leaves the body, the body
dissolves back into PANCHA MAHABHOOTHAS. At
that time, the body becomes cold which indicates that
the fire has left. Stoppage of breath followed by
decomposition of body indicates that the air has also
left. The liquid content water oozes out. The physical
structure is finally reduced to dust (earth). The space
occupied by the physical body also merges into total
space (ether).
It is important to note that though the GROSS
BODY is not permanent, it is absolutely essential to
maintain it in a fit condition in order to achieve the
mission of life. It is just like how a traveller in a boattakes care of the boat till he crosses the river.
40
MORE ABOUT SUBTLE BODY (KARANOPADHI) (SUKSHMA
SHARIRAM):
You have cast away a TREASURE and picked up TRASH
by ignoring God and concentrating on world.
....A statement of wisdom.
As indicated in Fig. 3 above, the SUBTLE BODY
consists of subtle portions of Food Sheath (i.e.subtle
sense-centres/powers of Perception and Action),
subtle portions of Vital-Air Sheath (i.e. the five
intangible fuctions viz. PRANA, APANA, SAMANA,
UDANA and VYANA), together with mental sheath
and intellectual sheath. They are all made up of
TANMATRAS (i.e. pure and nascent form of Pancha
Mahabhoothawithout undergoing Pancheekarana).
The Subtle Body is known by the inner sense.
While the Gross Body is the house of enjoyment/
experience, Subtle Body is the instrument ofexperience, (and hence called Karanopadhi). As
already mentioned, one gets the Subtle Body that
comprises of fruits of his actions in his past
generations.
The Subtle Body is called Pranamayakosha
because of the predominance of life breath,
Manomayakosha because of the predominance ofmind and V ignanamayakosha because of the
predominance of intellect.
As already mentioned, the Unmanifested Vasanas
of Causal Body get manifested in Subtle Body and the
Subtle Body is active during waking and dreaming
41
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Similarly, non-realization of Real Self (due to
ignorance Avidya, the Causal Body), creates the
mistaken identity of human being with attendant
suffering, fear etc. As soon as Real Self is realized
(by eradicating ignorance Avidya, with the help of
Gnana Knowledge), the human being merges in It
(implying that he looses his mistaken identity as
human being).
We can also represent the THREE UPADHIS
(EQUIPMENTS) of human being around ATMAN/
BRAHMAN/SPIRIT/OM as in the following diagram.
Fig.4 THE THREE UPADHIS (EQUIPMENTS)
AROUND ATMAN/OM
Note: 1) Gross, Subtle and Causal Bodies are the
products of Vasanas and the evolutes of Nature. (See
Chapter VII for relationship between Nature (Prakriti),
Jivatma (Embodied Soul) and Paramatma (Brahman).
46
Note: 2) The Supreme Lord expresses in the Gross Body
as SAT (EXISTENCE/REALITY), in the Subtle Body as
C H I T ( K N O W L E D G E / I N T E L L I G E N C E /
CONSCIOUSNESS) and in the Causal Body as ANANDA(BLISS). The Supreme Lord is therefore referred as
SAT-CHIT-ANANDA, as already indicated. But, the
expression of SUPREME LORD gets conditioned by the
Gross, Subtle and Causal Bodies.
Note: 3) One must gradually wade through/withdraw
identification/get de-conditioned from Gross, Subtle
and Causal Bodies (which are inert and insentientwithout Atman) to reach the divine CORE
PERSONALITY and that is MOKSHA.
In fact, spirituality is a journey from the outer world
of names and forms (i.e. from gross outer form with
limits) to the subtle world of energies (i.e. to subtle
inner formless state without limits) and further to
innermost core of our being (i.e. to the infiniteconsciousness).
47
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CHAPTER V
THE THREE PLANES/STATES OF CONSCIOUSNESS AND
BRAHMAN
Barring your name and form, there exists in you as
well as in all beings, a sense of Being or Consciousness
of Existence. That is Myself (SELF).
.... Shirdi Sai Baba
There are three commonly known planes of
consciousness viz. ( i) Waking state, (ii) Dreaming
state and (iii) Deep-sleeping state. As alreadyindicated, when an individual is in waking state, his
Vasanas (as well as his present ideas) manifest as
ACTIONS through his Gross Body, on the instructions
of his Subtle Body. When an individual is in dreaming
state, his Vasanas (as well as his present
experiences/ideas) manifest as THOUGHTS & DESIRES
through his Subtle Body. When an individual is in deepsleep state, his vasanas (as well as his present
experiences/ideas) are unmanifest and he is unaware
of anything, i.e. he is in ignorance (Avidya), which is
his Causal Body.
The waking world exists only for the waker, and
not for the dreamer or deep-sleeper. The dream world
exists only for the dreamer, and not for the waker anddeep-sleeper. The experience of deep sleep exists
only for the deep-sleeper, and not for the waker or
dreamer. This is further explained below:
48
An individual in
waking statehas no
experience of
his:
Dreaming
state
Deep-sleeping
state
In other words,
an individual in
waking state,
does not
undergo:
dream
deep-sleep
An individual in
dreaming statehas no
awareness of
his:
Waking state
Deep-sleeping
state
In other words,
an individual in
dreaming does
not know about
his:
waking state
deep-sleep
state
An individual in
deep-sleepingstate has no
awareness of
his:
Waking state
Dreaming
state
In other words,an individual in
deep sleeping
does not know
about his:
waking state
dreaming
state
BUT, when an individual is in waking state, he
tells that:
he had dreamt
he had deep-sleep
How is that he is able to say so, in the absence
of continuity* in between these three planes
of consciousness, as explained above? Theanswer is that, within the individual, there is
something that is AWARE of the three planes
of consciousness.
*CONTINUITY occurs when an individual is aware of
all his three planes of consciousness when he is awake,
when he is dreaming and when he is in deep-sleep.
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waking state, Gross Body undertakes actions
as per the orders of Subtle Body.
ii)Pure Consciousness, when conditioned by
Subtle Body with predominance (i.e.confined to Subtle Body only), becomes
dreamer
Thus, Subtle Body is active both in waking
and dreaming states.
iii) Pure Consciousness, when conditioned
by Causal Body, becomes deep sleeper.
iv) Pure Consciousness, when not
conditioned by Gross, Subtle and Causal
Bodies, remains Pure Consciousness. This
is Brahman/Moksha.
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CHAPTER VI
OM (PRANAVA), ITS ORIGIN,
MEANING AND SIGNIFICANCE
PRANAVATMAKAM BRAHMAN (i.e. Brahman is of
the same nature as Pranava.)
.... THE VEDAS
Before beginning, Brahman (THE ABSOLUTE
REALITY), was ONE and NON-DUAL. He thought I AM
ONLY ONE, MAY I BECOME MANY. This caused a
vibration which eventually became sound, and thissound was OM. Thus creation was set in motion by
the sound OM. Therefore, the closest approach to
Brahman is that first sound OM and its sacred
symbol G became the emblem of Brahman. Itwas from this sacred syllable OM that the all
powerful GAYATRI MANTRA and VEDAS were
revealed. Therefore the gist of VEDAS is the sacred
syllable OM.
OM HAS THE FOLLOWING SIGNIFICANCE:
The vibration produced by chanting OM continuously
is similar to the vibration produced at the time of
original creation and thus reminds one of Brahman.
OM is called PRANAVA which means that It sustains
life and runs through prana (breath). In Sanskrit,
another name for PRANAVA is SHABDA BRAHMAN
(i.e. Brahman expressed as shabda or sound).
The three sounds in OM (viz.( i) Sound A as
pronounced like A in all, (ii) Sound U as pronounced
like W in would and (iii) Sound M as pronounced
like M in sum) represent the three states of
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CHAPTER VIII
AN INSIGHT INTO BHAGAVAD GITA
SATTVA GUNA (MODE OF GOODNESS):
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CHAPTER VIII
THE THREE GUNAS (MENTAL TEMPERAMENTS),
THE EVOLUTES/MODES OFNATUREGoing outward is inborn to us. Hence, we see the
outer things and not the inner Self. Only a rare,
discriminating, brave person, desiring everlasting bliss
and peace, turns his eyes away from the external and
searches within.
.... KATHOPANISHAD
As already indicated, Nature (Lower Nature, to be
more specific) is constituted by earth, water, fire, air,
ether, mind, intellect and ego. The three gunas
(TRIGUNAS) viz. SATTVA, RAJAS and TAMAS are
evolutes/modes/dispositions of Nature and they
constitute the Divine Illusion (Maya of Lord). These
gunas bind the imperishable Spirit to the body (i.e.
because of these three gunas, an individual assumes
his affinity to the body by developing a feeling of I
ness, Mineness and For me with the body.) In other
words, it is because of these three gunas (i.e. Maya
of Lord) that an individual does not know the SupremeLord.
Let us see what these THREE GUNAS are.
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SATTVA GUNA (MODE OF GOODNESS):
Know that knowledge to be Sattvika, by which is seen
in all beings the IMPERISHABLE BEING (REALITY),
undivided in the divided (i.e. not separate in separatebeings) (implying that a Sattvik person perceives
different persons/things as one and the same i,e. he
sees God in every person/thing).
.... Bhagavad Gita.
Sattva Guna has basically two components viz. PURITY
(ILLUMINATION) and KNOWLEDGE. Purity
(Illumination) refers to purity of senses, mind and
intellect. Knowledge refers to the Highest Knowledge
which is the Knowledge of Self.
Sattva Guna, the highest of the three gunas, makes
one equanimous, calm and composed, contemplative
and mature, and keeps him above worldly desires/
emotions. It is stainless, flawless, defectless andtherefore it is conducive for acquiring knowledge of
Self (i.e. God-Realization). In the light of wisdom
emanating from Sattva Guna, the characteristics of
the other two gunas (viz. Rajo Guna and Tamo Guna),
like desire, anger, greed, pride, envy, lazyness,
carelessness etc. can be clearly seen and avoided.
If there is predominance of Sattva Guna in anindividual, he experiences happiness, joy, peace etc.
and he gets attached to them. Similarly, his knowledge
develops and he gets attached to the pride of
possessing that knowledge. This attachment causes
bondage.
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love on all. As Bhagavan Sri Satya Sai Baba said, love
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CHAPTER X
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is the royal road to reach God.
This will help in eradication of Vasanas.
IT IS IMPORTANT TO NOTE THAT WHILE DEVOTIONTO GOD, MEDITATION ON GOD ETC. ACT AS
MEDICINE, DOING GOOD TO ALL BEINGS ACT AS
PROPER DIET. TO GET RID OF ANY AILMENT,
MEDICINE AS WELL AS DIET PLAY IMPORTANT ROLE
AND BOTH ARE EQUALLY IMPORTANT. SIMILARLY IN
THE ATTAINMENT OF MOKSHA, DEVOTION/
MEDITATION ON GOD ETC. AND DOING GOOD TO
ALL BEINGS ARE EQUALLY IMPORTANT.
The SUPREME LORD is pleased with a striver who
fulfils the above requirements and this enables the
striver to REALIZE his REAL SELF, which is MOKSHA.
All the paths for attainment of MOKSHA are aimed at
PLEASING THE SUPREME LORD. AND THE SUPREME
LORD, WHO IS PRESENT IN EVERY BEING AND IN
EVERYTHING, GETS PLEASED WITH EVERY ONE WHO
SEES HIM (GOD) IN EVERY ONE AND IN EVERY THING
AND ACTS ACCORDINGLY.
70
C
PATHS FOR ATTAINMENT OF MOKSHALook within. Within you is the hidden God. Within
you is the immortal Soul. Within you is theinexhaustible spiritual treasure. Within you is the ocean
of bliss. Look within for the happiness you have sought
in vain.
.... SWAMI SIVANANDA.
i) Introduction:
BASICALLY there are three things, apart fromINTENSE DESIRE, that are required for attainment of
Moksha. They are:
1) ERADICATION OF VASANAS (As already
mentioned, Vasanas are fruits of actions in the
past generations).
2) ERADICATION OF MIND (This implies obtention
of a state of complete thoughtlessness known as Samadhi by purifying the mind.
This ensures that (i) Atman is reflected
properly; (ii) Existing Vasanas are eradicated
and (iii) No fresh Vasanas are created).
3) TATVA GNANA (KNOWLEDGE OF ATMAN/
REAL SELF).
For this purpose, there are two necessities thathave to be developed and maintained. They are:
1. GETTING RID OF ATTACHMENT TO ONES OWN
BODY AND WORLDLY OBJECTS, WITH THE
FIRM CONVICTION THAT THEY ARE UNREAL.
THIS INVOLVES ERADICATION OF EGO.
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them, mind is more developed than intellect and they
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tranquility of mind. Simply speaking,
i i lli f i d d di i i
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are basically emotional.
And those who are very inquisitive to know Self
may follow Gnana Yoga. For them, intellect is more
developed than mind.
ii) Eight Inward Spiritual Means to attainKnowledge:(Sadhanasampathi includingSadhanachatustayam)
Have benevolence towards all living beings, joy at
the sight of the virtuous, compassion and sympathyfor the afflicted, and tolerance towards the indolent
and ill-behaved.
....A statement of wisdom.
As per our scriptures, there are eight inwardspiritual means to attain Knowledge (leading to
Moksha, as Moksha is in the form of Gnana, which is
Knowledge of Self)). These are:
1) DISCRIMINATION (VIVEKA): This is the abilityto distinguish the REAL from UNREAL. As
already mentioned, except Brahman,everything else is UNREAL.
2) DISPASSION (VAIRAGYA): This is to havedisinclination for the UNREAL (by raisingabovethe conditioning of UNREALITY and
not by forsaking UNREALITY, which is oftencounter-productive)
3) SIX TRAITS (SHAT SAMPPATHI) viz.
a) QUIETISM (SAMA): This is to deviate the
mind from senses. It amounts to loosing
affinity with the mind which results in
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it is controlling of mind and directing it
towards inner Self.
b) SELF-CONTROL (DAMA): This is to havecontrol over senses. It amounts to loosing
affinity with the body which results in
tranquility of body. Strictly speaking,
it is controlling of outer organs viz. organs
of perception and organs of action, by
having COMPLETE CONTROL OF MIND.
c) RESIGNATION (UPARATI): This involveswithdrawal from the world.
d) ENDURANCE (TITIKSA): This is to have
forbearance in the pairs of opposites like
pleasure and pain.
e) PIETY (SRADDHA): This is to have
reverence for God and the scriptures.
f) COMPOSURE (SAMADHANA): This is to
remain free from doubts like what is real
and what is unreal etc.
4) INTENSE DESIRE FOR MOKSHA
(MUMUKSUTVA): The intensity of desire
for Moksha is required to be so severe that
it is compared to the struggle of a drowningperson for breath.
5) HEARING OF VEDANTIC TEXTS (SRAVANA):
This is off-shoot of (4) above i.e. Intense Desire
for Moksha. When a person has such a desire, he
goes to a competent teacher and hears Vedantic Texts
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Note: If a person is able to maintain equanimity
in pleasure and pain, victory and defeat, profit and
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3. PRAY GOD EVERY DAY
4 HELP OTHERS TO THE EXTENT POSSIBLE
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p p , y , p
loss, etc., it can be said that he is performing actions
without any attachment. In short, if a person worries
for himself, he is under bondage/attachment andwhen he stops worrying for himself, he is free from
bondage/ attachment.
By doing actions in the above way, the mind
becomes pure after eradication of Vasanas. When
the mind becomes pure, Gnana dawns in it
automatically by the grace of God, like water oozing
in a well when the well becomes sufficiently deep.And Moksha is in the form of Gnana. (Also see More
about Gnana and Karma in the end of Chapter).
Note: Adaptation of Sadhanasampathi (see
Chapter X(ii) ) with more emphasis on unselfish
actions without any sense of doership, will help in
practise of Karma Yoga successfully.
Sri Jagadguru Sankaracharya Sri Sri Bharathi
Teertha Mahaswami, Philosopher-Saint and present
in-charge of Dakshinamnaya Sri Sarada Mutt/Peettam,
(which is one of the four mutts/peettams established
by Adi Sankaracharya), gave the following UPADESHA
(advice) that is very relevant in following Karma Yoga
as well as other Yogas. The Upadesha is:
1. FOLLOW SANATHANA DHARMA*
2. ALWAYS SPEAK TRUTH
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*What, if done by others, causes you suffering/
discomfort, do not behave like that towards others,
this is stated to be the utmost DHARMA.
4. HELP OTHERS TO THE EXTENT POSSIBLE
5. NEVER HARM ANYBODY UNDER ANY
CIRCUMSTANCES
6. BE COMPASSIONATE ALWAYS
7. LOVE YOUR PARENTS AND REMAIN GRATEFUL
TO THEM
8. WORSHIP COWS AND PREVENT COW-
SLAUGHTER
Note: Followers of the paths of Bhakti, Dhyana
and Gnana are also required to practise their
respective Yogas by means of Action (Karma) only
(with unity of thought, word and deed, as in the case
of Karma Yoga). Such is the IMPORTANCE OF KARMA
(ACTION).
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should be firmly fixed (i.e. without any scope
for movement).
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of Its origin, meaning, significance, role,
nature, etc., with a firm conviction that God is
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3) The striver should sit on the seat with a
comfortable posture, without moving the body.
The trunk (i.e. portion of the body from neck to
waist), head and neck should be held straight.
He should look at the tip of his nose with his
half-eyes closed. He should not look in any
other direction. He should sit steadily like a
statue.
Note: Motion of body does not allow mind toremain calm. Similarly, volatility of mind does not
allow body to remain motionless. Therefore, both
should be avoided.
4) The striver should SUBDUE HIS BODY, MIND
AND INTELLECT. It implies that: (a) He should
get rid of desires and possessions. He should
not expect/accept anything from others. (b) He
should be serene-minded (i.e. free from
attachment and aversion). (c) He should be
fearless (i.e. without fear of disease, dishonour,
censure, death etc. arising out of Iness and
Mineness with the body.), (d) He should follow
continence (brahmacharya).
5) He should devote his mind to God ONLY. (i.e
he should think of GOD ONLY which amounts
to meditating on GOD.) One way of doing this
is to continuously recite OM, silently with
proper breath control, simultaneously thinking
92
witnessing all his activities and thoughts.
Note: Contemplating on a thing, excluding all other
things, is concentration. Contemplating on God,
excluding all other things, is MEDITATION.
OTHER REQUIREMENTS FOR MEDITATION:
(i) The striver should be moderate in his DIET*.
(ii) He should be temperate in his actions.
(iii) He should regulate his sleep and
wakefulness.*The striver should take SATTVIKA AHARA
particularly:
(a) HITHA AHARAM (i.e.food that does good to
him);
(b) MITHA AHARAM (i.e. limited food i.e.fill half-
stomach with food, one-fourth stomach with
water and keep the balance one-fourth
stomach empty).
(c) Rightly-earned and rightly cooked (i.e. cooked
in divine atmosphere) food that is first offered
to God and
(d) At regular and right timings.
Note (1): The salient features of Yama-Niyamas
are broadly included in the above
details, either directly or indirectly.
(2) Adaptation of Sadhanasampathi (see
Chapter X-ii) with more emphasis on
NIDIDHYASANA will help in the
93
effective implementation of DHYANA
YOGA.
AN INSIGHT INTO BHAGAVAD GITA
D) GNANA YOGA (YOGA OF KNOWLEDGE):
Self-knowledge or knowledge of truth can not be had
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(3) Regular practise of meditation results in
purification /eradication of mind (after
eradication of Vasanas). In the ultimate stageof meditation, even the thought on God
vanishes** and there remains no distinction
between the meditator (DHYATA), meditation
(DHYANA, the very act of meditation) and God
(DHYEYA), (implying that the meditator
becomes one/merges with God/Brahman/Pure
Consciousness).(4) It is estimated that there are atleast 112
meditation methods, apart from the above
method.
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**It is just like how a person prepares to go to sleep
by putting in various efforts and when his last effort
ends, he falls asleep.
*ACTUALLY, Avidya is to consider (i) ephemeral as eternal, (ii)
impure as pure, (iii) sorrow as happiness and (iv) Anatman
(i.e. other than Atman) as Atman.
f g g f
by resorting to a guru (preceptor), nor by the study of
scriptures, nor by good works; it is attained only by
means of inquiry inspired by the company of wise and
holy men. Ones inner light alone is the means, naught
else. When this inner light is kept alive, it is not
affected by the darkness of inertia.
... SAGE VASISHTHA.
By Gnana (knowledge), we mean ATMAGNANA
i.e. Knowledge of Self which is also knowledge of ones
own true/real nature/self. Elaborated further, Gnana
amounts to REALIZATION OF THE FACT THAT
BRAHMAN ALONE IS REAL, EVERYTHING IS
BRAHMAN, AN INDIVIDUALS REAL SELF IS THE SAME
AS BRAHMAN AND THERE IS NOTHING DIFFERENT
BETWEEN AN INDIVIDUALS REAL SELF AND
BRAHMAN. As already indicated, MOKSHA is in the
form of GNANA.
An individual is under perpetual delusion that he
is the Body, Mind and Intellect and Brahman/God is
different from him. This ignorance, which is also
known as AGNANA/AVIDYA*, is inherited by him from
innumerable past births. He is deriving joy, sorrow
etc. from his actions which are based on this
ignorance. He is also undergoing many births anddeaths and consequent bondage on account of this
ignorance.
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(3) Paramatma and Jivatma are not different
except for Vasanas in Jivatma leading to
b h
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O Pandava, he who does-My-work*, regards-Me-as-SUPREME**, is devoted-to-Me, has no-attachment and is free from malice towards all
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separation between them. It is necessary to
remove these Vasanas / impurities in Jivatma
for its proper merging with Paramatma.
(4) All the above FOUR Yogas aim at the removal
of the impurities in Jivatma. For this purpose,
each Yoga is supplemented/complemented by
other Yogas, thus making each Yoga a Yoga
of Synthesis.
(5) When matured with practical implementation,
all Yogas become one and the same, taking
the striver to Moksha.
(6) Different Yogas have been suggested because
there are different levels of spiritual
development in the strivers (on account of
their VASANAS/association with Prakriti).
(just as there are different medicines for
different diseases).
(7) ABHYASA YOGA, which is not a different yoga,
forms part of all above Yogas. Abhyasa Yoga
means Repeated practice (of concentration
of mind on God, with equanimity in joy and
sorrow). It involves undertaking of regular,
persistent and earnest efforts to concentrate
mind on God. As the saying goes, practice
makes a man perfect.
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attachment and is free-from-malice-towards-all-
beings, reaches Me.
..Bhagavan Sri Krishna (Sloka 55,Viswaroopasandarsana Yoga, Chapter 11).
*implies that all actions are performed with the belief
that they are Gods work, thereby changing work into
worship, KARMA YOGA (sinful acts excluded ab
initio).
**implies meditation on God DHYANA YOGA.
While devotion to God is BHAKTI YOGA, noattachment (to body, mind, intellect etc.) is GNANA
YOGA. Absence of malice towards all beings is
applicable to all yogas.
Adi Sankaracharya opined that the above
Sloka is most important in entire Bhagavad Gita
as it preaches all four yogas briefly along with
emphasizing the essential common requirement of
compassion on all beings.
IT IS RE-EMPHASIZED THAT:
(1) Yoga means Union (of Jivatma with
Paramatma)
(2) For proper union, the constituents are required
to be of the same kind. For example, (i) Oil
can mix with oil only and (ii) water can mixwith water only, as they are of the same kind.
BUT, oil can not mix with water as they are of
different kinds.
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(ii) Activity is the main constituent of Rajo
Guna.
(iii) Delusion is the main constituent of Tamo
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(b) The striver is indifferent to the world which
means he is not concerned with the happenings
in the world. He knows that the Three Gunas
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(iii) Delusion is the main constituent of Tamo
Guna.
SLOKA 23:
He seated like one unconcerned, is not moved by
the modes of nature and he stands apart without
wavering, knowing that it is only the modes that act.
SLOKAS 24 & 25:
He regards pain and pleasure alike, dwells in his own
self, views a clod of earth, a stone and gold alike,
remains the same amidst the pleasant and the
unpleasant, is firm and views blame and praise alike.
He is the same in honour and dishonour, and the same
to friends and foes, he has abandoned all
undertakings such a man is said to have risen above
the modes of nature.
From the above, we may arrive that a striver who
has reached the following stage (by practically
following the various paths for attainment of Moksha)
becomes eligible for Moksha:
(a) The striver is indifferent to the Three Gunas
(viz. Sattva, Rajas and Tamas), which means
he does not hate them when they are evolved,nor desires them when they are absent. He is
not moved by the Three Gunas and perceives
everything as Atman. In short, he realizes that
the whole variety of beings evolve from Atman,
exist in Atman and merge in Atman..
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in the world. He knows that the Three Gunas
only are acting and he is not concerned with
their actions.
(c) The striver is not effected by desirable and
undesirable circumstances (like pleasure and
pain, pleasantness and unpleasantness, praise
and blame, honour and dishonour etc.) and
remains the same always. He knows that they
are the fuits of his past actions. He also knows
that praise and blame relate to mainly his
name, and he has no connection with it.
Similarly, he knows that honour and dishonour
relate to his body and he has already severed
his identification with his body. In short, the
striver is indifferent to both what happens to
his name and body as well as how others treat
him.
(d) The striver is impartial to his friends and
enemies (in fact he has no friends and
enemies). This means he maintains equanimity
or even-mindedness towards all.
(e) The striver stops all actions for his pleasure
and prosperity (but he performs actions for thewelfare of others without any feelings of
egoism, attachment, desire for fruits, praise,
honour etc.)
(f) The striver treats a clod of earth, a piece of
stone, and a piece of gold in the same way,
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CHAPTER XIII
S Y N O P S I S
thumb, it becomes separated from other fingers. It
implies that if Jivatma sheds his ego, he is not af-
fected by the Maya and becomes closer to Brahman
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Ego is a disconnection with existence. By operating
from ego, one is against the wholeness. To be inwardlynothing, is to be part of that wholeness and in harmony
with the whole.
... SWAMI SUKHABODHANANDA.
1. Every one and every thing is BRAHMAN (also
known as SPIRIT, ATMAN, REAL SELF, PURE
CONSCIOUSNESS, PARAMATMA etc.) He isOMNIPOTENT, OMNISCIENT and
OMNIPRESENT). (Chapter II-ii-A)
2. Human-being (known as Jivatma) is composed
of Brahman, his Vasanas and Matter
(consisting of his Body, Mind and Intellect
which are products of his Vasanas and
evolutes of Nature). His Vasanas and hismaterial part are usually represented by his
PANCHAKOSHAS and by his THREE UPADHIS
(viz. Gross, Subtle and Causal Bodies). (Chapter
II, III and IV).
3. The inter-connection/relationship between
Brahman, Human-being and Nature can be
understood by the example of the reflection
of Sun in a pot containing water. (Chapter VII).
4. BRAHMAN/PURE CONSCIOUSNESS in Jivatma
is conditioned/limited by his THREE UPADHIS.
Because of this, he is FORCED to undergo
many births and deaths with attendant
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and ultimately he realizes his oneness with Brahman.
NOTE 2) We do not normally come across Self-real-ized persons because only few have capacity to come
back to material world after experiencing the ultimate.
Just as a salt doll, which goes to measure the depth
of the ocean, dissolves in the process, in the same
way the Self-realized person dissolves in Brahman.
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suffering. In other words, he is subjected to
BONDAGE by his identification with his THREE
UPADHIS. (Chapter V).
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7. Though named differently, all paths for
attainment of Moksha become one and the
same when matured with PRACTICAL
APPLICATION l di h i MOKSHA
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*When Pure Consciousness in Jivatma is predominantly
conditioned by his Gross Body, It becomes WAKER. When PureConsciousness is confined to the Subtle Body, It becomes
DREAMER. Pure Consciousness, when conditioned by Causal
Body, It becomes DEEP-SLEEPER. PURE CONSCIOUSNESS, WHEN
NOT CONDITIONED BY GROSS, SUBTLE AND CAUSAL BODIES,
REMAINS PURE CONSCIOUSNESS AND THIS IS BRAHMAN. (Chapter
V).
5. The mission of life is to get LIBERATED from
the cycle/bondage of births and deaths andattain a state/place where there is no birth and
death and where there is eternal happiness.
This is possible only if he is able to get out of
the conditioning/limitation* of his three upadhis
and DISCOVER his REAL SELF within. (Chapter I
and V).
6. The process of liberation (from the cycle of
births and deaths) involves stoppage of
identification with the three upadhis (which
means discarding identification with name
(NAMA) and form (ROOPA), as they are
ephemeral and therefore UNREAL), by raising
above TRIGUNAS/CROSSING THE MAYA.
(Chapter VIII). For this purpose, there are THREENECESSITIES viz. (i) ERADICATION OF VASANAS,
(ii) ERADICATION OF MIND and (iii) OBTENTION
OF TATVA GNANA. (Chapter X). All the paths
for attainment of Moksha aim at
accomplishment of these three necessities.
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APPLICATION, leading the striver to MOKSHA.
In all paths, PRACTICE IS ESSENTIAL to getdesired results. (Chapter X).
8. A striver who perceives every one and
everything as BRAHMAN and acts/reacts
accordingly, can be considered as qualified for
MOKSHA. (Chapter XI).
9. Self-Realisation (Moksha) is the state of
greatest-attainment, greatest-knowledge and
greatest-bliss (implying that there is NOTHING
greater than Self-Realisation) (Chapter II).
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(1) GEETHA MAKARANDAM and JEEVUDA
MELUKO by
SWAMI VIDYAPRAKASANANDAGIRI.
AN INSIGHT INTO BHAGAVAD GITA
I take this opportunity to gratefully extend my
sincere thanks to all these sources. I am grateful to
Poojyasree Paripoornaananda Saraswathi Swami for
tif i iti b f hi FOREWORD d
AN INSIGHT INTO BHAGAVAD GITA
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(2) SADHANA SANJIVANI by
SWAMI RAMSUKHDAS.
(3) VEDANTA TREATISE by
SWAMI A. PARTHASARATHY.
(4) ATMABODHA of ADI SANKARACHARYA
(TRANSLATION)
(5) SRIMAHABHAGAVATHAM by SRI KAZA
RADHAKRISHNA SASTRY.(6) SHRI SAI SATCHARITA by HEMADPANT (Sri
Govind Raghunath Dabholkar).
(7) KARMA-JANMA by MALLADI VENKATA
KRISHNAMURTHY.
I have also made use of some of the public/T.V.
discourses of eminent preceptors, particularly that of:
(a) BHAGAVAN SRI SATYA SAI BABA
(b) SWAMI SUKHABODHANANDA
(c) SWAMI SUNDARACHAITANYA
(d) SWAMI SAMPOORNANDA GIRI
(e) SRI SRI SRI TRIDANDI CHINNA
SRIMANNARAYANA RAMANUJA JEEYAR SWAMI
(f) SRI SRI RAVI SHANKAR and
(g) SWAMI PARIPOORNAANANDA SARASWATHI
I have also browsed various websites on philosophy.
I have also perused various articles on spiritualism
published in newspapers from time to time.
116
sanctifying my writing by way of his FOREWORD and
BLESSINGS. I am also grateful to Dr. V. Kondal Raoand Dr. V. Dakshina Murty for thoroughly going through
my humble presention and offering their impression
and opinion. I am also thankful to DFI Publications
Pvt. Ltd., for designing the book in a befitting manner.
It is hoped that the strivers for liberation,
particularly in the initial stages of spiritual
development, will find this book useful in their pursuitof SUPREME REALITY.
BOW TO LORD SRI KRISHNA .... PEACE BE WITH ALL.
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