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Wednesday, February 9, 2011
BHAGAVAD GITA. CHAPTER XVII. 18 - 22

Gita Series 158: Chapter - XVII. Verse 18 22
Those austerities practiced for the purpose of getting noticed, for pride, for
egoistical gains and for hypocrisy are momentary and pompousness in nature.
Such austerities are said to be rajasic. Austerities performed out of ignorance and
with foolish notions by troubling the self and others are said to tamasic in nature.
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Charities done at the right time and place to the right persons, considering them
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as ones duty, not expecting anything in return are said to be sattvic in nature. On
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the contrary, charities given with a view to receive something in return, with intent
on the fruits of such charities and with grudges are said to be rajasic. Charities
given at wrong time, wrong place and to a wrong person and with reluctance are
said to be tamasic.
A
usterities refer to non-indulgence in worldly pleasures. Undoubtedly, austerities lead to perfect spiritual
life. But, austerities should not be practiced for publicity. A typical example is the robe. A true yogi does
not require orange coloured clothing. A person should command respect and should not demand
respect. The concept of spiritual masters is undergoing significant changes. A true spiritual master is the
one, who imparts spiritual knowledge directly to his disciples. Without direct interaction with his disciple,
a true spiritual master cannot take his disciple in the right path. There is no necessity for such spiritual
masters to get noticed and they do not resort to austerities for satiating their unfounded ego and
hypocritical fame. Such austerities are rajasic in nature. These rajasic activities do not last long and are
momentary in nature and exposes the true nature of the hypercritic person.
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Austerities performed out of ignorance and with falsified notions are said to be tamasic in nature. No
amount of hurting ones body will eradicate ones sins. For example, piercing ones mouth with rods or
walking on fire, etc can be classified under this category. There is no other way for anyone, except to
undergo ones karmic afflictions. Such self-mortifications can never absolve a person from his karmic
afflictions. One should remember that body is the encasement of the Lord within. Those who indulge in
such actions not only put themselves to trouble, but inflict pain on others. These types of activities are
condemned by Ka and are classified as tamasic. Thus, Ka had explained about the three types of
austerities.
Ka now begins to explain the three types of charities or gifts. Like three types of austerities, there are
three types of charities. The most important factor for any charity is the quality of the person to whom, the
gift is offered. Whatever is given as a gift or as charity should be useful to the recipient and he should
have the necessary qualification to receive the gift. Gift given at an appropriate time is more valuable
than a gift given when the need is not there. A gift given without expecting anything is considered as
sattvic in nature. But, on the contrary, if the gift is given with some expectation is considered as rajasic in
nature. Gifts or charities given to appease planetary afflictions and gifts given with grudges come under
this category. Charities given to wrong persons are considered to be tamasic in nature. Any gift or
charity given to the right person at the time of need and with magnanimity, generosity and whole
heartedness is considered as extremely virtuous and sanctified.
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Tuesday, February 8, 2011

Worship of gods, the knowers of Veda-s, gurus and men of knowledge; and purity,
straightforwardness, continence and nonviolence are called asceticism of the body. Unoffending
others by means of speech that is truthful, pleasant and beneficial, study of Vedas, stra-s and
recitation of divine names are called asceticism of the speech. Calm and contended mind, silence,
self-control and purity of thought are called the asceticism of mind. This threefold asceticism
practiced with absolute faith by wise men without expecting anything in return are called men of sattvic
nature.
Ka talks about three kinds of asceticism, asceticism of the body, speech and mind. If body, speech
and mind are controlled, one becomes a yogi.
One can progress in spirituality only if self-discipline is practiced with utmost faith. Faith is the
fundamental aspect of spirituality. If one does not develop faith, one cannot make self affirmations. Mind
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can effectively be manipulated by affirmations and commands. If the mind is allowed to wander, by
default, it comes under the influence of senses. Only the commandments to the mind can cause
significant changes in the mind. Mind is like a cat on the wall and could fall either side of the wall. One
side of the wall is good and the other side is bad. If one has intentions to avert badness, he has to
naturally jump into the side of goodness. In the process of Self-realization, it is only the mind that always
counts.
Purity of the body does not merely mean the external cleanliness of the body. One should worship his
god, the god of his choice. This enables a person to develop concentration level. Worshipping is nothing
but a part of cleansing ones thoughts. If the mind becomes pure, every other thing attains purity.
Engaging one in god worship begins the cleaning process of the mind. Knower of Veda is equivalent to
god. Knower of Vedas does not mean a person who simply recites the verses of Vedas. It means only
those who are able to understand the subtle impartation of Vedas. Vedas and their derivatives like
Upaniad-s unravel the Brahman from different angles. One has to seek the Brahman with the aid of
Vedas and Upaniad-s. Worshipping a true spiritual guru is as important as worshipping a god. It is only
a true guru, who can really transform a person to pursue the right path of spirituality. Otherwise, a person
could be wasting his life time in practicing religious rituals. One should clearly understand the difference
between religion and spirituality. Purity of mind and straightforwardness are a few among other factors
that make ones physical body pure. Physical body is the encasement of the Self within. Self is nothing
but the embodiment of purity. Purity cannot be encased with impurity, else, the purity cannot be realised.
Self-constraint is another factor that helps in keeping the physical body pure. Refraining from excessive
indulgence in sensory pleasures is self-restraint. Self restraint can be practiced only if the mind is pure.
Nonviolence is nothing but not causing mental and physical agony to other beings. This does not merely
confine to fellow human beings and extends to every creation of the Lord. Causing injury to animals is
considered as a great sin. These are the factors that facilitate to maintain the gross body pure. Purity of
both gross body and subtle body is important and if any of them remains impure, the other body also
becomes impure. Impurity of thought, mind or body will never allow a person to pursue the spiritual path
effectively.
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Next is the purity of speech. When one speaks, he spends enormous amount of energy. Speech without
purpose causes drainage of energy. One should never hurt others by speech. An ancient saying says
that a wound caused by fire will be cured but a wound caused by speech can never be cured, as the
latter causes a lasting impression in mind. Therefore, one should never offend others, as offending
causes mental stress both to the offender and the offended. When one is soft and polite in his approach,
VISHNU
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INTRODUCTION TO
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BHAGAVAD GITA
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he is not only relived from mental stress, but also relieves the mental stress of others. One has to be
truthful in his speech. Speech is a tool to express ones mind. Unless the mind is totally purified and is
without fear, it is difficult to speak truth. In order to keep the mind from wandering, one has to chant the
name of his favourite god. Mantra japa or the repetition of mantra is nothing but an aid to control the
mind from wandering. As far as mantra japa is concerned, counting is not important, but the
concentration on the mantra itself. There is no difference between god and his/her mantra. Study Vedas
and scriptures, makes a person to stay connected with the Brahman all the time. These are the tools that
aid in concentration and ultimate realization. When the mind becomes more and more tranquil, a person
is bound to talk less, as a tranquil mind always has the ability to stay connected with the Lord.
Finally, Ka talks about the mind itself. Every action is nothing but reflection of the mind. A calm and
tranquil mind makes a person soft, polite and egoless. An agitated mind is afflicted with too many
thoughts. A mind that is devoid of too many thought processes is an ideal ground for realizing the
Brahman. Silence is one of the best means to make the mind free from crowded thoughts. A persons
spiritual strength purely depends upon his ability to keep the mind free from any sort of contamination. A
contaminated mind drags a person away from spiritual path thereby wasting the preciousness of human
birth. A person with uncontaminated mind without expecting anything in unreasonable return for his
actions is called a person of sattvic in nature. He is not only liked by the Lord but by His entire creation.
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BHAGAVAD GITA
CONCLUDED
BHAGAVAD GITA.
CHAPTER XVIII.
72 - 78
BHAGAVAD GITA.
CHAPTER XVIII.
67 - 71
BHAGAVAD GITA.
CHAPTER XVIII.
64 - 66
BHAGAVAD GITA.
CHAPTER XVIII.
61 - 63
BHAGAVAD GITA.
CHAPTER XVIII.
56 - 60
BHAGAVAD GITA.
CHAPTER XVIII.
54 - 55
BHAGAVAD GITA.
CHAPTER XVIII.
49 - 53
BHAGAVAD GITA.
CHAPTER XVIII.
45 - 48
BHAGAVAD GITA.
CHAPTER XVIII.
40 - 44
BHAGAVAD GITA.
CHAPTER XVIII.
36 - 39
BHAGAVAD GITA.
CHAPTER XVIII.
33 - 35
BHAGAVAD GITA.
CHAPTER XVIII.
29 - 32
BHAGAVAD GITA.
CHAPTER XVIII.
26 - 28
BHAGAVAD GITA.
CHAPTER XVIII.
23 -25
BHAGAVAD GITA.
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Saturday, January 29, 2011
CHAPTER XVIII.
17 - 22
BHAGAVAD GITA.
CHAPTER XVIII.
12 - 16
BHAGAVAD GITA.
CHAPTER XVIII. 7
- 11
The sacrificial rites performed as per the scriptural directives, with a focused mind and without any
attachments to the fruits of such rites are sattvic in nature and are to be performed as a duty. When
sacrificial rites are performed with publicity, with an intent on the fruits of rites, belong to rajasic nature.
Sacrificial rites performed in violation of stra-s, with no food offered in charity, without payment to
those who perform such sacrificial rites, without recitation of mantras and without faith belong to
tamasic nature.
One should understand the meaning of scriptural directives. Such directives are the directives found in
rautastra-s. The sacred scriptures known as stra-s are based on Veda-s. There are a number of such
stra-s pastamba, valyana, Ktyyana, Drhyyaa, etc named after the respective authors. These
stra-s elaborately explain fire rituals or sacrifices. There are a number of rituals such as haviryaja and
soma yaja. For example, pastamba rauta stra lays down guidelines for performing such rituals.
While performing such rites, one should strictly follow the guidelines prescribed by this and any deviation
is considered as sin. Since such scriptures are based on the precepts of Veda-s, violations are
considered as serious offence. When Ka mentions about scriptural directives, He only refers to these
stra-s and not the stra-s of later origin.
The rituals prescribed in these stra-s should be performed with utmost faith and concentration without
any attachment to the fruits of such rituals. Generally some of the elaborated rituals, extending to several
days are performed for the welfare of the society as a whole. Veda-s are recited during these rituals and
a number of Vedic scholars participate and perform the yajna-s. They are to be adequately rewarded for
their participation. As such yajna-s are rarely performed, there will be many who witness these rituals to
the Vedic hymns and mantra-s. They are to be fed with quality food. These rituals are sattvic in nature
and are bound to bring in a lot of prosperity to the region and the people who live there.
If such rituals are performed for personal gains and with motives attached, they become rajasic,
irrespective of other conditions being fulfilled. If these rituals are performed without adequately rewarding
Vedic scholars, helpers and others, who are closely associated with the performance of rituals, such
rituals turn out to be tamasic in nature. Feeding the onlookers of these rituals is one of the important
BHAGAVAD GITA.
CHAPTER XVIII. 1
-6
BHAGAVAD GITA.
CHAPTER XVII.
23 - 28
BHAGAVAD GITA.
CHAPTER XVII.
18 - 22
BHAGAVAD GITA.
CHAPTER XVII.
14 - 17
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rituals turn out to be tamasic in nature. Feeding the onlookers of these rituals is one of the important
conditions for performing such rituals. Abstaining from feeding also makes such rituals into tamasic
quality, yielding no benefit to the society. When such rituals are performed to satiate ones ego and
pride, naturally, no beneficial results accrue. If mantra-s and hymns are not recited properly, there is no
point in organising such rituals. All these negative features, either independently or jointly play spoilsport
of the sanctity of these rituals. Such rituals, if performed as per the directions contained in stra-s, bring
in enormous amount of benefits to the society, as the vibratory power of the mantra-s generates positive
energy. The sound emanating from mantra-s and sacred hymns has enormous capacity to produce
positive vibrations resulting in all round prosperity. Only rituals performed with tamasic mentality are
capable of producing positive results.
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Food that promotes longevity, intelligence, vigour, health and happiness are juicy,
sebaceous, bland and wholesome in nature and are liked by those who have sattvic
quality. Food that is bitter, sour, salty, overheated, pungent, dry and hot is consumed
by those with rajasic quality. This type of food causes discomfort, grief and
sickness. Food that is not cooked properly, stale, tasteless and spoilt are impure
and liked by those with tamasic quality.
The type of food that one consumes determines the gua or the quality of a person.
Ayurveda says that there are three kinds of causes to any disease. They are wrong
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utilisation, non- utilisation and over utilisation of time, mental faculties and sense
organs. Balanced utilisation of these factors alienates all type of diseases. The quality of the food that is
consumed determines pathogenic factors of the body. For example, food with vyu, pitta and kapha (that
produces gas, bile and phlegm) causes rajasic and tamasic qualities. A man keeps a perfect health only
if his food is balanced. A balanced food keeps mind, body and soul in perfect harmony as they constitute
the substratum of everything. Inappropriate food affects this perfect harmony and causes changes in
ones inherent quality, which in turn afflicts ones mind. Therefore, irrespective of ones inherent quality,
the food one consumes is capable of altering the nature of a person. That is why, Ka attaches
consists of 157 aphorisms. This

chapter is named as avirodha
(a-virodah or non-contradiction).
In Chapter I (...
KAMAKALAKALI
TRILOKYAMOHANA KAVACHAM
Mahklasahit kmakalklkhaa -Trilokyamohanakavaca
upadea
--
(As...
FORMS OF BHAIRAVA
This is part IV of Shiva the
Supreme. There are eight types
of Bhairavas and they are called
ashta Bhairavas. They are
Asithanga Bhairavar,...
MAHODA MANTRA
MAHA SHODASHI MANTRA
All mantra -s are considered
secretive in nature and oda is
not an exception. Recitation of
oda leads to liberation. This
mantr...
top- akathaha chakra: bottom janana yantra
VARIATIONS OF MATANGI
MANTRA
R MTA N GI MANTRA
(also known as Lagu
ymala) Version 1

...
MAHA SHODASHI MANTRA
EXPLAINED
Mahoa mantra is
formulated like this. First line:
om - r - hr - kl - ai sauh (
r...
) Place
SRI VIDYA GANAPATI VANCHA

KALPALATA MANTRA
r Vidy Gaapati Vcha
kalpalat mantra
This mantra is a
combination of mantras ...
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importance to the quality of ones food consumption. Ayurveda elaborately deals with types of food.
combination of mantras ...
A person with sattvic quality has a liking for sattvic types of food, like fruits, vegetables, ghee, milk, etc.
Food prepared with more of chilies and spices are capable of not only affecting the quality of a person,
but also capable of affecting ones health. A person with sattvic quality does not consume this kind of
food. He always likes a bland food with more of fruits, vegetables and milk products. These kinds of food
are wholesome in nature and provide all kinds of nutrients to the body and mind. Sattvic food, particularly
fruits and vegetables are capable keeping the mind serene and active. Spicy food not only affects the
digestive system, but also affects the mind. Nothing needs to be said about the stale food. Only those
persons, who are totally deluded by ignorance, consume state food. Saints and sages follow disciplined
eating habits. They do not take food that is more than six hours old. They do not consume spicy food.
They take more milk and ghee, which are capable of keeping their body cool. Their bodies become
warm because of their penance. Particularly during kundalini meditation, ones body heat is bound to go
up. Adequate consumption of milk and milk products maintain normal body temperature.
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It is also said that one should never take food to fill up his entire stomach. Food should be taken to fill
only half of the stomach. Another quarter of the stomach should be filled with water and the balance
quarter of the stomach should be left for air. When the stomach is full, the movement of duodenum gets
affected causing the lungs to function with reduced capacity. Only when the duodenum is fully expanded,
air fills the entire lungs. Deep, slow and steady breathing is ideal for keeping the mind calm. Spicy food
makes the breathing shallow, fast and erratic, which in turn corrupt the mind, by inducing amorous
thoughts and agitated temperament.
Those who truly long to pursue the true spiritual path have to choose sattvic food, like fruits, vegetables,
milk and milk products. Rjasic and tamasic types of food not only affect the digestive system but also
corrupt the mind, which is the primary factor in spirituality.
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Those who resort to severe austerities indiscriminately, not approved by scriptures, are full of
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hypocrisy and egotism and are obsessed with desire, attachment and pride. Those who debilitate the
elements of their body by resorting to such practices also cause injury to Me, the Supreme Soul,
dwelling in their hearts. They are senseless persons with demoniac qualities. The food that is
consumed also depends upon the innate qualities of men, is also divided into three groups. In the
same way, sacrifice, penance and charity are also of three kinds. Now listen to these differences.
Self denial beyond a particular level is dangerous and causes irreparable damage to the five basic
elements in the body. It is not advisable to fight against the nature, and even if one resorts to such
practices, nothing is attained except damaging the inherent nature of the body composition. Causing
such imbalance injures the soul as well. A soul is nothing but the Lords direct representative. It can also
be said that individual soul is a miniscule representation of the Lord Himself. Depletion of the potency of
the basic elements causes sickness. For example, if one undertakes fasting, the digestive fire burns
without fuel (food and water), and causes heat related problems. Ayurveda explains at length, the
necessity of maintaining the equilibrium of the elements in the body. Generally, people resort to
austerities to appease gods. Austerities never appease the Lord, as it causes damage to the body, the
Lords abode. Instead of appeasing Him, one deluded by ignorance, causes discomfort to Him. Such
austerities are not advocated by Holy Scriptures. They are not necessary, as they affect the body and in
no way purify the mind, which alone is the essential factor in spiritual life. Ka says that those who
pursue such austerities not approved by the sacred scriptures, to demonstrate their unfounded powers,
are hypocrites, egoistic and prideful. Those who are endowed with these qualities have the tendency to
indulge in pleasures and enjoyments thereby afflicting the mind. Ka calls these men as senseless and
berserk. It is to be understood that the Lord can be realised only by peaceful means and without causing
any damage to the body. When the Lord within is called sanctum sanctorum, the body that covers the
sanctum sanctorum is called the temple. The temple or any place of worship should always be kept
clean, as the Lord can never be realized amidst impurities.
Everything that exists in the universe is broadly divided into three categories and food is not an
exception. The purity of the mind is directly related to the quality of food that one consumes and a man
consumes food depending upon his gua. Food, mind and gua are interrelated. Ka explains this
further in the next few verses.
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The 17th Chapter of Bhagavad Gita is known as rddhtrayavibhgayoah, known as the yoga of three
kinds of faith. Ka deals in this chapter not only about three kinds of faith, but also talks about the
importance stra-s. This chapter has twenty eight verses.
The chapter begins with Arjunas question to Ka. What is the position of those, by setting aside the
precepts of the Scriptures, worship gods with absolute faith? Do they belong to which of the gua-s,
sattvic, rajas or tamas?
Ka said, The innate faith belongs to all the three types of gua-s, sattvic, rajas and tamas. Listen
to me now. The faith of men depends on their mental attitude. The man is an embodiment of faith and
whichever faith he is endowed with, he belongs to that faith. Men with sattvic gua worship gods, men
with rajasic gua worship yaka-s and demons and those with tamo gua worship spirits and ghosts.
Primarily, gua-s constitute the personality of a person. At the time of conception, all the three types of
gua-s are present in equal proportion. As the foetus grows, one of the three gua-s become
predominant and in association with ones karma, decides the personality of the concerned person. The
dominant gua in association with inner psychic apparatus viz. mind, intellect and ego (or mind, intellect,
consciousness and ego) determine the character of that person.
Arjuna asks Ka that a person with utmost faith, worship gods of his choice, choosing to ignore the
sayings of the scriptures, what would be his predominant gua. The question is whether following the
teachings of scriptures are important or faith and devotion are important. Ka says that man is bound
by one faith or the other. Without faith, a man cannot become an existent. The predominance of a
particular gua depends upon ones inner psychic apparatus. In the Lords act of creation, sustenance
and dissolution, interdependency plays a predominant role. Not a single factor can function on its own.
There is always checks and counterchecks in His creation, so that, nothing goes wrong in His
administration. For example, let us take gua. Gua cannot become predominant on its own and has to
depend upon mind, intellect and ego. The inner psychic apparatus cannot function independently, and it
has to depend upon gua. Man needs oxygen for his survival that is produced by the plants and the
carbon dioxide required for the plants is produced by man. Because of interdependency, and checks
and counterchecks, the universe is being sustained with the highest precision. A small deviation would
lead to annihilation of the universe.
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The men with sattvic gua are mentally pure and worship gods and goddesses. The one with rajasic
gua, resorts to the worship of demigods and goddesses. The one with tamo gua, invokes spirits and
ghosts. Ones type of worship is based on ones predominant gua. Worshipping gods and goddesses
indicate the purity of ones mind. Worshipping demigods indicate ones moderate mental state. But
those who worship spirits and ghosts remain in the realms of deep darkness, harming others. Generally
spirits and ghosts are used to injure others. Their minds are totally deluded and defy all sorts of
reasoning. Whatever form men worship, ultimately they become that. A person worshipping a god
becomes that god as he is able to establish his consciousness with that form of god. The one who
worships demigods and goddesses become celestial bodies. But, the one who are associated with
spirits and ghosts become spirits and ghosts and suffer eternally through transmigrations.
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Friday, January 28, 2011
BHAGAVAD GITA. CHAPTER XVI. 17 - 24

Gita Series 152: Chapter - XVI. Verse 17 24
Afflicted with narcissism, stubbornness, vanity and pride they perform sacrificial rites without following
the prescribed norms. Embroiled with egotism, brutal force, arrogance, lust and anger, these
demoniac creatures hate Me, who not only dwell in their own selves but in the selves of everyone.
These perpetrators of cruelty, worst amongst the humanity are made to transmigrate by Me through
demoniac wombs. They fail to attain Me in all their births and descend to the lowest level. Lust, anger
and greed are the three dreadful destroyers of the soul and are the three gates to hell and therefore
should be abandoned. One should work for his own salvation, by freeing himself from these three
evils. The one, by ignoring scriptural precepts but following his own fanciful ideas, does not attain
perfection, happiness and liberation. Scriptures alone are your guide as to what should be done and
what should not be done. Therefore, Arjuna, you should perform all the actions as prescribed by
scriptures.
Ka sums up the serious afflictions of remaining in demoniac nature while concluding this chapter and
explains briefly the benefits of dispelling demoniac nature. Narcissism is a quality that attaches
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importance to his own self, which is in contrast to universal consciousness. Extending warmth of love to
the fellow beings and compassion to plant and animal kingdom takes a person to the Lord, without any
serious effort on ones part. This is basically because of the fact, that the Lord is omnipresent. One has
to be flexible in ones approach to the society. Adamancy has no place in a peaceful and
compassionate society. The Lord hates vanity and pride. Any rituals associated with vanity and pride, do
not connect with the Lord. A yogi is the one, who is able to establish a link between the Lord and himself.
When a ritual is performed with pomp and vanity, it becomes a gross violation of commandments of
Sacred Scriptures. None of the Holy Scriptures advocates any rituals with pomp and vanity as they are
associated with conceitedness. The Lord is never pleased with such conceited rituals. The Lord is an
embodiment of love and compassion. He has capacity to look deep within oneself. One can never think
of deluding Him.
Egotism, brutal force, arrogance, lust and anger are the qualities of a stupefied person and hence are
referred to as demoniac qualities. If ego is destroyed, rest of the qualities will never become evident. It is
only the ego that makes a person inhumane, arrogant and lusty. A person with haughtiness always
remains mentally derailed. Lust is another aspect that makes a person to stoop down to any extent.
Gods, goddesses, sages and saints are affected by lust. Stories are abounding about gods and sages
getting affected by lust. When a person is afflicted with lust, he loses his metal sheen, where amorous
thoughts predominate. Anger is directly related to desire. When one becomes devoid of desire, his
temper is always under his control. Such a person never succumbs to the evil effects of anger. If one did
not get what he had desired, the resultant factor is anger.
Demoniac personalities are called creatures because they do not possess human qualities. Mind is the
foremost factor in humanity and when the mind is afflicted beyond repair, they are treated as demons.
Ka subtly conveys the importance of His omnipresent nature. He says that He also resides in the
selves of demoniac personalities. Without His presence, any manifestation does not happen. The Lord
does not distinguish between good and bad, as they manifest because of their own karmas. Ka gives
such a lengthy sermon to Arjuna, in the form of Bhagavad Gita, only to motivate him to perform good
karmas in order to attain liberation. The Lord is only the source of energy for all the beings. He does not
make a person good or bad. It is only the mind, intellect and ego that are responsible to shape the
personality of a person. But, the Lord dwells all the time within a physical body, acting as a witness to the
actions that unfold due to ones karmas. Karmic law is the law of the Lord that is incapable of any
amendments. It is a law without any complications. The crux of the karmic theory is what one sows, he
reaps only that.
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Persons with demoniac qualities are lead by their past karmas. They do not make attempts to salvage
their karmic afflictions and on the contrary, go deeper and deeper into darkness of ignorance, thereby
making their souls to transmigrate a number of times. Karmic afflictions can be nullified only by
performing good karmas. Any amount of prayer to the Lord does not absolve a person from his karmic
afflictions. Ka says that lust, anger and greed are the three most dreadful enemies to the path of
liberation. If one gets afflicted with these evils, it is very difficult swim across their inherent current. Ka
says that these three qualities drag down a person to the lowest planes of darkness, where ones mind
remains completely subverted. As already discussed, purity of mind is the only factor for liberation.
Therefore, Ka makes it abundantly clear that ones consciousness alone is responsible for the dawn
of spiritual wisdom. One has to strive hard for realizing the Self by resorting penance. Penance does not
mean that one should sit in a meditative posture all the time. Penance means the purification of mind, by
getting rid of evil thoughts. Holy Scriptures lay down guidelines for pursuing a life that leads to the stage
of bliss and the ultimate liberation. For example, all the Upanishads intricately explain the process of
liberation. Bhagavad Gita is another example, where the Lord Himself teaches the spiritual path.
Knowledge and wisdom are the two important constituents while pursuing spiritual path that is very
difficult to pursue without regression.
CHAPTER XVI OF BHAGAVAD GITA IS CONCLUDED.
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BHAHAVAD GITA. CHAPTER XVI. 13 - 16

Lalita Sahasranama
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They always assume, This has been attained by me today. This desire of mine
has been fulfilled today. I have this much of wealth. I am going to acquire further
wealth. This enemy has been killed by me today. I will kill the rest also. I am the
god. I am the enjoyer of wealth. I have attained all the siddhi-s. I am strong and
happy. I am rich and born in a great family. There is none equal to me. I am going
to perform yajna-s. I am going to give alms. I am going to enjoy pleasures and
thus get deluded by ignorance and stay confused all the time. They are afflicted
with desires and sensual pleasures and embroil themselves in complete
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demoniac qualities and sink deep into all types of hell.
Ka says that those who possess demoniac qualities do not think properly and their thoughts are
totally corrupted, always thinking about their selves alone. It is the spiritual ignorance that makes them
completely bewildered. They become highly egocentric with no concern for others. They find happiness
in sadism, which become the cause, for their ultimate fall. They do not have inclination to secure their
future by following spiritual path. They are concerned with accumulating wealth to satiate their sadistic
pleasures. They erroneously believe that they have attained supernatural powers. Supernatural powers
are not that easy to attain, as one has to do severe penance to attain such siddhi-s. They do not have
time and inclination to do penance and hence it is not possible for them to attain such siddhi-s. Further,
their minds are corrupted with afflicted thoughts that prompt them to indulge in actions that cause mental
and physical agony to others. They defy the logic of omnipresent nature of the Lord. Such illusionary
mind set makes them to consider them as gods and expect others to worship them as their saviour.
In order to boast their ego, they perform sacrificial fire rituals. The Lord never comes to a place that is full
of pomp and vanity. The Lord appears in person only in those places that is full of love and compassion.
They also claim that they hail from a family of great lineage. Generally, a persons lineage can be found
out from his behaviour. They are completely engulfed with ego. Ego and spirituality are the two extreme
ends. Ego leads to destruction and surrender leads to liberation. Except physical strength, they have
none to be truly proud of. Selfishness, egocentric, pride, sadistic desires, craving for wealth, pomp,
vanity, injuring others are the qualities that ultimately pull them down to destruction. They face death with
extreme pain, with serious of dreadful transmigrations awaiting them. There will be no liberation for such
souls till the universe is annihilated by the Lord.
Ka says that one has to be extremely careful with the path they pursue. After all, what is sown is
reaped.
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Tuesday, January 25, 2011

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The one with demoniac qualities do not know which action is right, and which is
wrong, as a result of which, they become impure both internally and externally.
They do not speak truth and end up in impropriety. They also say that the
universe is unsupported, without Lord and created out of lecherousness. Devoid
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of knowledge, these afflicted souls become immoral and always think of injuring
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others, indulge in evil acts and strive for the destruction of the world. Persisting
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with insatiable desires and pursuing falsified precepts they exist as
personifications of hypocrisy, pride and arrogance. Indulging in everlasting
pleasures and full of worries till their death and believe that this is all their
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existence. Thinking that their life is only for sensual gratifications, they embezzle
wealth in illegal ways and bound by desire and wrath.
Demoniac qualities arise out of darkness of ignorance causing infrangible illusion. Their minds shake off
its human tendency and become beastly in nature. Mind loses its capacity to think and gets totally
afflicted with sensory influences, leaving no room for intellect to prevail. This results in losing out their
capacity to think logically, leading to enacting of evil acts. A person with a right frame of mind will have
the capacity to circumspect, whereas the one with an afflicted mind is not concerned with the
consequences of his actions and always remains in a frenzied mood all the time, causing injuries to
others. They are called impure, both internally and externally because the frame of mind is reflected
through their bodies.
The qualities of such beastly men are being explained. They do not speak truth and indulge in all kinds of
inappropriate actions. They derive jubilation in harming others, both physically and mentally. They are not
concerned with karmic afflictions, as they do not believe in the existence of God. They believe that the
world has come into existence through carnal knowledge. They do not know anything about the formation
and existence of the universe or galaxies. They live on impulses and momentary and carnal pleasures
and never look beyond their present existence. They perpetually lay afflicted with ignorance of the
highest order and always remain in darkness. That is why scriptures describe demons as black in
colour. Because of their evil acts, they proceed to impregnate the world with all kinds of evils and
wickedness leading to its destabilisation and destruction. When their evil acts go unabated, the Lord
incarnates Himself and wipes them out. Demons in scriptures subtly refer to the darkness of ignorance
about spiritual life. There is no harm even if a person does not pursue the spiritual path, but he should not
denounce the one, who follows the spiritual path.
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They are never satisfied with evil oriented desires. Their desires always remain unabated and they go
un-confronted because of their might. They are unaware of divine commandments and they have their
own un-established and unconventional precepts to follow. They have falsified pride and arrogance,
making them incompatible to peaceful co-existence. There is no peace and harmony around them. They
always remain submerged in carnal pleasures. Their ungratified desires and lust, virtually lead them to
their own graves and they ultimately perish with a lot of pains. They always indulge in conceitedness and
in order to sustain themselves, they loot the innocent and make money through all unethical means.
When they are unable to satiate their desires, they turn themselves into a powerhouse of wrath and
cause huge destruction not only to themselves, but also to the society at large. They are of the opinion
that their birth is to cause damage to the society and to the world at large.
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Monday, January 24, 2011

Pride, arrogance, wrath, harshness and ignorance are demoniac qualities. Divine qualities lead to
liberation and demoniac qualities lead to bondage. Do not grieve Arjuna, as you are endowed with
divine qualities. There are only two types of men in this world, one possessing divine nature and the
other having demoniac nature. Divine qualities have been already explained to you and now listen to
the details of demoniac qualities.
The nature of any man should be either good or bad. There is no intermediate position between good
and bad, such as neutral. Ka had already discussed about twenty six types of divine qualities. Before
elaborating the details, Ka brings out some of the worst demoniac qualities, such as pride,
arrogance, anger, harshness and spiritual and moral ignorance. When one has all these evil qualities, all
the human lineaments get assassinated, thereby qualifying that person to be a beast. The one with
divine qualities is totally endowed with sattvic gua and the one with demoniac qualities has the
combination of rajo and tamo gua-s, where there sattvic gua remains totally absent. Sattvic quality
leads to gaining of knowledge, as a person with divine qualities commands love and persons endowed
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with knowledge come to him on their own and impart knowledge. A typical example towards this is
Ka and Arjuna. Because of Arjunas sattvic nature, Ka willingly imparts knowledge of liberation,
without Arjuna asking for it. Arjuna resorted to Ka to share his mental condition in the battle field. But
knowing the nature of Arjuna, Ka had on his own, imparted knowledge about the Self to Arjuna.
The quality of actions by those endowed with divine nature and the quality of actions by those afflicted
with demoniac nature are opposite each other, though it is extremely rare to find a person with all the
twenty six divine qualities. The activities of a person with sattvic qualities, always make him move
forward in his spiritual pursuit, thereby making him as a true spiritual aspirant. The person afflicted with
rajo and tamo qualities, is induced to indulge ininjuring others, marking him as an embodiment of hatred,
evilness and cruelty. Such a wicked person is never prompted to think about the consequences of
hurting other beings, as he totally remains submerged in the darkness of ignorance and illusion. The
darkness of ignorance pushes him deeper into karmic afflictions and he continues to suffer from the
pains of transmigrations for ever.
Possibly, Ka might have noticed the signs or fear in Arjunas face, when Ka said the demoniac
qualities will continue to be deluded by bondage with no signs of liberation. That is why Ka tells Arjuna
that he is endowed only with divine qualities.
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Sunday, January 23, 2011

SHIVA SUTRAS
The XVI chapter of Bhagavad Gita is known as daivsurasampadvibhgayoga,

the yoga of discrimination between godly and demonic properties. This chapter has
24 verses. This chapter deals with moral virtues that are to be pursued and the
demonic qualities that are to be shunned.
V RAVI
Ka begins this chapter by saying, Fearlessness, purity of mind, pursuing the

yoga of knowledge for realizing the Self, charity, conquering senses, performing
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sacrificial rites, to study holy scriptures, controlling impulses, straightforwardness,

practicing non-violence, truthfulness, absence of anger, renunciation, tranquillity,
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criticizing others, compassion to all the beings, absence of avariciousness,
politeness, modesty, devoid of restlessness, devoid of faithlessness, magnanimity, patience,
courageousness, purity, absence of hatred, absence of vanity are the divine qualities.
Ka enumerates twenty six types of divine qualities. These divine qualities are considered as essential
components to pursue the spiritual path.
1. Fearlessness arises out of ignorance and causes the depletion of energy level of the body. Mostly,
fear is unfounded and causes a huge dent in ones awareness. Fear also causes a weak foundation for
spiritual pursuit. Fearlessness also forms the foundational principle of all other qualities and causes
alignment of all other principles to fall in line with ones spiritual pursuit.
2. Purity of mind is being repeatedly stressed by Ka, as the spiritual unfoldment happens only in the
mind that remains un-afflicted by senses. Sensory inputs cause deep impressions in the mind making
the mind impure. When the mind is embedded with impressions, it loses its luster making a person
susceptible to distraction. A distracted mind cannot progress in a meaningful meditation. Meditation can
advance only if thoughts are silenced. As long as the mind remains with the remnants of thoughts, it
cannot be purified. Any amount of meditation will be of no help if meditation is not done with a purified
mind.
3. Yoga of knowledge or jna yoga is another important aspect in spirituality. But what is knowledge
that is being spoken of here? It is the purest form of consciousnesses. Knowledge and consciousness
are interrelated. The higher the level of consciousness, higher would be the level of ones knowledge. It is
only the knowledge that helps a spiritual aspirant to seek the Brahman through his mind. Knowledge
alone makes a person to differentiate between what is perishable and what is imperishable.
4.. Charity reflects ones unselfishness and generosity. Charity does not depend upon the money or
material. Charity should be done only within ones means. It is only the inclination that matters in charity. It
is important to give charity, only to the deserving one.
5. Conquering senses is not easy. Senses are prone to enjoyment and pleasure. Conquering senses
can be begun by talking less. Senses lead to desires and attachments.
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6. Performing sacrificial rites is the symbolic representation of pouring in as oblation, ones spiritual
ignorance in the fire of supreme knowledge. Sacrificial rites also refer to religious practices that are
prescribed by stra-s. It is always advisable to begin spiritual pursuits after learning religious practices
along with reasoning, which form a strong foundation for spirituality.
7. Study of Holy Scriptures is important to attain knowledge about the Brahman. Unless one fully
understands what is sought by him, it is not possible to achieve the goal with perfection. If one does not
know the route to reach his destination, he cannot obviously reach the destination. Spirituality culminates
in the realization of the Brahman, in His total glory. Who is Brahman and how can He be attained are
taught only by the scriptures.
8. Impulses are the results of sudden spurt of desires and anger. If the mind is kept under restraint,
impulses will never sprout. The results of impulses are sometimes disastrous. Impulses are mostly
associated with anger and lust. Conquering senses will never lead to impulsive desires.
9. Straightforwardness, honesty and sincerity always go together. If there is a marginal affliction in any of
these, the qualities of all the three get affected.
10. Non-violence is the source to compassion. Nothing can be achieved by resorting to violence.
Violence arises out of impulsions.
11. Speaking truth gives less strain to the mind. Suppression of truth leads to enormous pressure on the
mind, as one lie leads to series of lies in order to corroborate each other that ultimately prove to be
disastrous.
12. Anger also arises out of impulsions. A calm and steady mind never becomes repulsive.
13. Renunciation is often referred to, in all the scriptures. Renunciation is not the end of a spiritual
journey, but the commencement of it. When one practices renunciation, most of the qualities described
here automatically blossoms forth.
14. Tranquillity evolves from a quietened mind. Pursuing spiritual path to its logical conclusion, realizing
the Brahman, surely needs a tranquil mind. A restless mind is the source for too many thoughts,
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unconnected to spirituality.
15. Criticizing others exposes ones own inability and causes serious agitation in his mind. If one finds
fault in others, it is always advisable to call him in privacy and discuss with him, his shortcomings. This
not only corrects the person, but also exposes ones magnanimity. Particularly, this is helpful in working
environment.
16. Compassion is a divine quality. It is only the compassion that leads to universal love, a form of divine
manifestation.
17. Avariciousness never gives satisfaction and leads to unabated desire and greed and overrides most
of the qualities discussed here.
18. Politeness is the quality in man that embellishes most of the qualities discussed here. This is one of
the qualities that outshine most of the other qualities, when one is nearing the Lord. By being polite, one
commands respect.
19. Modesty leads to simple way of living, which avoids most of the desires. The Lord never likes pomp
and vanity. Modesty establishes grace in a person.
20. Restlessness becomes the worst quality in general and becomes worst quality for any spiritual
seekers. Restlessness is a clear symptom of an agitated mind. Spiritual realization is a slow process
and is directly relevant to ones efforts and dedication. Any minor impediment in the mind is sure to
postpone the realization of the Self.
21. Faithfulness is another important aspect in spirituality. It can also be said that faithfulness forms the
foundational factor of spirituality. One has to repose faith in his spiritual preceptors. Being unfaithful,
makes a person treacherous and unreliable and no guru would ever take this kind of man as his disciple.
22. Magnanimity wards off ego. It is yet another quality, when practiced, enables a person to command
respect and love. One has to always remain generous in nature.
23. Patience is the inevitable quality in spirituality. One has to patiently pursue the spiritual path, waiting
for the time of liberation.
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24. Purity of mind and body is important. By keeping the body pure, mind automatically becomes pure,
as the mind receives its inputs from the sensory organs. A polluted mind becomes incapable of proper
perception of the Lord.
25. Hatred causes mental agitation. If the mind is to be calmed down, hatred is to be eliminated. Hatred
is the emotional swing of the mind, causing irreparable mental degradation.
26. Vanity is a trait of being unduly vain and conceited pride. Even while performing rituals, vanity is to
be totally avoided as the Lord Himself is devoid of pride and vanity. Vanity is yet another manifestation
of ones ego. If one continues to be affected by ego, the mind can never be cleansed.
All these qualities are related to the mind. Ka has not included even a single quality about matter.
While pursuing the spiritual path, one should not get deluded with matter, the main source of all
negativities. Unless one is able to differentiate between mind and matter, spiritual progression cannot
be made. The mind has to always remain in sublime state, as no one knows, when realization will take
place.
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Saturday, January 22, 2011
BHAGAVAD GITA. CHAPTER XV. 18 - 20

Gita Series 147: Chapter - XV. Verse 18 20
I am beyond the perishable matter (also known as prakti, ketra and gross form) and the
imperishable soul (also known as purua and ketraja). Therefore I am the Supreme, known as
Puruottama, in the worlds and Vedas. The wise, who knows Me thus, worships Me at all times and
through all means. Sinless Arjuna, I have imparted the most secret knowledge. Knowing this, a man
transforms into a sage, with all his duties fully accomplished.
Ka concludes this chapter by asserting His Supremacy in the entire universe. He is Prakti and
Purua, He is the gross body as well as the subtle body, He is the field and the knower of the field, yet
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He is beyond all these and He is known as Puruottama, the Ultimate. Puruottama literally means the
highest being. Only from Puruottama, souls and prakti originate. They are also sustained by Him, they
get dissolved unto Him during annihilation and are recreated again due to His compassion. Beyond
Puruottama, there is nobody and He pervades the universe everywhere. Without His command and will
nothing moves in the universe. Upaniad-s say that sun shines fearing Him, the air blows fearing Him
and every activity happens at His command.
The wise know well, that Puruottama can be realized only through highly refined spiritual knowledge and
Ka Himself had chosen to impart this kind of knowledge through His sermons to Arjuna. That is why,
Bhagavad Gita is considered as the best source to attain spiritual knowledge. Ka said that He had
imparted the secretive knowledge to Arjuna. The secretive knowledge can be explained thus: Souls and
prakti are created by Puruottama, which are nothing but His different manifestations which augurs well
with His omnipresence. A soul interacting with prakti causes manifestation of a gross body. Sense
organs get embedded in the gross body that get connected to antakaraa, the inner psychic apparatus
(comprising of mind, intellect, consciousness and ego) to unfold the impressions of the mind, caused
during his previous births in conjunction with ones own karma. The soul is imperishable, whereas every
other thing is perishable. The soul continues to remain imperishable as long it is associated with
impressions of mind and karma. The cessation of the soul becomes possible only if one could
understand its creator Puruottama by acquiring enough knowledge to realize Him. He can only be
realized and not be seen, as He is devoid of forms, but remains as the only source of energy for all that
happens in the universe. If He is understood and realised, one is able to merge into Him, with no more
births.
A man, who proceeds to know the Supreme Puruottama, transforms into a sage. The moment when
this transformation is complete, his goal of having born in this universe is achieved and he continues to
exist with his consciousness is totally fixed on Puruottama, till his body dies. A soul can merge with the
Brahman only during human birth, as the merger happens only through the mind.
BHAGAVAD GITA CHAPTER XV IS CONCLUDED
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Friday, January 21, 2011
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SHIVA SUTRAS
V RAVI
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I am seated in the hearts of all beings. From Me alone come memory and
knowledge or their absence. Truly, I am the one, who is to be known through
Veda-s. I am the author of Vednta and the knower of Veda-s. There are two
Purua-s in this world, one is perishable, and another is imperishable. All beings
are perishable and the kastha is imperishable. Beyond these, there exists the
Supreme Soul, the indestructible Brahman, who pervades all the three worlds and
maintains all.
The Brahman is seated in the heart of all the beings. But, what Ka refers to, is not
the biological heart. Ka calls this as hd, meaning the seat of feelings and
emotions, where ones soul and mind are seated. This can be safely referred to as the anhata cakra
(chakra), in the middle of which the soul is said to reside. This does not override the theory of
omnipresence of the Lord. A soul is said to reside in a particular place, in the occult heart, merely to
enable a person to concentrate within. In spirituality, concentration or awareness, which is popularly
known as consciousness, is one of the important requirements to reach the logical end, the liberation. To
enable the aspirants to develop the highest level of consciousness, soul is said to reside in the
metaphysical heart, so that one can develop the skills of connecting his soul with the cosmos. It is easier
to conceive a connection between the metaphysical heart and the Self illuminating Brahman in the
imperceptible cosmos.
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From this soul, the direct representative of the Lord or may even be called a part of the Lord, knowledge
is derived. The impressions of the previous births are embedded in the subtle body along with ones
karma that get manifest in subsequent births. They together determine the quality of a person. Therefore,
knowledge or ignorance that continue from the impressions of the previous births is derived from the
subtle body and the soul, that are nothing but the Lord Himself. He is the knowledge incarnate and all the
sacred teachings such as Veda-s and Upaniad-s focus their teachings only to realize Him. Veda-s,
though refer to a number of gods, they are nothing but the different functional energy sources of the
Brahman. Therefore, all these teachings exist, only to reveal Him.
Vednta is different from Veda-s. Vednta begins from the place where Veda-s end. The teachings of
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Veda-s and Upaniad-s lead to Vednta. Vednta reduces the number of gods enumerated in the
Veda-s to just the Brahman and declare Him in relative term to the universe and individual souls, for
easier understanding. Veda-s lead to Upaniad-s and Upaniad-s lead to Brahma Stra-s and Brahma
Stra-s lead to Vednta. One could say that Vednta is the extract of all these sacred scriptures
including Bhagavad Gita.
The two Purua-s, that Ka talks about are kara and Akara. Kara means perishable and Akara
means imperishable. Ka had explained the difference between the two, perishable and imperishable,
on several occasions in the earlier chapters like para and apara, adhibhta and adhytma, and ketra
and ketraja. The Self alone prevails everywhere and there is no second to Him. All that we see with our
biological eyes are nothing but the reflections of the Brahman only. They are seen only as reflections
because of my. The illusionary effect of the Brahman is the creation that we see.
The difference between the two can also be explained this way. The Supreme Consciousness in its
purest form is the Brahman, from whom all sentient and insentient beings evolve. The sentient and
insentient things put together are called matter. Matter is always subjected to changes and modifications
resulting in their ultimate destruction. Whatever grows has to ultimately cease to exist one day. The
universe along with all the sentient and insentient things will cease to exist at some point of time, as they
are all growing. The source for their growth is derived from the Brahman, who alone remains
Imperishable as He does not undergo any changes or modifications. When the Brahman has assumed
the form of a matter, He becomes perishable. Beneath the matter, the soul, the imperishable remains
and when the life of the matter has come to an end, the soul or the imperishable leaves and remains as
imperishable till it manifests as another matter. The matter is known as prakti and the energizing soul is
known as the Self. Ka calls the imperishable as kastha as against the perishable prakti.
Beyond the perishable prakti and imperishable kastha, there is the Brahman, from whom alone souls
and prakti originate. This Supreme Soul or the Brahman can be realised only if prakti is transcended
and the soul is realised. When one is able to cross these two, what remains there is the Brahman, the
ultimate of the entire creation, from whom alone has come the entire creation, by whom alone the
creation is being sustained and unto whom alone the creation is dissolved. When Ka refers to the
three worlds, He means the three stages of consciousness, active state, dream state and deep sleep
state. Whatever happens in these three stages of consciousness, the Lord alone prevails.
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The yogis strive hard to realise Him within. But the ones, who are not perfected and remaining
impure, cannot know the Self within, in spite of their best efforts. The effulgence of the sun, which
illuminates the whole world, the light of the moon and the fire, all originate from Me. I permeate the
earth with my energy and support it. I become the ambrosial moon and nourish the plants. I become
the fire and abide in the body of all beings and uniting with inhalation and exhalation, I consume the
four types of food.
Ka says that even the yogis find it difficult to realise Him within. Yogis are those who are able to unite
their selves with the Self. Yoga means union and yogi (the correct usage is yogin) means the one, who
has accomplished the connection between Self and self. Even a yogi, who has perfected himself, finds it
difficult to realise the Self within. Here comes the difference between devotion for the Lord and love for
the Lord. Though, both may appear to be more or less the same, there is significant difference between
the two. According to many, devotion is nothing but to pray to Him and offer Him something at the
appointed time. Rest of the time, they do not think about the Lord. This is not devotion, but only a
practice or custom. This type of devotion is too shallow and is not the devotion that Ka had spoken
about, in the earlier chapters. The true devotion is longing for Him deep from the heart, may be in some
conceptualized forms. There is nothing in between the aspirant and the Lord here. Both of them stay
together. This type of devotion over a period of time, blossoms forth, as love for the Lord. This love will
not blossom out, until a person has reached the higher states of devotion, not merely making offerings to
Him. The Lord never wants anything from anyone except ones mind, saturated with His thoughts. The
eternal love for Him again matures with time and the aspirant gradually dispenses the form of his Lord
and begins to understand His true nature, His blinding effulgence. Ka says that even yogis are finding
it difficult to realise the Self Effulgence within, there is no question of a person with an afflicted mind,
anywhere close to realizing Him. Irrespective of ones perseverance, dedication, long hours of practice,
etc. without a clean mind, he cannot make any significant spiritual progression, as the Lord is realized
only in the realms of the mind.
Ka gives further explanation on the Self. The whole world sustains itself on the light energy of the sun.
The energy of the light gets modified into different energies and interpenetrates the earth to sustain
different aspects of creation. Without the energy of light, no action can happen in the universe. Hence,
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Ka says that all the sources of light originate from Him, as He alone is Self illuminating, from whom
the sun and fire draws energy. The moon draws the energy from the sun, making the moon dependent on
the sun. In Lords creation, each aspect of life is interdependent on some other aspect, for effective
sustenance. There are certain medicinal herbs that grow only in the moon light. These plants cannot
grow to its full potency during sunlight and can produce the medicinal properties only during moonlight.
Moon rules over water, the basic necessity for plants to grow. Moon also represents joy, generosity,
stability and sacrifice. Apart from the light energy, all other energies are produced by the Lord Himself,
though they may appear to originate from the sun. Nature also known as prakti is the creation of the
Lord. Prakti is nothing but His own play field, where the entire manifestations take place and appear as
my, His illusory aspect. He conceals Himself from the ignorant through veils of my.
The Lord is the cause for the fire in the body. The body needs certain temperature for sustenance. The
Lord manifests as Vaivnara, the digestive fire of human beings present in the stomach. If the food is
not burnt by Vaivnara, food cannot be assimilated. This fire is fuelled by breath, known as pra
comprising both inhalation and exhalation. The inhaled air in conjunction with Vaivnara breaks into
pra and apa and aids in assimilation and elimination. Vaivnara being the Lords own
manifestation, Ka says that He consumes four types of food. When Vaivnara extinguishes, the soul
leaves the body causing death. The four types of food are i) solid food that requires chewing; ii) liquids
like curd, milk, etc that can be swallowed; iii) licking with the help of the tongue; and iv) sucking directly,
for example mango pulp, sugarcane juice, etc. Manipulating pra through proper breathing exercises
known as pryma, not only energises the body, but also helps to control the mind. This is another
example of interdependence in His creation.
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Thursday, January 20, 2011

The individual soul is a tiny particle of Mine, which draws towards it, mind and the five senses, that
prevail in prakti. Like the wind taking away with it, the fragrance of flowers, the soul that controls the
body takes away with it, the mind and subtle senses from the body and enters another body. The soul
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enjoys the sensory world while presiding over the senses and the mind. The ignorant do not
understand this concept of the soul, either during their life time or at the time of death. Neither do they
understand the soul when it is connected to the three gua-s, nor during enjoying sensory pleasures.
Those who are endowed with the eye of knowledge alone perceive it.
Ka begins to explain Soul and soul. The individual soul forms a tiny part of the Lord, who is also
referred as Soul. There is no difference between Soul and soul, except for the fact that soul forms a
miniscule part of the Lord. There are two aspects to any living being. One is gross and the other one is
the subtle. Subtle is the source of energy to make the gross form to act. A motor car without fuel is the
shell or the body. The motor car can function only if it is filled with fuel. The fuel is filled with a dispenser, a
tool to aid filling. Now the motor car is the physical body, fuel filled in the motor car is the soul or self and
the reservoir of fuel from which the fuel is drawn is the Self or the Brahman. Thus, a soul becomes the
source of energy for a body to function.
The soul alone cannot manifest. When a soul is ready to manifest, as discussed in the earlier chapters, it
conjoins with prakti, which is full of kinetic energy. The soul, when it conjoins with prakti, attracts
towards it, the mind and subtle elements and when this conjugation is complete, the gross form begins to
sprout. The gross body begins to manifest around the soul, making it as the source for all its actions.
Though the soul becomes the primary source for manifestation, the soul itself does not partake in any
action that is done by the body. This can be compared to sun and its rays. The sun being a witness to all
the happenings in the earth merely provides its energy to the earth. But the sun does not directly get
involved in any of the actions that happen in the earth, nor does the sun decide how its energies are to
be utilized. But, the sun still watches how his rays cause various actions in the earth. The sun merely acts
as a witness for actions caused by its own energy. In the same way, a soul merely acts a witness to all
the actions that unfold through the gross body. Irrespective of all the actions that take place due to the
energy of the sun, the sun itself does not undergo any changes. The soul also does not get modified due
to the actions of the body that primarily unfold due to antakaraa, the internal faculty along with five
rudimentary elements such as sound, touch, form, taste and smell. Through this combination, the soul
seated within, enjoys the actions of the body. Though actions of the body do not modify the soul within,
which is nothing but the Brahman Himself, actions of the body leave lasting impressions in the mind
called vsan. The five basic elements are produced from the five subtle elements (tanmtra-s). The
tanmtra-s are a portion of the subtle body.
When the soul departs from the body at the time of death, it leaves along with the subtle body where the
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mind and rudimentary principles are found, leaving the gross body to disintegrate and perish. The gross
body is consumed to prakti, from where it actually originated. The soul along with mind and five subtle
elements after leaving the body enter another body to unfold their actions again. This time, the actions
depend upon the impressions left in the mind and dominance of a particular gua is determined. Ka
says that spiritually ignorant men do not understand this concept of the soul during their life time or even
at the time of death, because of their absolute bewilderment. This process can be understood only by
those who have spiritual eye, which is also called the eye of wisdom or the third eye.
At the time of leaving the body, the soul has three options. One is merge with the Soul, second is to
sojourn and the third is to enter another body.
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The real nature of this tree, its origin, its end and its sustenance is not understood by ordinary men.
But, the wise destroy this deep rooted peepul tree with the strong axe of non-attachment. Thereafter,
the wise aspirant should seek the Supreme State of the Lord, with a resolve to seek refuge in the
Primeval Purua, the eternal source of energy of everything. Those who are free from pride and
delusion, having won over the miseries of attachment, perpetually connected with the Lord, whose
desires have ceased to exist, totally freed from dyads reach the supreme state of immortality. That
Supreme Abode of mine is not illuminated by sun, moon or fire and those who reach here, never go
back to the material world.
The Brahman manifests in the form of all existents. He is not to be construed as different in size, shape
or form. He, being omnipresent and subtle, is able to pervade all that exists in this universe. An individual
self, who realizes this fact and experiences the firm conviction that I am the Supreme Brahman attains
instantaneous liberation. He affirms again and again that I am the That pure and formless Brahman,
without attributes and qualities, as result of which, the pleasures and pains do not affect him. The
inverted peepul tree typically represents illusionary aspect of creation, afflicted with sensory perceptions
and deceptive knowledge. They are so engrossed in the delusory knowledge do not have any inclination
to acquire the true knowledge, the only source to attain liberation. When one attains knowledge, he will
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forthwith destroy his desire, attachment and ego and all that is connected to I ness. The peepul tree
represents all attachments and the axe that is used to cut the peepul tree is ones will power. If one has a
strong will power, then alone, he will be able to get away from the clutches of sasra.
Once, I ness is totally destroyed, there is enough time to manoeuvre his mind to look within to explore
the Self. When he is able to make mental affirmation that the Brahman is not someone different from
him, but he himself is the Brahman. The knowledge that he has gained enables him to understand that
the Brahman is omnipresent. Because of the omnipresent nature of the Brahman, when He is present in
him, He has to be present everywhere and in all the beings. This results in understanding universality of
the Brahman and by his sheer perseverance, he understands this and gets transformed into a yogi or a
saint. There is no need for him to change his appearance and no dress code applies to him. He
continues to remain one amongst us.
He becomes eligible to be addressed as a saint or a sage or a yogi when he transcends the opposites.
For him there is neither an enemy nor a friend, as everyone is the same Brahman to him. When his
individual consciousness transforms into universal consciousness, he transcends all the dyads like joy
and sorrow, pleasure and pain, etc. His transformation from existence to ethereal happens due to his
knowledge and will power. He is now able to understand the words of Ramana Mahai, I am not the
gross body, nor am I the subtle body. I am also not the casual body. I am the kinsman of the universe. I
am the one, who is of the nature of transcendental knowledge. I am the Lord, the taintless one, the one
who is devoid of three states of consciousness and the one who is devoid of the universe.
This affirmation absolves all his sins and makes him pure. The process of merger with the Lord begins
with this purification. His body begins to illuminate. Purity and effulgence are the two qualities of the
Lord, with which he is now endowed with. When his soul departs, it reaches the abode of the Lord, which
is full of illumination. This illumination is not due to the luminaries. It is the illumination of the Supreme Self
and other souls like him. There is no darkness there and the Place is ever illuminated. The one, who has
reached there, will never come back to mundane existence. When the time is ripe, his soul merges with
That Self illuminating Light.
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Wednesday, January 19, 2011
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The XV chapter of Bhagavad Gita is known as puruottamayoga. Puruottam refers to the Brahman,
the Supreme Spirit. This chapter consists of 20 verses.
Ka said: The one who is aware of the inverted eternal peepul tree, with its root upwards and leaves
below, knowing its roots as the Lord, its stem as Brahm, the god in-charge of creation, its leaves as
Veda-s, is the real knower of Veda-s. This tree is nourished by the three gua-s and sensory objects
forming the foliage of the branches, spread above and below. Its roots going down, cause the bondage
arising out of actions.
Ka begins to provide further elucidations on the Brahman, as it is only the Brahman, who is to be
realised. Ka has taken an inverted peepul tree for example. This tree is with thick foliage and a huge
trunk with deep roots. Its branches and leaves are used for various religious purposes. Now, one has to
visualize this peepul, tree upside down. This inverted tree represents sasra, the normal mundane and
materialistic life. The roots that are important to nourish the tree is now on the upper side, is the abode of
the Brahman. The root, through which the tree is nourished, is the Brahman, who is atop of this inverted
tree. Without roots, tree cannot sustain and without the Brahman, the universe cannot sustain. Since, the
Brahman is the highest amongst all the existence, a comparison is drawn to an inverted tree. One may
argue that when leaves are the cause of photosynthesis, why the tree should be inverted. The simple
answer is that a tree can survive without leaves, but not without roots. This tree as such represents the
creative aspect of prakti, endowed with gua-s. A human form can be compared to an inverted tree;
brain to the roots, trunk to organs of actions and foliage to organs of perception. If a tree as such, is
drawn for comparison, then their roots, the main life giving part of the tree remains underneath. If the
Brahman is referred to the foliage of a normal tree, obviously, the foliage is not the life giving one.
In the inverted tree, the root is the Brahman, its trunk is the lord of creation, Brahm and its foliage
represent all the living beings. Veda-s represent knowledge here. When the foliage is pruned, the growth
of the tree is also affected and this goes to prove the importance of knowledge in shaping ones life. The
foliage of a tree undergoes changes, depending upon the season like autumn and spring, which
indicates the death and birth of beings. The root does not undergo any changes like the foliage. This
also goes to prove that the Brahman alone is eternal and all the beings are perishable. The knower of
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this fact is called the knower of Veda-s. Veda-s teach the importance of the Imperishable Brahman, from
whom alone, the entire universe manifests. The Brahman is the life giving force like the root of the tree
and the beings, like the trees foliage undergo birth and death, signifying the transmigration of the
beings.
Basically, a man is nourished by his inherent qualities. Neither a saint will become a villain nor does a
villain transform into a saint, overnight. One has to fight it out to overcome the impingement of gua-s.
The gua-s are always inherent in prakti and are the cause for sasra, the materialistic life comprising
of desire, attachment, etc for which sensory organs are used. These sensory organs cause deep
impressions in the mind, making the mind corrupt and polluted with multifarious thoughts, leaving no
room in the mind for contemplating the Lord. The impact of impressions is so great that one is not able
to free himself from the bondage and on the contrary goes further down into the miseries of bondage.
This leads to a situation, where a person is not able to redeem himself from the painful process of
transmigration. Either by acting or by reacting, he accumulates more karma and gets sunk in the deep
ocean of miseries and pains of repeated transmigrations.
There is a reference to this inverted tree in Kaha Upaniad (II.iii.1) which says, This world is like a big
peepul tree that is rooted high above (the Brahman) and has its branches (living beings) spread out
below. The phenomenal world is timeless as it comes and goes like waves of ocean. The root of the
three, the Brahman is pure and immortal and all the worlds rest on it. Nothing can surpass it and this is
truly That.
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Tuesday, January 18, 2011
BHAGAVAD GITA. CHAPTER XIV. 19 - 27

Gita Series 141: Chapter - XIV. Verse 19 27
When one understands that there is no factor other than the three gua-s and
realises Me beyond these gua-s, enters My being. When he transcends these
three gua-s, the cause for physical body, he is freed from birth, death, old age
and all kinds of sorrows and his soul attains immortality.
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Arujna now asks Ka, How to recognize a person who has transcended these
three gua-s and what will be his behaviour? How he has transcended the three
gua-s?
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Ka replies, When one is indifferent, whether gua-s are present in him or not,
realising that gua-s pervade the entire creation, without wavering mind and always established in the
Lord, unaffected by dyads such as pleasure and pain, considers a mass of earth, a stone and a piece
of gold as equal in value, possessing wisdom, unaffected by either by appreciation or criticism and
pleasant or unpleasant experiences, treats alike a friend or enemy, who has renounced the doership
is said to have transcended the three gua-s. He who worships me through firm devotion and
transcending these gua-s becomes eligible to attain the Brahman. For, I am the abode of the
imperishable, immortal, everlasting dharma and the eternal Bliss.
The Brahman is the Ultimate and He is the cause of everything, be it good or bad. Brahman has two
aspects, one is the illuminating aspect, and the other is the illusionary aspect. It depends upon a person
whether to look at the illuminating side of the Lord or the illusionary side of the Lord. The one who sees
the bright side of the Lord gets illuminated and the one who sees the darker side of the Lord, the cause
of illusion, remains deluded in darkness of ignorance. Illusion and ignorance can be compared to a
projector that beams images on a screen. The beam from the projector is the illumination of the Lord.
What one sees on the screen is only illusionary, though appears to be real. When a character in the
screen cries, the audience also cry, and where there is a comedy scene on the screen, audience also
laugh with the characters. Though fully aware, that what one sees on the screen is nothing but images,
still audience get entangled with the characters on the screen, failing to realize that the images are only
the beams that come out of the projector. None of the audience thinks about the projector in a cinema
hall. But the one, who knows that the projector is the cause of images, is a realised person and those
who get involved with the characters of the movie are submerged in delusion.
The one, who thus understands that the Lord alone is the cause of gua-s, who simply sits and watches
the gua-s unfolding in men and causing the formation of their gross bodies, become eligible for
liberation. The primary condition for liberation is to transcend the gua-s and look beyond. It was
discussed earlier, the equilibrium of the three gua-s is disturbed when a soul unites with prakti, causing
the formation of a physical body. Therefore, one has to understand that cause for the soul as well as
prakti is only the Lord who creates, sustains and dissolves the universe. If the omnipresence nature of
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the Lord is believed, one has to believe that the Lord is the embodiment of illumination and darkness.
The one, who understands this fundamental principle, attains liberation.
At this point, Arjuna has a doubt. He wanted to know how to identify a person who has transcended the
three gua-s and how does he behave? Arjuna also wants to know from the Lord, his practical guidance
to go past these gua-s.
Ka begins to clarify Arjunas doubts. All the three gua-s always pervade the universe (in prakti), as
the quality of a living being is determined on the basis of predominance of a particular gua. A lion
cannot be of sattvic gua and by nature it has to be rajasic. Darwins theory of survival of the fittest is
based on these gua-s only. Only in the human beings, one has the option of choosing either one of the
gua-s. The one with knowledge go past these gua-s and make efforts to realize the source of these
gua-s, the Brahman. A wise man fights against his underlying human nature by controlling his senses,
purifying mind, etc only to get liberated. The thought of attaining liberation dawns in ones mind, only he
has acquired sufficient knowledge to purse the path of spirituality. This thought attains gigantic
proportions over previous births and is implemented during this birth to cease his shunting up and down
all the time.
Ka now begins to elucidate the qualities that are necessary to transcend the gua-s, to become one
with the Lord. Irrespective of the nature of ones own gua and considering it as the one that pervades
every being, one should fix his concentration on the Lord all the time with unshakable faith. He should
ensure that his mind does not oscillate between any of the extremes, for example, emotionally charged
during the moments of joy or sorrow. Serenity of the mind is an essential feature of spirituality. During
rituals, one uses his senses and during spiritual practice one has to necessarily use, only his mind.
Unless the sensory afflictions are controlled, cleansing of the mind is not possible. Emotiveness is the
inherent factor and one has to fight it out to purify his mind. For him, a piece of gold and a mass of earth
do not make any difference, as he is unconcerned with their values. This aspirant is not concerned with
mercenary values as he has the capacity and ability to discriminate between what is Real and what is
illusionary. He knows that Reality is beyond gua-s and what he sees with his biological eyes is nothing
but the illusionary world. In view of his true spiritual knowledge about the divine, he is not deluded by
dyads, as his mind firmly fixed on the Lord all the time.
The aspirant also fulfils yet another primary condition in spiritual progression, the surrender of his ego.
He truly understands the omnipresence of the Lord and for his convenience, he adores the Lord within.
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He knows that his soul within is the Lord Himself. He has become genuinely wise in not seeking Him
elsewhere. He knows that the Lord pervades in the form all the beings, both sentient and insentient. He
worships Him all the time in his mind and not considering the Lord as someone extraneous to him. He
knows that the Lord walks when he walks and the Lord speaks when he speaks and the Lord sleeps
when he sleeps. His mind and body is totally submerged in the blissfulness of the Lord, all the time. He
also knows that his external form or the physical body is nothing but superimposition on the Lord.
The aspirant becomes aware that Lord is the embodiment of imperishable dharma or virtuousness. His
devotion has culminated into pure love for Him and his body becomes a vehicle for the Lord to move
about. His body radiates with the effulgence of the Lord within. In spite of all this, he continues to live just
as an ordinary person, one among the beings. He completely conceals his oneness with the Lord. He is
endowed with supernatural powers, but he does not use them. He knows that future should always
remain as divine secret. The soul of this sage merges with the Brahman to become one with Him.
CHAPTER XIV OF BHAGAVAD GITA CONCLUDED
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Monday, January 17, 2011

When a man dies, while sattva gua is predominant, he attains the world of sages. When a man dies
while rajo gua is predominant, he is reborn in the earth amongst those who are attached to actions.
When a man dies, while tamo gua is predominant, he is reborn amongst plant and animal
kingdoms. The fruit of sattva gua is happiness and joy; rajo gua is pain and sorrow; and tamo gua
is ignorance. Knowledge arises from sattva gua, greed arises from rajo gua and stupefaction and
ignorance arise from tamo gua. Those who abide in, sattva gua go upwards; rajo gua stay in the
middle; and tamo gua sinks down.
At the time of death, what one thinks, he becomes that. Ka had earlier said that at the time of death
one should fix his consciousness between the two eyebrows and contemplate on Him, in order to reach
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His abode. The same concept is explained here. When a person dies while sattva gua is predominant,
his soul moves up to the astral world, where souls of sages and saints sojourn. Their ascendance to the
higher plane is not rebirth, as the soul takes a sojourn without ego. Karmic afflictions unfold only through
gross forms. In the case of a person whose soul leaves his body when rajo gua is predominant, he is
born again as a human being, among those who are greatly attached to actions with intent to reap the
fruits of actions. His mind is always crowded with thoughts. When a person dies while tamo gua is
predominant in him, he is born as senseless creatures like plants and animals. This is also confirmed in
Chndaogya Upaniad (V.10.7).
When a person is endowed with sattva gua, he always remains in the state of contentment, leading to
blissful state of mind. He pursues the path of liberation with the help of knowledge he has gained,
through perseverance and dedication. When a person has rajo gua predominant in him, he becomes
attached to materialistic way of life and as a result of which, he undergoes the pains of mundane life. Life
is full of pains and miseries, as long as one is attached to the fruits of his actions. He becomes greedy
as he is never satisfied with his possessions. When tamo gua is predominant in someone, he
becomes slothful and remains in the stage of ignorance and delusion, fully riddled with sensory desires
and lust. It is very difficult for him even to move up to rajo gua. He continues to remain confused all the
time, doing nothing except injuring others.
When a person has predominantly sattva gua, he seeks knowledge to realise the Brahman. He
becomes wise by acquiring knowledge as a result of which he pursues the path enlightenment and
consequent liberation. Those with rajo gua have unending desires, one leading to another. They never
get satisfied and always long for more and more. Unsatiated desires result in greed and prompt them to
do more hasty and rash actions. He has no time to pursue the spiritual path, in full earnestness. Majority
of men fall under this category. This category can be classified under two sub-categories. The first
category of men think just about their sustenance and lead a normal life. Though they are attached to
material prosperity, they are not avaricious. The second category of men are avaricious and cross all the
permissible limits to lead a life, full of pomp and vanity. Those with tamo gua always remain in inertia
and darkness. They become the source of all negativities with no solution in sight. Those who are in the
nearby vicinity also get affected by their negative energy.
Ka says that the consciousness of those firmly established in sattva gua moves up to the higher
planes, meaning the purity of the consciousness. The consciousness of those with tamo gua gets totally
corrupted with no possibility of spiritual liberation in the near vicinity. They can never have purified
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consciousness. Those with tamo gua continued to be deluded by worldly afflictions and bondage. This
type of men can transform themselves by practicing sattvic qualities, which could liberate them in their
future births. But there is a distinct possibility for them to fall into the ambits of tamo gua as well. Hence
they are said to be in the middle. They are like cat on the wall.
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Sattva leads one to happiness, rajas to actions and tamas shrouds knowledge and makes one, an
evil doer and slothful. Sometimes, sattva is predominant overpowering rajas and tamas; sometimes
rajas prevails over sattva and tamas and yet another time tamas prevails over the other two. When a
person beams with knowledge, it means the prevalence of sattva gua. When a person is greedy,
indulges in activities with selfish motive, restless and with desires for enjoyment, it means the
prevalence of rajo gua. When tamo gua is predominant, one is afflicted with sloth, negligence of
duties and delusion and gets drowned in darkness.
When a person is endowed with sattvic nature, he becomes soft and sweet and commands love and
respect. A person with rajo gua is aggressive, even though for selfish interest, commands only respect
and not love. But a person with tamo gua is not liked by anyone as he is filled with the thoughts of
slumber and hatred. All the three gua-s are present in all the men, but one among them dominates. A
persons quality is determined only on the predominant quality.
When one decides to pursue the spiritual path, sattvic gua alone should prevail. The other two gua-s
make a person to indulge in actions with selfish motive. As selfishness has no place in spirituality, these
two gua-s do not help and are surely to be abandoned.
Ones karma also plays a significant role in deciding ones qualities. A person endowed with bad
karmas cannot become sattvic in nature, as a result of which, he will not be able to pursue the path of
liberation. That is why, it is said that one should always nurture good thoughts and perform good actions.
Sattva gua is that state of mind, where compassion and love for fellow beings are predominant. If one
learns to love fellow beings, sattva gua automatically blossoms forth. The transition of the mind from the
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lower gua-s to sattva gua is possible by positive thinking.

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BHAGAVAD GITA. CHAPTER XVI. 7 - 12

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Monday, January 24, 2011

BHAGAVAD GITA. CHAPTER XVI. 4 - 6

Sunday, January 23, 2011

BHAGAVAD GITA. CHAPTER XVI. 1 - 3

The XVI chapter of Bhagavad Gita is known as daivsurasampadvibhgayoga,

Ka begins this chapter by saying, Fearlessness, purity of mind, pursuing the

sacrificial rites, to study holy scriptures, controlling impulses, straightforwardness,