THIS POST IS CONTINUED FROM PART 124, BELOW--https://ajitvadakayil.blogspot.com/2020/07/sanatana-dharma-hinduism-exhumed-and_22.html
THE BHAGAWAD GITA VERSES WERE WRITTEN DOWN IN SANSKRIT IN GRANTHA LIPI, 6000 YEARS AGO, WHEN THE WHITE MAN WAS RUNNING AROUND USING GRUNT GRUNT FOR LANGUAGE
THE AMAZING THING IS BHAGAWAD GITA NEEDS NO NEW EDITIONS IN THIS MODERN AGE..
ETERNAL TRUTHS NEED NO MODIFICATION TO SUIT THE NEW TIMES ..
The Bhagavad Gita proposes that true enlightenment comes from going beyond identification with the temporal ego, the 'False Self', the ephemeral world, so that one identifies with the truth of the immortal self, the absolute soul or Atman.
Through detachment from the material sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her illusory mortality and attachment to the material world and enters the realm of the Supreme.
Arjuna saw in the huge armies his own people, (svajana)-fathers, grandfathers, brothers, teachers, friends etc., and was overcome with pity. The key word here is svajana, people who are one’s very own. It may be noted that Arjuna uses the word ‘svajana’ four times in these verses.
Arjuna’s lament and depression are rooted in this feeling of svajanatva - one’s own-ness. Arjuna’s ego that strongly felt this attachment engendered by possessiveness - own ness or svajanatva- plunged him into the abyss of sorrow and delusion (shoka and moha)
Egoism consists in thinking that one is the agent of some work and therefore the enjoyer of its reward.
Krishna classifies all actions into two viz. reaction and response; the former is guided by one’s ego, motivated by one’s desires and the latter is guided by one’s intellect motivated by one’s duty.
The former focuses on result while the latter focuses on action. Krishna proves that by responding rather than by reacting, by maintaining equanimity and not getting provoked by worldly stimuli, it is possible to satisfy the demands of worldliness, fulfill one’s obligation to the society, repay one’s debts to ancestors and still attain moksha, liberation.
The entire existence with respect to an individual is divided into two categories: 1. ‘I’ or aham and 2. ‘This’ or idam. Atman is ‘I’ and the rest is ‘This’ idam. But due to the ignorance of my real nature, I am always identified with my body, mind and intellect and thus developed a false notion about myself.
This false notion is ego.
Krishna says to Arjuna “your present reluctance to fight is illusion. Your problem is not regarding the fight as such but the fight against what you call my relatives, my brothers, my friends”.
Krishna says that “your real fight has to be against ‘I' and 'My’ rather than the fight outside”. It is in this context of how to come out of our ego i.e. ‘ I ‘ and the result of the ego ‘My' that all the other seventeen chapters have been strung into one garland..
A man is grieved when he categorizes some objects or persons as his own and some others as not his own. This sense of mine and not-mine - attachment for things considered as one’s own and indifference for things considered as not one’s own - is called ego which is the source of all grief, worry, fear and confusion.
Rediscovering oneself to be really higher than one’s ego is the end of all sorrows arising out of false identification or relationship.
So Krishna went to the bottom of this grief, sorrow, misery and suffering and explained that a wise man does not have the sense of ‘I’, ‘me’ and ‘mine’.
Objects are perceived not by the sense organs viz. skin, ear, eye, nose and tongue but through them. The sense organs are the channels through which the perceiving-ego gathers the knowledge of the objects such as touch, sound, form, smell and taste.
If this process of perceiver contacting the objects through sense organs does not take place the objects as such can not bring any response or reaction in any individual.
The object remaining the same it can give different experiences to the same individual at different times or at the same time to different individuals. Cold is pleasant at one time and unpleasant at another. Heat is pleasant in winter and not in summer. Food is welcome to a hungry person but not to the one who just finished his lunch.
So the sense contacts that give rise to feelings of heat and cold, pleasure and pain, favorable and unfavorable experiences come and go. They are therefore impermanent in nature, giving pleasure at one moment and pain at another.
One should bear all the pairs of opposites patiently and thus develop a balanced state of mind. Do not give yourself to joy or grief on their account.
The agent of slaying is the ego (aham) and the object of slaying is the body. Therefore the Self which is different both from the ego and the body is neither the slayer nor the slain. But by identifying with the body It assumes itself as the doer of actions performed by the body.
If the man does not identify himself with the body he is not at all doer of any activity. One who holds the soul as slain is also ignorant because the soul remains unaffected and unchanged. Only that which is perishable and changeable can be slain. How could the soul which is imperishable and unchangeable be slain?
Krishna advises Arjuna the practical method to be free from all the pairs of opposites and from the thought of acquisition and preservation and ever remaining in the quality of Sattwa by establishing himself in the Self by remaining on guard and not yielding to the objects of the senses.
The sorrows of the pairs of the opposites, the temptation to be impure and the desire for acquiring and preserving all belong to the ego-centre arising out of the Self identifying with not-Self i.e. body, mind and intellect.
To keep ourselves detached from these ego-centric ideas through constant awareness of our pure divine nature is the path shown by Krishna to establish oneself in the Self when the individual ego finds itself free from all anxieties of the world.
Necessarily then one will be beyond the three Gunas free from the pairs of opposites remaining always in the Sattwic quality. This attitude implies that one should be balanced and not swayed by either extreme. Sattva enables an aspiring soul to go beyond the Gunas and attain freedom.
The wise i.e those who know the art of true living undertake all work with evenness of mind (renouncement of ego) and abandoning the anxiety for the fruits of their actions (renouncement of ego-motivated desires). Thereby, they have no occasion to enter into the cycle of birth and death as there are no vasanas left in them for fulfillment.
Such an entity who is called a Karma Yogin will attain bliss i.e. the state which is beyond all evils.
As knowledge is superior to action, the implication is that selfless actions purify the mind and prepare the individual for higher meditations through which he ultimately discovers himself as the Self which lies beyond all blemish
Delusion is the non-discrimination between the Self and the non-Self or ego and it turns the mind towards the sense objects. This is the state which favors egoism in this body and attachment for the body, family, kinsmen and objects. When the man gets entangled in this slough of delusion, he is perplexed and therefore cannot think properly.
The sense objects reach out to only those who is badly in need of them and not to those who do not want them. Even then, the sense objects are capable of leaving their taste behind even in an abstinent seeker who may find it difficult to erase them completely from his mind.
Krishna says here that all such longings created even at the mental level because of ego will be made ineffective when the seeker transcends ego and comes to experience the Self - attains wisdom. But the reverse i.e. with the disappearance of the taste a striver attains steadfast wisdom is not true.
Krishna is explaining the difference between outer abstention and inner renunciation. We may reject the object but the desire for it may remain. Even the desire is lost when the Supreme is seen. The control should be both at the body and mental levels.
Liberation from the tyranny of the body is not enough; we must be liberated from the tyranny of desires also which presupposes realization of the Supreme.
Thus in the restraint of the senses evinced by a man of realization, not only the sense objects turn away from him but also attachment itself with its roots vanish.
A sage renounces all desires and is without any longings or attachments. Affinity for the world exists only because of desires. If desires are given up, no affinity for the world remains. Such a person’s intellect is without any sense of `I'-ness or `my'-ness i.e. without any ego which is the cause for the sense of attachment.
All the sufferings in the world are caused by our egocentric misconception and consequent eruption of endless wants. He is a genuine Sanyasin who leads a life of constant inspiration gained through an intelligent renunciation of his egocentric misconceptions.
The well-known Upanishadic saying is “The human mind is of two kinds, pure and impure. That which is intent on securing the desires is impure; that which is free from attachment to desires is pure”.
Where ego ends and the individuality is completely wiped out, a state of Selfhood, the state of Brahman - Existence, Knowledge, Bliss Absolute - Sat Chit Ananda - dawns.
Renouncing every thing and living in the Self is the Brahmi state or the state of God-realized soul. If the aspirant attains this state he never falls into delusion again; never again deluded by the world. It is the highest state of happiness. This experience needs to take place at an early age. But if it is attained even at the time of death he attains liberation
Working without attachment and desires, egoism and vanity, always equanimous with pairs of opposites is to control the ego and experience the Self. This technique of Karma Yoga is not different from the technique of meditation or knowledge or shraddha.
Such a sage of steady wisdom lives a life of disinterested action
Equanimity in all challenging situations ensures success in life and enables the purging of ego-sense and egocentric desires. This removal is blocked when the individual starts getting disturbed by all sorts of pairs of opposites when the ego sense overtakes him. To be equanimous is to act detached from ego.
This kind of right living results in mental purification or vasana elimination or correction of mental tendencies.
If a person performs an action with the above mental attitude or with a balanced state of mind he will not reap the fruits of such an action. Such an action will lead to the purification of his heart and liberation.
It is always the desire for one of the pairs of opposites that binds. When an act is done without attachment either for itself or for its fruits then Karma can be worked out i.e. vasanas can be exhausted without adding any new ones leading to freedom.
A liberated sage works, but without egoism or any binding necessity. Even in performing work he is not involved. When his egoism is removed, his actions are governed by the Supreme Self seated in his heart.
Free from desire and attachment, one with all beings, he is released from the bondage of actions. Such actions do not bear fruit in the same way as a roasted or boiled seed loses its potency to sprout.
Attachment becomes an obstruction only when it is ego-centric. But to the extent the attachment envelopes the welfare of a larger section of the community it gathers ethical value. Hence the advice to Arjuna is that he must fight as a warrior who is called upon to protect the higher values of living unattached to his ego-centric conception of himself and his people.
The idea is that an ignorant person acts zealously for his personal happiness; but a wise man should act, with the same zeal, for the welfare of others.
प्रकृते: क्रियमाणानिगुणै: कर्माणिसर्वश: |
अहङ्कारविमूढात्माकर्ताहमितिमन्यते|| 27||
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
Translation
BG 3.27: All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks itself to be the doer.
Krishna asks Arjuna to fight on surrendering all activities unto Him, with the mind always concentrated on the Self. Surrendering all actions does not mean inactivity but acting without attachment and the sense of possession with regard to them. Actions performed with egocentric and selfish motives become a bondage. Actions performed without attachment and desires are not actions at all in as much as they are not capable of producing any painful reactions.
Krishna advises action without longing, ego and mental perturbance. Longing is an expectation of a happening at a future point of time. Ego is one's own self-estimation based on his past. To act without ego and longing thus means acting without the memories of the past or the anxieties about the future but to live in the present. Even in the present there is a chance for the man of action to waste his time and energy in unnecessarily worrying about his activities through his inborn nature. This anxiety and worry is what is called here as mental fever or perturbance.
Karma Yoga is a way of life and one has to live it if one wants to receive His grace. The path of work is a process of elimination of desires in us.
When egoism and egocentric desires are eliminated the work done through such pure mind is a divine action which will have enduring achievements. To the extent an individual does not practice this efficient way of work he loses his discriminative capacity and ultimately will meet his destruction.
If we overcome these impulses from our egocentric ideas and act from a sense of duty, we cannot be the victims of the play of Prakriti. Thus in the process of controlling the mind - stopping it from running after the objects of attachment and aversion - lies the personal exertion for the seeker. That is his Purushartha.
Discrimination is blocked by the sense of attachment in the mind for the worldly objects. Desires fall under three categories depending upon the quality of attachments - Tamasic - inert, Rajasic - active, and Sattwic -divine.
Even Sattwic desires veil the discrimination just as smoke envelopes fire where rise of the slightest wind of discrimination can dispel the smoke of desire. The veiling is thin and hence it requires only a little effort to remove it.
For the Rajasic where intellect is covered by desire prompted agitations, the example is of wiping out of dust on a mirror. Here the covering by the impurities is complete as compared to the Sattwic. In the case of smoke fire can be at least perceived while dust completely blocks the reflection in a mirror. Hence, in this case the efforts for the removal of the dirt of desires require more time and effort.
In the case of a Tamasic, diviner aspects are completely shut out from the view by base animal instincts. The case of a foetus covered with amnion fluid in the womb is given as an illustration. Here there is no method of removing the covering until a definite period of time is elapsed. Similarly the low desires can be removed only after a longer period of spiritual evolution a Tamasic has to undergo.
आवृतंज्ञानमेतेनज्ञानिनोनित्यवैरिणा|
कामरूपेणकौन्तेयदुष्पूरेणानलेनच|| 39||
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
Translation
BG 3.39: The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.
Desires are insatiable. They are never satisfied by the enjoyments of the objects of the desires. They grow more and more as does the fire to which fuel is added. Desire screens off our capacity to discriminate right from the wrong, real from the unreal. The ignorant man considers desire as his friend because his senses are gratified. The wise man knows by experience that desire will bring nothing but suffering to him. He knows that the enemy in the form of desire does not allow the ideas of discrimination, dispassion and disinterestedness to get a hold in the mind of a seeker and presents obstacles in the path of his spiritual progress. Hence it is said to be the constant enemy of the wise but not the ignorant.
Ignorance of the nature of the Self creates desires, desires generate thoughts, and thoughts produce actions. Due to ignorance and ego we think that we perform, we succeed etc. while actually the actions are performed by the organs of action in us. Because of the imperfect understanding we consider we are the doers and hence we get attached to the anxiety for enjoying the fruits of our actions. But in the case of a wise man, who identifies himself with the Self and has gone beyond his ego sense, there is no attachment for the fruits of actions because he knows that he, the Self, is not the performer of actions and that it is only the sense organs which do the work.
The vasanas (impressions, tastes and inclinations brought over from the previous births) order our intellect and we cannot pursue any path other than that ordered by the direction of our own present vasanas.
Man's present behavior and attitude to life are mostly governed by his past actions - vasanas. However, he can raise himself if he masters his senses that produce attachment and hatred. He should try not to become a slave of his own senses.
The mind is the storehouse of vasanas. By giving up selfish actions and attachment to their rewards, the vasanas do not get multiplied and the ego, the sense of `I', ceases to exist.
Powerful soul samskaras (called vasanas) snowballed from previous births stir the unconscious, motivating us to group around for a body. But we are in such a deep sleep that we are not even aware of this stirring, although we feel it an unconscious level. This unconscious stirring is so strong that we cannot resist it.
During the period between death and fresh conception, the soul has been encapsulated in the unconscious. Even thought it had been experiencing pain and pleasure, it had no conscious experience of this. It did not even know where it was. But now with the development of the nervous system, brain, and conscious mind, memories have returned.
The jiva now knows that it is being reborn. It remembers its previous lives and clearly knows the reason for being born into this particular species under these particular conditions.
The jiva now realizes what a great loss it has been to die without attaining the goal of life, and it does not want to make that mistake again. Regretting the waste of its previous lives, it prays to the Divine Being, “O God., I have been traveling from one species to another for thousands of lifetimes. I have suckled different breasts and eaten different kinds of food only to be born and only to die. I cannot see a way out of this ocean of pain and misery. I performed good and bad actions, telling myself that it was my duty and I was doing it for my loved ones. Today I am suffering alone from the pain of those scorching actions. O Lord, help me get out of this place. This time I promise I will embrace you alone and serve only you”. (Garbha Upanishad, 4)
Occupying itself with these thoughts, feelings and prayers, the jiva completes the period of gestation. But when the infant emerges from the womb, it touches a pranic force known as Vaishnava Prana, which wipes away all memories.
The amnesia is so total that the infant does not even remember its birth. The thoughts and feelings it had in the womb, its prayers everything-vanishes, and the infant’s conscious mind is like a clean slate.
The body must relearn everything by means of its environments, its parents and its teachers, and later on, through self-study and personal experience. The vaishnava prana cleans up the mess of the past and grants you freedom from the animosity, revenge and remorse, which would otherwise follow you from life to life.
The tendency of the soul is to become locked in a Mobius strip-like cycle of birth and rebirth – life after life of the same deluded suffering. This cycle is called Samsara.
The soul can free itself from delusion and rebirth by becoming aware of karmas (the actions we take,) desires and attachments, and their resulting effect on the liberation of the soul from Samsara. The soul then only reincarnates as a choice to renounce liberation and return to a body in order to free others from suffering. The soul that lives to liberate others is called Jivanmukta.
When the soul reappears in a new body most memories from past lives are erased or hidden. This is unfortunate, but even if we remembered past mistakes, it doesn’t guarantee that we wouldn’t repeat them.
The accumulated karmas (actions) and the samskaras (impressions, talents or tendencies) transmigrate with the soul and affect the new life. Through Self-reflection we watch life through the eyes of the soul and bring a new level of consciousness into our karmas. We can become aware of the pitfalls and benefits of our tendencies through yoga practices that reveal those tendencies to us.
The law of the conservation of energy states that energy is never lost, it just changes form. The energy that was your life cannot be lost, but transforms into another form of energy. The transformation continues and life becomes life becomes life.
Your everlasting soul has appeared and reappeared in different lives, bodies, and times. The Atman is the name for the soul in Sanskrit. It is the subtle or etheric body that resides within the physical body. It has moved through thousands of bodies, places, and times – even on other planets than Earth, and in other bodies than human. It is your True identity and it is immortal.
When we experience aversion to a painful traumatic experience, or attachment to a pleasurable one, then an impression of that experience is laid down in our psyche, which is said to be a 'seed' of experience which will sprout again.
Western psychiatrists who do not believe in rebirth do past life regression.. why? Because they have lifted such knowledge from Hindu scriptures with half baked understanding.
These are the mind doctor bastards who commit suicide.
Many people who undergo a regression and successfully remember a past life are able to watch the scenes unfold like a movie, witnessing the life in a linear fashion from birth to death.
When we are unable to fully 'show up' for any given experience, a remnant of it is deposited in our psyche — or, in Tantrik theory, in the 'subtle body' which is simply the extension of the psyche. The subtle body is said to interpenetrate and underlie the physical body in the sense that it is a model for explaining how unresolved past experiences shape our relationship to the body (and its health) in the present.
Everyone carries around with them a whole host of saṃskāras from this lifetime and previous lives (since the subtle body does not die with the physical one), and those impressions unconsciously shape our preferences and the assumptions we project onto the people and situations we encounter.
The stronger the emotional impact of an experience, the deeper the impression that is formed, until we end up with a whole network of impressions that function as a filter to reality. Some of these impressions are 'toxic' in the sense that they are so strong that they create exaggerated fear responses ( phobia –like fear of flying ) when no threat (or only a mild threat) is present, or create attachments to people or things that are not actually very healthy for us.
We project our past-based assumptions, fears, and expectations on the present-moment situation; thus we are not able to 'show up' for the reality of the situation. Since the goal of yoga may be phrased as 'seeing reality clearly', it is of paramount importance to become aware of, and then dissolve, the samskāras that obscure our vision.
Samskāra theory is thus far more important to yoga psychology than the theory of karma. Karma, you might say, simply provides the occasions for us to become aware of the samskāric baggage we are carrying (since our karma will definitely create situations in which those samskāras are triggered), and thereby to become aware of what we need to release.
As a result of spiritual awakening, we become more self-aware, and thus more aware of our saṃskāras and how they are distorting our perception. This allows us to compensate for them — for example, instead of blaming a loved one for an emotion that is arising in the present moment, we can see that they are merely the trigger for the activation of an old saṃskāra
In time, as we come to know ourselves, we learn how to see through the veils thrown up by the saṃskāras and discern the difference between present-moment reality and the emotional remnants of the past.
IN SANATANA DHARMA, ASTROLOGY CAN DISCERN PAST SAMSKARAS.. THE ASTROLOGER CAN WEED OUT YOUR INNER DEMONS.. DON’T EVER POOH POOH THIS..
THROUGH PAST-LIFE REGRESSION, IT’S POSSIBLE TO HEAL—AND GROW—YOUR MIND, BODY AND SOUL, AS WELL AS STRENGTHEN YOUR PRESENT-DAY RELATIONSHIPS.
Spiritual practice is said to 'burn the seeds' of the saṃskāras so they cannot sprout again. How does this happen? Three things are required: opening up the body, opening up the emotional core, and self-inquiry. The first is addressed by a physical yoga practice (or other deep somatic work) that opens up pockets of 'stagnant energy' in the body, resulting in emotional release.
The second is addressed by a sitting-still-and-listening practice, a specific kind of meditation in which one creates an open space in which unresolved saṃskāras can arise and be released. I use the Sanskrit term bhāvanā for this kind of meditation in which one lets go of techniques and fascination with altered states (trance, bliss, etc.) and sits with the simple open attitude of "I'm willing to see whatever needs to be seen; I'm willing to feel whatever needs to be felt."
Thirdly, critical self-inquiry (ātma-vichāra) is called for: critical not in the sense of judgmental, but in the sense of a careful inspection of your inner being to make sure that you're not in denial (such as when you think you're 'over' something but really you're not). For this third practice, having a wise teacher, coach, or spiritual friend that serves as a mirror is invaluable. Without unflinching self-reflection, the spiritual journey can stall and become stuck in a rut
When a saṃskāra is triggered, it's a golden opportunity: if you can fully be present with the emotion that is arising (fear, pain, or craving, for example), allowing it to pass through without judging it or yourself for having it, then a portion of the samskara that it is arising from is dissolved.
It's important to suspend judgment because all value judgments are a form of resistance to reality, and it is resistance that creates and strengthens saṃskaras. Note that even attachment is a form of resistance, because attachment is (among other things) the feeling "I don't want this to go away" and thus is resistance to the reality of impermanence.
Western psychology focuses a lot on pain and its healing — but in yoga psychology, the samskāras arising from our experiences of pleasure need 'healing' just as much; because the attachments we form on their basis are just as obscuring of our ability to experience reality as it is, just as hindering of our capacity to access true joy (ānanda), as the pain-based samskāras of aversion are.
Saṃskaras don't go away by themselves, and until they are dissolved, you are not truly free. Though many lighter saṃskaras are shed at the time of death, the deeper ones carry over into the next life, and the next, until they are healed. This explains why sometimes people experience intense traumatic emotions that seem disproportionate to anything that happened in this life.
Past-life saṃskaras are said to explain phobias that don't stem from any this-life experience. But even intense fears can be dissolved, little by little, by cultivating our ability to simply allow them to pass through.
This practice of nonjudgmental allowing not only dissolves saṃskaras, but just as importantly, prevents new ones from being laid down. When we let new experiences and emotions pass through us without clinging to them or resisting them, no saṃskāra is deposited, and we are thereby liberating our future selves as well.
2.10 — te pratiprasavaheyah sookshmah ( Patanjali Yoga sutra 5000 BC )
Subtle afflictions are to be minimised and eradicated by a process of involution
Afflictions may be gross or subtle; both must be neutralised and eliminated, quietened at their very roots. The Upanishads mention past-life regression. Patañjali discussed the idea of the soul becoming burdened with an accumulation of impressions as part of the karma from previous lives. Patañjali called the process of past-life regression prati-prasav (literally "reverse birthing"), and saw it as addressing current problems through memories of past lives. Some types of yoga continue to use prati-prasav as a practice the "memories" recovered by techniques like past-life regression are the result of cryptomnesia: narratives created by the subconscious mind using imagination, forgotten information and suggestions from the therapist. Memories created under hypnosis are indistinguishable from actual memories and can be more vivid than factual memories. The five adversities - ignorance, egoism, lust, malice and attachment to life appear gross (sthula) on the surface, but their subtle nature may be either latent or highly lively, or may alternate between the two . Meditation helps to exterminate them. The subtle afflictions start with attachment to life, travel in the reverse order, contrary to spiritual evolution and end with the gross affliction, ignorance. Subtle afflictions need to be overcome before they lead to trouble. If a seed becomes seared, it cannot sprout; so one must render an affliction infertile by tracing it back to its source. The mother of subtle afflictions is the mind, whose movements should be directed towards the seer by the yogic process of involution (prati prasava). In this manner, subtle afflictions are crushed and an un-polarised state of pure knowledge is chanced upon. These, the subtle ones, can be reduced by resolving them backward into their origin.The kleshas can exist in one of two states, active and potential. A person in a fit of anger is expressing the klesha of dvesha in an active state. Through the practice of yoga a person may acquire the ability to remain calm in difficult situations. Even at that time the kleshas remain in a dormant or potential state where, given the right trigger, the kleshas can again become active. Essentially there are three stages of dealing with the kleshas – attenuation (tanukarana), converting to inactive (prasupta) state, and finally burnt seeds. Pratiprasava literally means to go back to the original cause. In the case of kleshas, avidya (ignorance) is the root cause of the subsequent kleshas. To eliminate the lowest level of klesha, abhinivesha (fear of death), we need to go to the cause which are raga (likes) and dvesha (dislikes). From there we need to trace the cause back to ego and then back to avidya. In order to uproot kleshas altogether we need to eliminate avidya and reach the state of kaivalya. As long as the seed remains, even though it may be in a potential (sushupta) state, it can still fructify given favorable triggers. To destroy the seeds completely, one needs to go through the various stages of samadhi and attain the state of "kaivalya". The word "pratiprasava", which is the opposite of "prasava", means resolving into the cause. These kleshas are subtle; they are destroyed when (the mind) dissolves back into its original matrix. When the mind has fulfilled its purpose of attaining "nirbija samadhi", then it dissolves back into prakriti. The mind at this point becomes redundant. The kleshas too dissolve along with the mind. Like burnt seeds, kleshas do not disappear as long as the mind is still active.Three stages of dealing with the kleshas:Attenuation (tanu-karana), Burning the seeds (dagdha bija),--by Prati Prasava we can accessing the deep hidden negative memories of the past this and previous lifetimes. These memories remain hidden deep in the subconscious mind though ‘forgotten’ by the conscious mind that are the root causes of our negative reactions, habits, and actions that cause more karmic, thus falling into the endless loop of cause and effect. In Prati Prasav sadhna all these deep-rooted emotions and psychic impressions are accessed and surfaced to be released and healed. Our present is nothing but the reflection of what we did in the past due to soul samkaras picked up in past lives. This explains phobias. The purpose of our birth is to resolve the issues that remained unresolved from our past lives. The circumstances and the problems one is facing is due the stored baggage of psychic impressions that one has collected in various lives with every action, word and thought. The psychic impressions are not just from past lives but also received and absorbed even in the infant and fetus stage in the mother’s womb. Obstacles in life indicates unresolved issues and more the obstacles and issues in life, the more are the unresolved issues, which need to be resolved so that one does not get stuck in similar circumstances again and again repeatedly, birth after birth. This unresolved issue is what is called as samskars or sanchit karmas or psychic impressions. In order to release the suffering, pain or disease of present life or to attain the higher level of spirituality and experience the ultimate truth one has to release the sanchit karma or samskaras or psychic impressions. Prati Prasav Sadhna teaches how to shed this heavy load and bring out the inner light in the form of health happiness and prosperity. By releasing these impressions which are the reasons behind the cause of our present sufferings, one is able to weed out the root cause of sufferings and blockages in one’s life. By Prati Prasav Sadhna we can dissolve fears, phobias, sufferings, limitations and awakening of your consciousness towards infinite dimension. In order to release the suffering, pain or disease of present life or to attain the higher level of spirituality and experience the ultimate truth one has to release the sanchit karma or samskaras or psychic impressions. Prati Prasav Sadhna teaches how to shed this heavy load and bring out the inner light in the form of health happiness and prosperity. Our cellular memory can store the memory of physical trauma like accidents, wounds, surgeries, abuse,trauma , fear etc that manifests in low self-esteem, stress etc. When trauma is suppressed into the cellular memory, that energy can get stuck. Vaccines can be used to explain cellular memory. You are given a shot that contains a small controlled amount of a bacteria. Your immune system immediately sets up a counter-offensive to keep you from getting sick from it. Then your immune system 'remembers' that type of experience to keep you healthy. This means vaccines evoke cell memory by their actions. Cells can “remember” how to fight a virus so you won’t get reinfected. All these modern psychiatrists talk about past life regression. This means they are Hindus or they have stolen from our ancient texts. For only in Hinduism we have endless re-births till a person obtains Moksha , as a result of NIL Karmic baggage . Past life regression a Vedic technique of Charaka is recommended for people who are willing and decided to change, to secure relief from vices, negativity, repetitive illnesses, phobias, separations and conflicts, inability to love,trust, learn. etc. Upon completion of the past life regression therapy, subjects are able to “reverse and resolve” phobias, negativity and vices which, they were unable to solve through any other modern treatment or therapy. Each cell in our body stores memories from early life, intra-uterine life, our parents and ancestors as well as, many past generations. A bio computer essentially acts like a file which when triggered causes us to act in a repetitive manner.. Erasing stored traumatic experiences from our cellular memory is akin to deleting a virus from a computer. All Vedic healers were psychiatists . How many of modern psychiatrists are healers ?If each cell contains all of the information for the whole organism, then our experiences, good or bad, are also recorded on a cellular level. Those experiences that we perceive as life threatening will continue to resonate within the memory banks of the body’s crystalline cellular and molecular matrix because we were not able to resolve the conflict or dissipate its energy. Every cell in our body has the ability to remember. Cells retain the information of all life experiences that has been absorbed from genetic heritage, nothing ever experienced whether positive or negative escapes being programmed...Without past life regression therapy it can be almost impossible to heal, as the memories are suppressed and we are not aware of holding onto them.The healer helps the subject access the specific internal negative file and then reprograms or formats it. If you magnify your cells down to your atoms, you would see that you are made up of subtle bundles of "info-energy." Release stored emotions from your subconscious mind and cellular memory and find peace with your past, by past life regression.Cells are constantly growing and dying they are the ultimate reflection of how the universe works. The universe is constantly changing, constantly transforming chaos to order, darkness into light and requires all who inhabit it. So either we make the conscious decision to live and grow or do nothing, which is a personal choice. This is the meaning of old progamming of new cells—it is about cell memory. This is why is that if you have some skin disease ( our skin renews every 28 days ) , the new skin which comes does NOT cure the disease.
2.12 — kleshamoolah karmashayo drishtadrishtajanmavedaniyah
The accumulated imprints of past lives, rooted in afflictions, will be experienced in present and future lives
Every past life we have had ended in death. Each death is a decisive transition stage for the soul. In therapy, this is where the most crucial part of the healing begins—finishing the unfinished business. Samskara is the Malayalam / Sanskrit word for an indelible impression, from a current or past life, stored in the subconscious mind which cannot be easily recalled to the conscious mind and generates a predetermined thought pattern, behavior or influence that can negatively affect one’s current life. By erasing the influence of the Samskara, a person can become free of its effect in order to lead a more conscious, productive, happy, and fulfilled life. Samskaras from a previous life or lives can still have an influence in and upon our current life. Some of the strongest impressions are from a traumatic death which then shows up as fears and phobias. Past life regression cannot erase past Karmas but helps in performing Karmas better by removing some of the impediments.Vasanas affect our ability to live fully in the present moment and curtail our true nature. The conscious mind can access the conscious mind, memories and intellect, but not the subconscious. The subconscious mind, the causal body, that stores these impressions can be tackled through subconscious states. Through deep meditation we can access these deeper layers of our existence and memories from previous lives. By exploring our own past lives we become aware of these repetitive, unconscious patterns and we erase our past by resolving those patterns. Only then, are we free from our past and the whole past is dropped. Without making peace with the past we will not progress.. Karma is not punishment system. Karma is a feed back system through that we learn our lessons from the past and evolve. Past-Life-Regression helps individuals to understand the karmic patterns involved and the resultant energy blockages. It is these energy blockages that manifest as diseases, which are sometimes chronic. The understanding that flows clears the energy blockages and thereby the disease is healed. For example a person who had this fear of closed spaces (claustrophobia) had experienced a past life where he was buried alive in an earthquake. Once he relives this trauma, he was able to overcome his claustrophobia immediately. Past-Life-Regression helps us to explore our past lives and through this exploration we realize that we are eternal beings. We understand that death is a mere transition from one state to another and that the essence of our being continues into eternity as we have lived before and are going to live again after ‘death’. Samskaras which have left a very deep impression on our personality. Samskara has nothing to do with our intellect or buddhi. We should not look at things only from the intellectual standpoint but from the aspect of the total personality. This is what meditation teaches. Just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around itKarma or the actions that you do in the present life is passed on to the next life. But fate is not passed on to the next life. Fate ( vidhi )is the outcome of our past karmic baggage – and god has decided in advance this is what you deserve. Karmic negative baggage has to be lived and worked out. There is no way of avoiding it. Humans are the result of their deeper mind and its store of countless impressions from the past. Sankalpa is a resolution for self transformation out of free will. When divinity is added to the Sankalpa; it gains strength and gets proper direction. . Yoga Nidra provides the tools to ‘weed out’ these unconscious negative patterns and in their stead plant positive seeds deep in the subconscious mind, gradually allowing expression from the highest aspect of the self. Past actions are the seeds of adversity, which in turn brings about other actions, necessitating further lives, or reincarnation. This is known as karma, or the universal law of cause and effect. Afflictions and actions intermix and interact, and the cycles of birth and death roll on. Actions rooted in desire, greed, anger, lust, pride and malevolence invite adversity, just as those which are free from the spokes of the wheel of desire lead towards the state of ecstasy. The effects of both types of action may be visible or invisible, manifest or latent; they may surface in this life or in future lives. Whatever work we do, the mind is thrown into a wave, and, after the work is finished, we think the wave is gone. No. It has only become fine, but it is still there. When we try to remember the thing, it comes up again and becomes a wave. So it was there; if it had not been there, there would not have been memory. So, every action, every thought, good or bad, just goes down and becomes fine, and is there stored up. They are called pain-bearing obstructions, both happy and unhappy thoughts, because according to the Yogis, both, in the long run, bring pain. All appiness which comes from the senses will, eventually, bring pain.. There is no limit to man’s desires; he goes on desring, and when he comes to a point where desire cannot be fulfilled, the result is pain. Therefore the Yogis regard the sum-total of the impressions, good or evil, as pain-bearing obstructions; they obstruct the way to freedom of the Soul. It is the same with the Samskaras, the fine roots of all our works: they are the causes which will again bring effects, either in this life, or in the lives to come.
3.18--- sanskarasakshatkaranat poorvajatijnanam
Through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives.
The yogi is able to recall the impressions of past incarnations which have influenced his present life. In the continuity of life, instinct, memory and desire play significant roles. Memory belongs to the subconscious mind, and the fruits of cravings (pains and pleasures experienced in the present life as a result of good and bad actions in past lives) to the unconscious. When a yogi is free from every instinct and desire, he sees directly, independent of memory, and of feelings of joy or sorrow. Through intuition, in the orderly sequence of time, he actually sees his past lineage and future status, and also the lives of others. Samskaras lead to karma: The samskaras originally led to our karma, and because of this the yogi wants to examine and eventually eliminate those samskaras. Past life regression can create further bondage: To a typical person seeking past life regression, there is a seeking out of a replay in the inner field of mind, so as to increase knowledge about ourselves. This is the coming through into the conscious state of the inner process from the subtle mind. It can have the effect of increasing ego and ignorance, as it leads one to think that these past memories are part of our self-definition. In effect, bondage of ignorance is increasing, not decreasing. Samyama on the samskaras brings freedom: However, to the yogi doing samyama on these deeper samskaras themselves (deep impressions), there comes increasing clarity about the way the samskaras have clouded the self-identity and obscured Self-realization. Thus, these past identities are not reinforced, but are attenuated and set aside. They are not seen as self-identities, but as incorrectly perceived false identities. This leads to lesser bondage and greater freedom. Attainments and obstacles: As with the other subtle experiences this is seen to be both an attainment and an obstacle, and is set aside with non-attachment . By making samyama on previous thought-waves, one obtains knowledge of one's past lives. Samyama on one's tendencies and habits will lead one to their origins. Consequently one gains deep knowledge of one's past. Through the direct perception of the latent impressions (samskaras) comes the knowledge of previous incarnations. Samskara is known as "residual potency" also. When all Vrittis or thoughts die away, the frame of the mind remains with the Samskaras. This is termed the Potential Mind. In Vedantic parlance, it is called Antahkarana Matra. A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The earthly experiences are worked up into intellectual faculty. The mind evolves through the impressions received from the universe through the senses. It will take many bodies till it gathers the complete experience of the world. Every man is born with his inborn or inherent Samskaras and these Samskaras are embedded, lodged or imprinted in the Chitta. All Samskaras lie dormant in the Chitta as latent activities, not only of this life but of all previous innumerable lives from Anadi Kala (beginningless time). In human life, only those Samskaras which are appropriate to that particular type of birth will operate and come to play. The other kinds of Samskaras will remain concealed and dormant. The nature of desires and thoughts depends upon the nature of your Samskaras.
By doing a pilgrimage to Sabarimala ( proper 41 day VRAT ) , past soul samskaras causing phobias and persistent vices in current life are burnt.
The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind.
The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route.
Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.
This knowledge of past samskars and the ability to heal them (or in Yog terminology, ‘roasting of seed samskars’) is something that helps one to move ahead.
Where ever light of awareness falls, the darkness of ignorance disappears. We might be facing a lot of demons in our day to day life. Our fears, phobias and self limiting beliefs and blocks (whether known or unknown) keep us from living our lives to the fullest potential.
There is no gap between the present experience and the formation of a Samskara in the subconscious mind. A specific experience leaves a specific Samskara. The memory of this specific experience springs from that particular Samskara only, which was formed out of that particular experience.
Samskara is known as "residual potency" . When all Vrittis or thoughts die away, the frame of the mind remains with the Samskaras. This is termed the Potential Mind. In Vedantic parlance, it is called Antahkarana Matra.
All Samskaras co-exist in the mind. The Vrittis slowly subside and leave traces in the mind. These traces are the Samskaras. From these Samskaras springs memory. If you have Yogic vision, you can vividly notice the marvels that take place in the mental factory of an individual, how the Vritti arises in the mind-lake, how it subsides and how a Samskara is formed.
You will be struck with wonder. Samyama over these Samskaras brings out the direct knowledge of the residual potencies. A Yogin brings into direct consciousness the previous life-states by getting direct knowledge of their Samskaras.
Such knowledge can hardly be acquired in Universities or in Single Messiah holy books . A Yogin of Sanatana Dharma alone can impart this knowledge to deserving aspirants.
THIS IS WHY I SAY, --
IF ALL RELIGIONS ON THIS PLANET COMBINED IS ONE DROP OF DIRTY STINKING VERMIN LADEN WATER, SANATANA DHARMA IS THE ENDLESS BOTTOMLESS PRISTINE BLUE OCEAN..
Past life regression is a technique that uses hypnosis to recover what practitioners believe are memories of past lives or incarnations..
Patañjali, in his 7000 year old Yoga Sutras, discussed the idea of the soul becoming burdened with an accumulation of impressions as part of the karma from previous lives. Patañjali called the process of past-life regression prati-prasav (literally "reverse birthing"), and saw it as addressing current problems through memories of past lives.
Past life regression is a beautiful tool to resolve the issues which have no answer if we go by our conscious mind. Subconscious is indeed a treasure house which can resolve majority of our problems.
When you do deep and intense meditations, there comes a time when you automatically regress to the past. But yes, just visiting the past, knowing a story will not solve any purpose. You must resolve it, you must heal all the wounds. You must undo all the oaths, commitments if any, undo the wrong decisions, wipe out the guilt and see things from the perspective of the soul.
One of the major benefits of going through past life regression, is that we become aware of our role in the greater scheme of things. We become aware of the reason why someone is behaving in that particular way.
When we become aware of our own faults and misgivings, the focus of blame starts shifting. Forgiveness and compassion becomes easy. True meaning of Karma is not just cause and effect, but how to get out of the vicious cycle of ‘give and take’ by deciding to come out of loop.
When you go to the immediate preceding past life, you become aware of the circumstances and thoughts which made you choose this kind of life. You can then join all the loose ends and you start appreciating how everything has been leading to the present and you start seeing the whole picture
When you are born, the mind is not a mere Tabula Rasa (a smooth or blank tablet or a blank sheet of white paper). It is a storehouse of Samskaras, predispositions, predilections, etc.
A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The earthly experiences are worked up into intellectual faculty.
The mind evolves through the impressions received from the universe through the senses. It will take many bodies till it gathers the complete experience of the world. Every man is born with his inborn or inherent Samskaras and these Samskaras are embedded, lodged or imprinted in the Chitta which is the seat for Prarabdha.
Karma is eternal. Since karma is imperishable, the residue, the experiences and the result of karma remain with the soul after death. When the soul is born again, the mind brings the fruits of actions in the form of samskaras into the new life; that is called prarabdha karma. What one has brought along to this life is one's prarabdha.
The prarabdha that is connected with sannyasa is the renunciation of karmas, so a sannyasi’s prarabdha is renunciation of action, liberation from karmas.
The karmas that were there in one's prarabdha in the past have come forth in the form of one's samskaras. The experiences of the past life, which become the samskaras of this life, are what one expresses in this life.
PRARABDAS ARE ACCUMULATED KARMA OF THE PAST BIRTHS WHICH ARE WORTH EXPERIENCING IN THIS LIFETIME AND HENCE BROUGHT BY A BEING TO PRESENT LIFE
A JIVAN MUKT REMAINS IN HIS MORTAL COIL TILL BE WORKS OUT ALL HIS PRARABDAS, BEFORE HE DECIDES TO KICK THE BUCKET ON HIS OWN TERMS AND TIME TABLE..
एवंज्ञात्वाकृतंकर्मपूर्वैरपिमुमुक्षुभि: |
कुरुकर्मैवतस्मात्त्वंपूर्वै: पूर्वतरंकृतम्|| 15||
evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam
Translation
BG 4.15: Knowing this truth, even seekers of liberation in ancient times performed actions. Therefore, following the footsteps of those ancient sages, you too should perform your duty.
The state of karmakshaya comes in the last stage, when one surrenders completely and puts aside one's ego. It is the ego that brings the feeling of doership and enjoyership. Karma either weakens or deepens the ego.
If one can separate the ego from karma, there will be no bondage with the karma, no attachment to the karma, only freedom in karma. Karma will be creative and uplifting. When karmas are performed like this, destiny can change
After death your soul is parked in a suitable astral layer. Criminals and homosexuals are parked in astral layer one, with lower forms of life
Fate is what made a Kumaari on elephant to be born ugly..
Fate is what caused king pin of the planet Rothschild of last century to be born into a womb of a leper mother in Somalia in this century.
In Sanatana Dharma the hinges of destiny are forged on our own terms. If any charlatan guru preaches otherwise , Capt Ajit Vadakayil says-- kick him on his backside and give him some face lotion too for good measure..
AAAARRRRGGGHHH PPPTTTHHEEEOOOYYYYYYY
THE AIM OF A SANNYASI IS TO FRY OUT OR BURN OR OBLITERATE ALL THESE SAMSKARAS THROUGH NIRBIJA SAMADHI. SADHANA CONSISTS IN WIPING OUT THE SAMSKARAS. BREATHING, HEARING, SEEING, FEELING, TASTING, SMELLING-ALL CAUSE SAMSKARAS OR LATENT SMRITI IN THE MIND.
THE WORLD ENTERS THE MIND THROUGH THE EYES, EARS, TONGUE (SPEECH) AND OLD SAMSKARAS. IF YOU REMAIN IN SECLUSION, YOU CAN SHUT OUT THE FIRST THREE DOORS. THROUGH VICHARA (RIGHT ENQUIRY OF SUPREME SELF), YOU CAN DESTROY THE FOURTH ROUTE. THEN, JNANA (KNOWLEDGE OF SELF) WILL DAWN.
A JNANI IS WITHOUT SAMSKARAS. THEY ARE FRIED OUT BY JNANA. NO DOUBT, THE FORCE OF THE SAMSKARAS REMAINS IN THE ANTAHKARANA. BUT THEY ARE HARMLESS. THEY WILL NOT BIND THE JNANI.
त्यक्त्वाकर्मफलासङ्गंनित्यतृप्तोनिराश्रय: |
कर्मण्यभिप्रवृत्तोऽपिनैवकिञ्चित्करोतिस: || 20||
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
Translation
BG 4.20: Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.
The weaknesses of anxiety for the fruits of action, a sense of discontentment and a feeling of dependency on things and beings of the world, belong to the Ego. When the seeker ends his ego and realized his identity with the Self, he though seemingly engaged in activity does not do anything. He is an emancipated soul who sees inaction in action and action in inaction.
When the ego has ended a Jivan Mukt’ actions do not leave any impressions on his mind and intellect and hence they are not capable of bringing about any consequences.
Such a sage's activities do not bind him since he is not the performer of actions but the actions merely flow through him. He is not a doer of actions but only an instrument for the Lord's will to express itself. The human soul becomes the pure channel of Divine power.
http://ajitvadakayil.blogspot.com/2019/07/the-term-guru-mentioned-in-vedas-and.html.An individual who has gone beyond ego cannot perform any desire-prompted and result-motivated activity. So he will be happy with whatever gain spontaneously accrues to him out of his actions. This is called ‘without any effort’.
The state of egolessness indicates perfect victory over mind and intellect and so the pairs of opposites - heat and cold, success and failure, good and bad, joy and sorrow, gain and loss etc., cannot affect him because they are only the interpretation of the world of objects by the mind.
Such an individual who has conquered his egocentric misconceptions about himself, though acting is not bound by the consequences of the actions performed (Karma-Phalam) because he realizes that the gunas act upon the gunas and is ever steady in the true knowledge of the Self.
From the standpoint of the world such a man may appear to be working or engaged in action, but from his own point of view he is not the agent of any action. The egoistic motive of action has been consumed, in his case, in the fire of knowledge.
The Cosmos is a manifestation of the Supreme and what binds is not the act but the selfish attitude to action, born of ignorance which makes us imagine that we are many separate individuals with our likes and dislikes.
गतसङ्गस्यमुक्तस्यज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्मसमग्रंप्रविलीयते|| 23||
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate
.
Translation
BG 4.23: They are released from the bondage of material attachments and their intellect is established in divine knowledge. Since they perform all actions as a sacrifice (to God), they are freed from all karmic reactions.
The qualities of a man of wisdom are enumerated in this Bhagaad Gita verse which explains the path to perfection. They are:--
Devoid of attachment - Divinity attained by man is not something that is newly acquired by him but it is only a rediscovery of perfection already existing in him which is veiled from him because of his attachment to the finite world of objects. The wise man is he for whom attachment with the world of objects has ceased.
Liberated - Bondages created around the personality of a man are his own creation due to his attachments with things. His ego feels fulfilled only through the material world of objects and it develops a sense of clinging to these objects. Thus his body gets itself attached to the world of sense-objects, his mind gets itself enslaved in the world of emotions and his intellect gets entangled in its own ideas and he feels bound and fettered. It is only when one goes beyond these attachments and hand-cuffs he becomes liberated.
Mind established in knowledge - Perfect detachment and complete liberation can be accomplished only when the seeker's mind gets focused on the discriminative knowledge of knowing the difference between the permanent and impermanent. Mind's attachment to the worldly objects is because of its delusion. If, however, the mind were to concentrate on the discriminative knowledge with the support of the intellect all the false attachments will drop off.
Acting for the sake of sacrifice (Yagna) - `Yagna' does not mean only the rituals performed in an attitude of Dedication to God for achieving freedom from the cycle of mortal existence ; it means all actions performed without ego and without the motivation of egocentric desires in a spirit of service.
When a man of perfect wisdom with the qualities as stated above performs actions in a spirit of sacrifice (Yagna), such actions dissolve away of themselves i.e. they do not leave any impressions upon his mind and cannot produce any reaction of newly formed vasanas.
Yagna ritual, the holiest act known to man, is used in the following verses as a symbol standing for the outlook of an illumined man on all his work. It is interpreted in a larger spiritual way.
श्रोत्रादीनीन्द्रियाण्यन्येसंयमाग्निषुजुह्वति|
शब्दादीन्विषयानन्यइन्द्रियाग्निषुजुह्वति|| 26||
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
Translation
BG 4.26: Others offer hearing and other senses in the sacrificial fire of restraint. Still others offer sound and other objects of the senses as sacrifice in the fire of the senses.
Fire transforms the nature of things consigned into it. In external ritualistic Vedic sacrifices, it physically consumes oblations offered to it. In the internal practice of spirituality, fire is symbolic. The fire of self-discipline burns the desires of the senses.
To offer hearing and other senses in the fire of restraint: Some sages live constantly offering the senses into the fire of self-control so that the senses, of their own accord, get burnt up giving them inner joy.
The more we satisfy the sense organs, the more they demand and this process goes on endlessly. Hence self-control of the sense organs is the only way to tame them for experiencing inner peace.
This is the path of self control which is also an act of Yagna. Every form of self control, where we surrender the egocentric enjoyment for the higher delight, where we give up lower impulses, is said to be a sacrifice.
To offer sound and other objects of sense in the fire of the senses : Others direct their senses towards pure and unforbidden objects of the senses and in so doing regard themselves as performing acts of sacrifice.
Under this method the senses are made the best use of for the adoration of the Almighty. In the fire of the senses, sense objects are offered as oblation. The sensual is transformed into spiritual.
Two diametrically opposite types of Yagnas are mentioned here. One makes the senses ineffective and the other makes the senses super-effective.
The method of self control is negative (which is given to the few) while sense-sublimation is positive (which is given to the aspiring many); but both achieve the same objective i.e. purification of the mind.
सर्वाणीन्द्रियकर्माणिप्राणकर्माणिचापरे|
आत्मसंयमयोगाग्नौजुह्वतिज्ञानदीपिते|| 27||
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite
Translation
BG 4.27: Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.
Control of the ego by better understanding of the Divine behind it is called atma-samyama-yoga i.e. the Yoga of self-restraint. All the activities of sense organs and the organs of action as well as the objects of the senses together with the functions of the prana are offered into the knowledge-kindled fire of right understanding i.e. meditation which is one-pointed discriminative wisdom. The idea conveyed here is that by stopping all activities, the sages concentrate the mind on the Self.
अपानेजुह्वतिप्राणंप्राणेऽपानंतथापरे|
प्राणापानगतीरुद्ध्वाप्राणायामपरायणा: || 29||
अपरेनियताहारा: प्राणान्प्राणेषुजुह्वति|
सर्वेऽप्येतेयज्ञविदोयज्ञक्षपितकल्मषा: || 30||
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
.
Translation
BG 4.29-30: Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances.
In the series of techniques enumerated by Krishna this is the last method. There are some, who through systematic regulation of their diet, come to gain complete mastery over themselves.
Those, who know the art of living these techniques, weaken the functions of the organs of action and thereby control their passions and appetites leading to purification of the mind and destruction of sins for achieving the goal of Self-knowledge.
In the different types of Yagna techniques self-effort is a common factor. The yajnas are only the means to enable the mind-intellect equipment to adjust itself better for meditation. Meditation is the only path through which the ego withdraws from false evaluation of itself for achieving spiritual growth.
अपिचेदसिपापेभ्य: सर्वेभ्य: पापकृत्तम: |
सर्वंज्ञानप्लवेनैववृजिनंसन्तरिष्यसि|| 36||
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi
Translation
BG 4.36: Even those who are considered the most immoral of all sinners can cross over this ocean of material existence by seating themselves in the boat of divine knowledge.
Gita, being a scripture for living, says here that even if one is the most sinful among the entire sinful, one can attain salvation and cross the world of imperfections through the Knowledge of the Self.
Sin is an act of ego forgetting its own divine nature. It is an act indulged in by man in his delusion catering to his baser instincts with the hope of achieving bliss. To rediscover that our ego is nothing other than the Self in us and to live thereafter as the Self of all is called true wisdom - Jnana. Having thus realized one's own true nature, the material objects do not have any attraction to such an individual.
योगसंन्यस्तकर्माणंज्ञानसञ्छिन्नसंशयम्|
आत्मवन्तंनकर्माणिनिबध्नन्तिधनञ्जय|| 41||
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
Translation
BG 4.41: O Arjun, actions do not bind those who have renounced karm in the fire of Yog, whose doubts have been dispelled by knowledge, and who are situated in knowledge of the self.
This verse is the summary of all the main secrets of life explained in this Chapter. It is only egoistic activities, motivated by egocentric desires that leave gross impressions in the inner personalities of men and bind them to reap their reactions.
When an individual learns to renounce his attachments to the fruits of his actions, righteous or unrighteous, through Yoga and yet works on in perfect detachment and when all his doubts about the goal of life have been removed through Self-Knowledge, the ego comes to realize that it is none other than Atman, the Self.
When such a person works, his actions do not bind him. The mutual relationship of true work, wisdom and self-discipline is brought out here.
Action offered as a sacrifice to the Supreme (action performed with the Yagna spirit) does not bind. Yagna spirit means all actions performed without ego and without the motivation of egocentric desires in a spirit of service.
It is only egoistic activities, motivated by egocentric desires that leave gross impressions in the inner personalities of men and bind them to reap their reactions. When an individual learns to renounce his attachments to the fruits of his actions through Yoga and works in perfect detachment and when all his doubts about the goal of life have been removed through Self-Knowledge, the ego comes to realize that it is none other than Atman, the Self.
When such a person works, his actions do not bind him. Every form of self-control, where we surrender the egoistic enjoyment for the higher delight, where we give up lower impulses, is said to be a sacrifice. The mutual relationship of true work, wisdom and self-discipline is the key note of this Chapter. The goal is the life-giving wisdom, which gives us freedom of action and liberation from the bondage of work. It is the goal which everybody should attempt to reach.
ज्ञेय: सनित्यसंन्यासीयोनद्वेष्टिनकाङ्क्षति|
निर्द्वन्द्वोहिमहाबाहोसुखंबन्धात्प्रमुच्यते|| 3||
jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate
.
Translation
BG 5.3: The karm yogis, who neither desire nor hate anything, should be considered always renounced. Free from all dualities, they are easily liberated from the bonds of material energy.
According to Krishna he is a true Sanyasi who `neither likes nor dislikes'. Likes and dislikes, gain and loss, honor and dishonor, praise and censure, success and failure, joy and sorrow and similar other pairs of opposites are the attitudes of mind by which it gains life's experiences.
The Karma Yogi, a true worker, is known as a nitya sanyasi or a true renouncer, for he does his work in a detached spirit without being influenced by the pairs of opposites. A man does not become a Sanyasi merely by giving up actions for whatever reason. One need not take Sanyasa formally; if he has the mental frame of renunciation of egoism and desires he is a true Sanyasi. Mere physical renunciation of objects is no renunciation at all.
योगयुक्तोविशुद्धात्माविजितात्माजितेन्द्रिय: |
सर्वभूतात्मभूतात्माकुर्वन्नपिनलिप्यते|| 7||
yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
.
Translation
BG 5.7: The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled….
Krishna explains the different stages of development and change that would take place in an individual through Karma Yoga. One who is established in Karma Yoga gets his intellect purified which reduces agitations caused by desires or emotions from within. With the selfless action and no anxiety for the fruits, his intellect becomes immune from disturbances which are reflected in his mind.
When a man gains inward peace at intellectual and mental levels, it becomes easy for him to control his sense organs from their tendency to run after sense objects. A seeker who controls his body, mind and intellect in this manner is qualified for the highest meditation because all the stumbling blocks for purposeful meditation arise from desire-motivation and emotional agitation.
If these obstacles are removed, meditation becomes natural and the rediscovery of the Self is easier to achieve.
This realization of the Self is complete and not partial. He sees the divinity of the Self as all pervading. He finds divinity everywhere at all times. Hence The Lord says `realizes one’s own self as the Self in all beings'.
When an individual after achieving the inner change comes to realize the Infinite Divinity and performs actions in the world, his actions cannot have any reactions on him because no sense of ego is left in him.
This verse highlights that it is the desire motivated egocentric activities alone that create vasanas in the intellect which block the discriminative power to experience one's own essential nature of Eternal Divinity.
ब्रह्मण्याधायकर्माणिसङ्गंत्यक्त्वाकरोतिय: |
लिप्यतेनसपापेनपद्मपत्रमिवाम्भसा|| 10||
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā
Translation
BG 5.10: Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.
.
Total detachment is impossible for the human mind. So long as there is a mind it has to attach itself with something because that is its nature. The only practical way of achieving detachment therefore is to disassociate the mind from the false and attach it to the Real.
The advice given is to surrender the sense of Agency and do the actions without egoism and attachment to their fruits, considering all actions as offerings to The Lord. The more the thoughts on The Lord the less will be the attention on one's own ego. Once this is realized, the actions of the body, mind and intellect will not leave any impression on the Self. Such a yogi has no attachment even for liberation.
Having thus realized the Self the Yogi lives in the world of objects with perfect detachment like the lotus leaf existing in the water without getting itself moistened. The sage lives in the world of objects detaching himself from his own perceptions of the world, likes and dislikes etc.
.
कायेनमनसाबुद्ध्याकेवलैरिन्द्रियैरपि|
योगिन: कर्मकुर्वन्तिसङ्गंत्यक्त्वात्मशुद्धये|| 11||
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye
.
Translation
BG 5.11: The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.
The sage remains as if he were a mere observer of all that is happening around him.
The Karma yogis are those who are devoted to the path of action, free from egoism and selfishness, who work for the purification of their hearts without any attachment to the results of their actions and who dedicate all their actions to god as their offering.
.
कायेनमनसाबुद्ध्याकेवलैरिन्द्रियैरपि|
योगिन: कर्मकुर्वन्तिसङ्गंत्यक्त्वात्मशुद्धये|| 11||
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye
.
Translation
BG 5.11: The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.
The sage remains as if he were a mere observer of all that is happening around him.
The Karma yogis are those who are devoted to the path of action, free from egoism and selfishness, who work for the purification of their hearts without any attachment to the results of their actions and who dedicate all their actions to god as their offering.
Steadfastness is achieved through the following four stages of development viz.
• purity of mind
• gaining of knowledge
• renunciation of action
• steadiness in wisdom.
Peace is not a product of external origin but it is a mental condition in an individual when he is not agitated by any kind of disturbing thoughts. Peace is an unbroken feeling of joy and a symbol of an integrated personality.
Krishna says that this can be brought about through selfless actions undertaken in a spirit of Yagna. When a worker renounces his egocentric sense of agency and desire for the fruits of his actions he immediately becomes an integrated personality and experiences peace.
The one who is unbalanced or unharmonised, who is motivated by desire and attachment to the fruits of actions and who is full of egoism and sense of agency gets himself bound and tortured by the reactions of his own actions.
नकर्तृत्वंनकर्माणिलोकस्यसृजतिप्रभु: |
नकर्मफलसंयोगंस्वभावस्तुप्रवर्तते|| 14||
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate
Translation
BG 5.14: Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature (guṇas).
The Supreme Self (Prabhuh) neither creates any sense of agency nor does it initiate any action. It does not match every action with its corresponding fruit.
However when the Self functions through the equipments - physical, mental and causal bodies - It becomes a conditioned Self and gathers to itself all the egocentric attitudes of agency, action and fruits etc.
Thus the beneficiary of the fruits and the performer of actions in us is the ego and not the Atman or the Self. The Self becomes an actor performing all actions only when it gets conditioned by `Swabhava'- nature or the Divine Maya made up of the three Gunas.
The Self comes under the control of maya and regards itself as acting and enjoying the fruits of action. As long as the Self remains identified with maya it is bound. But when it detaches itself from maya it becomes free. Thus such ideas as those of duty, work and the result belong to the relative world. They have no relevance from the standpoint of the Supreme Lord. It is the Prakriti or nature that does everything.
नादत्तेकस्यचित्पापंनचैवसुकृतंविभु: |
अज्ञानेनावृतंज्ञानंतेनमुह्यन्तिजन्तव: || 15||
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
.
Translation
BG 5.15: The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.
When the sun light passes through a plane glass it comes out clearly but if it passes through a prism it emerges as seven colors which are part and parcel of the same sun light. Similarly the Self passing through Knowledge emerges out as the Self which is all-pervading. But when the same Self passes through ignorance i.e. body, mind and intellect it gets itself split up into the unending world of plurality.
As there is neither day or night from the stand point of the sun, so there is neither virtue nor vice from the standpoint of the Supreme whose nature is Existence-Knowledge - Bliss absolute, Sat-Chit-Ananda.
Through ignorance man separates himself from the Lord and comes under the spell of ego. Thus he thinks of himself as the agent of various works, good or evil and experiences pleasure and pain accordingly. The law of Karma applies only to the embodied beings in the relative world. When the aspirant becomes free from ignorance and realizes his identity with the Lord, he goes beyond virtue and vice and is not affected by the results of his actions.
Where there is knowledge there is no place for ignorance and where there is ignorance knowledge cannot exist. So the statement that knowledge is enveloped by ignorance means that unveiling of truth is a process of removal of ignorance and not creation of knowledge and therefore it is only a re-discovery.
ज्ञानेनतुतदज्ञानंयेषांनाशितमात्मन: |
तेषामादित्यवज्ज्ञानंप्रकाशयतितत्परम्|| 16||
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
Translation
BG 5.16: But for those, in whom this ignorance of the self is destroyed by divine knowledge, that knowledge reveals the Supreme Entity, just as the sun illumines everything in daytime.
Ignorance creates the egocentric concept which thrives in the body, mind and intellect and is the root cause of all sufferings. When this ignorance is destroyed by knowledge of the Self, the ego ends and the Self becomes manifest just as the sun illuminates and reveals all the objects of the physical universe when the clouds surrounding it move away.
Knowledge is the very faculty of knowing. So when the ego re-discovers the Self it becomes the Self. Therefore, the Self is awareness, consciousness or the Atman.
इहैवतैर्जित: सर्गोयेषांसाम्येस्थितंमन: |
निर्दोषंहिसमंब्रह्मतस्माद्ब्रह्मणितेस्थिता: || 19||
ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
.
Translation
BG 5.19: Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.
All possibilities of bondage are destroyed when the mind attains perfect evenness which in other words means becoming a Jivan Mukt
Sri Krishna asserts that the relative existence of bondage can be ended and the imperfect individual can be made to live in the Consciousness of God and can come out of one's ego sense in this life itself, in this very body and among the very same worldly objects.
The method of achieving this goal is stated in the verse as the one whose mind rests in evenness and gains the Divine tranquility. Where the thought flow is arrested there the mind ends. Where the mind ends, which is the instrument through which life expresses itself as ego, the sense of separate existence also ends and the egocentric slavery of samsar ceases. The ego, devoid of samsaric sorrows, rediscovers itself to be none other than the Self Itself.
Such persons who have conquered their minds and live in perfect harmony in all conditions of life and its relationships are indeed aware of their identity with Brahman who is even, ever-perfect and uncontaminated though indwelling in all pure and impure bodies.
The substratum is changeless and remains the same but the superimpositions and manifestations will change by their very nature. An individual with his identification with body, mind and intellect is changing factor but the Substratum, the Self, remains the same.
नप्रहृष्येत्प्रियंप्राप्यनोद्विजेत्प्राप्यचाप्रियम्|
स्थिरबुद्धिरसम्मूढोब्रह्मविद्ब्रह्मणिस्थित: || 20||
na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ
Translation
BG 5.20: Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.
.
Krishna describe a perfect man as having always a balanced intellect because of the absence of egocentric influences. He is never deluded. He has abandoned all actions as he rests in the Self.
He is neither exhilarated when he gets pleasant objects nor feels disappointed when he obtains unpleasant objects. This does not mean that he has no reactions at all but it means that he remains balanced always with a sense of equipoise which cannot be shattered easily.
आरुरुक्षोर्मुनेर्योगंकर्मकारणमुच्यते|
योगारूढस्यतस्यैवशम: कारणमुच्यते|| 3||
ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate
.
Translation
BG 6.3: To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.
For a man who cannot practice meditation for a prolonged period and who is not able to keep his mind steady in meditation, action or work is a means of establishing himself in concentration and self-improvement. By working in the world with no egocentric concept of agency and desire for the fruits of actions, the mind gets purified and makes it fit for the practice of steady meditation.
बन्धुरात्मात्मनस्तस्ययेनात्मैवात्मनाजित: |
अनात्मनस्तुशत्रुत्वेवर्तेतात्मैवशत्रुवत्|| 6||
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat
.
Translation
BG 6.6: For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.
When the required amount of concentration is achieved and his mind conquered, his agitations get well under control. In that state of mental growth his mind thoroughly gets fixed in the Self. These two means are not contradictory. Selfless work is necessary for a beginner; but a developed seeker needs more calmness and self-withdrawal for deep meditation to realize the Self. All his actions are then performed with perfect equanimity
To the extent that the lower in us withdraws itself from its identifications with the body and sense-organs, feelings and emotions to that extent it (the ego) is said to have come under the influence of the nobler in us.
To such an ego the Self is the friend. But where the ego rebels against the higher, to that unconquered self or uncontrolled ego the Diviner Self is as inimical as an external foe.
The higher Self becomes a friend to the lower if the latter allows itself to be influenced by the former. The Diviner becomes inimical to the lower limited ego when the latter resists nobler aspirations. We are therefore called upon to master the lower self by the higher. The point is that the lower self is not to be destroyed. It can be used as a helper, if it is held in check.
युञ्जन्नेवंसदात्मानंयोगीविगतकल्मष: |
सुखेनब्रह्मसंस्पर्शमत्यन्तंसुखमश्नुते|| 28||
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute
.
Translation
BG 6.28: The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.
During meditation when the mind is withdrawn from the world of objects and is concentrated on the Self, it acquires quietitude and the thought flow ceases. Where there is no thought flow there is no mind. Where the mind has ended, there the seeker experiences the Infinite nature of the Self and the meditator reaches to the Supreme Bliss by ending all his mental agitations.
The ego discovers that it is none other than the Self and hence there is no dualism at this stage. Such a man of self-realization himself becomes Brahman. The meditator (Upasaka) becomes one with the object of meditation (Upasya).
A meditator step by step grows out of his own ignorance and imperfection represented by his ego and merges with the Supreme. He loses contact with the objects of the senses and comes into contact with the Self within - Brahman. This means that the seeker becomes Brahman and comes to experience the Infinite Bliss as against contact with the world of objects (`not-Self’) whose joys are always finite. He becomes a Jivanmukta, liberated while living in a body.
Chandogya Upanishad (VII-xxiii.I) says “That which is infinite or great beyond all, is true happiness. There is no joy in that which is finite. Happiness lies in infinity. Efforts should be made in particular to know the Infinite alone”. It continues “The Infinite represents that plane of consciousness in which no other is cognized and the state in which another is seen, another is heard and another is cognized represents the finite. That which is infinite is immortal. That which is finite is mortal”. (VII-xxiv.I)
प्रयत्नाद्यतमानस्तुयोगीसंशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततोयातिपरांगतिम्|| 45||
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim
.
Translation
BG 6.45: With the accumulated merits of many past births, when these yogis engage in sincere endeavor in making further progress, they become purified from material desires and attain perfection in this life itself.
Mind and intellect of an individual function through the body in the world outside as per the qualities they assume because of the actions performed in their earlier births. The wrong and negative qualities of the mind and intellect are sins in the language of Vedanta. After purifying the mind from these sins the aspirant practices meditation and ultimately the mind becomes devoid of impressions which is called the end of the mind since the mind is nothing but a flow of thoughts.
When there is no thought, there is no mind and where there is no mind there is no ego which is termed as `reaching the highest goal' or Self-Rediscovery. Little by little acquiring, through many births, the knowledge of Reality, he ultimately attains perfection. The Gita gives us hopeful belief in the redemption of all.
Once the individual understands the distinction between matter and spirit, he will know that the cause of all our sufferings is due to spirit identifying with matter. When spirit is detached from all its identifications, it rediscovers for itself its own essential nature as Perfection and Bliss Absolute.
The spirit identifying with matter or apara prakriti is called ego. This is also called super imposition on the Truth through ignorance.
It is apara prakriti which is the cause of the world and by which the ego or Jiva gets bound. It is the ego that rediscovers itself to be nothing other than the spirit or para prakriti that presides over the matter. In order to make it clear Sri Krishna tells that the matter-aspect is distinct from the spirit-aspect in each individual.
The five elements are represented by the sense-organs by which the individual lives and gathers experiences in the world of sense objects as we have seen above. The sense organs are the channels through which the world of stimuli reaches the mind. The impulses received in the mind are classified and systematized as knowledge by the intellect. During all these assimilation the ego falsely identifies the body with the Spirit and the sense of `I' or `My' is produced.
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदंजगत्|
मोहितंनाभिजानातिमामेभ्य: परमव्ययम्|| 13||
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
Translation
BG 7.13: Deluded by the three modes of Maya, the people in this world are unable to know me, the imperishable and eternal.
The people of this world are deluded by the three gunas or qualities of nature. Affection, attachment and infatuated love, hatred are all the characteristics of the gunas. On account of delusion created by these qualities they are not able to break worldly ties and turn their minds towards the Supreme Lord though the Lord is the inmost Self of all beings and the object of direct and immediate perception.
The Lord in His purest essence is untouched by the gunas which belong only to His prakriti. The Self is the essence which does not have the six modifications of the body viz. birth, growth, existence, old age, decay and death.
This verse answers the question as to why the ordinary mortals are not able to understand at least the presence of the great truth about the spirit and matter. The answer in short is that deluded by the modifications of the three Gunas the living beings become blind to the divine possibilities in themselves. So long as a ghost is seen in the post, the vision of the post will not be available to the perceiver. Thus deluded, the ego does not realize the Supreme as different from it.
दैवीह्येषागुणमयीमममायादुरत्यया|
मामेवयेप्रपद्यन्तेमायामेतांतरन्तिते|| 14||
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
.
Translation
BG 7.14: My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto me cross over it easily.
Maya or illusion is divine because it is a part of the Lord’s nature and inscrutable to human reason as we have seen earlier. It is hard to overcome by self-effort if unaided by divine grace. Although Krishna Himself admits that it is not easy for any egocentric individual to transcend this illusion which is caused by His Maya, the Lord says that those who devote themselves to Him alone can overcome this obstacle which creates sorrows and imperfections in the objective world.
नमांदुष्कृतिनोमूढा: प्रपद्यन्तेनराधमा: |
माययापहृतज्ञानाआसुरंभावमाश्रिता: || 15||
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
Translation
BG 7.15: Four kinds of people do not surrender unto me—those ignorant of knowledge, those who lazily follow their lower nature though capable of knowing me, those with deluded intellect, and those with a demoniac nature.
. The difference between man and animal is his rational intellect by which he can distinguish between the good and the evil, the high and the low, the moral and the immoral etc. This rational discriminative capacity alone helps the man to cast off his imperfections and become aware of his essential nature of Absolute Divinity.
The evil doers cannot attain to the Supreme, for their mind and will are not instruments of the Spirit but of the ego. They do not seek to master their crude impulses but are a prey to the Rajas and Tamas in them. If they control their crude tendencies by the Sattva in them, their action becomes orderly and enlightened and ceases to be the outcome of passion and ignorance.
To go beyond the three gunas, first, we have to submit ourselves to the rule of Sattva. We have to become ethical, before we can become spiritual. At the spiritual level, we cross the dualities and act in the light and strength of the Spirit in us. We do not act then to gain any personal interest or avoid personal suffering but only as instrument of the Divine.
नाहंप्रकाश: सर्वस्ययोगमायासमावृत: |
मूढोऽयंनाभिजानातिलोकोमामजमव्ययम्|| 25||
nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
.
Translation
BG 7.25: I am not manifest to everyone, being veiled by my divine Yogmaya energy. Hence, those without knowledge do not know that I am without birth and changeless.
. Maya is the illusion born out of the three Gunas through which the Non-dual expresses itself. The principle of Maya functioning in an individual is termed ignorance. By the play of the three Gunas or temperaments one gets confused and hence the Self is not available for direct experience.
As long as the agitations of the mind veil the intellect from its awareness of the Self, the limited ego will continue to wander about among the sensual desires and cannot experience Pure Consciousness even for a moment.
तानहंद्विषत: क्रूरान्संसारेषुनराधमान्|
क्षिपाम्यजस्रमशुभानासुरीष्वेवयोनिषु|| 19||
आसुरींयोनिमापन्नामूढाजन्मनिजन्मनि|
मामप्राप्यैवकौन्तेयततोयान्त्यधमांगतिम्|| 20||
tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān
kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu
āsurīṁ yonim āpannā mūḍhā janmani janmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim
.
Translation
BG 16.19-20: These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach me, O Arjun, they gradually sink to the most abominable type of existence.
कार्यमित्येवयत्कर्मनियतंक्रियतेऽर्जुन|
सङ्गंत्यक्त्वाफलंचैवसत्याग: सात्त्विकोमत: || 9||
kāryam ity eva yat karma niyataṁ kriyate ‘rjuna
saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ
.
Translation
BG 18.9: When actions are taken in response to duty, Arjun, and one relinquishes attachment to any reward, it is considered renunciation in the nature of goodness.
The concept of Tyaga in the Gita is a subjective renunciation of selfishness and desire in the field of activity and not giving up the world and one's duties and actions in it. Acting in the outside world, renouncing ego and egocentric desires, an individual grows in inward purity.
यस्यनाहङ्कृतोभावोबुद्धिर्यस्यनलिप्यते|
हत्वाऽपिसइमाँल्लोकान्नहन्तिननिबध्यते|| 17||
yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā ‘pi sa imāl lokān na hanti na nibadhyate
Translation
BG 18.17: Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.
Ego which is the result of man's self projections and unhealthy contacts with the outside world is the cause of man's sufferings. Krishna says that those who have no sense of egoism and whose intelligence is not vitiated by false values of possession, acquisition etc. perform no action although they act.
The statement `performing no action while acting' means that even while a man of above mentioned temperament is acting in the world, such actions leave no mental impressions (Vasanas) in him and he remains detached. An egoless man of wisdom while working in any field is an expression of the Infinite Will and in that attitude of surrender and dedication actions performed by him leave no vasanas in him. Hence Krishna says `though he kills he does not kill'.
Arjuna is told that if he can act in the world without identifying with things around him and does his duty in the consciousness of the Divine, even if he kills his kith and kin, teachers etc. he would not be committing any crime and the killings would not leave any murderous impressions in him.
A sannyasi is free from ego and identification with the body. He renounces all actions because it is brought about by ignorance of the true nature of the Self. Therefore the threefold fruit of action – desirable, undesirable and mixed – does not affect him. It is only the unenlightened man that is affected by it.
यत्तुकामेप्सुनाकर्मसाहङ्कारेणवापुन: |
क्रियतेबहुलायासंतद्राजसमुदाहृतम्|| 24||
yat tu kāmepsunā karma sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam
.
Translation
BG 18.24: Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of Rajas .
अनुबन्धंक्षयंहिंसामनपेक्ष्यचपौरुषम्|
मोहादारभ्यतेकर्मयतत्तामसमुच्यते|| 25||
anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate
.
Translation
BG 18.25: That action is declared to be in the mode of tamas, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.
मुक्तसङ्गोऽनहंवादीधृत्युत्साहसमन्वित: |
सिद्ध्यसिद्ध्योर्निर्विकार: कर्तासात्त्विकउच्यते|| 26||
mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate
.
Translation
BG 18.26: The performer is said to be in the mode of sattva, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure.
The threefold nature of action (Karma) is described.
Sattvic : Sattvic actions are those that are one's own obligatory duties towards the society, performed without any attachment to the fruits thereof and that are not motivated by likes and dislikes. These duties are just performed spontaneously. Fulfillment and joy are sought in the very work itself. Such Sattvic actions are undertaken only by men who possess Sattvic knowledge. A Sattvic action is the purest producing peace and harmony in the field of activity. It is an obligatory action undertaken for its own sake in an attitude that work itself is worship. Such inspired activities are undertaken without any attachment and any anxiety for the rewards. They are not guided by likes or dislikes of the performer. Action itself is fulfillment.
Rajasic : Rajasic activities are those that are propelled by desires waiting for their fulfillment that are performed in a self-centered vainglorious attitude of `I'ness and which are undertaken with great strain and labor on the part of the doer. They are undertaken by men of Rajasic knowledge. Rajasic action is undertaken to satisfy one's desire in a spirit of arrogance, egoism and vanity. Such actions involve considerable effort and strain.
The consciousness of suffering, the sense that we are doing something disagreeable, that we are passing through grim suffering and toil takes away value from the act. To feel consciously that we are doing something great, that we are sacrificing something vital is a failure of the sacrifice itself.
But when the work is undertaken for the cause, it is a labor of love and sacrifice itself is not felt as a sacrifice. Doing unpleasant things from a sense of duty, feeling the unpleasantness all the time is Rajasic. Doing it gladly in utter unself-consciousness, with a smile on the lips is Sattvic. It is the difference between an act of love and an act of law, an act of grace and an act of obligation.
Tamasic : Tamasic actions are those that are undertaken without any regard for the consequences thereof and that bring disaster and sorrow to all including the performer. They emanate in an individual out of his misconception about the goal of life. They are undertaken by men of Tamasic knowledge.
रागीकर्मफलप्रेप्सुर्लुब्धोहिंसात्मकोऽशुचि: |
हर्षशोकान्वित: कर्ताराजस: परिकीर्तित: || 27||
rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ
.
Translation
BG 18.27: The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.
अयुक्त: प्राकृत: स्तब्ध: शठोनैष्कृतिकोऽलस: |
विषादीदीर्घसूत्रीचकर्तातामसउच्यते|| 28||
ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate
Translation
BG 18.28: A performer in the mode of tamas is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and procrastinating.
प्रवृत्तिंचनिवृत्तिंचकार्याकार्येभयाभये|
बन्धंमोक्षंचयावेत्तिबुद्धि: सापार्थसात्त्विकी|| 30||
pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī
.
Translation
BG 18.30: The intellect is said to be in the nature of sattva, O Parth, when it understands what is proper action and what is improper action, what is duty and what is non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.
Sattvic : A doer who has no attachment to the field in which he is acting, who is not egoistic, who is full of persistence and zeal unmindful of obstacles on the path, who is not perturbed by the results of his actions, be they success or failure, is considered a Sattvic-Karta. He is ever conscious of the power of the Infinite Light in all his activities at all times.
Rajasic : A doer who yields to passions, desires and attachments, who eagerly seeks the fruits of his work, who is selfish, greedy and insatiable, whose acts cause harm to others, who is not pure in his means, who is tossed between joys and sorrows of life is considered Rajasic Karta.
Tamasic : A doer who has no control over his own base mental impulses and instincts, who is arrogant, vulgar and obstinate in his own wrong conclusions, who is unsteady, despondent, deceitful, indolent, procrastinating and malicious is considered Tamasic Karta.
ययाधर्ममधर्मंचकार्यंचाकार्यमेवच|
अयथावत्प्रजानातिबुद्धि: सापार्थराजसी|| 31||
yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
.
Translation
BG 18.31: The intellect is considered in the mode of Rajas when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct.
अधर्मंधर्ममितियामन्यतेतमसावृता|
सर्वार्थान्विपरीतांश्चबुद्धि: सापार्थतामसी|| 32||
adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī
Translation
BG 18.32: That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of tamas.
Three types of understanding (Buddhi) are explained. Understanding or Buddhi means the intellectual capacity in the individual to grasp what is happening around.
Sattvic : The understanding that can readily judge things that are to be done (Pravritti) and things that are to be avoided (Nivritti), that can readily discriminate the beings and situations in its field of activity, that can distinguish between the right field of pursuit and wrong field of false ideas, that understands fear and fearlessness is considered as the Sattvic Buddhi, an understanding of purity.
Rajasic : The understanding that erroneously judges both the right and the wrong that makes faulty conclusions about what should be done and what should not be done due to inaccurate egoistic pre-conceived notions is considered Rajasic Buddhi.
Tamasic : The understanding that deems the wrong as the right, reversing every value due to ignorance, sees all things in a perverted way, always against the truth is considered as the Tamasic Buddhi. In fact this is no understanding at all; it can only be a perpetual misunderstanding.
धृत्याययाधारयतेमन:प्राणेन्द्रियक्रिया: |
योगेनाव्यभिचारिण्याधृति: सापार्थसात्त्विकी|| 33||
dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī
Translation
BG 18.33: The steadfast will that is developed through Yog, and which sustains the activities of the mind, the life-airs, and the senses, is said to be determination in the mode of sattva.
ययातुधर्मकामार्थान्धृत्याधारयतेऽर्जुन|
प्रसङ्गेनफलाकाङ्क्षीधृति: सापार्थराजसी|| 34||
yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī
.
Translation
BG 18.34: The steadfast will by which one holds to duty, pleasures, and wealth, out of attachment and desire for rewards, is determination in the mode of rajas.
ययास्वप्नंभयंशोकंविषादंमदमेवच|
नविमुञ्चतिदुर्मेधाधृति: सापार्थतामसी|| 35||
yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī
.
Translation
BG 18.35: That unintelligent resolve is said to be determination in the mode of tamas, in which one does not give up dreaming, fearing, grieving, despair, and conceit.
The three kinds of Fortitude (Dhriti) is explained. Fortitude is consistency of purpose and self-application with which every individual pursues his field of endeavor chosen for him by his Buddhi to achieve a set goal without allowing himself to be distracted by the obstacles on the way. Its power is proportional to the detachment from regrets over the past and anxieties for the future.
Sattvic : The fortitude by which one controls the activities of the mind, organs of perception and organs of action is the Sattvic Dhriti. The consistency with which one steadily controls one's mind and sense organs and their activities through single-pointed concentration upon a given goal is of the Sattvic type.
Rajasic : The consistency with which one firmly holds on to duty, pleasure and wealth, ever desirous of enjoying the fruits of his action is of Rajasic Dhriti. He follows Dharma-duty- only to gain the heavens, pursues wealth to gain power in life and works for pleasure to achieve sensual satisfaction.
Tamasic : The steadiness of purpose with which one does not abandon one's dreams and imaginations, fear and agitation, grief and sorrow, depression and arrogance is of Tamasic Dhriti and such a person is called Durmedha, a fool.
यत्तदग्रेविषमिवपरिणामेऽमृतोपमम्|
तत्सुखंसात्त्विकंप्रोक्तमात्मबुद्धिप्रसादजम्|| 37||
yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
.
Translation
BG 18.37: That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of sattva. It is generated by the pure intellect that is situated in self-knowledge.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्|
परिणामेविषमिवतत्सुखंराजसंस्मृतम्|| 38||
viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
.
Translation
BG 18.38: Happiness is said to be in the mode of rajas when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.
यदग्रेचानुबन्धेचसुखंमोहनमात्मन: |
निद्रालस्यप्रमादोत्थंतत्तामसमुदाहृतम्|| 39||
yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
.
Translation
BG 18.39: That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of tamas.
Happiness is the universal aim of life. Only it is of different kinds according to the Gunas which dominate our nature. If Tamas predominates in us, we are satisfied with violence and inertia, blindness and error. If Rajas prevails, wealth and power, pride and glory give us happiness. True happiness of human beings lies not in the possession of outward things but in the fulfillment of the higher mind and spirit, in the development of what is most inward in us.
It may mean pain and restraint but it will lead us to joy and freedom. We can pass from the happiness of knowledge and virtue to the eternal calm and joy, Ananda of the Spirit, when we become one with the Highest Self and one with all beings.
Sattvic : The joy arising out of the inner self-control and consequent self-perfection which looks though painful and arduous in the beginning, is enduring in the long run, in contrast with the fleeting joys of sensual satisfaction. It is the result of inner discipline and contemplation. This brings about tranquility in the intellect and from this tranquility of the intellect emerges Sattvic happiness. This happiness that arises from consistent effort lasts long and yields greater sense of fulfillment which is the result of an individual's balanced and self-disciplined life of high ideals and divine values of life.
Rajasic : This pleasure arises only when the sense-organs are directly in contact with the sense-objects. In the beginning it is alluring but it creates a sense of exhaustion and dissipation in the enjoyer in the long run. It is also vitiated by the anxiety about its diminution and ultimate loss. Therefore the temporary happiness provided by the sense-objects is termed Rajasic.
Tamasic : This type of happiness arises from 1. sleep - not the physiological every day sleep but the non-apprehension of Reality and the incapacity to perceive the goal of life- 2.indolence - the incapacity of the intellect to think correctly about the problems that it faces to arrive at a correct judgment - and 3. Heedlessness - ignoring the values of higher ideals.
नतदस्तिपृथिव्यांवादिविदेवेषुवापुन: |
सत्त्वंप्रकृतिजैर्मुक्तंयदेभि: स्यात्त्रिभिर्गुणै: || 40||
na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ
.
Translation
BG 18.40: No living being on earth or the higher celestial abodes in this material realm is free from the influence of these three modes of nature ( gunas )..
The play of these three Gunas is the very expression of Prakriti. Put together they are the manifestations of Maya which make the individuals differ from each other.
BHAGAWAD GITA HAS NO DISTINCTIONS OF CASTE BY BIRTH
THE WHITE INVADER WHO INJECTED POISON WITH THE HELP OF BR AMBEDKAR AND EVR PERIYAR CAN SCREW THEMSELVES
THE BELOW HAS NOTHING TO WITH VARNA.
THEY ONLY DESCRIBE THE GUNAS
A BRAHMIN PRIEST CAN BE A SHUDRA IF HIS GUNA IS TAMASIC..
•Brahmans - who have major portion of Sattwa and a little Rajas with minimum Tamas.
•Kshatriyas - who have mostly Rajas with some Sattwa and very little Tamas.
•Vaishyas - who have more Rajas, very little Sattwa and some Tamas.
•Sudras - mostly Tamas, very little Rajas and negligible Sattwa.
SATYA VACHCHAN
DATE 25THJULY 2020
TIME: 2030
I ASK MY READERS TO SPREAD THIS LINK AROUND
.
ब्राह्मणक्षत्रियविशांशूद्राणांचपरन्तप|
कर्माणिप्रविभक्तानिस्वभावप्रभवैर्गुणै: || 41||
brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ
brāhmaṇa—of the priestly class; kṣhatriya—the warrior and administrative class; viśhām—the mercantile and farming class; śhūdrāṇām—of the worker class; cha—and; parantapa—Arjun, subduer of the enemies; karmāṇi—duties; pravibhaktāni—distributed; svabhāva-prabhavaiḥ-guṇaiḥ—work based on one’s nature and guṇas
Translation
BG 18.41: The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).
Krishna applies the characteristics of various Gunas to the social fabric and classifies the entire mankind under four different heads viz. Brahmanas, Kshatriyas, Vaishyas and Sudras.
Different kinds of duties are assigned to each of these categories of individuals depending on their nature (Swabhava) which in turn depends on the Gunas predominating in them. This classification is based on the quality of the inner personality of the individuals and not on the accident of their birth.
The fourfold order is not peculiar to Hindu society. It is of universal application. The classification depends on types of human nature. Each of the four classes has certain well defined characteristics though they are not to be regarded as exclusive.
They are not always determined by heredity.
THERE IS NO WAY, A SHIP CAPTAIN WILL ALLOW THE ILLITERATE TOILET CLEANER ON THIS SHIP TO NAVIGATE INTO PORT.. ( OR FOR THE MATTER A SURGERY THEATRE HALF WIT SWEEPER TO DO BRAIN SURGERY )
LIVES ARE AT STAKE.
BALLS TO CONSTITUTIONAL EQUALITY PROPUNDED BY OUR JUDGES IN FOREIGN PAYROLL ..
IF THE STEWARD TRIES DOING ( ON BEING PRODDED BY KANCHA ILAIH OR JOHN DAYAL OR COMMIE BRINDA KARAT OR THE CHIEF JUSTICE OF INDIA ) IT I WILL KICK HIS ASS AND SACK HIM ON THE SPOT..
CONMAN , DRUG RUNNER AND WHORE HOUSE RUNNER RAJNEESH/ OSHO HAD THE GALL TO SAY THAT BHAGAWAD GITA IS ALL BULLSHIT
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