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Tuesday, December 21, 2010

BHAGAVAD GITA. CHAPTER IX. 7 - 10

Gita Series – 101: Chapter -IX. Verses 7 – 10

“ Arjuna, at the time of dissolution, all beings enter My Prakriti and at the commencement of creation, I send them back. Managing My Prakriti, I again and again send this multitude of beings, subject totheir karmas. But, Arjuna, these actions of Mine do not affect Me, as I am unattached and indifferent tosuch actions. Having Me as Her supervisor, Prakriti produces both sentient and insentient beings and because of this the world revolves.”

Prakriti is the Primordial Nature, where creation unfolds. Prakriti is the Mother Nature. A soul is a part of

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the Supreme Soul or the Brahman. When a soul has to manifest, it has to conjugate with Prakriti. At the

time of this colligation, karma embedded in a soul gets imbedded in that gross form along with the soul,

ready to manifest at the appropriate time. Karma and soul can never be separated. At the time of death,

the soul leaves the body along with the embedded karma and the body is absorbed by Prakriti. But,

Prakriti is not something different from the Lord, but part of the Lord. If Prakriti is considered as different

from the Lord, the omnipresent nature of the Lord would be lost. Lord is the static energy and Prakriti is

the kinetic energy originated from the Static Energy. That is why Krishna says ‘My Prakriti’. At the time of

creation souls are sent to impregnate Prakriti. At the time of annihilation everything gets dissolved into

Prakriti which goes back to the Lord. When the annihilation is complete, there remains the Lord alone, all

alone, as He is always.

At the time of re-creation, the reverse process happens. The Lord first segregates Prakriti from Himself.

He then creates souls yet again to impregnate Prakriti and the process of creation continues for millions

of years to get annihilated again. Creation and dissolution are like child’s play to the Lord. Krishna says

though He creates all the beings, their nature and quality is determined by their past actions that get

embedded in their karmic accounts. It is not the Lord who determines the quality of a person. A person’s

thoughts and actions get recorded in his karmic account. Karma can be compared to an aircraft’s black

box, where every minute detai l of the flight gets recorded. The common saying ‘what you sow is what you

reap’ is nothing but the reflection of one’s karmic account. If one thinks good and does good, his karmic

account does not give him pains and miseries. Evil thoughts and actions cause serious affliction in

karmic account that manifest as pains and miseries either in this life or in subsequent lives. Having

associated with evil thoughts and actions, an ignorant man prays to the Lord for eradication of his pains

and miseries. He fails to understand that he alone is responsible for his miserable state. Brahman offers

only liberation and He does not answer prayers. Only one’s thoughts and actions are answers to his

prayers. This is the divine law and the whole universe is bound by this law. Devotion is the best way to

seek His mercy. That is why Krishna says all beings are subjected to karmic law. Though the Lord is the

Supreme, still according to the karmic law, He is bound by His own acts. Karmic law does not bind Him,

but for the sake of argument, He does not get Himself attached to His own actions. Though He performs

creations, sustenance and dissolution, He remains indifferent to His actions. Hence, His own actions do

not affect Him.

Krishna also says that He is not directly responsible for creation and sustenance as He supervises these

acts through His own creation Prakriti. Prakriti derives energy from the Brahman. The energy derived by

Prakriti is the Lord’s own energy and none other than the Lord has that kind of potent energy. Lord has

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merely transferred His own energy to Prakriti to effectively administer the universe. If one desires to

merge with the Lord, he has to necessarily go through Prakriti, who alone is endowed with power to

reveal the Lord. Prakriti on its turn produces both sentient and insentient things that are born and

dissolved alternatively, till Prakriti considers that a soul is ripe enough to merge with the Brahman.

Prakriti herself takes that soul to the Lord to merge with Him forever, though Prakriti is not different from

the Brahman Himself. Otherwise, Krishna would not have said ‘My Prakriti’.

Monday, December 20, 2010


LALITA SAHASRANAMA

V RAVI

Gita Series – 100: Chapter -IX. Verses 4 – 6

“The whole universe is pervaded by Me in My unmanifest aspect. All beingsabide in Me, but I am not present in them. No! All these beings do not abide inMe. They behold My divine power of yoga. Though I am the Creator and theSustainer of these beings, My ātma do not dwell in them. Just as the wind moveseverywhere in ether (ākāś) still remains in ether, all the beings originated from Meabide in Me.”

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Fundamental of creation is being expounded by Krishna. He talks about His

omnipresent nature. If something is omnipresent, obviously it has to be the subtlest

and formless. A comparison is drawn to ice and water. Just like water pervading

throughout ice, the Lord interpenetrates the universe. Unmanifest aspect of the Brahman is His formless

form. Brahman is smaller than the smallest and bigger than the biggest. Every existence, be it sentient or

insentient is pervaded by Him. He controls all the three aspects, creation, sustenance and dissolution.

The universe uses Him as the support to expand. When He says that the whole universe is pervaded by

Him, it means His subtle form. When He says that all beings abide in Him, it refers to gross form. This

saying of Krishna confirms Katha Upanishad which says that He is smaller than the smallest and bigger

than the biggest. This reflects the omnipresent nature of the Brahman. He is the source of energy for the

universe. Without this highly potent energy, there is no creation, sustenance or dissolution.

Krishna says that all beings abide in Him, but He is not present in them. He further says that all beings

abide in Him and subsequently says that all things do not abide in Him. There is an apparent

contradiction in what He says, possibly indicating the secrecy. On the face of these statements, one may

notice the contradictory nature, but in reality this contradiction is harmonized. The Brahman is the

creator, the sustainer and the dissolver. He does not perform these acts on His own. All these acts aredone by His power of yoga. For example, clouds depend upon the sky for their existence, but clouds are

not always present in the sky. In the same way, beings depend upon Him for their existence but He is not

present in them. Sky is not in the clouds, but without the sky clouds cannot exist. Like sky giving support

to the clouds, Brahman extends support to the universe. The whole universe was created out of His yogic

power and the Lord merely acts as the supporting power. Though, the entire creation is within Him, yet,

He is far beyond them. Still the entire creation does not have any other support other than Him.

Therefore, it is logical to say that the entire creation abide in Him. Whatever is visible is nothing but the

Lord Himself, as without Him, objects cannot be seen. Objects are nothing but His own reflection, but

they are not the Lord. That is why Krishna says that all beings originate from Him as He alone supportsthem, yet He is not in them as they are only His reflections. Now it can be understood that there is no

contradiction in what the Lord says. All the beings abide in His yogic power, His kinetic force. He

remains all alone, invisible to anyone, yet casting His power on everyone, eternally remaining without a

form.

Therefore, scriptures say that the Brahman is to be realised through His various vibratory and life

sustaining forces. Trying to understand this Reality is spiritual pursuit. He compares His omnipresence

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BHAGAVAD GITA.CHAPTER X. 37 -42


BHAGAVAD GITA.CHAPTER X. 27 -

31BHAGAVAD GITA.

CHAPTER IX. 23 -26



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to the ever persisting air in the ether that originated from the ether. In the same way, all the beings

originated from Him always persist in Him. Though beings persist in Him, He does not change and

always remain the same, like ether remaining always the same, though air always prevails.


Gita Series – 99: Chapter -IX. Verses 1– 3

Chapter IX of Bhagavad Gita is known as “Yoga of Sovereign Science and Sovereign Secret”. This

chapter has 34 verses and considered as very significant.

“ Arjuna, as you are devoid of quibble, I shall now disclose to you the secret knowledge of both nirgunaand saguna Brahman, by knowing of which, you shall be freed from all worldly miseries. Theknowledge of both nirguna and saguna Brahman is a royal science and royal secret, the holiest, most excellent, directly enjoyable, virtuous, easy to practice and imperishable. Those who do not have faithin this dharma do not attain me, causing further transmigrations.”

Arjuna is a good student of Krishna. He does not pose irrelevant questions to Krishna, thereby wasting

the precious time of both the master and the student. The significance of pursuing spiri tuality with strong

.CHAPTER X. 10 -11

BHAGAVAD GITA.CHAPTER X. 6 - 9

BHAGAVAD GITA.CHAPTER X. 1 - 5

BHAGAVAD GITA.CHAPTER IX. 33 -34



MERRY CHRISTMAS


BHAGAVAD GITA.CHAPTER IX. 20 -

21


BHAGAVAD GITA.CHAPTER IX. 15



LALITASAHASRANAMABOOK



BHAGAVAD GITA.

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foundation is indicated here. Faith is one of the foundational aspects of spirituality. Faith leads to

determination, will power, steadfastness, etc. Since Arjuna has immense faith in his Master, Krishna is

willing to declare to Arjuna the royal secret about the Brahman without attributes or niguna Brahman and

Brahman with attributes or saguna Brahman. If one is able to understand the mysteries of the spiritual

path, the spiritual goal can be easily attained. There is no point in traversing a path, without knowing its

destination. Unless one has complete knowledge about the path he is traversing, he cannot reach the

destination with ease. Krishna highlights this point here. He says that knowing the proper spiritual path

and pursuing it properly will free a person from worldly miseries. Worldly miseries do not end up in this

birth alone, but also rears its head in every subsequent birth. The only solution to this is liberation.

Krishna says spiritual experience is enjoyable, as the aspirant enters blissful state when he makes

substantial spiritual advancement. Bliss unfolds when the aspirant begins to develop the direct

experience with the Lord. Spirituality has both theoretical and practical aspects as a result of which one

first gains knowledge. As a result of acquiring knowledge, the aspirant begins to feel the experience with

the Lord. The spiritual knowledge or the knowledge of Self realization is not like worldly knowledge that

is subjected to modifications. The spiritual knowledge alone helps an aspirant to avoid transmigrations.

That is why Krishna says that such knowledge alone is the holiest as it leads to liberation. For the same

reason, He calls it as sacred, virtuous and permanent. Having elucidated the importance of divineknowledge, Krishna also says that it is easy to practice. Spiritual knowledge alone is permanent as it

alone leads to liberation.

From the next verse onwards, Krishna is going to explain the intricacies of the highly revered spiritual

knowledge.

Saturday, December 18, 2010

BHAGAVAD GITA. CHAPTER VIII. 27-28

Gita Series – 98: Chapter -VIII. Verses 27– 28

“No yogi gets deluded by knowing the secrets of these two paths. Therefore Arjuna, at all times remain firmly in yoga. The yogi who truly understands the

.CHAPTER VIII.27-28

BHAGAVAD GITA.CHAPTER VIII.23-26

BHAGAVAD GITA.CHAPTER VIII.20-22

BHAGAVAD GITA.CHAPTER VIII.

15-19BHAGAVAD GITA.

CHAPTER VIII.11-14

BHAGAVAD GITA.CHAPTER VIII. 9 -10

BHAGAVAD GITA.CHAPTER VIII. 6 -8

BHAGAVAD GITA.CHAPTER VIII. 3 -

5

BHAGAVAD GITA.CHAPTER VIII. 1-2

BHAGAVAD GITA.CHAPTER VII.27–30

LALITASAHASRANAMABOOK - USEDITION

BHAGAVAD GITA.CHAPTER VII. 23-26

BHAGAVAD GITA.CHAPTER VII. 18- 22

BHAGAVAD GITA.CHAPTER VII.15 -17

BHAGAVAD GITA.CHAPTER VII. 12-14

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merits of these two paths transcends all the rewards ascribed in the scriptures tothe study of Vedas, performance of sacrifices, austerities, charities, and attainsthe beginningless supreme state.”

These two verses are the summing up of this chapter. Krishna has declared two

paths, one is the path of light and the other one is the path of darkness. The first

path is pursued by the wise and the second one is chosen by the ignorant. The

illuminated path is the path of no return and the smoky path is the path of return. The

yogi, who has really understood the Lord, purifies his mind by steadfastly fixing his mind on the Lord allthe time, ignoring the sensory influences to cause any impressions on the mind is able to cut across

desire, passion and attachment proceeds further towards the ever illuminating form of the Lord. His sole

aim is to merge with the Brahman as he knows the miseries and pains of life that is caused by indulging

in the material world. The yogi also knows that the pleasures of the materialistic world is not eternal and

crumbles along with the body. The yogi has become wise by continuously working through his mind and

realised that the Brahman alone gives the lasting solution of liberation. Therefore, the yogi chooses the

right path, the path of light. As a result of choosing the path of light, he has gained enough knowledge

and wisdom to stay connected with the Lord all the time, by simultaneously carrying out his worldly

duties. He clearly distinguishes between the Real and illusionary world. As a result of his knowledge, heknows where to keep his consciousness at the time of his death. At the time of death, he is able to fix his

consciousness more firmly with the Lord, as a result of which his soul traverses through the illuminated

path, honoured by different deities like the lord of fire, the sun, etc. Finally, he merges with the Brahman

and his further transmigrations come to an end. Hence Krishna tells Arjuna to become a yogi, always

contemplating on the Supreme Self.

The union of Self with the self can be contemplated only through proper meditation. What is needed is

only dedication and sincerity on the part of the aspirant. Krishna says even knowing of Vedas,

performing sacrifices, austerities and charities do not yield quicker results than contemplating the Lordall the time. A perfect meditation transforms a yogi in stages making the yogi immersed in His bliss

always. He utilizes the opportunity available to him at the time of his death and he fixes his

consciousness on the Lord, rather more powerfully and firmly this time, to integrate with the Lord forever.

CHAPTER VIII OF BHAGAVAD GITA CONCLUDED.

BHAGAVAD GITA.CHAPTER VII. 8 -11



BHAGAVAD GITA.

CHAPTER VI. 44 -47

BHAGAVAD GITA.CHAPTER VI. 40 -43

LALITASAHASRANAMA -KINDLE EDITIONS


BHAGAVAD GITA.

CHAPTER VI. 35 -36


LALITASAHASRANAMABOOK

BHAGAVAD GITA.CHAPTER VI. 31-32



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Friday, December 17, 2010


Gita Series – 97: Chapter -VIII. Verses 23– 26

“ Arjuna, I shall now tell you the different paths pursued by yogis at the time of leaving their bodies, oneto return and another, not to return. Self realised persons, at the time of relinquishing their physical

body, follow the path of fire, light, day time, bright half of the lunar month, six month period of northerncourse of the sun and go to the Brahman. They are led to the Brahman by these presiding deities.The other path is where yogis leave their bodies during smoke(smoke is generated due to improper fire), night, the dark fortnight of the lunar month, six month period of southern course of the sun and are led by the presiding dei ties of the above and reach the moon. After exhausting the effects of their good karmas, they come back. The two paths, the bright one and the dark one are eternal. Proceeding through the first of them, the yogi reaches the supreme state never to return. Proceeding by the other one, he returns to the mortal world .”

There are two type of interpretations for these stanzas. General interpretations talk about time factor likeday time and night time, bright and dark lunar fortnights and northern course and southern course of the

Sun. According to this interpretation, if one dies during bright time, he reaches the heavens and if one

dies during darkness, he reaches the hell. As the time of death in not in our hands, these verses of

Krishna cannot be interpreted on the face of it, but one has to look deep into these verses. It is also said

that those who leave the mortal world during brightness reach the heavens, where gods live and those

who leave during darkness reach the world of ancestors at Moon, to be born again.

There are two paths after death. One is to merge with the Lord and another is to come back to earth

again, after experiencing the reward for his past deeds. The latter refers to the sojourn of the soul in thehigher planes of the cosmos and begins its transmigration again. These verses also say that one

presiding deity hands over the soul to another deity till the destination of the soul is reached. If an attempt

is made to expand the significance of exercising control over the soul one deity after another, it could

mean gradual liberation or krama mukti. His liberation becomes gradual, but steady. It beings with the

least powerful light to the most powerful Self illuminating light. This is the path of no-return where the soul

becomes one with the Brahman.

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GARUDA PURANA - RITUALSAFTER DEATHGaruḍa Purāṇa 11 Garuḍa asksthe Lord to explain Yama’skingdom. The Lord not onlybegins to describe Yama’skingdom, but also begins ...

TIMING FOR RECITATION OFSAHASRANAMAMLalitha Sahasranamam hasthree parts. The first one iscalled ‘poorva bhaga’ the middleportion which is called ‘stotra’consists of 1000 n...

BRAHMA SŪTRA - II.i.1 - 4Chapter II of Brahma Sūtraconsists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).In Chapter I (...

KAMAKALAKALITRILOKYAMOHANA KAVACHAMMahākālasaṁhitā -kāmakalākālīkhaṇḍaḥ --Trilokyamohanakavacaupadeśaḥ महाकालसंि हता – कामकलाकालीखडः -- ैलोयमोहनकवचउपद े शः (As...

FORMS OF BHAIRAVAThis is part IV of Shiva the

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The second path is the path of darkness which leads to the world of ancestors. This world is presided by

the Moon. Moon always refers to sensual pleasures, which means that the soul has not been totally

purified yet, to become fit enough to merge with the Brahman. His spiritual path is not yet complete,

though he has made considerable spiritual progress. As a result of this considerable spiritual progress

he reaches the Moon, continues to enjoy there and takes another birth to continue his spiritual journey

from where he had left during his last life. He perfects himself during further births and proceeds towards

the path of light for liberation. But a perfected yogi goes through the illuminated path in stages to

ultimately merge with the Brahman.

The choice of the path is decided on the basis of one’s karmic account. Brightness indicates knowledge

and darkness indicates ignorance. Brightness leads to the Brahman and darkness leads to

transmigrations. The concepts discussed in these verses are explained in great detail in Praśna

Upaniṣad.


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Gita Series – 96: Chapter -VIII. Verses 20 – 22

“Far beyond this unmanifest, there is yet another Unmanifest, which is eternal and does not get destroyed even when the entire beings are annihilated. The sameUnmanifest is also known as Supreme Goal, My abode. Those who attain thishighest state of Mine, are not reborn. Arjuna, that eternal Puruṣa (Purusha), withinwhom all beings exist and by whom all this is pervaded, is attainable only throughsteadfast devotion.”

Before proceeding with discussion on these verses, let us hear what the Living

Master says about Brahmaloka, which has been discussed in the previous posting.

“Brahmaloka is a little above the Māyātattva (tattva 6). As it is "still" material, it never touches thetattva 5, which is not material but completely spiritual. Therefore, being Turya a level belonging totattva-s 3 to 5, where there is "still" a universe to be witnessed. Hence Turya is the Witness or the stateof the Self as a Witness. In tattva-s 3 to 5, the ones who attained Turya have baindavadeha-s or

Supreme. There are eight typesof Bhairavas and they are calledashta Bhairavas. They areAsithanga Bhairavar,...

MAHĀṢODAŚĪ MANTRA म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

top- akathaha chakra: bottom - janana yantra

VARIATIONS OF MATANGIMANTRAŚRĪ MĀTA N ̣GI MANTRA म (also known as LaguŚyāmala) Version 1 ॐ ॴ ऐ ं ॴनमो भगिवत िउछचािडाल ी...

MAHA SHODASHI MANTRAEXPLAINEDMahāṣoḍaśī mantra isformulated like this. First line:om - śrī ṁ - hrī ṁ - klī ṁ - aiṁ -sauh ̣( ) Placeśrī...

SRI VIDYA GANAPATI VANCHAKALPALATA MANTRAŚrī Vidyā Gaṇapati Vāñchakalpalatā mantra ी िवा गणिपतवाछ कपलता म This mantra is acombination of mantras ...

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bodies composed of Bindú, which is not material but spiritual. Turyātīta is beyond Turya and therefore beyond the universe, whether in its material (tattva-s from 6 to36) or spiritual (tattva-s from 3 to 5). Turyātīta is the very state of Śivá and Śákti. Both are aspects of the Highest Reality known as Paramaśiva. Hence, Turyātīta is the highest state a being can attain.Brahmaloka is only a little about Māyā, the deep sleep of ignorance. Even so, the limited beingscannot attain Brahmaloka except making tremendous efforts. Turya and Turyātīta can only beachieved by the most eminent among the sages.”

The Unmanifest that has been discussed in the previous posting is not the ultimate. The unmanifest

referred in the previous verse refers to tasmāt avyakta. Tasmāt means that and avyakta refers to

primordial nature or productive principle. Now, Krishna says that there is One beyond this. He has

already made subtle references to this One in earlier verses as well. Now He elaborates on this. ( The

Living Master again clarifies the difference between Brahmā and Brahma. Brahmā refers to the Creator and

Brahma refers to the Ultimate Reality. He also says that by using Brahman to mean both the creator and the

Ultimate Reality, could lead to confusion in the minds of readers. Therefore, Brahman in our discussions means

the highest Reality and not the creator who unveils of the act of creation. The creator is referred by Brahmā .)

What Krishna refers in this verse is the Brahman, the Ultimate Reality, much beyond human

comprehension. This Ultimate Reality does not get annihilated during annihilation. He is eternal. During

the process of annihilation, everything, including prakriti gets absorbed into the Brahman. After

everything is annihilated, He alone remains in His full glory. When the process of annihilation is

complete, He alone remains as bright as ever and as same as ever, in spite of the fact that, the entire

sentient and insentient things got absorbed unto Him, including Brahma.

Brahman is also referred as Purusha by Krishna. This Purusha is the Supreme Goal for the purpose of

liberation. One gets liberated by merging with the Truth, Knowledge and Bliss, by which He is known. He

does not have a form. Krishna says that He can be attained only by pure devotion. Devotion is nothing

but total surrender unto Him.

The Brahman can be summed up as the one who is the Supreme in everything. For example, He is the

embodiment of truth, knowledge, bliss, etc. That is why Taittirīya Upaniṣad says that Truth, Knowledge

and everything else is Brahmā. Krishna says that liberation can also be attained by pure devotion.

Devotion is comparatively easier way to get liberated from transmigrations. But the devotion should be

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Selvi Raj commented on LalithaSahasranamam 9091: “Shall I chant only stotra, w ithout poorva bhagha? pls advice”

Selvi Raj commented on TimingFor Recitation Of Sahasranamam: “Shall I chant

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pure and humble. The Lord does not like pomp and vanity. Krishna addressed these verses in His

capacity as the Brahman or Brahma, the Supreme Lord.

Thursday, December 16, 2010


LALITA SAHASRANAMA

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“Those who are highly perfected merge with Me and are not subjected to rebirth,which is the abode of sorrow and perishable. All the worlds from Brahmalokadownwards are impermanent. But those who reach Me are not reborn. Yogis know that Brahma’s day time is several times longer than human day time and Brahma’s night time is several times longer than human night time. At the dawn of

Brahma’s day all, the beings emanate from the Unmanifest and at the time of Brahma’s night all the beings merge into the Unmanifest. Arjuna, theinnumerable beings, in accordance with their intrinsic nature, is being born againand again during the day of Brahma and repeatedly gets dissolved during Brahma’s night .”

Krishna continues to talk about rebirths. He says that the completely perfected souls merge unto Him

and are not reborn. Transmigration is only for the souls. Gross forms that hold the souls within are not

transmigratory in nature. Once the gross forms perish, they perish for good. During the next birth, the soul

attains a different physical form, not necessarily a human form. If the soul’s karmic account is highlycontaminated, it undergoes several quick transmigrations and experiences the pains of birth and death

more frequently. Insects and moths have short duration of life. Those who remain ignorant do not

understand the theory of transmigration and continue to indulge in evil thoughts and actions. Evil thoughts

are worse than evil actions. Krishna says that any type of existence is full of sorrows and is always

painful.

Krishna proceeds to say that those who are unable to attain the Brahman but reach any world up to

Brahmaloka are reborn. It is important to understand lokas from its original perspective. Loka means

only the stotra w ithout chanting poorva bhagam and palasturti? is there any specific…”

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world. Lokas in this context mean different levels of one’s consciousness. Different worlds represent

different levels of consciousness. The lowest level of consciousness is one’s active state, when the mind

is most active. Brahmaloka is the penultimate state of consciousness, say level of turyātīta. The state of

turyātīta can be explained as the state of one’s consciousness where differentiation is completely

dissolved and the whole universe appears as the Self. Even at this stage, one is subjected to

transmigration. Beyond turyātīta, there is the ultimate level known as kaivalya. This is where one merges

with the Brahman and further transmigrations of the soul comes to an end. Kaivalya is known as Krishna

consciousness. Only in the kaivalya stage, one merges with the Brahman. Again, the merger with the

Brahman does not happen by entering kaivalya stage off and on. Entry into kaivalya stage has to beperpetual for the cessation of transmigration. Therefore, Brahmaloka downwards mean the level of

consciousness from turyātīta to normal active state. If one fixes his consciousness in any of these states,

he is bound to be reborn. For the ultimate merger with the Brahman, however one has to transcend all

these states.

The day and night of Brahma refers to the cosmic cycle. Day means action and night means inertia. Day

means knowledge and night means ignorance. The Holy Bible also says “In the morning it flourisheth,

and groweth up; in the evening it is cut down, and withereth.” (Psalms 90:6). Both Krishna and Christ

have said this not without reasoning. It is said that one celestial day is equivalent to 360 terrestrial days.One human year is equivalent to one day and one night in the Brahma loka. This is with reference to time

and space. When a yogi crosses time and space, he is not affected by terrestrial days and nights.

Several celestial years form a yuga. There are four such yugas. At the end of yugas, the entire universe

up to Brahmaloka gets annihilated. For the next yuga, creation is made afresh by the Brahman. Except

Brahman and His cosmic energy, everything else gets annihilated. The expansion and contraction of the

universe is directly related to light and darkness. Expansion happens during light and contraction

happens during darkness. The Bible also unravels this process in Genesis.

Krishna says that all the beings, due to their inherent nature of ignorance, deluded by darkness areunable to attain wisdom. Such ignorant men continue to dwell in darkness and subject themselves to

innumerable transmigrations and undergo pains and miseries. Krishna says that knowledge is a

prerequisite to transcend time and space to merge with the Brahman. When knowledge is attained, the

mind is cleansed and the process of Self realization begins. The duration of this process purely depends

upon one’s perseverance and dedication.

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Tuesday, December 14, 2010


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“I shall declare in brief, what the knowers of Vedas say as Immutable, That, into

which ascetics wish to enter for which cel ibacy is practiced. Having closed al l thedoors of the senses, holding the mind in the heart, fixing prana in the head and remaining steadfast in yoga, he who leaves the body uttering OM, the symbol of the Brahman, remembering Me in My attribute less form, attains the SupremeGoal. Arjuna, I am easily attainable by those, who constantly think of Me withfocused mind .”

Krishna further explains about what one should do at the time of his death. After all,

every one’s ambition is to merge with the Lord, not be born again to undergo the

miseries. The sufferings of humanity increases as the days go by. The only available way to avoidtransmigration is to merge with the Brahman. This process becomes not possible unless one transforms

himself more or less as the Brahman. Shiva Sutra explains this state as ‘just like Shiva’. In the previous

verses, we have seen that a soul gets purified at ajna chakra, when it is ripe enough for the merger with

the Brahman. When it comes to the merger with the Brahman, a soul has to be totally pure. Divine

purification of the soul happens at ajna chakra, only if the soul is already purified by human efforts.

Krishna explains about human efforts.

First, one has to practice celibacy. Procreation is one of the acts of God, which he executes through a

male and a female. If everyone abstains from sex, the first and primary act of the Lord would bedefeated. A man has several duties while he advances in age. As a student, he acquires worldly

knowledge. As a grown up man he earns to sustain himself and his family. Later, he gets married and

begets children. After certain age, when his duties are over to his parents and to his family, he is set to

commence his spiritual journey. He meditates more and tries to explore the Lord. Only at this time, he

refrains from sex. This is for the common man who carries out his normal duties. Sages and saints do

not carry the responsibili ty of procreation, as the God sends them to propagate spiri tuality. Their

assignment in the world is totally different.

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At the time of commencement of spiritual journey, a religious man gradually gets transformed into a

spiritual man and his real quest for the Brahman begins. When he begins his this journey, he has to

renounce his desires and attachments. These two will never allow a person to advance in his spiritual

journey, as they are associated with senses. That is why Krishna advises to shut the door for senses.

There are nine sensory openings in our body. They are two eyes, two ears, two nostrils, organ of

excretion, organ of procreation and mouth. When Krishna advises to shut the door for senses, he means

that usage of these nine senses should not cause any impressions in the mind. These senses should not

be put into excessive usage, beyond what they are meant for.

When Krishna refers to death, it is meant that the process of death occurring at the ripe age. It is said

that a person is quite aware when the process of death is initiated in his body. His mind is already

purified because he is already practicing celibacy. At the time of death, he has to fix his entire

awareness in his heart, where the soul is said to reside and getting ready to leave the body. He has to fix

his prana in the head, through which the soul makes its exit from the body. When prana is fixed in the

head between ajna chakra and sahasrara or the crown chakra, the awareness fixed in the heart is also

automatically drawn towards prana. Soul and prana join together at this place to make a peaceful and

painless exit from the body through brahmarandhra, the orifice at the top of the head. Soul and pranaalways exit together. While this process is happening still within his body, the person should mentally

chant the sacred OM, the Brahman in the form of sound, contemplating not on the form of Krishna, but on

His nirguna form, His form without any attributes. Such a person attains the Brahman. Unless a person

has advanced very significantly, he cannot contemplate on the Lord at the time of his death. This also

depends upon one’s karma. Krishna declares that such a process is available to humanity. But if one’s

karmic account does not permit, an aspirant will not even come across this verse of Bhagavad Gita.

Naturally, if one is not aware of what is to be done at the time of death, he loses the opportunity of this

birth.

Krishna says that attaining the Brahman is easier. It depends upon the depth of one’s devotion and

ability to concentrate on the Brahman and Brahman alone. If the mind is subjected to oscillation, ability to

focus does not become perfect.

Monday December 13 2010

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Monday, December 13, 2010

BHAGAVAD GITA. CHAPTER VIII. 9 - 10


“He who meditates upon Omniscient, the Eternal, the Ruler of the universe, subtler than the subtlest,the One who sustains the universe, having a form beyond human comprehension, radiating like thesun, beyond the darkness of ignorance, at the time of his death, fixes his prana by the power of his

yoga, in the place between his two eye brows, contemplating on the Lord with a steadfast mind that isfull of devotion, reaches the Supreme Effulgent Lord .”

Krishna now describes the Lord and the means to attain Him. Lord cannot be described even by using

any number of superlative degrees. The Brahman can at the most be explained as the Supreme

amongst all the known objects to humanity. He is Omniscient because He knows past, present and future

of everyone who exists in the universe. Though the universe originates from Him and dissolves unto Him,

He never undergoes any changes. He is subtler than the subtlest and is the cause of creation. Because

of this, He is omnipresent and supports and maintains the universe. Without Him, the universe cannot

exist. Because He is subtler than the subtlest, He is ubiquitous. He is called as the Supreme Ruler

because He creates, sustains and dissolves the entire universe. He alone is Self-illuminating. Sun and

other luminaries derive light from Him alone. Because every superlative degree is used to describe Him,

He is beyond ignorance. Ignorance is the quality associated with perishables only. Immutable is beyond

ignorance. He has to necessarily have these qualities, as everything originates from Him. When one

becomes embodiment of something, then only he can share with others. The same principle applies to

the Brahman. Because He is complete in everything, He is able to give everything to the universe. What

one does not have, cannot be shared with others. In spite of all these superlative degrees used to

describe Him, still He is beyond human comprehension. He creates, sustains and dissolves the universe

based on several automated mechanisms. Let us take for example, the law of karma. The Brahman

need not decide the quality of every being. His quality is determined by the law of karma. Another

example is the creation of five basic elements – ether, air, fire, water and earth. It is not that everything

appeared on a single day like a magic. Upanishads affirm that ether came into existence first, from ether

air was created, from air fire was created and from fire water was created and from water earth was

created, from earth food is being created on which the universe is being sustained. Such meticulously

operated principles are beyond general human perception. Hence the Lord is considered as the

Supreme. He is the source of every energy that exists.

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When a person, at the time of his/her death should fix his/her awareness in between the two eyebrows,

the life energy called prana rushes to this point of focus. The basic principle in kundalini meditation is

fixing awareness in different psychic chakras. When awareness is fixed on a chakra, the prana rushes to

that point and activates that chakra. The highly effective point of concentration is the place between two

eyebrows, known as ajna chakra or third eye. This is the place where pineal gland is placed in a human

body. Pineal gland can be explained as the gland of divinity and when this gland is energized, it gets

illuminated and it draws necessary cosmic energy for illumination from the Self. The third eye is the place

of commands. One’s mind can be easily conquered, when ajna chakra is activated. A highly qualifiedmeditator can fix his consciousness on ajna chakra and can get whatever he needs or heals, whomever

he wants to. Ajna chakra is a very powerful tool available to mankind. That is why Krishna says to fix

one’s consciousness at this place. The Lord notices all those who fix their consciousness at ajna chakra.

The soul gets i ts final purification at ajna chakra for its ultimate merger into the Brahman. Brahman being

the embodiment of purity, no partially purified element can merge with Him. Hence, the soul undergoes

final purification process at ajna chakra. When one’s consciousness is fixed on the third eye, his

consciousness becomes steadfast at this point without wandering elsewhere. When the process of

death unfolds, one has to fix his awareness at the third eye, where the soul undergoes final purification

and gets endowed with God consciousness as he is already contemplating on the Lord at this point.When his soul leaves his body, it is not only purified, but also endowed with full of divine qualities, so as

to merge with the Brahman in no time. That soul is not born again and is absorbed into the ever radiating

Lord Himself. The whole process takes just a few seconds. Lord is always compassionate and the

difficulty is that His compassion is not utilized properly to redeem ourselves.


Lalita Sahasranama


“ Arjuna, thinking of whatever entity while leaving his body at the time of death, that alone one attains in his next birth, as he is always absorbed in that thought.Therefore, Arjuna think of Me all the times and fight. With mind and intellect set on Me, you will undoubtedly come to Me. Arjuna, he whose mind is perfected by

practicing yoga, thinking nothing else except effulgent Purusha, attains Him.”

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Krishna now talks about rebirth. At the time of death, a process associated only with

the gross form, soul leaves the body. A body without a soul is like electrical

equipment without electricity. A person cannot develop thought of God only at the

time of death. Thinking process embeds firm impressions in the mind and such

impression are the cause for certain visualizations and afflicted consciousness. Krishna says that at the

time of death, if one fixes his thought on anything of his choice, he becomes that, in his next birth. For

example, if one dies thinking of wealth, he is born as a wealthy person in his next birth. However, his

karma unfolds i ts quality during all his births. If his karmic account is afflicted, though born as rich person,he is bound to suffer. If, on the other hand, if a person is always thinks about the Lord, even at the time of

his death, he thinks about the Lord. Thought about the Lord arises at the time of death, only if his mind

has Godly impressions. Having said that, Krishna proceeds to explain, as to how this can be achieved.

Krishna says that one should fight against his mind. Mind, as already discussed, is always prone to

sensory influences. If such influences are allowed to cause impressions in the mind, then it becomes

difficult to restrain the mind. One has to fight against these impressions to focus his consciousness. If the

impressions are allowed to become deep rooted, they begin to act through sensory organs again. This

makes a person wicked not only in thoughts but also in actions. Krishna says that in the beginning itself,restrain the mind, before it becomes too late to fight against its impressions. He also gives solution for

this normal human tendency. He says that one should always think about the Lord. This does not mean

that he should not think anything else. The thought of the Lord should be powerful so as to override

sensory influences. As long as senses function, they are bound to cause influences on the mind. Without

the help of the mind, no one can function. But, at the same time, if mind is brought under the control of the

senses, the mind becomes susceptible to addictions. At that stage, the mind becomes irreparable. A

person with an irreparable mind loses the greatest opportunity to effectively utilize the God given

opportunity to overcome the pains of rebirths. Both birth and death is always painful. In order to avert too

much of sensory influences, one’s attention is to be fixed on the Lord. One’s intellect plays a dominantrole here. Intellect is the refined product of mind and has the ability to differentiate between good and

bad. It has the ability to discriminate real from illusionary. The mind generates intellect by practicing one

pointed attention, which is called meditation. Meditation is called yoga because it paves the way for

mentally uniting self with the Self. Unless Self is fully realised and understood, self cannot become one

with the Self. By persistent practice of meditation, mind can be conquered. A conquered mind alone has

the ability to reach higher levels of consciousness or highly focused awareness. To sum up, the highest

level of consciousness can be reached in the arena of mind, where Krishna is realised. It is also called

Krishna consciousness or Christ consciousness or whatever name one likes

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Krishna consciousness or Christ consciousness or whatever name one likes.

How the formless Lord is to be contemplated? Focusing on a formless form is extremely difficult than

focusing on a gross form. But, as we know that the Lord is extremely subtle, in conformity with the theory

of His omnipresence. For the purpose of liberation, He has to be contemplated as Self illuminating light,

His subtle form. But fixing one’s consciousness on the Self effulgence subtle Lord can happen in stages,

provided, one takes his practice very seriously. Even when one meditates on a form of God, ultimately,

the form gets dissolved into the Self radiating Purusha, the Lord. However, this is subject to one’s

knowledge and intensity of practice coupled with his freewill.

Saturday, December 11, 2010



“Brahman is Supreme and indestructible. Individual soul is adhyātma. The force that unfolds itself for creation, sustenance and dissolution of all the beings is called karma. All perishable objects areadhibhūta. The essence of each being is adhidaiva. I am Adhiyajña, remaining as a witness in thisbody. He, who departs from the body thinking Me alone at the time of his death, attains My state and there is no doubt about it .”

Krishna answers all the seven questions of Arjuna. Brahman is Supreme and is beyond time and space.

Brahman is the source of creation, the energy that sustains the creation and into which every creation is

absorbed. In spite of these three acts, the Brahman does not undergo any changes. The origin of the

Brahman is beyond comprehension. Brahman is realised as the incomprehensible energy that is beyond

sensory perceptions. At the most, the Brahman can be visualized. Hence, it is said that Brahman is to be

realised through mind. It is only due to the Brahman, the universe gets illuminated. Because of this

Illumination, all the activities take place in the universe. Brahman alone is omnipresent, omnipotent,

omniscient and Self illuminating.

After having explained the Brahman, Krishna proceeds to explain adhyātma, which is also known as

soul. Adhyātma is the representation of the Brahman in a gross body. In other words, the individual

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