Titiksha - Forbearance

Mind is the source of all imagination & anxiety. Poor perception of others behaviours leads to incorrect assumptions causing fear & anxiety. 

• Become intensely present every time you feel lonely.
• Observe feelings
• Know suffering is from identification to name & form
• Be alert re the pain body, challenge it and wait for it surface
• Don’t push or overdo in relations, just give space
• Be aware of the influence of the Gunas 
• Practice Meditation, that is the only way to revert to the Self
• Engage in Seva & Satsang which is the best Yagna. All other actions are result oriented and perpetuate Karma
• Chant Om Namah Shivaya 
• Just before going to sleep, connect to your Self (Purusha) and again once you wake up.
• Every painful situation is a opportunity to practice mindfulness, to attend to the reality that me and my life situation are different. My identification with the life situation and my thought is the source of my anxiety & anguish 
• Learn to let go, think of death and surrender in helplessness.
• Tapas, Vairagya and Sharanagati are the keys
• Drop resistance to what is, know you have all that you need and if the pain still bothers you, offer it all.

Acceptance

Acceptance is dropping all resistance to what is, and not creating negativity out of a situation. You don’t need to accept the life situation, but it is important you accept the inevitability of the moment and wait patiently for the tide to turn. When you stand fully in the moment you notice that the life situation that is bothering you has already happened, it can’t be changed, but you cannot let go; or you are imagining the repercussions of the situation, which you will have to encounter in the future. This awareness of the situation brings you here to this moment,  where there is actually nothing to do. The situation arose by itself, will pan out in whatever way it is supposed to be. Your resistance or the desire to fix only makes you identified with your role in the situation or creates a false sense of control which you anyway don’t have. Being in the moment, you realise that life is happening to you and irrespective of what you do, it will end up the way it is supposed to. It is none of your business to try to fix it. Let go, witness and you will see that the situation has already started to change. Act, don’t react, and let every action be followed by at least a moment of intense presence.

Chapter 10 - The Divine

Vibhuti Yoga

Bhuti means treasure or wealth. vibhuti is a special wealth. Knowledge of the Self or the reality of existence is indeed a Vibhuti. There is a pot or a cup. it has two parts - the material which the cup is made up of and the space which the cup holds. usually the cup is valued based on the material but no one values the space. In fact, the value of the space doesn’t change even if the cup is destroyed, the space remains. And if you look closely all material comes from the space itself and dissolves into the space. That space is Divine, Brahman. Connection with the material is bondage and connection with the space is liberation. Divinity pervades everything, is present in everything and everything stays and dissolves in it. The best of the best and the worst of the worst in existence is all its intention or sankalpa. This divinity manifests in a tangible form in a Guru, in an enlightened being. Such pure beings reflect divinity in its entirety. They are aware of everything, stay a witness and work through intuition. Company of the enlightened is uplifting and comforting. its indeed a great privilege to be in such company and when such company is sought, and surrendered to, the same divinity stars reflecting in the seeker too.

Yatharth
I am incomprehensible - even to the kings and sages and angels. I thus mostly stay unknown and one who knows Me in my essence, is freed from ignorance and suffering. Every quality expressed in the beings of this creation is my will. There is nothing beyond me and I encompass everything. I am the Ganga among rivers, Narada among munis, Brigu among maharishis, Samaved among vedas, indra among devas, Shiva in the Rudram, prana in the beings, Kubera among rich, Brihaspati among priests, skanda among commanders, ocean among water bodies, Aum among sounds, Himalaya among mountains, Iravata among elephants, lion among animals, Kamadenu among cows, Garuda among birds, king among people, diamond among weapons,  Yama among executioners, Arjuna among pandavas, vyasa among scholars, Gayatri among mantras, spring among seasons, Brahma Vidya (self knowledge) among Knowledge. I am the skill of the manipulators, influence of the influential; Sattva of the satvic, strength of the strong, will of the victors, silence of secrets and wisdom of the wise.  I am the beginning, middle and the end. I am the source of birth and death. Ignorant consider me as a mere mortal like themselves. Know me and surrender to me and me alone as there is nothing beyond me.

Chapter 8 - Meditation

Summary

This is a phenomenal chapter where not only the secrets of death are unveiled but also an indications given as to how influence life effectively. Usually we try to influence life by acting on the external factors but when you realise that the external is just a reflection of the internal, it becomes more easy. if you are not comfortable with the movie, you don’t try to fix the movie screen, but you focus on the projector which is projecting the movie. when you learn how the projector works, you can automatically influence the movie that is  screened on the mind.

The external world or Prakriti is only a reflection of the inner or unseen Purusha. By connecting to the unseen reality you influence the seen external reality. This path or science is Spirituality (Adhyatma). The tool to connect to the unseen reality is Meditation.
 

Ignorance is identification with name and form, and this identity leads to suffering, by taking you away form the reality of the self. At deep sleep and death, naturally your identity is lost and you rest, but in meditation you consciously die to the world of name and form. Your disengagement from the world is a prerequisite for meditation, that is if you need to experience the self. Where your world ends, truth begins. Through mediation you connect to the inner world and through the knowledge of intuition that comes up with that, you resolve the conflicts in the outer world.

Knowledge of sleep and knowledge of death are similar in many aspects, in fact death can be equated to a long sleep. Sleep is unconscious rest, death is inevitable rest, meditation is conscious and voluntary rest. When the knowledge of the Nadis are understood, the type of life and death can be influenced and thereby the return to suffering can be avoided.

Yatharth
That which is eternal and indestructible is Brahman
That which is transient is the world or Prakriti or Adibhuta
The part of Brahman that is expressing itself as diversity is the unseen Purusha or Adidhaiva
Withdrawing from the seen but unreal world and resting in our true nature which is the Brahman is Adhyatama (spirituality)
The I that experiences and contemplates all the above, resting in this body, is Adi Yagna.

As long as there is desire about name & form, the mind & intellect runs behind it and stays away from the self. When the transient nature of the prakriti is relaised, contentment dawns, enabling to go beyond thought and resting in the Self. Where world ends, divinity begins.

What you contemplate on, just before you leave the body (either at death or deep sleep), that type of life you attain. So the wise always keep me in their awareness in all states, hence they never return to this Samsara. This is the purpose of Satsang - where you share yourself with the Divine along with everyone. Through Practice if you can keep you focus on the Self all the time (intense presence), undoubtedly you will attain to the radiant Brahman.

Usually you always remember that which you are attached to. If by practice you attach yourself to the Bliss of the Self, then at the time of death (sleep), keeping the attention in between the eyebrows, remembering the Divine, you attain the Divine.

That which the scholars call as Eternal and indestructible, that into which the dispassionate renunciation walks into, desiring which Brahmacharya is followed, I will describe the method (meditation) to attain that, to you.

Withdrawing all the senses and having a say over the mind & intellect, sitting steady and still, follow the Prana from the breath into the heart; then establish your awareness in between the eyebrows, then chanting Aum contemplate on the infinite Self. If you leave the body in this state, you attain to the radiant Me. If you through practice develop the ability to keep your focus on the Self during the day to day activities, it becomes easier for you to do so at the time of sleep and death. Otherwise you stay stuck with your worldly attachments and come again to this world of suffering bound by desire. Anything that is not Brahman is worldly and it binds you and compels you to return again, but once you have established your awareness in Me, there is no return into this world of suffering.

One day of Brahma is equal to the span of the four Yugas: and so is one night. During the day of Brahman the creation rises and dissolves during the night. Just like your world only exists during your period of awakening and dissolves in your sleep. However that which neither rises nor dissolves and is beyond time is Me (Self). My abode is called Akshara ( place of no end or lack or destruction - the space element) attaining which you don’t have to return. My abode can be easily reached through one pointed devotion.

All Nadis feed into two main ones - the surya nadi (right nostril) & Chandra nadi (left nostril). The surya nadi represents light, heat, divinity and the six months of light - the Uttarayana. If one dies with the surya nadi open & dominant, he will meet up with the Devatas and reach my abode of no return. this is the path of grace where miracles happen - the path of knowledge or dispassion.

If one leaves the body through the Chandra nadi, the Nadi of cold, darkness, attachment and the dark six months - the Daksinayana, he goes to the worlds of ancestors, spends time with them, enjoys the merits of his actions and comes back to fulfil his desires, attachments & Karma - the path of action.

The only difference between the two is that one returns by choice to serve and the other returns by choice to fulfil his desires & attachments. Only through Yoga (meditation), can one master the Nadis and choose the type of death. So stay established in Yoga.

Study of scriptures, Yagna, Dana & Tapas all bring merits, but Meditation is the highest. Knowing this secret, the the real Yogi engages in meditation and dwells in the Self (attains Me).

Chapter 5 - Karma Sanyasa Yoga

Summary

Yogi is a man of action and Sanyasi is a man of dispassion. Karma Sanyasi is one who renounces all unnecessary actions and engages in action that helps in liberation or one who engages in action dispassionately. A Yogi (man of action) withdraws from the senses and focuses his energy inwards, while a Sanyasi (man of knowledge)  having moved beyond the duality of the world contemplates on the non dual self. Both are seeking liberation or freedom from suffering. A Karma Sanyasi is one who drops all unnecessary actions and company and only seeks the company of the Self. He realises that there is no escpae from actions, however all actions are sourced from the Self and thus stays established in non doership as a witness.

Yatharth

Definitons used in the chapter

Yogi - one who is able to withdraw from the transitory external world and establish in the permanent Self. Jitendriya - one whose senses are in control. When the senses are in control the mind is settled. A settled mind moves inward while an agitated mind moves out to senses. A yogi is also a Jitendriya.

Karma yogi - one who is not attached to the outcome of actions and is involved in Yagna, treats all actions as worship

Sanyasi - one who is free from craving and aversion, (Shadan nyasa sanyasaha) - one who has dropped the six deformations

Karma Sanyasa - Dropping all unnecessary actions and focussing all energies in attaining knowledge instead of seeking pleasure.         

Wise - One who realises that everything is one consciousness and all actions are derived from that One, thus becomes a non doer established in witness consciousness. Mind, intellect are different among individuals, but the cosnciousness which nourishes these inner and outer faculties is the same in all, like the same sun brightens all houses.

Arjuna
you say one cannot escape from action and yo also say only when you drop the doer ship you will be liberated
you say knowledge is the best and again you say action is the best
please clear my confusion and tell me which is best for me

Krishna
The wise know that Karma sanyasi (path of knowledge) and karma yogi (path of action) are complementary and not contradictory. One who does not experience duality acts without being attached to the outcome of the action and a Karma yogi is free from craving and aversion. so there is no difference between the two.  If a sanyasi is attached to the fruits of his action, he will never attain peace. once he drops his attachment he will easily be free from bondage. such a wise one who has won over his senses, pure in his heart and sees the same self in every being, does not get attached to his actions. The outcome of path of knowledge and the path of action are both the same. U can choose whichever suits you and follow it sincerely to reach me, but i suggest you follow Karma Yoga.

A man established in knowledge stays a witness in all walks of life - eating, sleeping,  talking, working, engaging in the senses etc. He offers all actions to the divine and stays unattached and unaffected to the world just like a drop of water o the lotus leaf. You don’t know what is right or wrong for you as you have a limited vision. Have faith in me and accept what befalls you.
 
Qualities of a Yogi

A Yogi does all actions  pertaining to the senses, mind, intellect and the body without being attached to its outcome. the wise drops the fruit of action and rests in peace, while the ignorant by desire gets bound to the action. Dropping the doer ship in all actions - whether done by himself or by others, he rests in peace in this body.

The Creator does not link the action, actor and the results fo the action, but it is the Gunas that make one behave so. the creator also has no differentiation between the good and the bad or the right and wrong, its only the ignorant who see this difference. But once in the company of the enlighened, this ignorance disappears and the knowledge flourishes like the sun radiates once the cloud moves away. 

One whose mind, memory and intellect are established in the self are free from the repetitive cycle of Samasara. Such a wise one full with humility and knowledge sees the same Self in all beings. One who is equanimous in the mind and is not swayed by the attraction of the world, is already established in the Self. The self is equanimous and untainted. one who is dispassionate to the outside world and rejoices in the company of the self, such a blessed soul experiences unending bliss. The pleasures arising from the senses appear to give joy but the joy  is transitory and tiring, and ends up giving you pain. the Yogi thus will see no joy in such pleasures. one who is able to overcome the strong influence of lust and anger will rejoice whilst in this body, One who being firmly established in the self rejoices in the self, is liberated. One whose imperfections have become weak, whose doubts have been uprooted and who sees the same self in all beings, such a soul is liberated easily. One with a strong mind who has overcome lust and anger sees the Divine everywhere. 

Withdrawing the senses form the  the outside world, focusing on the point in between the eyebrows and observing the movement of the Prana through the incoming and outgoing breath at the nostril, one who constantly is engaged in the contemplation of the self and has overcome lust, anger and desire is liberated already.

Chapter 7 - The sincere seeker

Summary

The existence is made up of two aspects - the Purusha (consciousness) characterised by three qualities - it exists, it knows & expresses, and it is loving and the Prakriti (matter) - world derived from the five elements characterised by name and form. The Prakriti is only a reflection of Purusha, is governed by the three Gunas and is transient, while the Purusha which is beyond the limitations of the elements and the Gunas is eternal. When the intelligence is stuck with the Prakriti (name and form) assuming it as reality - it is called Maya. When the intellect realises the Purusha beyond the name and form as pure is-ness, it is wisdom. Only the sincere seeker (Mumukshu) through the sharpness of awareness (Sadhana) and the fire of knowledge (Guru) can attain to wisdom. Such sincere seekers are rare.

Yatharth
Amongst thousands of beings only few are interested in knowing me and among these only a handful ever reach me.The entire creation is made of the five elements, mind, intellect and ego. These eight aspects are called Prakriti and as such have no life of their own (Jada or Inert). I the Purusha bring aliveness and dynamism (chaitanya) in Prakriti. Everything in this creation is a combination of Purusha and prakriti and nothing else. I reside in everything and hold the creation as the thread holds the pearls in the necklace. I am the taste in water, coolness in the moon, heat in the sun, sound in the space, smell in the earth, Om in the vedas, intellect of the intelligent, radiance of the radiant, strength of the strong and the action of the Karma yogi. I am thus the seed of all creation.
 

The different feelings that arise in beings are a result of the Gunas. Though these Gunas are part of the illusion created by me, I am not part of them. Under the influence of the Gunas, most fail to see Me who is beyond the Gunas. Only the wise and the disciplined who put self effort in crossing this veil of illusory world can realise Me. The rest, the ignorant, stuck with Maya, will never even make the effort to reach me.

There are four types of seekers - one who wants freedom from suffering, one who is desires merit or prosperity, one who is curious about life and the wise whose only interest is me. Among these, the wise is my dearest as his interest in me and devotion towards me is unconditional and sincere. After many life times seeking, one attains the wisdom of the infinite. Such sincere seekers are indeed rare. All other types of seekers are abundant.

Different types of prosperity are under the control of different Devatas, People who seek such prosperity can indeed obtain them by worshipping the Devatas.  However, they are unaware that all the worldly prosperity is transient and I am the only eternal. The wise pass on all the prosperity and come to Me, singing and dancing. The ignorant unaware of My true nature think I am a mortal being like themselves. My true nature is hidden from the ordinary eyes through Yoga Maya. All that has happened, all that is happening and all that will happen is within my awareness, but the ordinary do not know this. one who is bound by the duality of the world is ignorant. but one who through sadhana and the fire of knowledge has burnt the seeds of Karma moves beyond the duality and stays steadfast. One who strives to get over the cycle of birth and death, rest their awareness in Me and even in their last moments are clear about the Truth of existence that - I am the Source (AdiDaiva), the creation is my reflection (Adibhuta) and the effort to reach Me is the right action (AdiYagna or Sadhana)

Chapter 6 - The Yogi

Summary

The effort to return to the present moment is practice and one who engages in this practice diligently is a Yogi or Sadhak. The only way to bring this scattered mind to the present moment is by Practice and Dispassion. It takes considerable time and effort to attain to the fruit of the sadhana. So one should remain committed and patient on the path. If he is unable to accomplish his spiritual goal by the end of this life time, he will carry all the progress that was made into the next life time and start where he had stopped. So no self effort is a waste. It is indeed a great fortune to be born in a family that supports spiritual growth and to attain the company of the wise and the scriptures. A Sadhak through his comittment, effort and devotion achieves the ability to remain in the present. Such a Sadhak is more advanced than those involved in penance, a scholar or a ritualist.

Yatharth

Arjuna says - It is nice to hear about being equanimous, however the mind being very fickle and strong, constantly overpowers me, and I find it extremely difficult to get the mind under control.

Krishna says - Mind is indeed fickle and difficult to overcome, but its not impossible. You can manage the mind by Practice and Dispassion. Unless you are able to manage your mind through self effort, it is impossible to be steady.

Arjuna asks - If a person who starts on the path of Yoga and at some point due to lack of discipline, gets distracted, and is unable to attain to the steadiness of the mind what type of rebirth will he attain? will all his effort be a waste?

Krishna says - Any effort on the path is never a waste. Depending on his progress,  first he will spend sufficient time with the wise in the other worlds and then is born in the house conducive to his spiritual progress. This type of life where one is interested in spirituality and has someone to guide him is not easy to attain. The fruits of his previous efforts will stay with him as Sanskaras (impressions) and attract him towards spirituality. He will strive even harder in this life to attain to the Brahman by following the words of the wise and scriptures. Depending on his commitment to the path, he will attain mastery over the mind in no time.

The Yogi who is committed to the path and rests his mind in Me in all walks of life is indeed my favourite. A Yogi is higher than a Tapasvi, is higher than a scholar, is higher than one who is engaged in Yagna, so strive to become a Yogi.

Life - The Zen Way

Your obstacle is the path

Zen is an effortless path. The path of no resistance. Zen is total surrender to nature. It is accepting all that life throws at you without complaint or resistance. Zen has complete faith that Nature loves you very dearly and will never put you in a situation that is not conducive to your growth. The situations could be unpleasant but eventually are designed to make you stronger, build your character and to help you to reflect on the direction your life is taking. It may also help you to bring out your best qualities such as patience, compassion and empathy. 

Zen usually takes the example of water. You  pour water in a cup, it takes the shape of a cup, you pour it into a jug, it takes the shape of the jug. It never resists, it is not like a stone or ice which cannot fit everywhere. Also when you place a rock in the path of the river, it will not try to uproot it. It will flow over it, under it or around it embracing the rock. Eventually it may slowly cut through the rock.

The same surrender is emphasised in the Upanishadic statement - Tena Vina Trunamapi Na Chalati - meaning Without your will, even a blade of grass won’t move. So all that has happened, is happening and will happen is Divine will. It is by design and not by defect.

Chapter 4 - Karma and Akarma

Summary

Actions bring merit or demerit (heaven and hell/ fortune and misfortune)but do not bring freedom. True freedom is only attained by non action or Akarma.

It is impossible to live in the world and not engage in action. The wise realise that the entire consciousness is dynamic and full of action. They also realise that the actions and the outcomes are complex, unpredictable; and is out of their control. Knowing that they are only responsible for the actions and its intentions and not the outcome, they  engage in the actions purely as a witness. The ignorant however think they are in control and thereby engage in actions as the doer. The doer reacts to the outcome generating impressions (Karma); and the impressions trigger further actions and impressions, thereby propogating the cycle. In due time, most actions of the ignorant are just reactions or compulsive actions based on the impressions of past actions (habits). Habits bind you to the world and take away your freedom. The life of repetitive and unconscious actions is called Samsara or bondage. The actions of the wise though are born out of awareness and spontaneity, and are thus in true essence - non actions (Akarma). Any action which is done as an offering without an attitude of Me or myness does not create an impression. The realization that all actions indeed flow from Brahman and I am a mere instrument  brings freedom from the effects of the actions. Actions bring merit or demerit depending on the intention and the outcome of the actions and thereby result in pleasure or pain; further triggering craving, anger or fear; which are the main cause of suffering. Non actions do not generate any impressions and are associated with neither merit nor demerit. 

By engaging in knowledge, the wise realise that all actions are dependent on the dominant Guna at the time. Their effort is thus on just increasing the sattva and keeping the purity of the inner faculties. They achieve this by engaging in Yagnas. Yagna is the action as prescribed by the scriptures. Though Yagna is selfless in intention, it always brings good merit even without desiring. Yagnas are the only actions worth being engaged in. Yagnas can be of various types - Sadhana, Seva, Satsang - and one can engage in any suitable type on their path to liberation. 


When we move away from our nature (Dharma), we move away from bliss. Whenever the collective consciousness moves away from light towards darkness, the divine manifests with a name and form as enlightened beings to bring back the light and restore order.
 

Yatharth

This knowledge, i have previously given to Sun who then gave it to his son Manu who passed it on to Ikshvaaku and so on for generations. somehow somewhere along the line, it was missed out. Because you are so dear to me, I am giving this beautiful knowledge to you. we both have been here many times, i remember it all, but you don’t. Though i am beyond name and form, yet when necessary i influence nature and appear with name and form. Whenever people start moving away from their very nature (Dharma), when the Sattva in the world decreases and people get immersed in suffering, I incarnate out of compassion to the ignorant and to establish order. By reestablishing knowledge and trouncing ignorance, i restore Dharma again and again bringing back order in creation and celebration in life.

I love the awakened and the wise who realise that i am beyond name and form and an infinite principle. Being purified in the fire of knowledge and thereby free from anger, fear and craving they reach me. Such people, by constantly keeping me in their awareness, become like me. Just like they are crazy about me, I too am crazy about my devotees. Those interested in Sidhis, just need to worship the Devatas sincerely, and they will attain the Siddhis easily.

Karma and Akarma

in spite of doing many things to maintain order such as creating the caste system and playing many roles, i still am not a doer. As i am not attached to the fruits of my actions, my actions do not carry any impressions. my focus is on the intentions and not the outcome. And those wise men who act in the same way get freed from Karma.The ways are Karma are vey complex and unfathomable. Even scholars sometimes get confused by its ways. it is important to understand - what is Karma, What is Akarma

One who sees action in inaction and inaction in action is wise. Realising that there is no freedom from action, he engages himself in constant action as a witness with out a sense of doership or any desires for himself. The impressions of such actions perish in the fire of knowledge. Dropping the results for the action, one who stays content and non dependent on the world, (in spite of being engaged in constant action), remains a non doer. One who is not swayed by the senses and has kept his inner faculties pure, the actions of such a desireless person, will not accumulate any sin. One who is content with what has been provided without seeking, one who is free from jealousy and is beyond dualities, and is not bothered about prosperity, is not bound by action; one who doesn’t crave for company, one whose intellect is firmly established in knowledge and one whose actions are inspired by Yagna, his actions  just dissolve. The wise one who whilst engaged in Yagna (action prescribed by the scriptures) realises that the offerer, the offering, the fire to which the offering is made and the fruit of the offering are all indeed Brahman, his actions also do not stand.

Some treat worshiping the divine as Yagna, some consider seeking knowledge as Yagna, some others consider restraint over senses as Yagna, others consider charity as Yagna, some others consider Yoga as Yagna, some others consider self reflection and some others difficult vows, and some restraint of the Prana.  Through all these Yagnas, one can burn the impressions of the actions. By engaging in selfless Yagna, the wise go beyond actions and reach me, while the rest continue to suffer. Many types of Yagnas are prescribed by the scriptures, you follow whichever suits with sincerity and be free from Karma.

The power of knowledge and Satsang
The fire of knowledge is the most powerful in freeing you from Karma. By surrendering to the wise and serving them with humility, you can receive this knowledge. By engaging in knowledge you become established as a witness, first realising that the entire creation is no different from you and then it all arises from me. Even if you have committed grave sins, the fire of knowledge can get you across, by burning the seeds of all Karma, just like fire burns away the camphor. One who has restrained the senses, one who is sincere with his Sadhana and has faith in the divine will instantly find peace. one who lacks discrimination, discipline and faith reels in doubt and doubt verily destroys the soul (Sanshayaatma vinashyati) creating intense restlessness and unending misery. Having eliminated the roots of doubt by the fire of knowledge, the wise perform the actions as i have thus prescribed without being bound by the effects of the actions. Cut through the doubt created by ignorance with the sword of discrimination and staying equanimous, fight for the cause of Dharma.

What is Yagna

Sharing of resources increases wealth. When two people share their resources, their wealth is doubled instantly. Sharing is possible when there is a feeling of abundance. All spiritual events are sharing of wealth. Sharing does not occur when there is fear or doubt (lack of faith). An act of sharing with love and reverence is called Yagna. 

Though the entire universe is made up of one Brahman, it presents itself in many forms; some gross like human beings and some subtle like Devatas or angels. in the Gita, the gross is described as Adibhuta (Prakriti), the subtle as AdiDaiva (Purusha) and the self as Adhyatma (Brahman). The action which connects all the three is called AdiYagna (Sadhana).

There is interdependency in the creation that is aimed at nourishing each other. Humans thrive on prosperity and Devatas thrive on appreciation and gratitude. Some of the Vedic rituals are mechanisms of appreciating and being grateful to the Devatas, and as a fruit of Yagna, the Devatas when pleased, bestow prosperity. This exchange of goodness is Yagna. Satsangs, Group meditations, Seva and rituals such as Rudrabhisheka are all Yagnas. All these actions create a union between the gross, the subtle and the subtlest.

In the Gita, Krishna says, all actions are imperfect and leave impressions. the impressions can bring you merit or demerit, but you will only be liberated by non action. However, life cannot exist without action. So the wise engage only in Yagnas - action prescribed by the scriptures. No other action is worth doing.

Yoga of Action

The source of suffering is thoughts of events - real or imagined from the past or future. Things that bother us are the unpleasant thoughts that have a real intensity and linger on. The unpleasant event which is already over continues in the mind or the anticipated future event of anxiety which has not yet happened, has already started to happen in the mind. Unpleasant thoughts feed on to the body and generate unpleasant sensations & emotions. The event that has triggered the thought in itself may not be very significant but it is when you identify yourself with the thought (Asmita). The mind then exaggerates the impact of the event causing enormous and continuous distress (Dwesha and Abhinivesha). The key is to be a witness to this phenomenon. Without awareness you identify with these thoughts and strengthen them with your attention. When aware, you witness these thoughts like a blue sky witnessing the clouds and let it pass. You realise that they are not yours. What you identify as yours affects you.When you witness you dis-identify with the thought, and the intense sensation of unpleasantness starts melting away instead of building up. If there has been an event that challenged your identity or ego - such as family, career, finances or even nationalism such as the result of a sporting event - the impact of the event is exaggerated by the mind and relived again & again. You are unable to focus, do anything creative, are totally lost and exhausted. You can only cut this with the sword of awareness. Disengage the emotions from the event, engage the emotion with the sensations and deal with the sensation. There are very powerful meditations in the Art of Living Silence program which does exactly this thereby relieving long standing pain and suffering.
When in spite of awareness the pain is intense, surrender. Surrender is dropping your resistance to the situation and allowing the existence to take over. Take a step back and let life live through you.

Moving through the unpleasantness with awareness is Tapas. Becoming aware of how the mind is sabotaging your life is Self study. Dropping the effort to manage the situation (emotion) is Surrender. These three constitute Kriya Yoga or Yoga of Action.

Chapter 3 - Karma Yoga

Summary

This world is full of action. Though no action leads to liberation, yet it is desirable to be engaged in action that uplifts oneself and the community (Yagna). Most actions are unconscious and driven by the three Gunas and propelled by individual Karma. Such actions generate more Karma and bind the individual soul to the world. Actions are useful in giving a direction to one's Rajas and to prevent slipping into Tamas. Dropping feverishness, act with awareness and dispassion. Anger and Lust are the biggest enemies on the path to liberation and through knowledge, discipline and devotion, overcome them.

Yathartha

Arjuna asks - if  Knowledge is more important than action, then why do you push me towards action.

It is impossible to escape action while living in this world. actions are mostly driven by the three Gunas and the Karma. Though no action leads you to liberation, yet just dropping action will not get you liberated either. It is better to be engaged in beneficial actions than no action. 

One who forcefully suppresses the senses but craves for them in the mind is a hypocrite. The wise drop the craving in the mind and engage in the world, enjoying the senses dispassionately. You need to be engaged in action regularly at least for the sake of this body and to give a direction to your rajasic energy. only those actions that are done for the benefit of all (Yagna) does not bind you to the world, every other action does. Scriptures have prescribed rituals (Yagna) to please the gods who then will in return fulfil the wishes of the human. so engage and contribute to all Yagnas. One who is keen to receive the fruits of the Yagna without contributing anything to it is like a thief. He is like the sinful one who cooks only to fill his stomach and please his senses.

Food is the source of all beings. Rain is the source of all food. Yagnas are the source of all rain; Good action is the source of Yagna; scriptures are the source of  good action and I am the source of scriptures. So by sincerely engaging in a Yagna, you are serving me. if you dont engage yourself in Yagna, you will waste your precious life in the pursuit of worldly pleasures.

One who is established in the Self has no duty or Dharma and needs no action. He neither desires anything in the world nor does he derive any use from worldly action. But still he constantly engages in Yagna to give a direction to the Rajas and to serve as an role model to the community. Even enlightened beings like King Janaka did not give up their worldly responsibilities. I neither have any desires nor do i lack anything, but still I am constantly engaged in action. If i stop acting, people follow my example as an excuse to be lazy and to escape from their responsibilities. That is why wise people even though are not desirous of anything, constantly engage in action with dispassion. It is important for the wise to ensure that the ancient knowledge and rituals are kept alive and even if they need not, they should engage in rituals prescribed by the scriptures in order to inspire and engage the community. So it is appropriate for you to be engaged in action.

The wise realise that all actions are derived from the three gunas and propelled by Karma. but the ignorant stuck in the ego, believes he is the doer of actions. Even then,  the wise should not detract the ignorant from their worldly actions and should direct them towards action true to their nature. Surrender all actions to me and being free from desires, attachment and feverishness, fight the war. One who follows this will be free from all Karmas.

Mayi Sarvani Karmani Sanyasya Adhyatma chetasa

Niraashi Nirmamo Bhootva Yuddhasva Vigata Jwara

All animals conduct actions according to their nature. So do the wise. It is better to follow your own nature even if imperfect than imitating somebody for social acceptance (Svdharmo Nidhana Shreyaha). Craving and aversion are not your nature. They lie hidden in every sense organ; be alert not to be swayed by them, as they are the biggest obstacles in your growth and take you away from your nature.

Arjuna asks

in spite of not wanting why does a human engage in sinful activites?

Anger and lust (desire) which are born out of Rajas are the source of all sin. Treat them as your worst enemies. Like a smoke covering the fire and dust covering the mirror, anger and lust cover the intelligence. Anger and lust reside in your senses, mind and intellect  and binds the individual soul to this world. Sublter and more powerful than the physical body are the senses, subtle than the senses is the mind, subtler than the mind is the intellect and subtler than the intellect is the most powerful Self. So engage in actions towards self realisation (Sadhana), control the mind and senses through knowledge and destroy this enemy called lust (desire).

Chapter 2 - Sankhya Yoga

Sankhya yoga is said to be the most important chapter of the Gita. This is in essence the summary the whole Gita and gives an idea of what is to be elaborated in the subsequent chapters. some of the most popular verses of the Gita are drawn from this chapter. 

Summary 

Sankhya means number and deals with duality - Purusha and Prakriti - the indestructible and the destructible aspects of creation. It also touches upon the purity of the inner faculties or Antahkarana - involving mind, intellect and memory - thereby defining right action, right judgement, right remembrance and stability of the inner faculties. It also emphasises on the strength one gains by not yielding to the cravings of the senses and how the wise can withdraw from the senses (world or prakriti) and establish in the Self (Purusha). Krishna touches upon Karma yoga, Gnana yoga, Kriya yoga and describes the qualities of a Yogi (Stitha Pragna - one who is established in the awareness of the Self).

Yathartha

Gnana Yoga

Only the body perishes, the soul continues. So there is no need to feel sad when the soul leaves the body (physical death). Soul stays invisible before birth and after death, but doesn’t disappear. It continues to exist. It has no name or form and its only the body which has a name and form that perishes. Destroying the body you don’t destroy anything that would anyway not be destroyed. Very few wise realise this true nature of life.

Karma Yoga
only a few privileged get an opportunity to establish Dharma. it has come knocking at your door. If you give up now, you will be called a sinner and a coward. if you win this war - you rule the world and if you lose you attain Heaven. so you have nothing to lose. Give your 100% and fight without feverishness.
Know that you are only responsible for your intentions and actions and not the results the actions - Karmanyava Adhikaraste Ma Phaleshu Kadachana.  Act with equanimity - Yogastu Kuru Karmaani - without being deluded by the mind.  Be steadfast and act free from the storm of emotions. When you are freed from delusion through my wisdom, dispassion arises. Understand the true nature of the world and the Self, and act skillfully - Yogastu Karmani Kaushalam

who is a Sthitah Pragna?

• one who is established in the awareness of the Self
• not depressed by sorrow nor elated by joy
• free from craving, fear and anger
• not swayed by prosperity or loss

Thought of pleasure brings desire for pleasure and obstacles in the path of desire brings anger. Anger clouds the intellect and actions of poor judgement bring about a man’s downfall. As one gets older, the senses get weaker and are no longer able to enjoy the pleasures, but the craving for pleasure never gets weak. These cravings can make even a strong person’s mind weak. sthitha pragna is one in whom the cravings have perished, senses are steady and so is the mind. He is able to withdraw from the sensory pleasures like the tortoise withdraws into its shell.

Purity in the inner faculties - Mind, Intellect and Memory - is attained by having a say over the senses. This purity brings pleasantness in the mind and stability in the intellect. When craving for pleasure, mind is unstable and the inner faculties are tainted. Tainted inner faculties lead to disturbance in mind and when the mind is disturbed, how can one be happy? Just like a tornado can blow away a ship, the craving for pleasure can derail the intellect. Just like the raging rivers flow and settle into the calm sea, the senses settle in a mature intellect of the Stitha Pragna

When the world is asleep, the Sthitha Pragna stays alert seeking the Self and when the world is awake and running behind pleasure, he rests as if in sleep. Established in the knowledge of the Self, he stays unshakeable and even at the time of death remains unfazed, blissful, and attains liberation.

Knowledge of Pranas

Prana is the source of Life. Prana opens up the Nadis and is responsible for the actions, perception and expression. The  state of Prana determines the dominant Guna and the subsequent quality of the individual. High Prana is Sattva, low Prana is Tamas and intermediate is Rajas. The Nadis are thus responsible for interest in the world or spirit, a feeling of gratitude or complaints,  mainly depending on the level of Prana in the system. The Prana body is bigger than the gross body. When the Prana goes lower & lower, and fear and doubts occupy the mind, a feeling of constriction ensues. When the Prana body constricts to a level which is smaller than the gross body, there is a sense of suffocation and extreme unrest. When this is not handled by techniques to increase the Prana, a tendency of suicide can ensue. A high Prana state results in Bliss, as the Prana starts dropping down you experience states varying from enthusiasm, apathy, fear, anger and aggression, and finally depression.


There are five Pranas - Prana, Apana, Samana, Vyana and Udana
Prana enters the body with the breath as a vehicle and once it touches the heart center, the life force is activated. This then activates the energy center at the base of the spine, which through various Nadis that branch out sustain the functions of the human system. So Prana energises the body. it is related to the space element. Increase in Prana brings lightness & expansion.
Apana is the prana that leaves the body through the orrifices taking away the impurities or Mala. it is related to the earth element. Apana relaxes or unburdens the body. Increase in Apana creates heaviness and unpleasantness.
Samana is related to the digestive fire and is concentrated around the navel. it is related to the fire element. Increased Samana brings greed, jealousy, anger and heartburn.
Udana more concentrated in the chest, head and neck region and is responsible for emotions and expressions. it is related to the water element. Increased Udana brings passion & craving.
Vyana is in the extremities and is responsible for movement including circulation. it is related to the air element. Increased Byana creates restlessness.

There are five Upa Pranas - Naga, Kurma, Krikala, Devadutta and Dhananjaya.

• Naga is the air that regulates burping.
• Kurma controls contracting movements e.g. blinking.
• Krikala governs sneezing.
• Devadatta controls yawning.
• Dhananjaya controls the functioning of heart valves.

Yoga is bringing harmony among the Pranas and Upa pranas. Pranayamas especially Mudras and Bandhas cleans the Nadis and help the smoothflow of Prana. Nadi shodhan balances the Nadis.

Aum Tat Sat

A very powerful mantra, that is commonly used during most Vedic rituals. This is mentioned in chapter 17 of the Gita.

Brahman or the universal consciousness is addressed in its entirety by Aum Tat Sat

Aum represents existence in all forms of consiousness (the four states)

Tat - represents that which is and encompasses the whole of creation

Sat - represents Truth,  the true nature of Brahman, it also represents all Saatvic activites - Yagna, Daan and Tapa - that lead towards liberation

sometimes the word Hari Aum Tat Sat is used, where Hari represents Purusha or the source of the manifest consciousness.

Mandukya Upanishad

Mandukya Upanishad is one of the shortest of the Upanishads with only 12 shlokas. It is also called as Advaita Vedanta. This upanishad is the insight of Rishi Manduka. The initial part of the Ganesha Atharva comes from this Upanishad.This Upanishad describes the four states of consciousness and their relation to the Pranava (Aum).

There are four states of consciousness
Awake state or Vishvanara

in this state, outer world is perceived through senses feeding into the mind. this state is characterised by the desire to attain pleasure. The outer world in all its glory is called Virat.

Dreaming or Taijas

the outer world perceived in the awake state through the senses is reflected on the inner world through the mental  impression, this is a state of all possibilities also called as Hirnayagarbha. connection to this state brings out intuition

These two states bind the individual soul (Jivatma) to Karma (cause and effect) and are responsible for duality including birth and death. They are connected with the first four Koshas - Body, Prana, mind and intellect.

Deep sleep or Pragna - Here the consciousness which is usually spread out in various faculties in the awake or dream state becomes integrated and condensed.  The individual soul connects to the universal soul (Brahman) or the small mind merges with the big mind. This is the state of no desire or dream and free from efforts. It is beyond Karma, and linked to Bliss body - Anandamaya kosha. Joy experienced in this state is unrelated to external objects and is because of connection to the source (Self). Connection to this state brings forth higher knowledge.

Turiya - literally means the fourth state. Rishis have said - Mind cannot reach it and speech cannot describe it. It is beyond cause and effect and is the substratum of the three states and refers to the undivided consciousness or Brahman. State of total awareness and witness consciousness. Connection to his source eliminates all impressions.

The first three states are mutually exclusive while Turiya is a witness to all, so as per the Upanishadic definition, it is the only True State

Relation to AUM...

AUM has 4 Maatraas (syllable) - the final maatra (unheard syllable) - has vibrations as half and silence as the other half. 

Understanding Om gives us a idea of the creation - from silence to sound, from subtle to gross. Chanting Om takes you from sound to silence, from gross to the subtle. Silence or emptiness symbolises the undivided consciousness or Brahman. This is equivalent to the modern concept of the Black hole - space from which everything emerges and into which everything dissolves. When a desire to express arises in this consciousness, the first manifestation is in the form of pure vibrations (Purusha). From the Purusha arises the individual soul (Jivatma) which then manifests through the integration of the five elements. 

The awake state is related to the Aaa syllable (Brahma), mastery over the syllable brings about the ability to achieve all worldly desires. the Uuu syllable is related to the dream state (Vishnu) and is the source of intuition; the Mmm state is connected to deep sleep (Shiva) state and is the source of all knowledge. The unheard syllable is connected to the Turiya (Guru) state.

When AUM is chanted, all states of existence get connected, thus the harmony of the sound.

Upanishads

Upanishad literally means sitting close. When a disciple sits close to the Master with a willingness to learn and listen, he triggers the flow of knowledge from the Master. This intimate conversation is the Upanishad. Upanishads are also called as Vedanta - the end of knowledge, or the essence of all learning.

At a scholarly level, Vedas are divided into four parts. Samhita (Mantras), Brahmana (rituals), Aranyaka (sadhana for the forest dweller) and the Upansihads. The first three constitute the ritualistic part of the Vedas (Karma Kanda), which is aimed at bringing prosperity to life (Abhyudaya) while the Upanishads deal with liberation (Gnana Kanda). As long as you live in the world you are involved in action. Compulsive action creates an impression that acts as seed to more actions. This generates a positive or negative merit leading to pleasant or unpleasant experiences. Karma kanda deals with actions that minimise  the impact of past impressions and prescribes processes such as awareness, endurance, charity that bring positive merit or Punya, thereby leading to prosperity. This prescribed code of action is Dharma. Thus Karma kanda deals with Dharma and Karma. Gnana Kanda (Upanishads) deals with the knowledge of the Self.

The importance of Patanjali

Enlightened sages have always stressed the importance of Viveka - the ability to discriminate between the real and the Unreal, the truth and the illusory. They stressed that the world is an illusion and the self is the only reality and one can only experience bliss when they connect to the Self. However this understanding  was not within the grasp of the common man. Hence most of the wise talk was limited to the classes and did not reach the masses. This probably led to the class system with the wisest getting into the Brahman class. Out of compassion for the masses, Rishis also devised techniques or rituals that was once again performed by the Brahman class in a prescribed manner. The masses did not find any logic in believing that what they thought was the ultimate reality of life such as power, status, family and in fact their own body was unreal. They also could not grasp the unseen or abstract as real. So they got too much engaged in the world becoming restless and disturbed. 

It is said that Shiva the master of the spiritual sciences was concerned that most people are being denied the knowledge of the Self and thus the bliss of existence. So as usual he sought help of Vishnu. Vishnu then gave the knowledge of Yoga to Adi Shesha his serpent and asked him to spread it among the masses. AdiShesha reincarnated as Patanjali and presented the abstract spiritual knowledge as a logical subject. Art became a science. Thus he ensured that the knowledge of the Self reached the masses.

While the sages said your true nature is bliss, Patanjali took a different view and instead of focussing on the nature of the Self as bliss he said the the nature of the worldly life is suffering, the cause of suffering is the mind and these are the techniques to manage the mind. As most people understood suffering, they could easily relate to Patanjali's teaching. He describes suffering enumerating its causes and explains the impact of Karma and destiny. Adishesha is the symbol of awareness. Patanjali says mind and awareness do not co exist, mind is the absence of awareness. Mind is darkness and awareness is light, and once the light appears darkness naturally disappears. He prescribed various techniques that enhance awareness which are very popular as the eight limbs of Yoga. He revealed that once one is established in awareness, the veil of ignorance thins away, revealing the true glory of the Self. While the original definition of Yoga was the union of the body - mind - spirit , Patanjali called it the skill of managing the mind - Chitta vritti Nirodaha. He rarely spoke about God or Maya or bliss, but prescribed the Discipline of Yoga as a tool for the worldly man to remove suffering even before it has arisen - Heyam Dukham Anagathaha. 

Anyone who is educated, logical or new to the spiritual path will definitely understand Patanjali, but may struggle to understand a Ashtavakra or a Vasista.
Sri Sri’s commentary on the Yoga Sutras of Patanjali are a revelation and I strongly recommend everyone to listen again and again and contemplate on the nature of the world.

Chapter 16 - Divine and Demonic qualities

Summary

Krishna here again talks about the real (self/Purusha) and unreal (world/Prakriti/name and form) and says those who engage in the world unaware of the Self can never find peace or joy, but encounter constant suffering. If they don’t make any effort to come out of their false nature, they continue to be born in the company of the ignorant and continue to suffer. Only through self effort, maturity, good merit and contact with holy men, can one rise above the demonic qualities. 

Yatharth

There are only two types of people in the world. those with divine qualities and those with demonic qualities. Divine qualities lead to liberation while the demonic qualities lead to bondage.  

Qualities of divine beings

• free from fear, contented, purity in the inner faculties, committed to knowledge, generosity, yagna, self study and endurance
• non violent (free from aggression), seeker of truth, denounced anger, established in peace, soothing speech, compassionate, gentle, live in the world but not attached to it, not swayed by the sensory pleasures.
• radiant, forgiving, steadfast, clean, not upset with those who tend to upset them, not arrogant.

Qualities of demonic beings

• arrogance, pride, anger, harsh nature and ignorance
• unaware of the functioning of the existence - so they are not bothered about purity, conduct or truth, they feel that the whole universe is a product of lust.With this limited understanding, they forget their true nature, become dull witted and engage in activities that destroy the world around them.
• They run behind endless desires, get established in wrong knowledge and engage in unholy actions
• They are always worrying, thinking about sensory pleasures and believing that there is no joy beyond the senses.
• They are engaged in accumulating wealth through improper means only with the intent of fulfilling desires or sensory pleasures
• They get stuck with doership and believe everything is happening because of their effort and intelligence, believe in taking revenge and giving back to those who have hurt them.
• though they may engage in worship, yagna and charity, all these are only show off without any real devotion or intent.

When one lives his life with the demonic qualities, he suffers enormously and what more, being unaware that it is Me who dwells in all beings, he hates others. When I see such people who are not making any effort to come out of ignorance or change their conduct, i put them again and again in the wombs of similar minded people. In spite of being surrounded by suffering, if they dont wake up, they move into darker worlds with more suffering.
 

The three things that lead to your downfall are lust, anger and greed. Make every effort not to be in their grip. Follow the scriptures to help you to get out of these vices and you will attain Me. And once you have attained Me you attain both the worldly prosperity and the inner peace. One who ignores the scriptures and does things as he pleases in the world will neither experience joy, nor attain Me.

Chapter 14 - The Three Gunas

Summary
This Prakriti is composed of the five elements and exhibits three qualities. The three qualities or Gunas come in cycles and make you experience the different states of existence. Krishna elaborates on the influence of the three Gunas. The wise see all the happenings as a play of the Gunas and stays a witness to the world. The Guru is a Siddha who is beyond the limitations of the five elements and the influence of the three Gunas.

Yatharth
Dear Arjuna, I will now enunciate to you the knowledge knowing which you can be free from Samsara (life and death cycle) and attain Siddhis ( powers beyond the limitations of the five elements). This knowledge will keep you strong even in the middle of a dissolution (Pralaya).

The creation
Creation is the product fo the union of the inert (prakriti/Jada/passive) and the dynamic (Purusha/chaitanya/active). I am both the womb (prakriti) and the seed (chaitanya). All the manifestations in creation are through Me only and they exhibit three qualities - Sattva, Rajas and Tamas - which binds the Jeevatma (purusha) to the body.

The Three Gunas
the satttva gun is pure, illuminating and blemishless. Sattva binds you to Joy (Sukha) and knowledge. Rajo Guna brings attachment, desire and interest in the world. it binds you to Karma and its effects. Tamas leads you to ignorance. it binds you to blunder (Pramada), lethargy and dullness. To summarise, Sattva brings Sukha, Rajas binds you to Karma and Tamas brings about Pramada (inability to overcome the tendency of the mind). These Gunas are mutually exclusive - meaning when Sativa dominates Rajas and Tamas are subdued, when Rajas dominates Sativa and Tamas are subdue and so on.

When light, knowledge and clarity radiate from you know that Sattva is dominating. When greed, interest in activity, restlessness and desires arise, know that Rajas is dominating. When there is dullness, disinterestedness in activity (lethargy), delusion and Pramada - know that Tamas is dominating.

Sattvic actions bring joy, knowledge and dispassion, Rajasic actions bring greed, attachment and suffering, while tamasic actions lead to ignorance and delusion. People engaged in sattvic actions reach heaven, rajas actions reach earth while those engaged in Tamas suffer in hell.

When you die in Sattva, you are reborn in a noble, knowledge loving family with prosperity similar to heaven. when you die in Rajas, you are born in the company of people that are ambitious and greedy. when you die in Tamas, you attain the company of the impoverished and ignorant or are born as animals or worms.


How to move beyond the three Gunas?
through knowledge and devotion

one who, when engaged in the illuminating Sattva, or the restless Rajas or the Delusional Tamas neither regrets it when engaged nor desires it when disengaged; one who stands as a witness to the qualities and is not shaken by their impact; One who is always established in the self, and is equanimous with pleasure and pain,praise and insult, respect and humiliation; one who treats gold, and mud, friends or enemies similarly and deals the blessed, loved and the hated in the same way; He stays as a witness to the events free from doership and sees all actions as the play of the gunas. By realising that I exist beyond the Gunas, he attains ME. Such a wise person moves beyond the limitation of the five elements (Samsara) and the Gunas; and rests in bliss free from all suffering.

One who realises the I AM the source of all that is bliss, auspicious, Truth and Eternal, and focuses on Me at all times with humility and devotion is also able to cross the limitations of the Gunas.

Three steps to inner growth

1. See life as a dream
2. Drop judgements - what you are and what you do are different
3. Be aware

Chapter 15 - Purushottama Yoga

Vedas are the insights of the enlightened. these sages being compassionate have provided solutions to every being no matter what their state of mind or evolution of consciousness is. The vedas are broadly divided into two aspects - one for the worldly man who seeks prosperity in the world. This ritualistic part fo the veda is called Karma Kanda and deals with Dharma and Karma. it also states the limitations of these as they can only lead you to pleasure or pain or heaven or hell. Pleasure also can become a bondage as described in various stories of the Devas in the Puranas. To one who sees this world inspite of all its pleasures as a bondage and misery and longs for freedom, to him they prescribe the knowledge part of the Vedas called Gnana Kanda. Purushottama Yoga belongs to the Gnana Kanda fo the Vedas.

Purusha literally means Being. This chapter of the Gita enlightens the Essence of Being. Being is that which IS, it is Present & continuous. It indicates Now and the Dynamism of Consciousness.

In creation, there is the seen and the unseen. the seen is the world which is the reflection of the unseen or the self. The ignorant mistake the seen as the only reality while the wise move beyond the seen towards the unseen. The trunk, branches, leaves, flowers and fruits of the tree are all seen while the source or life of the tree which are the roots remain hidden. Krishna starts this chapter by describing an Inverted Peepal Tree with its roots spread in the sky - indicating that the root or source of existence is infinite. Unseen is the source of the seen. Unseen has infinite potential.The seen tree is the world -Samsara- that has grown by the water of the 3 gunas and is held strongly by the mud of ego, attachment and Vasana. 
The unseen can only be realised by the one who reflects on the scriptures and is firmly established in the Asanga/ dispassion or witness consciousness.

The consciousness for the sake of understanding can be said to be in two states - the unmanifested and the manifested - also called as Purusha and Prakriti in general terms. The unmanifested consciousness can be further divided into the contented consciousness (Brahman) and the consciousness with the desire to express (Purusha). the same concept is provided by Krishna by naming these three aspects of consciousness as kshara, akshara and uttama purusha

Kshara - Prakriti (iphone)

Akshara - Purusha/Jeevatma (icloud)

Uttama - Brahman / Paramatma (Apple)

The first two are only relevant in the waking state while the Uttama pervades all the states. One who understands and surrenders to this Uttama Purusha is called Purushottama 

Where is my abode

My abode is beyond the world. logic and mind do not function here. My abode is  where once one reaches does not return (become worldly). My abode is self sufficient, and doesn’t need Sun to brighten up or Moon to cool or fire to heat or support Life

How do I express myself

In everything seen & unseen. in the outer world i am nature and in the inner world, I am seen as the Jeevatma (individual soul). As a Jeevatma, I perceive and experience the world through the mind and the five senses. Just like the blowing wind carries with it the fragrance of the flower leaving the flower behind, the jeevatma carries the impressions of the world from the senses leaving the body behind.

I am in every aspect of creation and am responsible for every act of creation. I am the source of all life and I am essence of all creation. I am the fire in sun, coolness in the moon and am established in the heart of all beings as Urja. I support life through Prana, unburden through Apana and digest through Samana. Everything runs through me, I am memory and I am forgetfulness . I am success and I am failure as well. I am hunger and I am satiety as well. Your role in this world is just being a witness. Do not become engaged ( Lipt) in the world. Become Nirlipt, Asang and a witness.

Who realises me

One who with pure Anthah Karana - mind, intellect, memory and ego  - makes sincere self effort will only realise me. If the inner faculties are not pure, no amount of effort will lead to me. Sadhana without dispassion or devotion will not help in reaching me.

How do I become a Purushottama?
by fulfilling the following

Nirmana moha Jita sanga dosha 

Adhyatma nitya Vinivritta kamyaaha 

Dwandwair vimyktha Sukh dukh sangaihi 
Gachanti amudha Padam avyayam tat 

Nirmana moha (Indifferent to Status (Maan)

Jita sanga dosha ( overcoming bad company or poor associations)

Adhyatma nitya - constantly relflecting on the knowledge of the real vs unreal (viveka)

Vinivritta kamyaaha - non feverish about desires

Dwandwair vimykthas -  no dual

Sukh dukh sangaihi - gets along the intensities of life such as pleasure and pain

Gachanti amudha Padam avyayam tat - such as wise one gets to walk on the path of infinity towards me.

Hey Anasuya, 

I have thus told you the secret of Life and my abode. One who follows my direction will remain free from misery and be ever grateful.