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.