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.

Evolution

Yoga Vasista describes eight stages of inner development 

The default stage is ignorance - wherein your trust the unreal to be real and the impermanent to be permanent. the veil of Maya strengthens the ego sense and emphasises this stage. suffering is the hallmark of ignorance. you need self effort to lift yourself off this stage.

Once you have realised that you live in ignorance and want to move towards wisdom to be relieved of suffering, you need a spiritual path and a Guru. the stages of growth are described as below

1. studying the scriptures - scriptures are the insights of the enlightened who share their experiences of hieghtened consciousness. studying the scriptures gives you an idea of all the poosibilites of human consciousness and inspires you to aim for it.
2. Reflection/enquiry - relfecting on the scriptures and enquiry into our life helps you to understand and rleate your life to the wisdom as prescirved by the sages
3. Non attachment/ psychological freedom - by the above steps, you slowly start developing dispassion. dispassion is a product of assimilation of knowledge. dispassion brings psychological freedom from the obligations  and temptations of the world. it also enhances the inner strength to deal with adversity
4. Loosening the grip of Vasanas - the vasanas or deeper impressions then start to  loosen their grip on the individual, so the compulsive actions slowly start becoming conscious actions as the awareness grows
5. Pure awareness or witnessing - as the awareness grows you slowly grow into witness consciousness. your responses are measured and spontaneous
6. Self knowledge - establishing in awareness leads to aatma  Gyaan or self knowledge. this is the stage when there is absolute clarity between the real and the unreal, the doer and the expereincer. this is an irreversible stage and once you are establshed in self knowledge, you cannot fall back into ignorance. duality ceases to exist or exists only as an apparent reality
7. Turiya - transcendental/ savitarka samadhi - this is the non dual state of pure being. I am ness, immersed in bliss
8. Turiyatita - Nirvitarka Samadhi - this is state beyond Turiya, it is called indescribable

This evolution is said to be influenced 50% by the company of the enlightened, 25% by self effort and 25% by. One who is established is in bliss, non dual , has no interest in living or dying, free from subject-object and does not individualise.

Freedom from Karma

Karma is action, its impression which feeds on to further actions. The source of action, the action itself and the seeds for future actions are all Karma. These are termed as Sanchita, Prarabda and Aagami Karma respectively (past, present and future Karmas) . As long as you are bound by the action and its results you are held within the limits of Karma.When you are acting on the strongest impulse in your mind, you are bound by Karma.Good Karma brings you heaven and bad karma hell.

What is Moksha or freedom

it is the state free from Karma. The purpose of life is freedom, but the repetitive cycle of birth and death is to exhaust the Karma baggage.

How to exhaust Karma

Both Sancthita and Aagami Karmas (past Karma and seed of future Karma) can be eliminated. The methods prescribed are

1. Going through the Karma - the commonest way which most people follow - takes many lifetimes to exhaust
2. Going through Karma with full awareness
3. Dropping the I - Most actions originate in the ego - the sense of Me and mine. at times when this is dropped, Karma is burnt. this happens during dreamless sleep, during meditation, singing and dancing.
4. Service - you eliminate bad karma through accumulation of good Karma. Service helps to accumulate good karma. any action that brings comfort and relief to others brings good Karma.
5. Yagya - any action that is done as a group for the upliftment of the whole. Yagna has three components - the actual ritual, Daana or charity and Sangatikarana - getting together for a noble cause. Meditating together, listening to knowledge and chanting together are all Yagyas
6. Grace - a moment of grace can burn away lifetimes of Karma. that is why the company of the enlightened is SOOO……. important
7. AKarma - non doing or non attachment to the action or results. Being of witness rather than the participant in the action; Staying with the experiencer rather than the experience.

Who is Iswara (GOD)?

Patanjali in the Yogasutras gives methods to overcome the tendencies of the mind. 

One way is the way of Action - by Abhyasa (practice) and Vairagya (dispassion). Practice is that stabilises you in the present moment and Dispassion is the ability to let go, to not to be perturbed or attached to the results of the action.

The second way is by devotion or surrendering to the Lord or Ishwar.

Who is Lord?

That consciousness which is free from Karma and Klesha (suffering) is Ishwara

How do you experience the Lord? 

through the Turiya

we usually are familiar with three states of  consciousness

• Waking - mind fully awake and dominant, world is prominent and real 
• Asleep - mind absent ; absence of the world
• Dreaming - mind weakly awake,  experience a different world

There is a fourth level which is a neither awake nor asleep or dreaming OR it is a bit awake, a bit asleep and a bit dreaming. This state of transit is called Turiya - the fourth state. This is also the state of meditation/ Sudarshan Kriya. It is said that you meet GOD in this state. This state is also experienced in the few twilight moments just after waking up or just before slipping into sleep. Also if fully alert, this can be experienced at the transit between inspiration and expiration.

How do you address the Lord?

By chanting the soundless sound that indicates and includes the infinity within it - AUM