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.