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A seeker

Ananda Mimansa

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Anuvaka 5 of Brahman Valli of Taittiriya Upanishad discusses two types of happiness: Anandamaya kosa and Atmananda. Interior to and subtler than the intellect sheath is Anandamaya kosa (bliss sheath) which is considered as Atma. Intellect sheath is relegated to the status of non-Atma. Bliss-sheath is subtle and assumes the shape of food-sheath (gross body). Its head is priya (joy), lefthand side is moda (hilarity), righthand side is pramoda (enjoyment), bliss is the trunk, and Brahman is the tail, the foundation. The state of deep sleep is bliss sheath. There is an experience of happiness a waking person recollects from memory.

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Bhagavad Gita (Topic-wise) Pt18

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Part 17

6 Moksha
6-1 Preparation
6-2 Jnana, Jnani, and Jnana-Phala
6-2-3 Six definitions 8(1 to 4) The last two verses, 29 and 30 of the 7th chapter have introduced some terms without explaining them. 8th chapter begins with Arjuna’s question to know these terms, namely, Brahm, Adhyatam, Karma, Adhibhutam, Adhidaivam, and Adhiyagna. Brahm is the supreme imperishable entity. It is a pithy answer because, in the 7th chapter, Para- prakriti has been explained in detail as the imperishable entity, namely, consciousness. It pervades the creation. As such, it is within the body also. The embodied consciousness is Adhytama. Brahm is consciousness from a macro angle, Adhyatma is the same consciousness from a micro angle.

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Bhagavad Gita (Topic-wise) Pt17

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Part 16

6 Moksha
6-1 Preparation
6-2 Jnana, Jnani, and Jnana-Phala
6-2-1 Atma 2(17 to 25, 29,30) 3(27,42)
A human being is a mixture of inert matter and consciousness. Consciousness is very subtle. Sense organs are superior to the gross body, the mind is superior to the organs, and intellect is superior to the mind. However, consciousness is innermost and the subtlest as compared to all the objects of perception ending with the intellect and is its witness. Consciousness provides sentiency to the mind and body which are otherwise inert and incapable of any function. Self is consciousness and is the true nature of a jiva. It is the real ‘I’.

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Bhagavad Gita ( Topic-wise)Pt16

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Part 15

Part 17

6 Moksha
6-1 Preparation
6-1-2 Preparatory Action

6-1-2-15 More on preparatory disciplines 2(41 to 45,60 to 68), 4(39,40), 16(21 to 24) 18(50 to 53)

6-1-2-15-1: 2 (41 to 45,60,61) A person is required to prepare himself adequately to undertake jnana yoga. Karma yoga is one such preparatory discipline. All religious practices like puja, charity, and sacrifice come under karma yoga. An essential ingredient of karma yoga is selfless action resulting in the purification of the mind. A seeker does not long for enjoyment and affluence. He has the one-point conviction that his goal is Self-knowledge. Vedas prescribe various rituals for the fulfillment of desires in this world and worlds post-death. The desires are different permutations and combinations of three qualities. If the desire is fulfilled, there is happiness. It is not permanent because the object of desire is subject to change. Worldly objects and related desires exist in pairs of opposites.

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Bhagavad Gita( Topic-wise)Pt15

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Part 14

Part 16

6 Moksha 6-1 Preparation 6-1-2 Preparatory Action 6-1-2-13 Devotee of Cosmic-form 11(53 to 55), 10 (8 to 11)
6-1-2-13-1: 11(53 to 55) In chapter 11, Sri Krishna has shown His cosmic form to Arjuna for which he was temporarily given supernatural (wisdom) eyes by Sri Krishna. It means that ordinary eyes cannot appreciate the cosmic form of God. Rituals, austerities, and sacrifices themselves cannot earn the capacity to appreciate the cosmic form. Eyes of wisdom are required which can be acquired by sustained sadhana. Sri Krishna glorifies such sadhanas by belittling rituals, austerities, and sacrifices. It is a scriptural method to glorify a thing. It does not mean that belittled things are unimportant. They are important in their own rights. It is contextual. Bhakti is glorified as a sadhana of rejoicing cosmic form of God. Undivided devotion and a fervent desire to know God. Desire in a pure mind bereft of six enemies. With the sharpening of knowledge, a seeker merges with God. There is no separation between the devotee and the God. God is not a means, not an end. God is accomplished (Siddha) The removal of separation is the merger. It is a cognitive transformation with no physical change.

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Bhagavad Gita (Topic-wise) Pt 14

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Part 13

Part 15

6 Moksha
Preparation 6-1
Preparatory Action 6-1-2
6-1-2-11 Dharma and Harmony 3(10 to 16)
Karma yoga is proper action with the proper attitude. Sri Krishna presents another facet of karma yoga. A human being is a product and part of nature. If any harm is caused to the whole, the part is also affected. A human being should live in harmony with nature. It is included in the proper attitude of karma yoga. Creation is not an accident. It follows cosmic rules. This cosmic rule may be viewed as a sacrifice or yajna of the creator. The human beings are born of the sacrifices.

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Bhagavad Gita (Topic-wise) Pt13

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Part 12

Part 14

6 Moksha
Preparation 6-1
Preparatory Action 6-1-2
6-1-2-9 Isvara-Arpan and Isvara-Prasada 9(26 to 29), 12(6 to 11), 18(57,62)
6-1-2-9-1: 9(26 to 29) Though Sri Krishna has talked about both selfish devotion and selfless devotion, he wants to dwell more on the latter since it purifies the mind for spiritual progress. In the former, the devotee performs various rituals per scriptural injunctions for the fulfillment of varied desires. If there is a violation of injunctions, results may not fructify. It may even be counter-productive and harmful. On the other hand, selfless devotion has no rigid rules and regulations.  Continue reading →

Bhagavad Gita (Topic-wise) Pt 12

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Part11

6 Moksha
6-1 Preparation
6-1-1 Preparatory Knowledge
6-1-2 Preparatory Action
6-1-2-6 Rituals

6-1-2-7 Self-effort 3(33,34), 6 (5 to 7)
Inherent nature, i.e., nature one is born with, and self-effort are two important factors in human life. Nature is an aggregate of impressions of virtue, vice, etc. acquired in past lives and which become manifest in the current life. 3(33) says that all creatures behave according to their nature. If this is so, there would be doubt about the purpose of scriptural teaching in the absence of personal effort. To dispel it, it is said in 3(34) that a person engaged in scriptures should not come under the influence of love and hatred despite his nature impelling otherwise. When he controls love and hatred with the help of their opposites, then he is in sync with scriptural teachings, and he is not solely led by his nature.

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Bhagavad Gita (Topic-wise) Pt 11

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Part10

Part 12

6 Moksha
6-1 Preparation
6-1-1 Preparatory Knowledge
6-1-2 Preparatory Action
6-1-2-5 Asuri Sampati 16(6 to 21,23)
Human birth is because of karmic balance at the end of the previous birth. Karmic balance is due to Self-ignorance. It continues in the current birth because a person is attracted to a materialistic life of desire and wealth and does not make efforts for spiritual growth. Scriptures are meant to guide people to lead a dharmic life on way to moksha. It is not a sin to pursue desire and wealth within the bounds of dharma. With maturity, it is necessary to make a shift to spirituality.

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Bhagavad Gita(Topic-wise)Part 10

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Part 9

Part 11

6 Moksha

6-1 Preparation

6-1-1 Preparatory Knowledge

6-1-1-8: Yog-bhrasta                                                                                                                                                                                                                                            Chapter 6 has discussed dhyana yoga-Vedantic meditation called nidhidhyasana- the last stage of jnana yoga- for the benefit of a sincere seeker. His goal is moksha, and he is not interested in wealth or punyas. Arjuna wants to know the fate of a seeker who is sincere but has not completed jnana yoga and is not liberated. He has not earned sufficient punyas to go to Swarga. Arjuna apprehends that such a seeker is lost like scattered clouds. Continue reading →