Category Archives: Bimal

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 →

Bhagavad Gita (Topic-wise) Part 9

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Part 8

Part 10

6-1: Preparation

6-1-1: Preparatory Knowledge

6-1-1-4: Brahma-Loka, Krama-Mukti 8(16,23 to 28)
8(16) says that a seeker who knows Brahm reaches Brahm and is liberated in the current life. He is a Jivanmukta. After death, he merges with Brahm and is Videhamukta. His karmic balance is nil and there is no travel of the subtle body to any other loka and he does not return to human loka. Ignorant jivas, however pious and virtuous, after death, travel to other lokas including the highest Brahma-loka and after exhausting punyas there is a return to human or even lower loka as per karmic dictates.

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Bhagavad Gita (Topic-wise) Part 8

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Part 7

Part 9

6-1-1-2: Three types of Action 14(16 to 18)
The consequences of actions with the predominance of different qualities are different. Gati is the consequence after death and phala is the consequence of actions in the present life. A sattvic person undertakes good and noble activities and earns spiritual growth in the form of peace, balance, tranquility, and freedom from stress, tension, and anxiety. A sattvic person enjoys harmony and peace. In the case of a rajasic person, there is activity and material prosperity but there is tension, anxiety, stress; there is strain, and other negative emotions. A tamasic person is lethargy driven and prefers not to act because of delusion and ignorance. He wastes the gift of human birth.

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Bhagavad Gita (Topic-wise) Part 7

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Part 6

Part 8

6 Moksha: Preparation, Jnana and Jnana Phala

6-1 Preparation
Amritbindu Upanishad says that the mind is the cause of both bondage and liberation. A mind attached to sensory objects is bondage and a mind dispassionate to sensory objects is freedom. It has three impurities, namely, likes and dislikes, wandering, and ignorance about the true nature of a jiva. The corresponding spiritual disciplines to remove them are karma yoga, upasana yoga, and jnana yoga. A person undertaking them is a seeker of truth. The first two disciplines make him qualified for jnana yoga. On successful completion of jnana yoga, a person is enlightened and liberated.

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Bhagavad Gita (Topic-wise) Part 6

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5 Bandha (continued from Part 5)                                                      Part 7

5-5 Karmi 4(12), 9(20 to 26)

God is the giver of results of action, and He is impartial in as much as in whatever manner a person approaches Him, He reciprocates in the same manner. A person who approaches Him with devotion for the fulfilment of three goals, namely, desire, wealth, and dharma, He provides the same. The person performs various rituals of karma kanda and worships various deities. He is a Karmi. There is no sin attached to a karmi so long his pursuits are within the fold of dharma, i.e., not prohibited by scriptures. He gets (quick) success, i.e., in this world. He also gets success in other worlds, e.g., heaven. It is no wonder that common folks are karmis. The downside is that worldly pleasures are not permanent and secondly, they come in combination with sorrow. If the rituals are not performed as per scriptural injunctions, the results may be harmful and counterproductive.

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Vairagya-ananda

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Vairagya-ananda is an oxymoron. Not quite. It is not uncommon that men with few possessions are happier than those with more possessions.
One of the impurities of the mind is that it is a wandering mind. A wandering mind may not enjoy even if the content is enjoyable. Controlling it is an important spiritual discipline. Arjuna says (BG 6.34) that it is very difficult to control the mind, as difficult as to control the wind. He expects a reply from Sri Krishna who while concurring with Arjuna (like a good teacher) gives a remedy (6.35) that the mind can be controlled by practice and dispassion (vairagya). Dispassion is one of the four qualifications for Jnana yoga. Continue reading →

Bhagavad Gita (Topic-wise) Part 5

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Part 4

5 Bandha

5-1 Introduction
Bondage is the English equivalent of Bandha. Bondage is by way of suffering and conflicts in life. There are two types of suffering: physical and mental. For physical suffering like disease and old age, medical science provides treatment. Vedanta is not concerned about physical suffering. It is about mental suffering. They are in the form of sorrow, grief, jealousy, likes and dislikes, general dissatisfaction, and disenchantment in life. In the case of the loss of a close family member, there is an emotional setback and suffering. Heavy loss in business shakes a person and he suffers mentally. Vedanta is an answer to such suffering.

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Bhagavad Gita (Topic-wise) Part 4

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Part 3

Part 5

4-4 Viswarupa darshan (Yoga of cosmic vision) 11 (1 to 55)
In chapter 10, Sri Krishna has narrated divine manifestations. Arjuna says that by hearing divine teachings including the origin and dissolution of the universe, his delusion has gone, and that he wishes to directly see the cosmic form of Isvara, if it is possible. Sri Krishna accepts the request but says that it is not possible to see the cosmic form with ordinary eyes. He provides special eyes, i.e., eyes of knowledge for this purpose. Sri Krishna mentions 12 Adityas, 8 Vasus, 11 Rudras, two Asvins and 49 Maruts divided into seven groups and many wonders not seen before. The entire Universe of moving and the non-moving are in His body. The cosmic form is described in detail.

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