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.
Tag Archives: Bhagavad Gita
Bhagavad Gita (Topic-wise) Pt 14
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.
Bhagavad Gita (Topic-wise) Pt13
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
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.
Bhagavad Gita (Topic-wise) Pt 11
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.
Bhagavad Gita(Topic-wise)Part 10
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
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.
Bhagavad Gita (Topic-wise) Part 8
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.
Bhagavad Gita (Topic-wise) Part 7
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.
Bhagavad Gita (Topic-wise) Part 5
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.