Omm Namo Bhagavate
The inner meaning of Verses 33-34 of the Bhagavad Gita, from a March 2012 Interaction at Satyachetana Ashram, Tiruvannamalai. Total audio time: 66 minutes. Click the triangle “Play” buttons to listen.
Part 1
Part 2
Omm Namo Bhagavate
Srimad Bhagavad Gita, Verse 122
The Blessed Lord said:
Arjuna, to reach the highest state I have shown two approaches to people in this world long ago. One is through the technique of knowledge for the followers of Sankhya and the other is through the technique of yogic action for the followers of yoga. 3.3
In this verse, the Lord is saying that in this Earth plane, sadhana is of two types. For the followers of Sankhya it is jñäna yoga and for the yogis it is karma yoga. I had explained this to you before, he says. This is Chapter Three. Where did he explain this before?
Verse 86: Arjuna, the wisdom that you just received belongs to the tradition of Sankhya; now hear from Me the essence of the yoga of intellect which will enable you to be free from the bondage of action. 2.39
In Verse 86 he had said, “I explained this approach to you through Sankhya.” Sankhya is discriminatory knowledge, that is, discriminating between Self and the non-Self. The Self is all pervading, immutable, free from contamination, pure awareness. Everything else is non-Self.
In the first part of the second chapter he gave the full definition and explanation of the nature of the Self and he showed how to do the sadhana of the Self, the sadhana of the awareness. For these persons the goal is realization of the Self. After Verse 86 he explained the sadhana of the supreme Self as it is manifesting on the non-Self, that is, in matter. In Verse 86 he said, “You have listened to this from the angle of Sankhya; now you listen to it from the angle of yoga.” In Verse 87 he says, “In this approach there is no loss, no fear of contrary result nor is there any apprehension of incurring sin. Even a little progress in this path saves one from great fear.”
There is no fear of contrary result in yogic action, that is, in the second approach. But it is implied that there is fear of contrary result in the first approach. What type of contrary result is likely if one is not proceeding correctly on the sadhana of the self?
Participant: They are afraid they will not reach the Self.
Yes. If he is stuck up somewhere he will take another birth, come as a yogabrashta. But if he is doing it in a wrong way, then a contrary result will come. He will fall back in awareness to the plane of matter.
Sadhana of the Self is the sadhana of expanding the awareness unilaterally. As much as the awareness expands, so much is the experience swallowed by this awareness. But if the person is not doing it in the right way, instead of expanding awareness, he will begin to expand experience. His awareness will be fully swallowed by experience and he will become fully deluded. But a yogi is not likely to be fully deluded, because the progress in yoga cannot be fully neutralized.
In Verse 273 the Lord says, ‘Arjuna, a yogi can never lose everything. If he is not able to reach the goal, he will take another birth and he will be born in the family of the pure and prosperous, or he may be born in the family of saints and seers.’ For this second category there might be material struggle but in the first category there are no worries for any material struggle. Pure means ethical and moral, prosperous means having enough to take care of all your reasonable needs. A yogi only cares about his reasonable needs. If an air conditioner is needed, it comes; if a fan is needed, it comes without struggling too much. If the shade of a tree is needed, it is available.
A yogi does not need anything that is not required for his sadhana. He is satisfied with whatever is available without putting too much effort, without making a desire, without demanding it. That is yoga. If prakriti is providing something less than optimum, the yogi may feel irritated or depressed, but he is able to overcome it quickly. When he advances in the path of yoga, this symptom will vanish totally. He will say, “Okay, that’s fine. It was ordained for me to walk five miles, so I am walking.” But if the person is feeling sad, thinking that because he does not have money, that’s why he cannot go in an air-conditioned vehicle, or if he thinks that he cannot be comfortable in a non-air conditioned vehicle and changes his plan accordingly, he is not a yogi.
If one who is doing the yoga of the Self is misguided and his experience will begin to expand, that yogi will be a hundred times more indulgent in the experiential plane. That is a great loss to humanity. One hundred deluded beings becoming more deluded makes no difference, but one awakened yogi who has really made progress then becomes deluded is a great loss for the Earth consciousness. This is the reason guiding true seekers, giving them inspiration, support or service so that they are able to make progress, is considered the most intense punya karma. You cannot substitute that punya with any type of charity or service or austerity.
If a yogi who is on the path of meditation, and beyond material desire, material possession and material craving, pursues a wrong direction—and at this stage of sadhana the wrong direction would be changing his track and accepting our path as his path—what will happen to him? Gita says your path is better; others’ path is fraught with danger. Changing one’s track is not allowed in yoga.
If a karma yogi changes the track and turns to only meditation, it is full of danger. When a karma yogi who is sincerely pursuing yoga gets frustrated, or is convinced that he has fallen and there is no chance for him in this life, he will want to kill himself. But if a yogi on the Sankhya path falls, he will fall from awareness to experience, and he will become ten times more indulgent.
I do not want any of my people to make that type of mistake. Our time is limited and our goal is certain, definite. We have to reach it, but our battle should be over at the midday of life. Then the rest of the life we will be the instruments of divine manifestation.
The yoga of the Self can lead you to Self-realization and God-realization. The yoga of the supreme Self begins with your conviction that you are the Self and you are here for something that is the responsibility of the Supreme. You have a role to play as the called and chosen. You are therefore doing yoga so that the supreme Self can manifest on the world of non-Self through you and your yoga.
You are the instrument, the channel, the pure Self and the spark of the Supreme. You have nothing to gain. You the spark have come from that total complete, so you are also inherently complete, full, pure and perfect. Why are you here? Because a crisis has come and you have descended as per supreme will with a commitment to complete this duty so that manifestation will be possible through you.
We are not doing karma yoga, dhyana yoga or Sankhya yoga; these are some of our instruments, our weapons. We are in the battlefield. It is an epochal battle and we are alone, fully armed to face any eventuality and counter any type of uncertainty. Divine has prepared us so that we know which weapon to use at what time: when the discrimination weapon will be used, when the yogic action weapon will be used, when renunciation will be used, when pure knowledge will be used. Do you see the difference? These are all our weapons.
In my day-to-day life I am using many of these weapons when I am interacting with outer prakriti. Sometimes I am so involved that you feel I am only attached to you and nothing else. The next moment I am so far away that even your consciousness cannot reach there; so near but so far. Sometimes I am so compassionate that I can forgive you if you are coming with a cup of poison and telling me to drink it, and sometime I am so ruthless that your ounce of mistake I am magnifying as if it is an ocean of mistake. Sometimes fully involved, sometimes fully detached, sometimes fully embracing and sometimes giving you a severe kick. When you become I, no one can take you for granted. You are friend to all, enemy to none, serving all, attached to none. That’s the state that will come.
Gita yoga is the yoga of collaboration with Divine. Only a divinized human being can collaborate with Divine. Otherwise how can a person be fully involved in an action, knowing for certain that the result is never going to come, that the project that Swamiji is launching with such fanfare is never going to happen, never going to be completed? Why are you getting involved? Because you are not human beings, you are divine beings who are trying to get rid of your human contamination.
We are doing the yoga of the supreme Self, trying to manifest the supreme Self through our own mind, life and body. We are called and chosen; we are not deluded human beings. The idea that we are deluded was fed to us, but ever since anyone has come to me, I am de-conditioning this by constantly saying that you are called and chosen. That’s why you could recognize me and find your link with me.
Our sadhana is to expand the experience on the foundation of awareness without allowing the experience to be expanded more than the awareness. We are not expanding the experience at the cost of awareness. Whereas in the yoga of the Self, awareness is expanded at the cost of experience, so manifestation is not possible, although realization is assured. In our case, realization is assured and manifestation is a struggle. I have nothing more to realize, but I am struggling to manifest what I have realized.
Our job is to manifest divinity on matter. First, we need highly evolved human beings, not deluded human beings. We need seers and saints, jñanis and bhaktas and determined yogis. Second, we need a material foundation. Matter is divine, and it belongs to Divine. ‘All wealth in its origin belongs to Divine, but due to the usurpation of the forces of the ego and the asura it has been under the possession of undivine forces, and because of its long possession it is contaminated and carrying the seal and stamp of I-ness in it.’ From the money chapter of The Mother book by Sri Aurobindo. Whoever is possessing wealth gets contaminated with this I-ness, feeling “This is mine.” It is very rare to find people in Kali Yuga who have a million but who don’t think it belongs to him or her. I am that fortunate master who has found at least half a dozen people in my lifetime who have reached this stage and can say, “It does not belong to me, it belongs to Divine.”
Our yoga is the yoga of manifesting Divine through our mind, life and body. My yoga was to manifest Divine through my form and because this is manifested, you are here listening to jñäna. God is knowledge first. Because it is manifested you are ready to sacrifice everything for me. That is called love. And because it is manifested, I am working for a global mission to manifest Truth consciousness.
My individual yoga is finished; my universal yoga has begun. As a part of that universal yoga I am trying to manifest through your form what I have realized. Now my yoga is to ensure that you are becoming a manifesting channel of divinity, of the Knowledge, the Wisdom and the Love that is manifested through my form. This is very and visible. But compare this with the other goal: a master attains nirvikalpa samadhi, can he transfer the nirvikalpa samadhi to another disciple? No. It is not possible.
Many of you are able to answer questions with clarity and depth that many realized saints are unable to answer. Does it not prove that manifestation is already taking place, as far as jñäna is concerned? Now collectively we are struggling at the second level, love. But if knowledge has come, love cannot be far behind. How soon love will manifest through your reaction depends on how much knowledge you are manifesting through your action.
If action is manifesting knowledge, the next thing that is guaranteed is that love will manifest through your reaction. When love is manifested through reaction, the third thing is automatically guaranteed: truth is manifested through your interaction. The truth is awakened in the person with whom you interact and he or she enters into a higher state of awareness. Some transmission takes place that awakens the force of truth within and the awareness expands. I want each one of you to become a living embodiment of this force on Earth.
Our sadhana is the sadhana of manifestation. You should be a manifesting channel of divine love, of pure Self-knowledge, and you should be a transmitting channel of pure awareness so that whosoever comes in close contact with you feels awakened, looks to the inner being and is bound to think of something other than mere indulgence. This is why our goal and our yoga are very difficult.
This is the reason a Krishna has to be there even at the eighteenth chapter, to give the final clarification, so that the battle is fought with adherence to the law of battle. Victory is attained and then there will be a delightful farewell.
I want you all to take that type of farewell from Earth with sheer delight: my days are over, my mission is accomplished, and I am convinced you are capable to manage the kingdom. Leave like a Bhishma, or leave like a Krishna, either way you are reaching the abode.
That’s our goal, that’s our mission, that’s our path.
From a February 2010 Interaction at Satyachetana Ashram, Tiruvannamalai
Omm Namo Bhagavate Vasudevaya
There are three stages in the life of a yogi, a sincere awakened seeker. The first stage is when he feels he is doing sadhana and making progress. Next phase is when he feels he is not making any progress—he is either stuck up somewhere, or has entered into some zone where he cannot evaluate or know what is happening. In the third phase he feels there is no need of any more sadhana, or he may feel that the sadhana he was doing so far is not adequate, and he has to change the gear, and do something higher. These are very common experiences of yogis.
One who feels, “I am doing sadhana” and is conscious of what he is doing and of his inner progress, is in the beginning stage of yoga. When a seeker is awakened to the inner call and enters into a path, he goes through a process, and the first stage of this process, the first sign of this processing, is that the seeker will be always aware of his progress. He will be able to discriminate and evaluate. For example, he will be able to know, “Before when I was sitting quietly my mind was very turbulent, but now at least I am able to feel the silence.” Or he may feel, “Before when I was trying to go deeper, I was only able to reach the silence level, but never I was able to lose the body consciousness. Now I am able to lose that, and my awareness of the time. So I am going beyond time and space.” That is the samadhi experience he is having.
At the beginning stage he will also be able to know if he falls down: “Oh, I have fallen, I became a victim of misplaced compassion, a victim of ignorance, a victim of attachment; I got identified with doership, with result: I was trapped by the process of action.” In the very beginning stage he will be able to know that he is making progress and he will not only be conscious of this, he can consciously feel the progress. When sadhana advances farther, then only the seeker will be able to know where he is falling or getting trapped or something went wrong. These are the two stages of sadhana for a beginner seeker. Whether a beginner of one month or ten years, if the experience is within this zone I call it the beginner stage.
Then comes the second stage of sadhana, when the seeker feels he is not making any progress at all, but he does not feel that he is stuck up. It is very delicate. He will not feel that he has fallen, but he feels, “Consciously I am doing nothing. I am not doing sadhana the way I was earlier, I am not having the feelings of this deep state that I was having before. What is happening to me?” He may conclude that he is no more doing sadhana, but this is a higher stage—much, much higher than the beginning stage.
Only when one goes to a higher stage will one be able to sometimes get this type of feeling, “I am not doing any sadhana anymore.” That means he has reached a very high stage, when the “I,” the seeker, is absent. The seeker and the seeking have become one. It is like an airplane that takes off, and the passenger inside is able to feel that the airplane is gaining height. Although he cannot say how much height he has gained, he can feel it: “Yes, it is gaining height, I am going higher and higher.” But when the airplane has reached its altitude, and keeps flying at the same speed and the seat belt sign is turned off, the passenger does not feel even the movement of the airplane. That shows the airplane is at the desired altitude and speed. At that velocity it may appear to a passenger who is sitting inside the airplane that neither it is gaining height, nor it is moving forward, but actually the airplane is safely in its orbit and is flying at a high speed. It is just a matter of time when the plane will reach the destination and make preparation to land. When it is flying at the highest speed and the highest altitude, that is the time when the passenger can’t feel anything.
Similarly, in the second stage of sadhana the seeker will not feel that he is performing any sadhana, but the practice goes on. He is not doing it consciously. It is like a spontaneous response or a habit. It may appear sometimes as mechanical ritual, but if the practice is stopped the seeker feels uncomfortable. For example, if a person has entered the second stage and his habit is to every day sit for meditation at a particular time, or come for chanting or render some service, depending on what type of yoga one is following.
Gita has spoken of four paths, and one is the path of dhyana. Such a seeker who has picked up the habit of meditating at a particular time, if he is not meditating, he does not feel guilty but he feels uncomfortable, like something is not functioning properly. That type of uneasiness will come. But when he sits and meditates then he feels refreshed. It is like after you are exposed to dust and dirt and you take a shower and feel clean. That is the feeling that comes. If they don’t meditate at the right time they feel uncomfortable, but they don’t feel guilty if it was due to some outer compulsion. In the first stage, however, even if there is outer compulsion and sadhana could not be done, the seeker feels guilty, irritated, sad and angry. In the second phase the seeker does not feel guilty, nor he finds fault with anybody due to his lack of practice at the appointed hour. That is a higher stage.
Of the four paths Gita has shown, the path I followed is sankhya yoga, that is vichara, the contemplation. When I began my sadhana, if I was not able to contemplate for some time on a concept on Gita and the day was finished, I felt miserable. This is the reason I always wanted to be left alone. Even if I was surrounded by a group of friends, and they were talking on different desultory concepts, jumping from one topic to another to another, and that was not allowing me to contemplate, what would I do? Initiate an interesting discussion, and when all of them became fully involved in that, I would simply withdraw. Although sitting there, simply nodding my head—yes, yes, no, no—but actually I was busy in my contemplation, because I have never advertised my sadhana, nor my path. Never.
By seeing me outwardly no one could have guessed that this form was doing intense yoga practice. Neither I would regularly go to a temple nor visit an ashram, nor maintain any outer ritual of fasting or pilgrimage, nothing. Yet my sadhana was very intense and it was the sadhana of Gita, that is sänkhyenayogena, the contemplative method. One concept, one word or one chapter of Gita, my contemplation would continue, whether I was riding a bicycle or moving in a train or sitting in a bus or taking food. I would go deeper and deeper, newer and newer meanings would come, then I would apply it to my day-to-day experience: “Am I there? How long will I take to reach there? Will it be possible in this life?” This is how my sadhana was proceeding. Next, karmayogena chäpare, karma yoga. Yogic action. When my contemplative stage finished, I was promoted to the yogic action plane. That period lasted almost seven years, when I was consciously performing action and evaluating whether I got trapped by doership, result motive or the process.
In this second stage, which is a very high stage, the seeker sometimes will not be able to know that sadhana is actually going on. Outer life may appear as just mechanical and ritualistic: “Oh, every day doing invocation, every day chanting, sitting just mechanically for meditation, but nothing new is being gained.” However such a stage will come only when the airplane is flying at the highest altitude and speed. If someone is at that stage, then he simply has to relax, but keep up this practice that appears to be mechanical, ritualistic and meaningless. Just because you are not feeling that the plane is flying or gaining altitude, you should not think that it is stationary in space and try to open the door. That will invite disaster. How can one be sure that he has reached that stage? The outer practice will be spontaneous. There is no compulsion but the person is unconsciously driven towards it, and if there is a continuous lack of outer practice, continuously he will feel uncomfortable. He will not feel sad, nor bad, but he will not feel the bliss. That is the symptom.
Then there is a third stage, when a seeker feels that no longer there is any need for sadhana. That is the stage when I say the seeker has completely entered into the trap of yogamaya. A feeling will come, “There is no need of any sadhana for me. I have attained everything, I know everything, and now I am capable of guiding everyone.” This feeling will come only when the seeker is fully trapped inside. It is just a matter of time when such a seeker will completely fall. This fall is accelerated by the dark forces when the seeker feels to go in his own way, or to change the track. He may say, “This is my sadhana,” or, “This is not the right path I am following, I may go to this other path.” That means he is completely within the shooting range of the dark forces. Gita says, Swadharme nidhanamshreyah paradharmo bhayävahah: it is better to die while pursuing your own path. Don’t be allured to other paths, because that is very dangerous.
In the first phase of sadhana, practice is essential. Without practice you cannot feel your progress. In the second phase, just keep going, keep going, keep going. That is the eighteenth chapter of Gita, yajñadäna tapahkarma… pävanäni manïshinäm. Yajña, dana and tapasya, this is that so-called ritualistic, mechanical practice which does not give you any new feeling. It is purifying in nature and sustains your speed, so you should continue. Nishchitam matamuttamam, Lord Krishna says it is his considered opinion that this should never be given up.
Many of you might not have reached the stage when you can directly communicate with the Krishna the way I am doing. But you are having also the same privilege and fortune to receive this. How? If you ask me. If a seeker feels that he has a guide or a guru, for him the guru is Krishna, Rama, Jesus, Buddha. If you don’t ask me any sadhana-related question, why should I volunteer?
I am teaching you the principle of karma. Any action started from your side is karma, and any response you are giving to a signal is not karma. That will not bind you; that is manifestation. So if you are not asking me and I am seeing that you are interested in some other thing, why should I create a karma by volunteering my advice? This is why if someone says, “I don’t feel to go for chanting,” my answer is, “Don’t go.” If someone says, “I don’t feel any join in invocation,” I say, “Don’t.” What am I doing? I am not actually giving any answer. I am simply responding to you with what you want to hear. If you will change your question pattern—“Swamiji, before I was feeling joy for this, but now I am not feeling it, am I on the right track? Could you please guide me?”—then my answer will come.
If you are not having your link with the unmanifest, and you have cut your link with the manifest—that is, the form may be there, but you are no longer the seeker—what are you then? You are the social being or the material being. Then if you are the material being, why should I be a spiritual being for you? If you are the social being, why should I be a gunatit being for you? Try to understand. When I gone from Earth, there will be none who will make it so clear. I am not only giving you jñäna, I am living that life every moment. Why should I be anyone’s father, husband, or friend? I am I, the all-pervading consciousness, the all-pervading force and the all-manifesting energy. That is what I feel I am.
If you are not trying to reach I, the all-pervading force, energy and love, then why should I impose on you? Wind is blowing everywhere, but wind never imposes it on you. Now think, if this wind will impose even point-one percent on you, you will become powder. So much force is there in the wind. That is why God never imposes, and guru is always a witness. God simply responds the way you want to be responded to; yeyathämäm prapadyante tämstathaiva bhajämyaham. You make God your beloved, he will be your lover. Make God your father, he will protect you. Make God your friend, he will be friendly. If you feel God is your master, he will be demanding service. Everything originates from you only. The way you want it, God will grant it. That is God.
Guru is either the witness or intervening, and will intervene only when you surrender. This word surrender is applicable only to guru, not to God. When Krishna says, “Surrender to Me,” that time Krishna is playing the role of the guru: “Surrender to Me. I shall liberate you from all sin, grieve not.” It is guru. God does not care whether you are coming to samsar for a million births. God as prakriti brings you, God as purusha liberates you, and God as purusha is guru. If you do not want it, God will never impose, nor guru will intervene. Guru will be a witness. If the seeker in you is not there, the guru in me will simply witness, or the God in me will be only granting. Remember, guru grants nothing. Guru takes away everything. God grants everything; God is never a witness. Guru is never a giver. Guru simply takes you beyond.
Those are the three states that the seeker experiences. The first is the beginning, and the second is the very high stage, where one should maintain that velocity, nothing else. The third is extremely dangerous. All those who have remained in ashram, or in our centers, and developed disinterestedness for our path of sadhana, they have not lasted. It is just a matter of time until such people go. Why? Because this is the path, this is the sadhana. If this path has become meaningless, do you think I am such a foolish person that I myself come and continue the same thing? If the war is over, will Krishna on the nineteenth day again prepare his chariot and? No, because the war is already over. If the master is continuing the practice, how could you feel sadhana is no longer necessary for you? If the mother is busy in the kitchen, how can the child say, “I have no need for food?” Mother does not pay any attention, because she knows it is matter of another hour or two when he will suddenly come and scream for food.
All of you are in these categories. Some are in first category, some in the second and some in the third. Some of you are with me soul to soul, heart to heart, some are with me only through mind, and some are with me only through body, means physically they are with me. Whenever any such feeling, or any such thought is coming, you have to remember what I am saying. If you are in the first stage, my advice is never give up, continue the practice. If you give up the practice, you can never go to the second phase. If you are in the second phase, even if you feel you are doing no sadhana, still be inside the airplane. It is just a matter of time when you will land at the destination. If you are in the third phase, God save you.
[From a 2010 Interaction at Satyachetana Ashram, Tiruvannamalai, India.]
Omm Namo Bhagavate
Swamiji’s sharing on the eve of Guru Purnima, held via international Zoom call on 2 July 2023. 34 minutes.
Omm Namo Bhagavate Vasudevaya
Verse 176: “Since I have no craving for the fruit of action, actions cannot contaminate Me. One who knows Me as such is not bound by actions.”
In this verse, Lord Krishna is saying, “Actions cannot cloud me, veil me, or contaminate me, because I don’t claim the benefit of the result that comes out of action. A person that knows me as such will not be bound by action.”
There is a hidden meaning. In Gita, Krishna has also said, “I dwell in every heart, in every being, and I am pervading in this entire creation. When someone will realize Me, who is pervading in the whole creation and who is also within him, then he will know that he is not getting veiled or contaminated by karma.” It is Krishna who does not get contaminated by karma, and the entire world is nothing but the manifestation of Krishna in different forms and names.
To realize this, you must first realize the Krishna that is hidden in you. If you can do that, you can also say and feel the same way, that karmas cannot veil you, contaminate you, or bind you if you are not claiming the benefit of the result. From this it became very clear to me, when I was studying this verse in 1974, that karmas and the result of karma are two different concepts.
The result of karma is for the purpose of experiencing or enjoying. Some enjoy the result; others experience it. For example, we are sitting in this closed room in winter. Some are experiencing that it is winter, while some are enjoying it: “Oh, the summer was so hot, so humid. Now thank God it is beautiful weather and I like it.” Such a person is not only experiencing, but also enjoying, and Gita says that the fruit of this enjoyment carries the seed of pain.
Verse 226 reveals that any enjoyment that comes as a result of sense contact always carries in it that seed. This the jnanis have realized; that is why they don’t enjoy, because the moment you enjoy you are throwing the seed of pain. Anything you enjoy that is sensory in origin definitely will also bring you the opposite, and the opposite of pleasure is pain. However, if you do not enjoy it, and simply experience it, and this experience is not throwing you out of your awareness, then the experience does not become enjoyment and the action of experiencing will not cloud or veil you.
Clouding or veiling means losing the consciousness, the awareness of who you are. Depending on the stage of your evolution in yoga, this awareness will be different. If you are a beginner this awareness will be that you are a seeker, but if you are nearing the end of the path, this awareness will be that you are a seer. Seerhood is not an experience; it is an awareness. In this state of awareness the seer does not see himself, he simply sees how prakriti is functioning.
If I will say, “X is angry,” then I am not a seer. If I am able to see how the rajas has overpowered the soul called X, so that X has completely lost her awareness, then I am a seer. A seer is he who is able to see how prakriti, through her gunas, is veiling, covering and trapping the awareness of a purusha. This is the first thing that the seer is able to see. The second thing is to what extent prakriti through her veiling has succeeded in contaminating the state of the purusha. Veiling is one thing; getting contaminated is another, much deeper condition.
Suppose rajas overpowers the sattwa in some form. Rajas creates confusion, so the seer sees that this person is now getting confused and beginning to lose his awareness that he is the being and he is a seeker or a seer. We don’t take up the role; prakriti gives us the role. We only carry the responsibility to discharge the role. But if we are overpowered by rajas or tamas we get clouded and cannot discharge our responsibility, and if we are unable to do that we are unable to play our role, and are trapped by karma. The seer is able to see how a person gets clouded, which means, how the awareness gets clouded by experience and how the experience penetrates to every layer of consciousness and remains there. Then in a similar situation the person will again be attracted to a similar type of experience. Whenever a person is running after that experience, it is called hankering or desire. If experience simply comes and goes, nothing gets stored inside, and prakriti cannot veil, trap or contaminate you, the pure being.
When Krishna says, “Actions cannot veil me, trap me, or contaminate me,” only one qualification is needed, that is: “I have no special interest in the fruit or result of action.” If a person is not having any claim over the result, the question may come, why will he perform action? My answer and Gita’s answer is that everyone simply gets trapped, veiled, and contaminated by action. No one ever performs any action. Actions are performed by prakriti through her gunas. That is the nature of creation.
Actions are performed automatically; you have to simply participate in this process or interfere in it. If you are interfering, you will be creating action from your side or reacting to this process. If you are creating action, that shows you have desire. Without desire, action cannot be created, it simply can be responded to. Those who have transcended the desire plane just respond to action because prakriti wants them to respond. Prakriti wants the response to happen in a particular way. It may be a positive way or a negative way, as far as prakriti is concerned. This is so delicate that even seers are confused.
The safest guide is Krishna himself because he is the only one who perfectly demonstrated this principle all through his life. Let him be our role model. Krishna says, “I never claim the result of the action, I simply respond to action. That is why actions cannot trap me, bind me, veil me, or contaminate me.” One of prakriti’s gunas—sattwa, rajas or tamas—entering into you, the pure being, means you are contaminated, you who are neither sattwa nor rajas nor tamas. You are beyond these coatings, but when any of these gunas enters into you and makes you to dance to its command, you become contaminated and then you are not that pure awareness. When due to contamination you become rajasic, sattwic or tamasic you are not awareness, you are experience, and experience is prakriti.
You are purusha. This is my realization. I am purusha and I must retain my state of purusha. If I have to participate in prakriti’s play, I must participate in such a way that my awareness is not clouded. Without clouding my awareness I can play as long as necessary, but the moment I will see my awareness is getting clouded, and my consciousness is getting injected with these attributes, I will withdraw.
The next verse is 177: “Knowing the secret of this truth, the seers have performed action from ancient times; therefore, Arjuna, you too perform actions likewise.” Knowing that secret, if you do not cling to the result, and do not have any hankering for enjoying the benefit of the karma, then karmas cannot bind you. Liberation means going beyond that type of veiling and trap, and liberation comes only when you are in the body, not after you leave the body. It is liberation from the contamination of all the stored-up experiences. If those experiences are cleansed from your system, you are liberated. The nature of your liberation depends on how much contamination is gone from you. If all of it is gone, and all types of experience have been erased from your system, you are fully enlightened.
If it is erased seventy-five percent, you are seventy-five percent liberated; if it is erased one percent, you are one percent liberated. Everyone is liberated; it is simply a matter of degree and intensity. Every human being is a liberated being, but an enlightened being is one who is completely, one hundred percent liberated, so that no action by prakriti can contaminate him against his will.
Liberation means that while living in the body you are free from all contamination. Then you live life as long as you want as Krishna on Earth. Those who are aspiring for liberation know that the secret is to not be identified with the result. Knowing this, the aspiring liberated beings perform action in the same way that Krishna showed. That is: respond. Don’t act and don’t react.
[From a 2010 Interaction at Satyachetana Ashram, Tiruvannamalai, India.]
Omm Namo Bhagavate
Today I will explain Verse 125, the sixth verse of the third chapter. It has a connection with the previous verse: No one can ever remain inactive even for a moment, because all are helplessly driven to action by the modes of prakriti.
The purusha is helpless until it is liberated. This helpless purusha is a slave to prakriti, so whatever prakriti commands, the purusha has to give consent. Through the purusha, prakriti does what the purusha once upon a time wanted to do but could not, so it got stored up.
Prakriti has no will and purusha has no power, actually. The purusha desires everything, without having the capacity for anything. The purusha desires because in order to experience prakriti, the purusha entered the world of maya. What is there to be experienced in prakriti? Only two things: prakriti’s beauty and prakriti’s mystery. Prakriti changes herself in variable ways so that the purusha can experience prakriti in her expanded, extended state, but because purusha is purusha, a time comes when the purusha gets fed up with these repetitive experiences, and wants to go back to its original state. At that time prakriti does not allow that. She does something so that the purusha is again diverted. How she does it, the purusha is not able to know. That prakriti is doing it, purusha is able to know, but the purusha knows this only after losing its identity. Repeatedly the purusha goes through this crisis and knows, “Again I got trapped and again I got veiled.” But how prakriti is doing this, the purusha is not able to know, because that’s the mystery.
The purusha gets fed up with this beauty aspect and becomes determined to penetrate through the mystery of prakriti—how she is doing what she is doing. She is only veiling, trapping and clouding, so that the purusha is losing its awareness. Until and unless the purusha becomes one-pointed to know how prakriti is doing what she is doing, yoga is not possible. Here yoga refers to jñana yoga. Jñana is not possible until the purusha is determined to know how prakriti is doing and how she is veiling: “I was so alert, I was so determined, but again I fell into the trap. How did she do it?”
This mystery goes on and on. Lord Krishna now shows the way out. The first thing he says in verse 125 is that one who outwardly restrains the organs of action but mentally dwells on the objects of senses is verily deluded and is a hypocrite. Anybody can understand what is expressed here, but something is also implied and hidden, and that is to be brought out first.
The normal state of man is to run towards experience and enjoyment, and Gita says there is nothing wrong in that. To run towards objects of pleasure is the natural dharma of the embodied being, because it was for that purpose only that the being entered the body. The purpose was to experience the beauty and mystery of prakriti.
As per Gita, experience is an absolute term, not a relative one. Because of ignorance, man is viewing experience as a relative term and labeling it as good experience, bad experience, pain and pleasure. Experience is experience. Don’t attach any normative or value sense to it. Go through it. For example, if we are driving to a distant place, and it is a long ride through a village road, and the road is uneven, there will be vibrations and jerks. If one of the passengers says, “This is bad, this is bad, I am not going,” and gets down from the vehicle, then he cannot reach the destination. This so-called “bad” will not be lasting until the end. It’s just a bumpy road. Neither the driving nor the car nor the driver is bad.
Similarly, while taking the purusha through the journey, prakriti will sometimes steer the wheel of life through a bumpy road. At that time the experience will be different, and although we may give it a qualitative label like “bad” or “painful,” it is just a different experience.
The embodied being gets identified with the so-called good experience and wants that always, but prakriti is beauty, and beauty means variety. Without variety, there is no beauty. If prakriti always remains the same in every situation that beauty will be gone. Prakriti is variety, so first the experience will be of one type, and then after some time it will switch to a different type. But this purusha clings to the experience that appeals to it, and when a different experience comes the purusha grumbles and says, “I want that other experience.” For prakriti to give the same experience to purusha, prakriti has to change the gear to reverse and go backwards, but the law of life is always a forward march. It has to move continuously upward, so that the journey comes to an end from where it began. It is like a circle. Life’s wheel is constantly moving, and it should move. That’s the purpose.
Prakriti’s target is for the purusha to reach its goal. Reaching the goal means coming back to the point of origin, and the point of origin is the awareness, because the purusha is awareness. The awareness started its journey in the zone of experience, and in the beginning the awareness was more, and experience was less. Then the awareness gradually reduced while the experience grew. That’s the natural way. If you are not prepared to lose a portion of your awareness, you cannot gain the experience.
More experience means less awareness. This is why when you begin from the topmost point and descend, when you are coming right to the bottom point, at that time your awareness is gone. It is circular. When you reach the bottom point, awareness is gone and you are experience. That is why you say, “I am happy, I am sad, I am frustrated, I am depressed.” That indicates total delusion. Delusion is all experience, no awareness. At this point, half of the journey is complete. Next the ascending phase will begin again, back to the point of origin, to full awareness.
When you begin the upward the journey on the other half of the circle, you are leaving behind some of your experience and entering into awareness. Life’s path is always a circle, and it has four stages. According to Gita, these four stages are brahmin, warrior or kshatriya, merchant, and sudra or service. The four stages of life do not mean four classes; they refer to four stages of evolution. Yoga starts only when the beginning phase of brahmin comes; that is the awareness and the awakening.
Natural law says man will always expand in the experiential zone. However, in this liberal time, knowledge is available more freely than light from the sun, and man is receiving many things in his mind, and desiring that for which the time has not come. His inner evolution has not yet come to that stage. It is like if an eight-year-old girl will want to become a mother, because she read many things about the joys and prestige of motherhood, but she is eight years old. In yoga, ninety-nine percent of the people have this problem. They have more theoretical knowledge on yoga, without coming to the natural evolutionary phase to enter into the process called yoga. That is the hidden point that Krishna is trying to bring out, regarding one who outwardly restrains the organs of action, but inwardly dwells on object of enjoyment. If the circle is not complete, some of the residue desire to experience is still there, but due to too much bookish learning, or too much transmission of the outer knowledge, the man will think experience to be bad.
Why did Krishna not reveal Gita to Yudhishthira, who was the embodiment of pure sattwa, or to Bhima, who was in higher rajas and could achieve everything by effort? Instead, he chose someone in the transition phase of experience and awareness, who was fully a householder. This is very symbolic, and shows that you must have come at least halfway through the circle of life before you can really enter into yoga. Until you have transcended the whole process and completed the journey, and you are above this circle—neither in the ascent nor descent phase—you cannot know which point is the point of origin. That is why every point in the circle can be the point of origin. Only after transcending maya you will be able to see at what point the circle began. That is the sadguru. The sadguru is able to see the soul’s evolution, and whether the ascending phase has begun, or the descending phase is continuing. This is the reason every enlightened being, if they are truly enlightened, always has said, “Take it in a natural way. In the course of time, at the right time, you will realize the being.”
The implication of this verse is that it is natural for the senses to run towards the objects. If you have entered into the yoga path, my experiential advice is that if you fall even after taking a resolve that you will not do something, don’t think that yoga is not possible for you. Rather, recognize that some of this unfulfilled desire is still within you, and you have to go beyond it. You don’t know how much is there—it may be one ton or a hundred, or it may be an ounce. You cannot know. Gita says you have to constantly apply your discrimination, and through that your awareness will expand. When awareness expands, experience is automatically absorbed, like blotter paper absorbing ink.
You must reach that stage where you are able to see whether your awareness is swallowing the experience, or your experience is swallowing the awareness. If your experience is swallowing your awareness, you have not actually entered into the phase of yoga. Yoga will wait. Acquire knowledge about yoga, and get ready for it, but don’t give yourself credit that you are a yogi. Be truthful. Gita says one who is not truthful is a hypocrite. In yoga, hypocrisy is a cup of poison, because it will not allow you to see your inner state.
Sri Aurobindo has written this beautifully in The Mother, that when hypocrisy comes the tendency will be to hide under subterfuges, to rationalize, and to pass the blame to others. For example, I may claim that I did not want to go to the restaurant, but Tulsi called me and that’s why I went. Or, I never wanted to shout at you, but you did something that deserved shouting. This will be the normal language of the person: passing the blame to others, justifying and rationalizing, and hiding under small excuses.
Here we are in the third chapter of Gita, the beginning phase of yoga, and first six chapters of Gita make up the sadhana part. Sadhana means effort; you have to put effort. Through effort you must reach a certain point, then only the grace can take you beyond. If you are not putting forth the effort and expecting the grace to just carry you, it is a fantasy. That is what Sri Aurobindo explained in The Mother.
Some people enter into yoga and the next day declare, “I am beyond this, I am beyond that.” If you reply, “You are not beyond that,” then you are the number one foolish person, and he is the number two foolish person. The scriptures say, “If you are giving advice to someone who is not prepared to listen to it, then the first foolish man is you, not he.” This is the reason the more you ascend in yoga, the more you become neutral, and a witness. You don’t run to give advice and you don’t impose, because you are able to see that the system is not ready. Here, Lord Krishna is telling Arjuna to not become a spiritual hypocrite. The meaning of hypocrisy is that you are outwardly saying you have attained something, but inwardly you actually have not attained it. That is a big obstacle in yoga.
Gita says it is very natural for the senses to run towards the objects, and there is nothing wrong in it, but if you are in yoga you have to overcome it. My personal experience was to overcome many of these obstacles by making them known, not by keeping them unknown. People generally advertise their attainment, but I am a person who advertised his failure. I have found from my life that not by hiding, but by confessing I overcame certain obstacles. By confessing, “This is a weakness, yes, I know, but I am determined to go beyond it.” This is the prayer I wrote: “Bestow on me the strength as great as the calamity you send, O Dear Lord, Dear God.” Confession requires courage. Without courage you cannot confess. People say a coward will confess because of fear of punishment, but it is just the opposite. Only a courageous man can confess. Once you confess, if at heart you are aspiring to go beyond, the grace will come.
Committing a sin is a karma, but confessing it with repentance means the karma is washed away. That’s the secret of the Bible’s prayer. People go to churches to confess and it is forgiven—there is truth in that. This is my experience of life, but it must come with repentance. Repentance not because it was a sin and I am a sinner, but with determination that I want to go beyond it, because it is an obstacle for my higher ascension and it is not allowing me to climb to a higher state, that is why I want to get rid of this. I am not getting rid of it because it is bad. In yoga there is nothing bad. Everything is good, if you know the purpose for which you are doing it.
The advice here is to study your system and evaluate the flow: is the inner current towards expansion in the experiential zone or towards ascension in awarenessional zone—at what stage are you? Gita also says to follow your natural path, your innate nature. My system was in the brahmin stage, not because I was born in a brahmin family, but because of my aspiration, my journey had crossed three-fourths, and only last fourth remained. By the time I got awakened I knew my last one-fourth was there, so I was in the brahmin category. That is why I had the pull for mind control, sense control, reading scripture, contemplation and meditation. I was doing these in a natural flow; nobody was compelling me. From that I knew I had entered into the fourth stage of my evolution. Verse 664 lists the signs of one who has entered into the fourth phase, and from my own system I knew it.
For a long time I was still feeling the pull for certain food was because right from childhood, I was habituated with good food, so that memory and relish were there. Gita’s advice is, don’t run away from karma. Face it and finish it. Be cleansed. Then you will be a channel of manifestation of dharma. Until karma is finished, dharma cannot be manifested. Dharma has to wait. If you are not finishing karma and try to manifest dharma, then you will encounter the same as Arjuna: standing in the field of dharma, he had to face the holocaust because karma was not finished. Life will be a battle, and you will be wounded and injured, and become a half-baked yogi and a failure in the material world. Failure is not the purpose of human life, because man is God who has forgotten his divinity.
Gita says look within and find out whether you have come to the stage when there is no more pull for experience, and all the pull is for awareness. If you have reached that stage, don’t dwell on the objects if you have restrained the senses.
Gita is the manifestation path. Krishna never told Arjuna to deny all experiences. Krishna said, have experiences in moderation, not in madness. Moderation is the key word in Gita. You can confess, “Yes, I am trying to overcome, but still it is not one hundred percent.” This is not hypocrisy. It is truth. That’s the advice given in this verse.
[From a 2012 Interaction at Satyachetana Ashram in Tiruvannamalai, India.]
Omm Namo Bhagavate
Does tyaga lead to sannyasa or does sannyasa lead to tyaga—which one is the cause, and which is the effect?
Sannyasa is a three-dimensional concept: renunciation of result, renunciation of doership and renunciation of identification with the process. Sannyasa is complete only when all the three conditions are fulfilled. There must be no “I-ness,” no identification with the process of doing, and no hankering for a result of self-benefit. It is not that the action is performed and a result is not coming. A result will definitely come, because no action is devoid of result. This result may be as you expect, or something completely opposite to your expectation, but result is a must.
You may bring me a cup of tea early in the morning, thinking, “Swamiji will be happy,” or “Swamiji needs me.” But instead of thanking you, I may scream and shout at you and throw the cup. My throwing the cup or shouting is because of some action on your part. The result of action always is there. It may not be as we expect, but no result is possible anywhere in this creation without an action behind it. This is why when Arjuna asked this question to Krishna, “Tell me the difference between tyaga and sannyasa,” Krishna did not answer it directly. It’s a very tricky question, and the last one the seeker asked to the guru, in the final chapter of Gita and the last phase of the journey.
This concept of sannyasa and tyaga is more mystic than the concepts of God or Soul. You can’t grasp it unless you relate it to your experiential vision. This is not something to be understood intellectually. It’s a very deep experiential concept. First you have to understand what is sannyasa. Sannyasa literally means renunciation, and renunciation is a three-dimensional concept. Like this table, which has length, height and breadth, everything in this creation is three-dimensional, including man.
Man’s dimensions are not height and length, quality and color, or race and religion. Man is a three-dimensional manifestation of consciousness. One dimension is the doership: “I am doing, he is doing, she is doing.” Until I have transcended doership in this form, I cannot see the absence of doership in another form. As long as I feel, “I am doing,” so long also I will feel Sam is doing, Vishnudash is doing and Tulsi is doing. When I transcend this doership in my form, I will not be able to see the doership in other forms either. Second is the dimension of result. We all see the result, either through the eye of our intellect or the eye of our expectation. That’s why we are jumping into action. If we don’t see the result we cannot jump into action. Very few people exist who don’t see any result for their action but still perform it. The third dimension is the process.
In sadhana, renouncing the result comes first. You cannot renounce doership first, that is why Verse 94 came in the second chapter. Your right is to the work, but not to the fruits thereof. First, practice renouncing the result. No one can renounce the result without performing action because without action there is no result, so you have to first perform, and then renounce. Action comes first. Every action produces a result and every action carries the fruit with it. You have to perform action, so that you are creating an opportunity to see whether you are affected by the result or not. You have to prepare the tea and bring it, because only then Swamiji has the option whether to shout at you or praise you.
Sannyasa means first renouncing the result: “I am making tea, but I am making it for Swamiji and for ashramites. Not for me.” But if you are making tea also with the intention that, “Swamiji will offer some to me, so while making it for Swamiji I am also making it for me,” this does not fulfill the condition of sannyasa. The first and easiest form of sannyasa is renunciation of desire-prompted action, so that no action is performed with a desire. Any action that is performed for self-benefit is desire. Any action that is not performed for self-benefit is seva, a sacrifice. You are preparing a cup of tea, but not for you, knowing one hundred percent you will not drink it and you don’t need it, but you are making it for somebody else. That is not desire but it is action. The thought came, “Let me prepare a cup of tea for Swamiji,” and you don’t take tea. Gita says that it is not desire.
Action can be desire-prompted, and it can be service. When action becomes service then it is the beginning of the process called tyaga, but whether or not it is truly tyaga remains to be seen. Still, the process began. When you are preparing the tea for Swamiji without any desire for it whatsoever, and Swamiji does not take it, rather he shouts at you and throws the cup, and you do not get sad and your inner state is not disturbed, and you are feeling the same love and respect, Gita says that you are not only a sannyasi, but also a tyagi. You are performing action just for the sake of duty, for the sake of service.
That is what the supreme prakriti is always doing. Sun is rising in the east, and the whole Earth is lighted. Some people use this for their benefit while others put their curtains down to keep it dark, and sleep. Either way, the sun is not affected. A child crawls towards a burning lamp and puts a hand on the lamp, and the fire burns the child’s hand. Fire is not making any discrimination, “O, here is a child she does not know, so let me not burn her.” This is natural law. When through our sadhana we reach such a state of naturalness, we are then sannyasis and tyagis.
Sannyasa is possible only if action is performed. For me to enter into sannyasa I have to perform action. For you to enter into sannyasa you have to perform action. I cannot enter into sannyasa by simply allowing Tulsi to always cook food for me. I must also take the opportunity of cooking food for Tulsi. Unless I throw the seed of action I cannot get the possibility of being impacted by the result of my action. Lord Krishna said sadhana through action is a compulsion in order to reach the state of actionlessness. In Verse 123 of Gita, he explained that without performing action you cannot reach actionlessness. Action is a must. Nothing is possible if you do not perform action, and to quickly reach the state of actionlessness you should always perform action as a sacrifice, as Lord Krishna advised in Verse 128. Convert all your action into sacrifice.
Here is an example of sacrifice: I will prepare food for Sam, but he has absolute freedom to reject it. If he accepts it, that’s good and if he rejects that’s also good, but let me do my duty. My state is not going to be disturbed whatever result my action may receive. That is called the real state of yoga siddhi in Gita yoga: responding to that signal that comes from the heart without any expectation of result. If it is accepted, my satisfaction is not increasing by an ounce, and if it is rejected my admiration is not decreased by a drop. When sannyasa comes this state will remain constantly. If such a prompting came from the heart and I did not listen to the signal, that prompting would not have been translated into action and the circle would not be complete. When a signal comes the yogi must allow it to be released through action. Only when the action is performed does the result have a possibility to manifest, and only when the result is manifested will the impact come back.
If there is absolutely no expectation, and the person is established in tyaga, the result comes—because everything returns to the point of origin—but it has no entry point, and it is diffused to the whole universe. That is how a drop of charity performed with absolute purity, in a spirit of sacrifice, brings the abundance of an ocean. On this principle is based this technology of nuclear fission, whereby one atom can produce immense energy.
If we are really practicing the yoga of Gita, every day we should perform some action that is going to benefit others and absolutely not benefit us. This is how I started. My sadhana of Gita began when I got this clarity that sannyasa is a three-dimensional concept and has to be practiced. It won’t come to you all of a sudden. By changing the robe from white to ochre you cannot become a sannyasi, nor by leaving your home and staying in an ashram, nor by abstaining from tasty food. Sannyasa is a state of consciousness, and it is a huge attainment. I understood this and started practicing it when I was studying in class ten. People say practice means mind control and sense control but I did not begin in that way. Instead, I noticed these old people in our village were getting up early to gather flowers for performing puja. There was a very old lady who would go to pluck the flowers alone, using a walking stick. Most of the days she would be standing by the tree and if any boy was coming, she would ask, “Can you give me that flower, my hand cannot reach.” Instead, the boys started taunting. That is when I was contemplating on how to start practice. The idea came to pluck some flowers each morning before she arrived, and put the basket right near the tree. I thought if I was standing there to pick the flower for her, she would praise me and the ego in me would be delighted. See how my sadhana consciously began. I knew that I could not give her any chance to know that I was giving the flower. So I would pluck it and put it right at the base of the tree. She would look here and there, and call out to see whether anyone was coming for it, then finally take it and go. I was watching from my terrace.
I would write in my diary, “One action performed.” This was followed by a second action and a third. When I went to college I developed the habit of putting money in an envelope and dropping it through the windows of some of my friends whose meals were stopped due to non-payment of cafeteria dues. In our hostel if you made a partial payment, you were again allowed to eat. Since I was from a rich family, my father was giving me much more than I could spend. I would put ten rupees in a plain envelope and drop it through my friend’s door, because if I went and paid the manager, he would tell my friend who paid the dues. Instead I started secretly dropping this money, and when the friend used it to pay the dues, the others would ask where the money came from. “Somehow I found an envelope with ten rupees,” he would say. Maybe God gave it.” I would listen, never giving any hints that I was doing it. This is how the practice started.
Action must be performed which is not for self-benefit but for the benefit of others. This can be started in small ways. When you perform this type of action, to that extent you are transcending the desire plane and entering the aspirational zone and your consciousness will expand. When it becomes a habit—and habit is the second nature of man—prakriti will create more and more opportunities. As you think, so you become. See what happens if you constantly start thinking, “How can I help? Yesterday I helped one person, today how can I help two? Yesterday I performed one desireless action, let me perform at least one more today.”
Sannyasa is to be practiced and that must begin with action that is not going to benefit you in any way. Desireless action, not desire-prompted action. This will lead to freedom from doership, the second step of sannyasa. If you perform action in such a way that nobody will praise you, because nobody knows that you are doing it, then praise will not come and your system is expanding and you will have less pull to perform action for fame. That is the easiest way to enter into a natural state of sannyasa. Sannyasa should come naturally. No need of changing your robes or running away from your family. Remaining inside the family you can be a perfect sannyasi.
The third and most difficult part is renunciation of the identification with the process. For example, if I shout at a woman and her husband says, “Swamiji, why are you shouting at my wife?” that is called identification with the process. I am not shouting at the husband, I am shouting another person, but the husband is getting identified with my shouting because the husband is identified with his wife. When I explained this in Rishikesh, people said, “Swamiji, you are saying someone will shout at my wife and I will not be identified but the scripture says one must always protect the honor of his wife.”
I told them, “Protecting and getting identified with your protection are two different things. You have to understand. You are not doing yoga; you are only listening about yoga. That’s why this confusion is coming to you. When you will actually practice yoga it won’t come. Yoga is experiential, not intellectual.”
If you are doing sadhana step-by-step, here is my recommendation. First perform action without a desire motive. Second, perform action without a doership motive. Third, try to be unaffected by the process. Do what you feel to be done, but if you are unable to succeed, don’t break your head. Be neutral, because it is something which prakriti does not want you to do. When these three are complete you will be a perfect sannyasi, and a perfect sannyasi is a tyagi. Unless you have become a sannyasi you cannot become a tyagi. Sannyasa leads to tyaga. Not vice versa. By the time you become a total sannyasi you are a tyagi. You have to attain the state of sannyasa before your hair turns gray because sannyasa is a difficult sadhana. You cannot do it when your body is weak.
Sannyasa is the state of sadhana and tyaga is the state of siddhi. Tyaga is the attainment, while sannyasa is the practice whose purpose is to reach that attainment. This is the reason when Arjuna asked Krishna, “Tell me what is sannyasa, what is tyaga, and the difference between the two,” Krishna did not answer directly. He told Arjuna what the wise men and enlightened beings have said, and then he explained that tyaga is of three types, but Krishna did not actually define tyaga or sannyasa.
Arjuna is you. When you will not only read Gita, but also practice and live Gita, you will always feel, “I am Arjuna, I am at this stage.” This is the life that you all should live.
[From a 2012 Interaction at Satyachetana Ashram, Tiruvannamalai, India.]
Omm Namo Bhagavate Vasudevaya
nirmaana-mohaa jita-sanga-doshaa निर्मानमोहा जितसङ्गदोषा
adhyaatma-nityaa vini-vritta-kaamaah अध्यात्मनित्या विनिवृत्तकामा:
dwandwair vimuktaah sukha-duhkha samgyair द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै
gachant-ya-moodhaah padam avyayam tat. र्गच्छन्त्यमूढा: पदमव्ययं तत्
This verse comes in the fifteenth chapter, “The Yoga of the Supreme Being.” Sadhana comes to an end when we reach the fifteenth step of the journey. What is left is perfect manifestation. In this chapter the Lord explains what should be the state of one who is fit to be a channel of the manifestation of the Supreme Truth. Being and becoming are manifested fully at this stage. Being is pure awareness, becoming is total experience. At this stage, the yogi is established in experiential awareness and awarenessional experience
In the past I have explained the sequence of the descent, how a completely liberated being reenters the world of maya. We began with the eighteenth chapter. The liberated being reentering into the world of delusion is a conscious descent, like the Siva consciously descending to prakriti in order to manifest prakriti’s will. Purusha has no will at all. Prakriti has the will. Prakriti wants perfect manifestation of the purusha. The purusha must be able to retain its total awareness even while experiencing all that prakriti creates. This is the object of prakriti. The ultimate goal is: retaining the total awareness of the Being, the yogi must be able to function perfectly in the world of becoming. But the universal experience is that as you go towards samadhi, the state of the Being, you develop a dispassion, repulsion, neutrality, and indifference towards experience. That is not what Gita wants us to attain.
Prakriti here is synonymous with the purushottama. In the seventh chapter the Lord explained the two prakritis: ‘I have one lower prakriti that is made up of the five elements and mano, buddhi and ahankära, that is mind, intellect and ego. Then there is my higher prakriti, the jiva.’ But in the fifteenth chapter he says, ‘I am higher than the lower, and beyond the higher. That’s the state. That is I, the Supreme Being.’ In Verse 561, Gita says striving yogis can attain that stage.
For the yogi who has begun the journey, there are different junction points where he can review, reevaluate and look within to find out whether he is proceeding in the correct path. At the end of the fifth chapter such an opportunity came to the yogi for the first time:
bhoktaaram yagna-tapasaam sarva-loka maheshwaram
suhridam sarva-bhootaanaam gyaatwaa-maam shaantim-richhati
“Knowing Me in reality as the goal of all sacrifices and austerities, the Lord of all the worlds and the Friend of all beings; one attains supreme peace.”
You should reach a state after perfect sannyasa whereby you the yogi, that is, the being, is enjoying, bhoktaaram, the fruits of all action that only come out of yagna, that is sacrifice, and tapasya, that is austerity. That is the acid test of sannyasa. Any result that comes from actions that are not considered yagna or tapasya should not be eaten. That is the prohibited fruit.
Gita summarizes the whole concept of yagna into five types:
190: Some perform sacrifice with material possessions, some offer austerity as sacrifice, others follow any path of yoga as sacrifice, while some earnest seekers perform sacrifice in the form of wisdom through the study of scriptures.
A yogi who aims at the highest state of Gita yoga should not accept the reward of actions that are not from yagna or tapasya, even if they come without asking. This is the reason I have put a restriction on what is given to me. If you want to give, you give to the ashram, you give to a temple, but to give to Swamiji you have to qualify. I am aware that the moment I allow anything to be accepted, I am likely to be contaminated by the karma of that action, because karmas are not performed in a spirit of yagna, nor in conformity with the triple austerity: verbal, mental and physical austerity.
A yogi gets contaminated even after attaining the state of the Being because the body receives the result of these actions that are performed without the spirit of sacrifice or austerity. When the body is contaminated, the mind will be contaminated next, then the vital. When the vital is contaminated it is manifested through our words and reaction pattern. This is the reason the Lord said in his parting advice that even after attaining enlightenment, one is not supposed to give up sacrifice, charity and austerity because these purify even the liberated beings.
In Kali Yuga that contamination happens all the time, so after attaining true sannyasa the yogi should always ensure that he is not accepting the result of actions that are not sacrifice or austerity. If this is ensured then the there is no chance of contamination.
Food is the first thing that contaminates your system, especially boiled food. If you are taking food from someone whose consciousness is not pure, your system will be completely devastated. Food nourishes your body but contaminates your consciousness if it is not coming from a pure source. It must be prepared and offered in a spirit of yagna.
There was one great sannyasi siddha here who was always sitting, looking at Arunachala. The moment you would go near him, he would change his posture so he was not looking at you. People felt he was a mad sadhu, and they dropped coins and such near his place, thinking that he would take the money when they went away. But when the time came for him to go, he would get up and leave all those coins and money that were thrown there. Why? Because money that is earned by man is fully contaminated by karma. Who knows how many tons of desire, greed, lust, jealousy and hatred is in that money. That is why money in Kali Yuga is called the maya shakti of the Lord. If you can find a wealthy man who is truly detached from his wealth, you are seeing a replica of God on Earth in a human frame.
This is the first test for the yogi who is really aiming at the highest state – ensuring that whatever he accepts has come to him through yagna and tapasya. A second test came at the end of the ninth chapter, another at the end of the eleventh chapter, and another at the end of the twelfth chapter. These are the stages when the yogi can verify whether he fulfills these criteria.
Verse 555 gives more conditions. If you fulfill them, be a hundred percent sure you are ready to manifest Divine in mind, life and body. What are these conditions?
First is nirmaana-mohaa. Maana is I-ness, mohaa is attachment. One who is free from maana and mohaa is called nirmaana-mohaa, free from ego and attachment. The yogi in Chapter 15 has already gone through merger in the twelfth chapter and is entering manifestation. God-realization is a stage when the spark has merged with the source, but whether one has transcended prakriti’s triple veil or not will be tested now. When he comes out of the hiranyagharba and lives in samsara, in the material plane, he will face this examination. Just for functional necessity he has to use the words of a common man, but if he is not retaining his awareness, the veil will come to him unconsciously.
I was with Maharishiji eighteen hours a day continuously for more than three years. I was amazed at how a person did not utter the word “I,” even in the gravest provocation. That is a mighty achievement. A similar state was attained by Papaji Swami Ramdas and by Bhagavan Ramana. Bhagavan Ramana was a pure gyaani and did not participate in any of the activities on the outer plane, but Maharishiji was involved in action twenty-four hours a day, fully detached. You could feel and see that. No wonder he became the channel of manifestation.
The yogi’s system should be free from the triple coating of sattwa, rajas and tamas, and not just when he is sitting and speaking on God. If he is still not getting contaminated with maana and mohaa when he is working with deluded human beings we can say he is a nirmaana-mohaa.
The next condition is jita-sanga-doshaa, one who has conquered the evils of companionship. You cannot interpret this companionship from an ethical or moral angle. Sanga-doshaa here refers to the evil that every action contains. Every action carries with it the seed of future action and also the fruit of the action. These are the two sanga-doshaas: the seed and the reward. If you are identified with the result, if you are doing anything with a result motive, or if you are claiming the benefit of the result, you are not free from sanga-doshaa. First perform action and when the result comes, renounce it. Then you come to the next stage when you renounce the result before performing the action. Because we are at the end of sadhana, I am not talking of the gross result. I am talking of the identification that comes in the consciousness. Everything in this prakriti plane is action. From action comes reaction, and from reaction comes more action. But if you have mastered the technique of karma yoga, you don’t perform action; you remain completely in a state of inaction. You are simply responding to prakriti’s signal. That is the secret to transcend prakriti.
Because we have to work in the material plane, in the world of maya, if we do not retain that awareness prakriti will trap us. When the yogi transcends prakriti, prakriti cannot find any rope to trap him. That’s the secret.
The fourth condition is adhyaatma-nityaa, always remaining in continuous proximity to the being, the atma, your core consciousness. This is the reason when I descend I say, “Thus far and no farther.” You should not be so involved in the world of maya that you will be far away from your center. You may be playing with your children, talking to your wife, chit-chatting with your friends, saying, “Yes, Sir” to your boss, counting money, flying in an airplane, or walking through mud, but let your consciousness be very near to your awareness. If you can ensure that, you will reach the state of satchitananda, Supreme Being.
Next is vini-vritta-kaamaah. Here kaamaah means desire. The forces of desire will be activated when you participate in the world of maya. For the sake of manifestation you have to work, but you must be completely nivritta, completely free from desire-yielding forces. Don’t expose your system unnecessarily to rajas and tamas because they will enter your system, and if you are not doing sadhana every day, if you are not doing meditation or pranayam or swadhyaya, there is no way this coating can be erased. Yagna-daana tapah-karma paava-naani manee-shinaam—sacrifice, charity and austerity—if you are doing these regularly every day, nothing can remain within. Otherwise the system gets contaminated and the forces of desire enter into you.
How can you ensure that your system is completely free from the forces of desire? If you always remain in a state of adhyaatma. You can remain in that state if you have conquered the evils of companionship. You can do that if you are nirmaana-mohaa.
When these conditions are fulfilled, the next one is bound to come, that is dwandwair vimuktaah, you are liberated from the dilemma between happiness and sorrow. When you transcend that, you will not hesitate to perform a disagreeable action and you will have no pull for an agreeable action. That is the gunatita state.
Such a person attains the imperishable, absolute state, where neither the sun nor the moon ever shine, nor does the wind blow. The Lord says, yad-gatwaa na nivarttante tad-dhaama paramam mama, that is my dhaama, my abode, that eternal state of tranquility. That is where the devotees will go who have transcended the Vishnu maya, the triple maya.
This is how the dissection of the scripture should be very deep, so deep that one can feel it. And how can you feel it if you are not receiving from someone who is fulfilled? He is so full in feeling, that he can make others feel it. That is fulfillment. When the pot is full it overflows. This is the reason scriptures are to be learned from tattwadarshis, enlightened beings, because you receive the transmission of their realization. This transmission will take the veil from within, that is, the layers of sanskaras and karmas and desires that you are not able to reach.
In gyaana you are able to understand every meaning, every mantra, every symbol. When gyaana is applied to life through karma it will produce bhakti. When bhakti is applied through karma it will bring gyaana. That is why great bhaktas are great gyaanis and great gyaanis are great bhaktas. The secret is application. If you don’t apply it, nothing will come.
[From a 2009 Interaction at Satyachetana Ashram, Tiruvannamalai, India]