Summary:
Lesson 45 revises four necessary disciplines for sharpening, cleaning and preparing the mind for liberation. We also logically explain why self is never NOT available in everyone's experience. What is Consciousness and how to recognize it? What are attributes of a Yogi (Enlightened being) in real life? And how to prepare for Meditation?
Source: Bhagavad Gita, Chapter 6, verse 7, 8, 9, 10
Revision:
The Path to Successful Meditation:
In the pursuit of successful meditation, Lord Krishna emphasizes the importance of external practices, known as “bahiraṇga sādhana,” which prepare the mind for deeper contemplation and self-realization.
- Samatvam (Equanimity):
- Equanimity is the foundation of a stable mind, allowing one to remain balanced amidst life's dualities. This state of “samatvam” is essential for meditation. It's gained through practice of Karma-Yoga.
- Self-Confidence (Ātma Kṛpā) and Self-Effort (Prayatnaḥ):
- Self-confidence, or “ātma kṛpā,” refers to the grace one bestows upon oneself through self-belief and inner strength. It is complemented by “prayatnaḥ,” or self-effort. Moksha isn't randomly given. It's earned.
- Ease of Self-Knowledge:
- When equanimity, self-confidence, self-effort, and personality integration (such as aligning your thoughts and actions: You do what you think or say) are in place, self-knowledge becomes more accessible. The benefit of self-knowledge is “sama-darśanam,” or the vision of oneness, which transforms one's perspective of the world.
- Vision of Oneness (Sama-Darśanam):
- According to Vedanta, the world has no intrinsic power to disturb us; it is our incorrect perspective that grants it such power. A “jñāni,” or wise person, perceives “sameness” in all things, while acknowledging differences also. All that is here is intelligence (Ishvara) manifesting as the world (differences). Just as gold is the common substance in various ornaments, despite their different names and forms.
- Unshakable Nature (Kūṭasthaḥ):
- A jñāni is “kūṭasthaḥ,” or unshakable, maintaining composure even in adversity. This is illustrated by the story of a philosopher who, upon losing all his merchandise in a storm, quickly recovered his equanimity. The shift from “What!” (untrained mind) to “So What!” (trained mind) exemplifies one's progress in perception.
Bhagavad Gita Chapter 6, Verse 7: Mastery and Recognition of the Self
jita-ātmanaḥ praśāntasya paramātmā samāhitaḥ ।
śīta-uṣṇa-sukha-duḥkheṣu tathā māna-apamānayoḥ ॥ 6-7॥
For one who has mastered himself and who is tranquil, the supreme Ātma is evident. (He is the same) in heat and cold, pleasure and pain, as well as in honour and dishonour.
In this verse, Lord Krishna elaborates on the qualities of a person who has mastered themselves (“jitātmanaḥ“) and the ease with which they recognize the supreme Ātma, or consciousness.
- Self-Mastery and Tranquility (Praśantaḥ):
- A “jitātmanaḥ” is someone who has achieved mastery over their body, mind, and senses, resulting in a state of “praśantaḥ,” or tranquility. This tranquility is marked by a mind free from stress and extrovertedness, allowing it to be calm, subtle, and receptive to self-realization.
- Recognition of Ātma as Consciousness (Samāhitaḥ):
- For the tranquil mind, recognizing the Ātma is straightforward because Atma is “samāhitaḥ” (it's clearly evident as this conscious, awareful being). Atma is the conscious principle that is ever-present, manifesting in all states of mind—waking, dreaming, sleeping, and samādhi. It is the unchanging consciousness amidst the changing experiences of “śīta-uṣṇa-sukha-duḥkheṣu” (heat and cold, pleasure and pain) and “māna-apamānayoḥ” (honor and dishonor).
- Turning Attention to Consciousness:
- The key instruction is to shift attention from the changing thoughts (“vikāra“) of the mind to the changeless consciousness (“nirvikāra“). This consciousness is the constant light that illuminates all thoughts and experiences. Just as one might cognitively understand the features of hand that's visible is only because of the light shining on it. Similarly, mind's states are seen only because I (conscious principle) am witnessing them.
- Understanding Consciousness:
- Consciousness (“cit“) is not a part, product, or property of the body. It is distinct from the body, pervading it without being limited by its dimensions. Consciousness persists even when the body ceases to function, as seen in states like deep sleep where existence continues without transaction.
- The Shift in Self-Identification:
- A crucial shift in understanding is moving from “I am the body-mind-intellect (BMI) with consciousness” to “I am consciousness, and the BMI is an incidental instrument.”
- Benefits of Realizing the True Self:
- Recognizing oneself as consciousness leads to equanimity (“samaḥ bhavati“). A wise person remains objective to life's dualities, such as “śīta” (cold) and “uṣṇa” (heat), “sukha” (joy) and “duḥkha” (sorrow), “māna” (honor) and “apamāna” (dishonor). This realization provides immunity from the disturbances of pride and shame, allowing one to remain steady and unaffected by external circumstances.
Bhagavad Gita Chapter 6, Verse 8: The Fulfilled Yogi
jñāna-vijñāna-tṛpta-ātmā kūṭasthaḥ vijita-indriyaḥ ।
yuktaḥ iti ucyate yogī sama-loṣṭa-aśma-kāñcanaḥ ॥ 6-8॥
One whose mind is satisfied through Jñāna and Vijñāna, who is steady (and) who has mastered the sense organs is called a Yogi. A yogi is one for whom a lump of earth, stone and gold are the same.
In this verse, Lord Krishna describes the qualities of a Yogi who is fulfilled through knowledge and remains unshaken by life's dualities.
- Fulfillment through Jñāna and Vijñāna:
- A Yogi is one whose mind is satisfied through “jñāna” (knowledge) and “vijñāna” (wisdom). Jñāna refers to the intellectual understanding of the self, where one might say, “I am the body, and I have consciousness.” Vijñāna, however, is the deeper realization where one identifies as consciousness itself, saying, “I am consciousness, and I use the body-mind-intellect (BMI) as an instrument to interact with the world.” This shift from false identification to the true “I” is the essence of vijñāna.
- Mastery over the Senses (Vijitendriyaḥ):
- The Yogi who attains this knowledge of fullness (“tṛpta“) is one who has mastered their senses through karma-yoga and meditation. Such mastery allows the Yogi to remain “kūṭasthaḥ,” unshaken by any event in life. This steadiness is symbolized in Indian rituals, such as “āśma-rohaṇam,” where during a sacred thread ceremony or wedding, a boy or girl steps on a stone. The accompanying mantra, “ātiṣṭha imam āśmanam” (Oh boy/girl, please step on this stone), signifies the wish for mental strength and resilience: “āśma iva tvam sthira bhava” (May your mind be strong like this stone).
- Equanimity and Samatvam:
- A true Yogi is “yuktaḥ,” meaning their mind remains unshaken and equanimous. This equanimity, or “samatvam,” is reflected in their attitude towards different objects: “loṣṭaḥ” (mud, valueless), “aśma” (stone, some value), and “kāñcanaḥ” (gold, high value). While the Yogi perceives these objects differently, in understanding, they are the same. This is because the Yogi is free from “rāga” (attachment) and “dveṣa” (aversion), using objects as needed without emotional entanglement.
- Freedom from Rāga-Dveṣa:
- The Yogi is free from rāga and dveṣa because they do not seek fulfillment from external objects. Attachment arises when one believes an object will enhance their BMI status, providing security or happiness. However, since the Yogi identifies with the self, which is inherently full (“pūrnatvam“), there is no need to seek external validation or fulfillment. Similarly, aversion is absent because no object can diminish their inherent fullness.
- Independence from External Events:
- The Yogi's sense of completeness comes from within, akin to an ocean that remains full regardless of external changes. Whether things come or go, the Yogi remains relatively unaffected. This independence extends to relationships and life events, where the Yogi is not dependent on others for their sense of well-being.
Bhagavad Gita Chapter 6, Verse 9:
suhṛt mitra-ari-udāsīna-madhyastha-dveṣya-bandhuṣu ।
sādhuṣu api ca pāpeṣu sama-buddhiḥ viśiṣyate ॥ 6-9॥
He whose mind is the same with regard to well-wishers, friends, enemies, neutrals, meditators, hateful ones, relations, the righteous and even the unrighteous excels.
- CONTEXT:
- Verse 8: Wise man has samatvam / sama-darśana towards inanimate/inert things.
- Verse 9: Jñāni also has sama-darśana towards LIVING BEINGS.
- Krishna gives variety of human beings:
- Suhṛt: well wisher of all. Need help, he naturally unconditionally helps without agenda. Help known/unknown.
- Mitram: friend. Because person is known to me, I will help. IF unknown, I won't help. Conditional helper.
- Ari: enemy. Indirect harmer.
- Udāsīna: indifferent. Does neither good/harm. Doesn't bother of my existence.
- Madhyastha: Two people have problem. Person interested in well-being of both. Mediator.
- Dveṣya: Person's behavior provokes hatred-towards in my mind. Disliked.
- Bandhu: Relative.
- Sādhu: Noble person following Dharma. Lives life of values.
- Pāpī: Leads life of adharma. Unrighteous person.
- Jñāni's attitude towards all: sama-buddhiḥ-viśiṣyate (Seen equally). But how can I look at saint/criminal equally?
- There is no criminal in the world. Because everyone is noble/saintly (nature of all humans). Crime or those hurting you or improper behavior, are incidental impurities on saintly person. Noone is innately impure. All are lovable ultimately.
- The Sandalwood Analogy: Śaṅkara uses the analogy of sandalwood to illustrate the process of uncovering one's true nature. Sandalwood is innately fragrant, but when left unused or kept wet, it develops a foul-smelling coating of moss. If one were to judge the sandalwood superficially and discard it, they would miss its true essence. By rubbing the sandalwood, the coating is removed, revealing its natural fragrance. Similarly, our true nature may be obscured by superficial layers of ignorance and negative tendencies. Through appropriate practices and self-effort, these layers can be removed, revealing the innate purity and fragrance of the self.
Bhagavad Gita Chapter 6, Verse 10:
yogī yuñjīta satatam ātmānam rahasi sthitaḥ ।
ekākī yata-citta-ātmā nirāśīḥ aparigrahaḥ ॥ 6-10॥
Remaining alone in solitude with a restrained mind and body, without any desire, and without any possession, a Yogi should constantly engage (in meditation).
- VERSE 9: Krishna concludes general principles (bahiranga sadhanam). If person follows, Self-Knowledge is easier.
- Verse 10-15 talks about: Specific disciplines (viśeṣa / antaranga-sadhanam). These disciplines are to be observed just BEFORE meditation. Not throughout Meditation.
8 Stages or Steps Before Beginning Meditation:
- Deśaḥ: Place of Meditation
- Secluded / Alone
- Not with others.
- Else distracted.
- Spiritually/physically CLEAN:
- Contribute to spiritual thinking. Associated with spirituality. Law of association.
- Artificially create. Pictures of God.
- Secluded / Alone
- Kālaḥ: Time of Meditation
- Tradition says: Early morning ideal. Because yesterday's worries get diluted. Today's worries not started.
- Morning is time of Sattva.
- Mind is not Tamasic because slept well. Not Rajasic because work hasn't started.
- The more Sun rises, the more Rajas body gets. It's required. As Sun sets, we loose dynamism.
- Duration of meditation not important. Quality is. 5 min of quality is better then 1 hour of struggle.
- Tradition says: Early morning ideal. Because yesterday's worries get diluted. Today's worries not started.
- Āsanam: Where to be seated?
- Sit. Anywhere comfortable on whichever surface appeals to you.
- Śarīra-sthitiḥ: Posture
- Sitting on chair or crossed legs? Up to you. Find your comfortable posture.
- Prāṇa-sāmyaṃ: Even breathing
- Mentioned in 5.27
- Rhythmic, even.
- Because breathing and thoughts connected. Just like one leg of table pulled, pulls whole table.
- Breathing disturbed = thoughts disturbed.
- Indriya-nigrahaḥ: Sensory restraint
- Senses organs can influence mind.
- Sense organs are gateway by which world enters Mind.
- Solution: Deliberately withdraw.
- Eyes half closed. As though looking tip of nose, means “partially closed”.
- Fully closed = associated to sleep.
- Fully open = distraction
- Eyes half closed. As though looking tip of nose, means “partially closed”.
- Mano-nigrahaḥ: Mind withdrawn from roles.
- Taken away from roles played. Wife/business/father.
- Renounce them for time of meditation. “I am not X for next 15 min. I am inquirer of Truth!”
- May invoke symbol of Guru, as long as it brings your mind on Ishvara.
- 3 acceptable roles to take inside meditation: (1) Śiṣya (2) Bhakta (3) Sannyāsī.
- Buddhi-niścayaḥ: Conviction regarding necessity of Meditation
- Remind yourself, meditation has scientifically backed benefits. It is advised by the Lord Himself.
Keywords: ahita, anatma, apamana, aparoksa, aparoksha, ashma, ashmanam, asma, asmanam, asnam, atistha, atma, atma-jnana, atman, atmanah, bahiranga, bhagavan, darsanam, darshana, Desa, desha, duhka, dvesa, dvesha, Dveshya, Dvesya, ishvara, isvara, iswara, jnana, jnanam, jnani, kalah, kama, kancana, kripa, krpa, kutasta, kutasthah, loshta, losta, mahatma, moksa, moksha, muhurta, nigraha, niscaya, nishcaya, papi, paroksa, paroksha, Prana-samyam, prasanta, prashanta, prayatnah, raga, rohanam, sadhana, Sadhu, samadhi, samanya, samsara, sarira-sharira-sthiti, shita, shivam, sita, sivam, Suhrt, sundara, svabhava, tripta, trpta, Udasina, upanishad, ushna, ushna, vedanta, vijitendriya, vijnana, vijnanam, vishishyate, visisyate
—
Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda
Recorded 16 April, 2019
Hi Andre.
You stated that our state of existence after death is limitless ananda.
This is different than deep sleep, which is total ignorance because the consciousness is covered by Vasana’s.
after death I have nothing to transact with the world.
Q – How then do I know that I am in a state of limitless ananda if I can’t experience it?
Q2- I still don’t understand the point of projecting into manifestation, experiencing endless rounds of incarnation where I am covered by samsara until I finally awaken and return to the state I was already in all of the time.
It seems to make the whole journey of life quite meaningless.
Hindu philosophy usually addresses this by saying it is God’s Lila, that he/she/it has dreamed the whole cosmic drama for God’s entertainment.
I have always found that quite lame ?
If the whole point of Vedanta study is to return to a state that I have always been in then nothing has changed or evolved.
I am stuck.
Means I need to study Vedanta to escape meaningless cycles of rebirth, but have to endure a meaningless life where I live like a rat in a cage running on an endlessly revolving wheel!
Surely Brahmin wouldn’t manifest as Ishvara just for amusement.
Surely Brahmin wouldn’t individualise as Atman if there was no point to it all.
My questions are so absurd that I know the answers must be obvious, but I can’t see it!
I need help.
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Q – How then do I know that I am in a state of limitless ananda if I can’t experience it?
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It’s not the body-mind that validates “I”. (Question is coming from this assumption)
It’s the “I” that validates the body-mind.
The nature of “I”, even now is limitless. Which means, FULL. Which means, nothing is missing.
While wave is alive, it is the limitless water. But also the limited wave.
When wave dies, it is limitless water, not bound by any limitation of wave-iness.
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Hindu philosophy usually addresses this by saying it is God’s Lila, that he/she/it has dreamed the whole cosmic drama for God’s entertainment.
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This is more of a puranic statement for children. But not Vedanta.
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Means I need to study Vedanta to escape meaningless cycles of rebirth, but have to endure a meaningless life where I live like a rat in a cage running on an endlessly revolving wheel!
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First, we need to be cautious what metaphors we use to explain life. Imagining oneself to be like a rat in a cage, meaninglessly spinning and getting nowhere… sets up a finite framework to work with and think in.
There is only one intelligence, Īśvara, manifesting as infinite forms that comprises the universe of all sentient and insentient objects… in past, present and future.
White blood cell in your body, right now, is created and maintained by this intelligence. You’re certainly not doing it.
Electrical impulses in the brain, right now… is this very intelligence.
Eyes being used to read these word are manifestation of this intelligence.
The thought that’s about to come in response to this message is already in potential (which you don’t know about, but this intelligence does). And when reply comes, that potential will become known to you and manifest itself in form of thought, word, action.
The whole process is Īśvara.
All you’re ever experiencing is Isvara (God), whose truth is Brahman (Awareness).
There is nothing special about Awareness. Because it is you, right now. So we all “know” awareness as self-evident existence.
What does become crucial is bringing Isvara into your life.
A life without Īśvara is the most meaningless life, as focus is on objects after objects. The vision stops at objects.
Neo-Advaita takes out Ishvara, since they’re mainly interested in Awareness. That’s why so many become miserable, lazy and see life as meaningless after hearing the highest knowledge.
Most of B.Gīta is about living a meaningful life, after assimilating the reality of self.
Remember, creating a meaningful life is effort. Finding hobbies, finding ways to contribute back to Īśvara. All this is YOUR DUTY.
Vedanta is not slapping labels across the world as purposeful/purposeless. These are all black/white thinking patterns.
Real maturity comes in putting effort to discover a meaningful life. Because life itself is not away from Ishvara.
Also our past victim mentality gets the better of us. We suddenly expect this knowledge to magically make life bright and meaningful. That is a job of every individual.
How to create a meaningful life? By understanding, all that is here is Īśvara.
Bhagavan is the one is sustaining you in all births, and the one who blesses moksha, assuming individual actually pursues it.
Thus it is our duty to contribute back in form of devotion… seeing Īśvara’s intelligence in all forms… from worm, to cloud, to sun, to wife, to hand, to food.
It becomes a life of love and devotion.
Thank you so much for your detailed answer Andre.
I have not really brought Isvara into my life.
I don’t yet feel that sense of devotion and gratitude.
I wish I did.
All I can do is rely on the guidance of the acarya and work hard and hope I can shift my perspective from object to subject and really know this teaching.
It is still mainly intellectual and surface for me.
I will persevere!
?
It develops in time by applying the knowledge in reference to everyday situations.
Bringing Īśvara into life is literally 99% of work. Vedanta brings this down to earth. It breaks the imaginary romantic idea that everything is automatically supposed to get fixed and a new shiny world is supposed to come out. This is all imagination trying to confine the infinite reality into individual’s finite framework.
Everything in this universe follows an order. Earth revolves in orbit. Sun never chooses to take a break. Summer never decides to overshadow winter. Day follows night. Night follow day.
Did we set any of this up, OR it’s all provided? Provided. Thus it’s clear there is larger intelligence that’s upholding everything, even right now.
In same way, no technique can overshadow childhood trauma, abuse, abandonment, love-issues.
All these deny us the fulfillment and living a meaningful life. As adults, it’s up to us to gradually address them instead of subscribing to victim-hood.
Hard work, but rewards are unimaginable.
Hi Andre,
I have not finished with the Video 45 but I have some questions :
1. “A life without Īśvara is the most meaningfulness life” : I read this sentence in the answer above. I am unable to understand it. Will you kindly explain.
2. You say in the video 45 : However, deep sleep is not a good example for describing death and the freedom of consciousness. Indeed, in deep sleep, consciousness exists, but it is linked to the causal body, the Karana Sharira, which contains the Vasanas and Samaskaras. In deep sleep, ignorance is absolute. But when the BMI dies, consciousness is totally free and the Ananda is unlimited.
I’ve heard of people dying in their sleep. After listening to your comments in video 45, does this mean that a person should not die in his sleep because ignorance prevails during sleep? What if a wise person died in sleep?
Thank you for your answers.
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1. “A life without Īśvara is the most meaningfulness life” : I read this sentence in the answer above. I am unable to understand it. Will you kindly explain.
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Without recognizing the intelligence manifesting as forms, as your thought, as your email, as the laws like physiological laws and biological laws because of which Nicholas body-mind is capable of functioning… then my whole life becomes about forms. Giving each thought reality, each situation reality. Constantly, focus is on countless forms presented each day. Furthermore, one is unable to release hurt, and reconcile “evil” that occurs in the world.
One is constantly in state of stress of tomorrow, fear of death, and living as a small individual isolated from everything else in the world.
When you bring in the Intelligence that is manifesting as everything in this world, every second, and is free of everything, then your (cognitive) vision can appreciate the forms, but also the underlining one common Intelligence which is the truth of all forms.
The biggest blunder of ignorance is turning God into something over there. I was never away from God, God is right here, right now manifesting as this person called Andre, Nicholas. Now the entire relationship to my body and mind changes. One sees their own body as temple of God. And that God (in form of dharma; or doing what is to be done, considering your wellbeing and others wellbeing) – I need to realize my nature.
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2. You say in the video 45 : However, deep sleep is not a good example for describing death and the freedom of consciousness. Indeed, in deep sleep, consciousness exists, but it is linked to the causal body, the Karana Sharira, which contains the Vasanas and Samaskaras. In deep sleep, ignorance is absolute. But when the BMI dies, consciousness is totally free and the Ananda is unlimited.
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Depends. If ignorant jiva dies, Consciousness is still bound to Subtle-body (the same Ignorant I that was wearing the physical body while it was alive).
If jiva firmly ascertains one’s nature to be completely free from the Causal Body (that which stores unseen results of jiva’s past actions); in other words a liberated one – then after death I remain the exact same I right now, minus the Gross, Subtle and Causal body. And what is nature of I? Fullness, unlimited ananda.
In fact I is fullness and unlimited ananda, right now. However because the liberated person is carrying a physical body and subtle body, it will restrict the ananda, thus liberated person still experiences the same limitation as ignorant person, but only difference is liberated one cognitively recognizes the sense of limitation is APPARENT, an effect of wearing the limiting adjunct (upadhi) for a little while longer.
This clears away the erroneous notion (very common in amidst novice spiritual seekers) that liberation results in some magical bliss while living.
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I’ve heard of people dying in their sleep. After listening to your comments in video 45, does this mean that a person should not die in his sleep because ignorance prevails during sleep? What if a wise person died in sleep?
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As is stated in last verses of Tattva Bodha, whether liberated person dies in the worst conditions possible, or best conditions possible, it makes no difference. Once jnani’s body is dropped, in that same moment, the subtle-body is also dropped, including the Causal Body.
As for ignorant one (ajnani), according to Vedas, if someone dies during Uttarayanam (Jan-July), during daytime, it’s in general better then during July-Dec, nighttime. However in real life, noone can definitively choose month-time of their death. Yes, there is mahasamadhi (yogi choosing his subtle-body to consciously exist the physical body); however the one who is exiting is still ignorant and bound to subtle/causal-body. Additionally, one who truly understands “All that is here is Ishvara”, will have no real reason to exit the body, because one’s trust is in Ishvara
Just to consciously exit the body, implies “I don’t like this place”. What is there to not like, when All that is here is God. Finally, Ishvara alone “chooses” whether after death I receive another body or I am permanently liberated. The yogi doesn’t choose because yogi is not above Ishvara, but WITHIN Ishvara’s order.
Thank you so much Andre.
Hi Andre,
Rereading your answer above, I get the impression that self-realisation is not for consciousness but for the Ego or Ahamkara. It is the Ahamkara who realises that he is in fact Aham Brahmasmi. Am I right? Have a nice day and thank you for your answer.
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I get the impression that self-realisation is not for consciousness
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Self-realization can’t be for Consciousness, as everyone’s Consciousness is the same. There’s only one consciousness; it’s universal.
If enlightenment was for Consciousness, it would mean self-realization of one person, would be self-realization of everyone in the universe simultaneously. But this is not the case. For example, you can self-realize, yet I still remain ignorant.
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…but for the Ego or Ahamkara. It is the Ahamkara who realises that he is in fact Aham Brahmasmi. Am I right?
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It’s ahamkara (in association with Consciousness) that realizes “aham brahmasmi”.
Since beginningless time, my “I” was as good as the ego; meaning past stories, and all the consequences of actions “I” (the body-mind) did in the past. Meaning all the consequences went to me (body-mind). Thus I continued to exist as one individual entity.
In one life, the ego gets used, no longer to inflate itself (find some position in society, be someone big, etc), neither to eliminate itself. But to recognize, the presence because of which I am, is not owning to this body-mind, but because of the universal consciousness (Brahman), which has no punya-papa account (since it’s not a doer).
It’s a cognitive shift where ego understands that it’s true nature is consciousness, Brahman. From this moment on, my “I” is no longer in the person called Nicholas or Andre, but in Brahman, as Brahman.
Irony is, one needs the ego to realize “I am not confined to my individuality (ego)”.
Thank you Andre for this detailed answer.
I guess the question “A life without Īśvara is the most meaningfulness life” should be written as “A life with Isvara is the most meaningfulness life” or am I wrong?
Our mistake. Corrected: “A life without Īśvara is the most MEANINGLESS life, as focus is on objects after objects. The vision stops at objects.”
Thank you.