Divine Mother Lakshmi, the Most Graceful!

 Shakra (Indra) asks Lakshmi Devi as to "Who She Is" and "What Her relation Is with vishnu, narayana. In reply,Devi says that" "I am goddess narayani, older even than the first ever created objects, Lord Vishnu's primary Lakshmi (sovereignty), the unchanging 'Sri' In her own words, "She is the power and glory of the Lord Vasudeva. She is Rajarajeshvari, the sovereign power, 'samrajnyi!"" However, She hastens to add, "The powers exercised by her is derived from Her Lord Vasudeva!" These powers are: shakti, jnyana, aishvarya, bala,  virya and tejas. The Divine Mother is so kind and graceful that all the jivas, devi-devata, tapo-janah, and pitrus (manes) and all others are redeemed by Her This redemption, emancipation, or liberation, particularly the repeated embodiment of the jivarashi depends on the conditions laid down by Her. these conditions such as sharanagatim, mantra japa, strict adherence to achara samhita laid down, etc. will be narrated later.

  In fact, Shakra asks Devi why she is troubling and tormenting the jivas, she so lovingly created? In reply, Devi says, "Which mother wants her children to suffer?" She, the Graceful Devi, says "All jivas are enjoying their stipulated span of life by Her grace. It is but quite natural that they play as children and have their joy and sorrow, happiness and misery, rise  and fall. It is their desire that prompt them to action (karma) that beget its fruits (phala) in turn. I have no role to play in their life, unless they seek my help." She, the graceful Devi promises to redeem all those who ardently seek Her help! Ultimately, it is Her recommendation to Vasudeva to redeem the jiva that helps! The following dialogue between Shakra and Devi lakshmi makes this very clear.

  "O merciful Janardana, disclose to me... ... ... the method that thou has devised to rescue the living beings. O Achyuta, thou art the beginning, the middle and end of all, the Ultimate above all, O govinda, the ancient and Supreme Pundarikaksha, the sole guide for crossing the treacherous and shoreless ocean of samsara; thou who art responsible for the four states of existence known as the manifest and the unmanifest, the knower  and time (kala), and Vasudeva lord of the universe: O, thou exquisitely beautiful Lord Narayana embracing the whole universe these living beings are all drowning in the ocean of suffering. O lord by what device thinkest thou they can be saved?"

 in reply to Devi's request, the Blessed lord says, "O beautiful one, listen. I have laid down rules .. .. . as prescribed by the religious texts." 

  Hence, it is clear that the jiva that seek redemption, emancipation, mukti, moksha should follow the rules and regulations prescribed in the religious texts! However, devi may intervene and recommend for immediate salvation by Her graceful benevolence if the jiva seeks Her intervention and grace!

Lakshmi Tantra

  'Pancharatra agama shastra' consist of almost 200 to 250 samhita of which hardly a few, may be, about 10 or twelve are so far published. These agama shastras are classified as: the Vaishnava, Shaiva, and Shakta. The Vaishnava agama shastra has "Lakshmi Tantra" as the Shakta cult that focus attention on 'Mantra- shakti'! Actually, the vaishnava agamas deal with Narayana, Vasudeva, or Vishnu and Lakshmi, Tara, or Dhara (since Buddha is considered an incarnation of Vishnu). Not many agama shastra Texts are available in print. However, many original manuscripts are available in Adyar Library, Chennai. A Telugu edition of 'Lakshmi Tantra' was first published by Oriental Library under the patronage of the then Maharaja of Mysore in 1888, or so . There is a Pancharatra Texts edited by F. O. Schrader. H. Daniel Smith has  done some valuable work in this field. S N Dasgupta has  given details of Jayakhya, Ahirbudhnya, Sadhakya, and other samhitas. (MLBD). The  earlier Texts of  H. Govindachari (1911), R. G. Bhandarkar (1965), Dr. S. R. Bhat and K. Rangachari on Pancharatra are important works. Some Western scholars have shown keen interest in these works and have given commentaries on Pancharatra. Some Publications are in Hindi with Samskruta Texts published from Varanasi. 

   As it is, 'Lakshmi Tantra' is of special importance to Vaishnavas. It is actually 'Shakti cult', no doubt, since it deals with the 'mantra' and its origin as sound, bijakshara, and short phrases or sentences like Om hrIm ShrIm ShreeH | Om hrIm Shreem klIM hsou || Om namo narayanaya | Om namo bhagavate vasudevaya | Om namo narayani'. These mantra are  of high potency (muktidyotaka or mokshadayaka) that can redeem an adept. It is stated that Devi Lakshmi's kataksha, grace is required for redemption, mukti of the jiva. Devi Shree only can help the tormented jiva to cross the ocean of samsara! Only a sincere devotee who is blessed by Devi Lakshmi can get release from worldly bondage. May, be, in a sense, narayana or vishnu will not come to the rescue of the jiva unless Devi favors!

   Incidentally, this Text of English translation of Samskruta mantra (verses) or shloka - Lakshmi Tantra Edited by Prof Sanjukta Gupta, Pub. MLBD. came to the author as though by divine grace for review in the Qly. Jl. of Sri Ranade Mandir "Pathway to God". The entire Text is not there since some chapters are missing. Some of the important ones are presented here. It may take a year-long tedious work to present them in blogs here!

    "Lakshmi Tantra" is actually a very sacred scripture. It is a narration of Vasudeva and Lakshmi Devi particularly, the powers vested in Lakshmi! Sage Atri is revealing to his wife Anusuya what Lakshmi said in reply to questions raised by Shakra (Narada). This is a dialogue between Shakra (Indra) and Devi Lakshmi, indeed! Many interesting secrets about creation, sustenance and dissolution are revealed here and it may remind us of Shree Krishna speaking to Arjuna in the Gitopadesha, or Varaha Deva revealing the secrets to Sage Agastya. It covers a vast range of topics from the origin of the sound, sacred bijakshara and their mantra with the associated deities, means of exploring the 'Truth' and finally emancipation of the tormented jiva that seeks the help of Devi Lakshmi. It deals with creation under shuddha tattva and avataras of Gods, mishra and ashuddha tattva giving rise to all sorts of tamasic jivas. The best part of lakshmi Tantra is the secret of 'Evolution of Sound' and Letters (alphabets) as Mantra. There are many powerful mantra here that may run to thousands of pages as 'Mantrasara'. Devi, the Divine Mother called Matrika here is the source of sound that emanate at the navel and move toward the heart, throat and lips as- Shabdha brahman, and then para, pashyanti, madhyama and vaikhari. We will try to give a few  interesting ones like the 'Sudarshana mantra' in the next few blogs. 

Alpha and Beta of Creation.

  Before we write or read, it is essential to know the origin of the alphabets. These are divided into vowels and consonants. The English vowels are almost the same as that of Samskruta or Kannada bhasha. these are a, e, i, o, and u (English) or  a, A, yi, eYe, u, oo, LRu, ye, ou, and am. (Kannada/Samsk.). The beauty of these vowels is that they originate in Akasha and come with full potency to create the Universe starting from the stars and galaxies to planets and the life-forms! The ancient scriptures emphatically states the a is brahmn and all other things are the manifest forms of 'brahmn'- sarvam khaluvidam brahmn. Brahmn is absolute silence and sound emanates in different forms from Him. The first sound that emanated in the universe is 'OMmmm' It is the beginning and the end of all that exists. A U M (Om) begins with A and ends with 'am' One has to open the mouth to utter the syllable A and close the lips to utter 'amm'! The origin of the sound is traced to paramatma shree hari narayana. It is shree that manifests from brahmn and moves out as vishnu (the all-pervading consciousness) creating time, space, and all the paraphernalia of the manifest objective phenomenal world. Thus, the most important thing is to the origin of the sound of these alphabets, For example, the syllables- na ra ya sha Sha, sa ha, are all supported by 'brahmn'- 'a'. This alphabet 'a' only manifests as every other alphabet and supports what is manifest from it!

  Now, let's see how the sound emanating from space (akasha) create the alphabets and the powers inherent in them. First comes a as 'brahmn' and from a come i. Together a and i create ye. a and u become 'au'  or  'ou'. the syllable 'm' (creative power, Lakshmi of parabrahma param atma narayana 'a') added to these create wonders! am, Im, yem Om, hum, hrIm, hsau, and such other powerful bijakshara mantra, full of potency to create the universe. the bijakshara- 'hrIM' is the trinity- hari, hara, virinchi. These are the sounds that emanate in Akasha and create the deities of creation, sustenance, and dissolution and merger as our Hindu Gods! The first manifest form of 'brahmn', the absolute silence is 'akasha'.  akasha is brahmn, kham brahma | The Akasha is silence incarnate! The manifest 'tanmatra' of Akasha is shabdha (Sound)! Thus, sound manifests from silence, just as Akasha manifests from brahmn.! 

   Hence, every sound, syllable, word or phrase we use comes out of  'silence'. Whatever exists in teh bahya aksha (outer space) also exists within our body. The same five elements (panchabhuta) go to make the body of all living beings. Thus all living beings, may it be plants, birds, insects or animals make sounds and these come from the throat and breath! We make sounds in sleep due to breathing. The sound of breath 'sa' and 'ha' keep us alive. If the out going breath 'ha' does not return we are dead, hara hara! If it comes back sounding 'sa' , we come back to life. Thus we are alive due breathing as recognized by the sounds 'sa' and 'ha' The significant sounds and alphabets created by them are given in the next blog.

   Since the sounds (shabdha), the Veda, emanate from the silence (mouna) Bhagavan Shree Krishna warns Arjuna "not to be carried away by the mesmerizing words of the Veda and turn to Me, in silence surrender, to enjoy the supreme bliss"! traigunya vishayaa veda nistraigunyorbhavaarjuna || Also, He asserts: tasmad yogirbhavaarjuna || There is, thus, the sage wisdom: Meditate on Silence!   

We eulogize Lord Vishnu in a thousand names and fail to realize the last few words that state: sahasra nama tulya 'ra' 'ma' naama varanane! The two syllables are the ' r' Sun (Ravi), and 'm' Earth-  both supported by brahmn  'a'?  Meditate on the concept of 'kham brahmaa'.

The secret of 'Silence' (mouna)

  'Silence' (mouna) is the natural state. Silence exists when nothing else exist! Silence is thus the primordial state of existence. It is from silence that everything else, like the sound, the alphabets, the words, phrases and the sentences that try to explain the paraphernalia of the spiritual and material world manifests. Thus, we see the silence at the base of the creation. The sounds of varied diverse names and forms have their root in silence! But whatever manifests from this silence has to be something subtler and then develop into gross forms. Ordinarily the gross forms are easily noticed by the senses but the subtler aspect of the same goes unnoticed. The subtler and the subtle-most aspects of all that exist are deep-rooted in silence. This silence manifests in four earliest states such as the Absolute Silence (mahattanta shanta), which develops into pradhvansha and pragbhava states and finally appears as vibration, tremors (kampana)  and waves of different intensity, frequency, wavelengths and their effects! Thus what all one sees is the gross form of material world and the subtler aspects have to be discovered, if one wants to know. This takes us to a wonderful field of vyahrutis like the bhu, bhuvah, svar, mahar, janah, tapah and the sat. Hence, it may be said that- "Silence speaks louder than the sound"!

   The origin of the sound can be raced to the friction, vibration, tremors, flow and expansion. It starts from the elements that constitute the stars, the sun and the elements like space, air, fire, water, earth, and all that stir and move here! The primordial sound is said to be: 'Om' ('AUM'), hrIM, SrIM, klIm. These are the earliest sounds that emanated from the divine sources! The exact location of the points of origin of the first sound is yet to be traced. It is now so crowded noisy a place that it is extremely difficult to trace it! The origin of the sounds, however, can be easily traced within us if we can apply the principle of "tattvamasi"!. Where else can be the source of sound but our own breath? 

  The most beautiful experience one can have is to experience the deep silence in the pitch dark! This is almost stated as the sakshatkara, a divine bliss! Meditate on 'silence' in deep silence, the brahmn! 

The Highest Knowledge (para vidya)

Bhagavan Shree Krishna tells Arjuna that He is revealing him "the most secret, highest knowledge knowing which there will be nothing else left to know!" Such a beautiful secret knowledge is available to us! But, the Lord further adds that "One in a thousand is ever showing interest to attain to Me"! In fact, we are such fools.

 What is that secret highest knowledge and why are we, fools, not interested in it?

  This secret knowledge is explained in Chapter 7- Jnyana-vijnyana yoga. The Knowledge of the Self, 'Atmajnyan' is the secret revealed to Arjuna. This Atman is nothing but the manifest aspect of Brahmn, and that is the Lord seated in the Lotus Heart of all, 'Self' of all. Once this secret is known, there is nothing else need to be known. However, this is not an easy task. How to know this? It is not possible to know that which is the subtler-most than the subtlest, this 'Atman', the Self, through the scriptures, or from the learned sages; not even the devi devata know Him! Then, is this problem of knowing the secret ruled out? No. The means of knowing is also revealed by the Lord!

   The moment an ardent devotee surrenders to the supreme Lord, He reveals Himself to his devotees! But this is also ridiculous! There is no question of a revelation of the 'brahmn' here. 'Brahmn' only exists and nothing else exist besides brahmn! "Brahmn is the absolute". Brahmn is One, and no other exists besides! "What all exists is brahmn only" !  sarvam khaluvidam brahmn | 

  So, one should realize this secret of 'Brahmn'. The Veda and the Upanishads, the Brahma sutras, the Bhagavad-Gita- all eulogize /brahmn'. The Bhagavad-Gita is an yogopanishad and 'brahmavidya'. It reveals the utmost secret knowledge, 'brahmn', revealed to Arjuna. Once, a person realizes this manifest aspect of 'brahmn' in everything, he/she becomes a jnyani. A Jnyani is superior to all! So, one should know that "everything that exists here is the manifest form of brahmn" in its subtlest form and assumes the gross form (that is only transient!).

   This highest knowledge of "Who the supreme Lord is and how He manifests Himself as everything" will help us to develop a divine attitude and ignore the weaknesses of others and seek the divine in all!

Vidya

 "Vidya', Knowledge, jnyan, is of two kinds, concerning here and there. The first one is aihika (iha) and the other is paramarthika (para). We all think we know something about 'this', 'here', iha, but not very clear about it. As regards the other, 'para', we do not know anything.  There are scriptures that explain these aspects. Some of the great thinkers have presented the philosophical perspective of this aihika and and the paramarthika aspects. Accordingly, we the living beings confined here are the ones living an aihika jivana, a worldly life. This is a routine life of struggling for food and water (hunger, thirst), sleep, and dream. The waking life jagrata is followed by svapna and sushupti. the jiva struggling throughout the day for satisfying its needs, and desires, living a sensuous life, finally seeks rest. The entire life span of about a hundred or  less than that is spent this way, here. There is no question of thinking about the paramarthika! Very rarely a blessed soul that seeks redemption from the bondage, the breaking of the shackle of, the chain of repeated birth and death, embodiment of the soul will start thinking about the paramarthika, mukti moksha! 

    There are accounts of heaven and hell (svarga and naraka). But, we are not clear about these. Garuda purana speaks a lot about the sufferings of the jiva, the soul that seeks redemption, karma klesha, etc. it is our firm belief that persons who do good here (on earth) will enter the heaven (Svarga loka), enjoy the good things and return to earth after the fruits of good deed exhaust! Where is this heaven, svarga loka is the question? The seven vyahrutis, realms of existence are of course mentioned in the Gayatri mantra. The first three are the earth (bhu), akasha (bhuvah), and the solar realm (svar). These are the lower realms. The higher realms are of  janah (pitru), tapah (Rishi or jnyani),and the sat (Brahm).  In between is the mahar loka. This is the intermediate one that is very important barrier between the lower and the higher. In fact, these are governed by the elements and their deities. These are realms of existence in gross and subtler forms! The seven realms are: the earth (soil/food), water, fire, air, space, and the invisible forces that govern the higher realms, and finally the Brahmn.

   It is stated that the embodied soul that exists here on earth as a living gross form can take to yoga abhyasa, gain supremacy, control over the elements and attain to the highest brahmn, Thus an ordinary person can become a sanyasi, a saint, a Rishi, drushtara, attain to and gain divine status and even get merged in brahmn.

   What more a jiva can aspire on this earth!

                                                     The Endless Quest

   Ever since we are born here, the eternal quest is to find the ‘Truth’, the nature of our existence, and the reality of this world. It is the in-born trait, the inherent quality of the jiva, to search, ‘to know’ and there is no peace till one finds the answers! Some of the questions that persist are:

1. Is there a beginning or end to this creation? 

2. Whether the phenomenal objective world is real?

3. Who are we and where do we come from?

4. Is there ‘Rebirth’? What is ‘Death’? Where do we go after death?? 

5. Who is the ‘Creator’? What is the purpose of creation? 

6. What is the goal of life, purushartha sadhane? 

7. What are the ‘Scriptures’ that may help us to realize our goals?

8. What are the different perspectives regarding all these Scriptures? 

9. What is the source of the ‘Bhagavad-Gita’? What is the central idea of the Gita?

10. What is the true nature of our existence? Do we ever realize it?  

   These questions have been asked repeatedly for centuries. Many a great sages, Rishis, drushtaras, have contemplated on each of these questions and have visualized the ‘truth’. We are blessed, indeed, that their vision, understanding imparted to their trusted disciples have come down to us in the tradition of guru-shishya parampara. This is our spiritual heritage. We have thus, ‘shruti’ (heard) and ‘smruti’ (memorized) texts. These are ‘truth’, knowledge, obtained in the state of deep meditation, contemplation, or transcendental meditative state of higher consciousness (savikalpa samadhi). The modern scientists are also working on these questions and presented their observations in the form of postulations, theories, hypotheses, and probabilities.

    The spiritualists, on the one hand, and the scientists, on the other, have almost converged on these points. The scientists are now trying to understand the language, the signs and symbols, the images, similes and metaphors, and the coded words of the scriptures and confirm some of the observations of the sages! The Bhagavad-Gita as Brahma vidya and yoga shastra is a very valuable guide available to us! 

    However, the problems remain. The common man cannot understand the ‘reality’. This needs a determined effort. The study of scriptures (nidhidhyasana), association of learned people (satsang), and rigorous practical spiritual exercise (dhyana and yoga) under an attained Guru. Further, these questions are eternal. Every jiva asks these questions again and again although it is aware of the causes of its suffering! 

The Salient features of the Bhagavad-Gita

 1.   The Source of the Bhagavad-Gita- Unknown! In the words of Bhagavan, “It was first imparted to Vivasvan, the Sun (4.56 billion years ago!)”. (See Ch. IV. Verse 1). It is the ‘spoken words’ of the Lord, as stated in the Gita (Bhagavan uvacha). Since He, the Lord, is the self of all, seated within us all anybody can hear it! His voice is heard when one sits calm and quiet and intently looks within, in a transcendental state of mind (samadhi yoga). There is no doubt this!

2.   Who is the author of the ‘Divine Song’ the Gita?

  The Bhagavad-Gita is a narration of what Minister Sanjaya of the Blind King Dhrutarashtra about the happenings on the Battleground ‘Kuru-kshetra’ of Hastinapura. Here, Sanjaya starts with “Bhagavan said ...”, and as such, It is none other than the supreme Lord, Shree Krishna speaking! However, the popular belief is that Vedavyasa dictated the epic Mahabharata in which the Bhagavad-Gita appears! Thus, these are Shree Krishna’s own pronouncements. Bhagavan Shree Krishna, as pure Consciousness, imparted this secret knowledge of ‘brahmavidya’ and ‘yogashastra’ to Arjuna (personified as the confused Mind) This is repeatedly stated at the end of each of chapter of the Gita as: “Bhagavad-Gitasu upanishatsu brahmavidyaya yogashastre ….”

3.     Who is Shree Krishna?

 At the outset, there are the great epics- Mahabharata and the Srimad Bhagavatam in which Shree Krishna is the central figure. The Bhagavad-Gita appears as an episode in the Bhishma parva of the Mahabharata, These epics are believed to be authored by Sage Vedavyasa, who is none other than Shree Krishna Dvaipayana as stated in the Gita! (Ch. X). Bhagavan is the Supreme Self (‘Param-Atman’), pure consciousness (purnam-prajnyam). He, the Lord, is divine, non-dual; however, may enter anywhere, pervade (pravishat) as ‘in divi dual’ consciousness, manas (Mind) as Arjuna!   Bhagavan Shree Krishna says that “He is never born, nor does He die.” He actually descends from the Heavens! The Lord says that “He always exists as the formless (‘nirakara’), without any attributes (‘nirguna’), Eternal (‘nitya’), always exists (‘nirantara’), and never perishable! He may take any form anywhere, anytime as He wills! He is smaller than the smallest and larger the largest (anoraniyan mahatomahiyan)! He, the Lord, further says, “Neither the learned sages, nor the Gods and Goddesses, will ever know Him, nor can He be known through the study of scriptures, or by any other means!” This is because, “He only exists and, nothing else exists besides Him!” Further, He asserts that, “He, the Lord Paramatman, exists in all as the Self (Atman) of all.” If He only exists and nothing else besides Him, it is for us to see Him within us, and realize, experience, visualize, and become one ‘merged in Him’- discarding all that we have acquired as body, senses, mind, intellect, ego and all the qualities associated with Prakruti (Nature). This is the spiritual essence of the Gitopadesha. The term ‘Krishna’ means, “that which has no limit of time, that will not diminish with time.”

4.Who is Arjuna?

 Arjuna is the individualized consciousness, albeit ‘divine’, a blemished mind (polluted by desire, ego, and other qualities) the blessed child ‘mantrasya-putrah’ of blessed by Indra, the ‘God of all Gods’ (devaadideva). In fact, all the Pandava (Karna included) are born by the ‘Grace of Gods’, the boon (in the form of mantra) given to Kunti, and not born as children from King Pandu like ordinary mortals!

5.     What is the main theme of the Gita?

  As ‘brahmavidya’ and a ‘yogopanishat’ the theme of Bhagavad-Gita is ‘liberation of the embodied soul’. The basic concept is that the “the jiva existed in the beginning in its pure state as an ‘energy particle’- chaitanya (prana), chit (prajnya), and vital-airs. It got enmeshed as a jiva on the earth!! The pure energy particle, chaitanya, ‘prana’, has now become a ‘prani’ (living being) embodied in an earthen shell (bhuti-sharira). This living being (prani) looks out for liberation, release from its earthly existence! The jiva is locked in a chain, condemned to a repeatedly embodied state in one form or the other. Once, the jiva realizes its predicament it (as confused mind) looks for guidance to a higher power (pure consciousness). Here comes the Gita as “Words of Bhagavan” that helps the jiva to revert to its pure state! The supreme Lord only comes here to teach ‘yoga’ and ‘Atmajnyan’ and ‘brahmavidya’ and thereby, helps the troubled souls to revert to their pure state. With the help of the Gita, the jiva can get cleansed of all its karma klesha and merge in Bhagavan. Here, the term ‘yoga’ (meaning, ‘yuj’) is taught in order to merge in Him, ‘get united’ with the Lord! It does not matter whether one accepts or not this fundamental principle! The Lord knows this and says, “Those who do not faith or believe My words will perish”! samshayatma vinashyati | The exact way of creation of life-forms, as well as, their release from cycle of rebirths, bondage, is described here. Hence, the purpose of this entire unwritten scripture, spoken words of Bhagavan Shree Krishna, is to enlighten the ignorant jivas and liberate them from suffering; it comes as a guide, a handbook, for all humanity to live a fruitful life, seek solace in times of distress and revert back to the pure pristine formless state!

6.     What is ‘Brahmavidya’?

 ‘Brahmavidya’ is the highest knowledge, ‘para-vidya’. It is the ‘Knowledge supreme’ (Vedanta)! It is the Knowledge of the Self, Atmajnyan.

7.     What is ‘yoga shastra’?

 'Yoga' is the means of attaining to ‘unity-consciousness’ (samprajnyata), ‘oneness (‘yuj’) with brahmn’. Having arrived on this Earth (mrutyu loka) where that which is born has to die. Here, death is certain, besides ill-health, sickness, and old age, the suffering jivas look forward for some divine help and appeals to God! The Gitopadesha comes as a divine help, the means of emancipation, liberation, getting back or reverting to pure state, of Consciousness, ‘chit’, gains knowledge of the Self, Atmajnyan.

8.     What is ‘emancipation (Mukti and Moksha)? 

 'Mukti' and 'Moksha' have much deeper meaning as revealed in the last Chapter of the Gita. This is the very sum and substance of the Gita. This is imparted by the Lord. It is the ‘Realization of the Self’ or ‘Atmajnyan’ that brings about liberation.

9.  What is taught by the Lord here and what is the methodology”?

 The Bhagavad-Gita deals with emancipation step by step. It starts with the troubled mind and ends with enlightenment. The supreme Lord, Bhagavan Shree Krishna goes on advising we the mortals through ‘Arjuna’ how to attain to ‘Self’. First, He, the Lord, advises us (through Arjuna) to perform our ordained duties without any expectations (‘nishkama karma’) and then goes on to explain how bhakti, jnyan, dhyana, and samadhi as regular practice, ‘abhyasa yoga’ and ‘nirasakti yoga’ will help the troubled souls, confused minds, seeking solace to realize its true nature, and thereby, get released from bondage. Since the Lord Himself is seated as ‘antaryamin’, the very consciousness of the jivas, the spoken words of the Lord is not very difficult to understand by any ordinary person. Here Bhagavan Shree Krishna speaks in very clear terms. He, the Lord, says, “The jiva can obtain knowledge and wisdom and thereby gets discretionary power (viveka) to know ‘what to do’ and ‘what not to do’. Then, the jiva takes to sacrificial rituals, yajnya, daana, and finally, sanyasa (renunciation).

 Thus, the jiva is redeemed from its bondage, released from the shackles of kala, niyati and other limitations (‘maya’). Once the jiva is enlightened as to its true nature- sat chit, and ananda, the shackles of karma are broken and the consequent rebirths (punarjanma) in different forms and the associated sufferings end.

 Conclusion: Bhagavan Shree Krishna comes here as ‘friend, philosopher, and guide’ not only to Arjuna, but to all of us. As a friend, He says “I am always with you. I shall take care of you”. As a philosopher, He advises us not to worry, whatever happens, happens. It is beyond your limits!” And, as a Guide, Bhagavan gives several options and allows liberty to pick and choose whatever means that suits you. Finally, He, the Benevolent Lord, assures that “Ultimately all will reach Him!”

Contemplate

    Focus attention on the spoken words of Bhagavan Shree Krishna.   

     "One should know that 'yoga' means severance of contact with sorrow." 

   This yoga should be practiced with steadfastness and perseverance and a pure heart". it is also stated "All thoughts emanating from desires should be eschewed and the mind should be restrained and the senses controlled. One should gradually withdraw intellect and fix the mind on the Self, and should not think of anything;. contemplate and experience the Blis