Fw: Gita Satsangh Chapter 13 Verses 11 & 12

February 9, 2009

Dandavat pranams to all!Gita Satsangh Chapter 13 Verses 11 & 12To listen to Swami Brahmanananda of the

Chinmaya Mission chanting this Chapter...

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Mayi chaananyayogena bhaktiravyabhichaarinee; Viviktadesha sevitwam aratir janasamsadi. (11)Sankara Bhashya (Swami Gambiranda's Translation and Commentary)11. And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people; Ca, and; avyabhicarini, unwavering-not having any tendency to deviate; bhaktih, devotion; mayi, to Me, to God; ananya-yogena, with single-minded concentration, with undivided concentration-ananyayogah is the decisive, unswerving conviction of this kind: 'There is none superior to Lord Vasudeva, and hence He alone is our Goal'; adoration with that. That too is Knowledge. Vivikta-desa-sevitvam, inclination to repair into a clean place-a place (desa) naturally free (vivikta) or made free from impurity etc. and snakes, tigers, etc.; or, place made solitary (vivikta) by being situated in a forest, on a bank of a river, or in a temple; one who is inclined to seek such a place is vivikta-desa-sevi, and the abstract form of that is vivikta-desa-sevitvam. Since the mind becomes calm in places that are indeed pure (or solitary), therefore meditation on the Self etc. occurs in pure (or solitary) places. Hence the inclination to retire into clean (or solitary) places is called Knowledge. Aratih, lack of delight, not being happy; jana-samadi, in crowd of people-an assemblage, a multitude of people without culture, lacking in purity and immodest-, (but) not (so) in a gathering of pure and modest persons since that is conducive to Knowledge. Hence, lack of delight in an assembly of common people is Knowledge since it leads to Knowledge. Swami Chinmayananda's Translation and Commentary

11. Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men...

Perhaps compelled by the nature of Arjuna, a man of action, or perhaps forced by the very spirit of the reformer in the Yogeshwara, the Divine Song, as it comes to us, is the most practical textbook on Self-rediscovery. The moment the Geeta-Acharya advises his disciple to develop any given mental or intellectual beauty, he always suggests a practical method by which this can actually be accomplished.

If a seeker tries to develop in himself the virtues described in the previous three stanzas --- not only in his inward life but also in all his contacts with the world around him, it is certain that he, an ordinary man of the world, will thereby conserve in himself a lot of energy. This stanza describes the right application of this conserved energy in proper channels so as to profit thereby and gain a better Self-unfoldment.

UNFLINCHING DEVOTION TO ME --- Concentration is the focussing of the mind upon a particular point to the exclusion of all mental excitements and agitations. This steadiness in contemplation may be destroyed by causes arising at two different points --- either in the individual's own mind or in the object contemplated upon. Unless both are steady, concentration cannot be successful. If our devotion wavers from idol to idol, then our practice of concentration will get unsteady, because the point-of-attention becomes ever-changing. Therefore, it is said that unflinching devotion towards Me, the Self, is one of the conditions necessary for steady progress and growth in Yoga.

BY THE YOGA OF NON-SEPARATION --- Undivided attention and enthusiasm in the mind of the devotee is another condition that will accomplish better concentration. Otherwise the mind may revolt against its own devoted self-application, and will, either partially or wholly, wander away into its own delusory enchantments. A certain amount of steadiness of purpose is to be maintained by the mind. Wild imaginations and futile day-dreaming are the preoccupations of only a disintegrated mind.

The typical expression used here by Shri Krishna to indicate the abject and despicable vacillations of the human mind at the seat of Yoga clearly shows the force with which He wants to condemn such vacillations. He says, the mind should be "unprostituting" with its point-of-contemplation. Prostitution denotes an attitude of selling away one's own capabilities and beauties for the sake of some paltry profit heedless of the higher bonds of faithfulness and chastity. A mind, wedded to the Lord, is a mind at faithful contemplation. The warning "not to prostitute" is indeed very powerful to express that the point-of-concentration should not be at a crowd of deities or a host of ideas, but must faithfully serve some chosen single ideal.

Similarly, the other powerful expression used in the stanza is "the Yoga of non-otherness" (Ananya-Yoga). Inspired as He is, the Yogeshwara coins a new and powerful phrase on the spur of the moment to bring a new fire into his re-interpretation of the ancient Hindu way of life and techniques of self-culture.

Such an integrated life of stable mind, and steady contemplation upon a firm ideal is impossible, unless the practitioner works in a conducive environment. This is prescribed in the two indirect advices (a) TO RESORT TO SOLITARY PLACES and (b) TO DEVLOP A DISTASTE FOR THE CROWDED SOCIETY LIFE. The more integrated the personality grows and the more maddening becomes its enthusiasm for the quest of that which is dear to its heart, the more it automatically lives alone in itself away from the noisy crowd. This is true of every thinker --- be he a poet, be he a scientific research-scholar or be he a man with an acute problem. Whenever the mind is fascinated by an enchanting ideal, it loses all its contact with other preoccupations and becomes wedded faithfully to its own all-absorbing theme of interest.

Thereafter --- just a poet lives in his own world, just as the scientist is a solitary man even in the market-place --- the devotee also enters a cave of his own experiences and he walks alone in the world. He hates other thoughts entering his mind, and so lives alone in himself. These two terms should not be misunderstood as physical escapism into a tomb-like solitude, or as a physical aversion to the society of men.

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Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam; Etajjnaanamiti proktam ajnaanam yadato’nyathaa. (12)

Sankara Bhashya (Swami Gambiranda's Translation and Commentary)

12. Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.

Adhyatma-jnana-nityatvam, steadfastness in the knowledge of the Self: adhyatma-jnanam is the knowledge of the Self, etc.; constant dwelling in that is nityatvam.

Tattva-jnanartha-darsanam, contemplating on the Goal of the knowledge of Reality: Tattva-jnanam is that (realization of Truth) which arises from the fruition of application to the disciplines like humility etc. which are the means to knowledge. Its Goal (artha) is Liberation, the cessation of mundane existence. Contemplation (darsana) on that is tattva-jnana-artha-darsanam. For, when one engages in contemplation on the result of the knowledge of Reality, one gets the urge to undertake the disciplines which are its means.

Etat, this-those that have been stated from 'humility' etc. to 'contemplation on the Goal of the knowledge of Reality'; proktam, is spoken of; iti, as; jnanam, Knowledge, because they are meant to lead one to Knowledge. Ajnanam, ignorance; is yat, that which is; anyatha, other; atah, than this-what has been stated above.

Contrarily, arrogance, pretentiousness, cruelty, revenge, insincerity, etc. are to be known as ignorance so that, since they are the cause of the origination of worldly existence, they can be avoided.

To the question as to what is to be known through the aforesaid Knowledge, the Lord says, 'I shall speak of that which is to be known,' etc.

Swami Chinmayananda's Translation and Commentary

12. Constancy in Self-knowledge, perception of the end of true knowledge --- this is declared to be "knowledge, " and what is opposed to it is "ignorance. "

In this concluding stanza of this section, explaining the various essential qualifications in a seeker, the Lord adds to the aforesaid list EIGHTEEN qualifications, Two more items, viz., "constancy in Self-knowledge" and "understanding the end of the true Knowledge."

CONSTANCY IN SELF-KNOWLEDGE --- The Knowledge of the Self is to be lived and not to be merely learnt. If the Self is one everywhere and the Self alone is real, the seeker should try to live as the Self at all levels of his personality. The constancy of living the 'Spiritual-knowledge' at all levels of one's contacts with the world-outside, is one of the unavoidable practices a seeker should always keep up.

UNDERSTANDING THE END OF TRUE KNOWLEDGE --- To remember constantly the goal of our endeavour is to add more enthusiasm to our activities. Sincerity of purpose in, and undying devotion to, any endeavour can be had only if the seeker is thrilled by the vision of the goal that he has to reach. Thus, the "end" should be kept in view. Liberation (Moksha) from all our imperfections and limitations, is the "end" striven for by all spiritual seekers. The attributes are declared to be "Knowledge" because they are conducive to the final Realisation of the Self.

A train in full steam waiting for the signal at a platform, is generally described as "Madras is ready to leave now." In the language of the Railway Station, it is usual to say --- "Delhi is expected,Calcutta is late,Bombay has left," etc. In each of these cases only the train leaving for, or coming from, these various cities is meant. Similarly here, the very qualities are called the "Knowledge" (Jnana) because, once these qualities have been fully developed, the mind so cultivated becomes the ready vehicle to go forward and it is easier to reach the goal, the Pure Knowledge of the Self.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Hare Krishna!!!

February 15, 2009

Namaste:

Verse # 11 is quite significant for the Valentine's day. Lord Krishna

emphasizes the importance of " AnanyaBhakthi " or exclusive

ininterrupted and unselfish love between the lovers. The seeker who

practices `Ananyayoga' (ananyabhakthi) reaches the supreme goal to

love the Lord with exclusive uninterrupted devotion. The Lord becomes

the seeker's nearest relation including his (her) father, mother,

brother, sister, spouse and friend. The seekers cultivates steady,

consummate and unadulterated love for God conceived as above and

practicing constant remembrance of and meditation on Him is what is

meant by unflinching devotion to Him through exclusive attachment.

Here is the subtle message: This one attachment removes all

attachments, this one desire burns all desires and this doing (true

devotion) kills the notion of doership. The seeker who practices

such devotion ceases to have any trace of selfishness or egotism and

disowns every material thing in this world. He (she) is connected

with the world only through God, he (she) ceases to have any direct

relation with anybody. He (she) views everything as belonging to God,

and constantly engages in meditation with reverence and love.

Whatever he (she) does, is only for the sake of God.

Here is the clue to why seekers choose a secluded serene place such

as a temple or a seat of religious austerity or the bank of a holy

river like the Ganges or a sacred mountain cave which is free from

bustle and noise. Such serene places are called `Viviktadesa' and

residing in such a place with the object of carrying on practices for

Self-Realization is what is referred to here as `Vivikta desa

sevitvam'. Those who have read Bhagwan Ramana's biography will be

able to appreciate and understand this verse fully. Ramana practiced

this Ananyabhakthi and left his home and all his relatives to seek

the Lord of Arunachala and conducted " Vivkta desa sevitvam " inside a

cave where he was able to fully immersed with the thoughts of the

Lord.

The word `Janasamsadi' in the present context means the opposite to

the practice of `Ananyayoga' and such ignorant people get attached to

the company of those who seek worldly (materialistic) enjoyments.

There is lot more to gain for a seeker to associate (Satsangh) with

saints, exalted souls and teachers. Sankaracharya in Bhajagovindham

emphasizes the importance of Satsangh (verse 9): Through the company

of the good, there arises non-attachment; through non-attachment

there arises freedom from delusion; Through delusionlesness, there

arises steadfastness; through steadfastness, there arises liberation

in life.

The Self or spirit is eternal, conscious changeless and imperishable.

All other objects that appear as perishable, material and subject to

modification and change are not-Self; the Self has absolutely no

relation with them. `Adhyatma-Jnana' or self-knowledge consists in

thus realizing the truth of the Self through the scriptures and

teachings of the preceptor. And conclusively determining this truth

by the intellect, and dwelling on it constantly with the mind is what

is meant by " fixity in self-knowledge. " The object of true knowledge

is the integral Brahma or God, who is Truth, Consciousness and Bliss

solidified; for it is He who is realized through such knowledge.

Constantly visualizing that transcendent Reality as equally present

everywhere is what is meant by " seeing the object of true knowledge. "

The virtues enumerated in `Amanitvam' in verse 8 to `Tattva jnanartha

darsanam' in verse 12 are all conducive to the attainment of

Knowledge; therefore they have also been given the name of Knowledge.

The intention of this is to make it clear the knowledge of `Ksetra'

and `Ksetrajna' (verse 2) is what He considers as true knowledge.

This should not be taken to mean that `Ksetra' stands for the body

and `Ksetrajna' denotes the indwelling subject or self. On the other

hand, true knowledge is that which follows the realization of the

truth about `Ksetra' and `Ksetrajna' attained through the practice of

the twenty virtues mentioned above. That is why these virtues have

been declared as synonymous with Knowledge. Thus an enlightened soul

must possess these virtues from the very start. It is, however, not

indispensable that all these qualities should appear simultaneously

in all seekers. Invariably sincere seekers will likely have the

virtues such as absences of pride, freedom from hypocrisy etc.

The opposites of these virtues, viz., lust for honor and glory,

hypocrisy, violence, anger, duplicity, crookedness, malice, impurity,

fickleness, covetousness, attachment, egotism, selfishness,

favoritism, sinfulness, association with evil man and others are

conducive to the growth of ignorance. Those ignorant jivas with the

above mentioned negative qualities can't escape from the cycle of

birth and death.

With my warmest regards,

Ram Chandran

February 15, 2009

Dandavat pranams to all and an extra dandavat pranam to you dear Shri Ramji for this post. Now I will get up off the floor, wipe off the dust and say this :-)I submit that 13.11 is significant anytime as it emphasizes the importance of remaining steadfast in one's devotion to Him. Regardless of the illusory pains which may affect the BMI from wordly strife, physical pain, or the pain of the illusion of separation, constant remembrance of the Lord can only bring solace and comfort to those who go to Him in humility and devotion. As Bhagavan Ramana was fond of saying..."The Grace is always there." God IS always there, everywhere, waiting patiently...after all, He has eternity at His disposal, no?

It is not possible for all of us to go to a physical place of solitude and serenity, tied as we are to family and other responsibilities. Even Ramana eventually came out of his cave! But may I suggest that the ksetra as the temple which each of us has been gifted to inhabit can become a place of vivikta desa sevitvam, only not an external physical place of solitude and serenity, but a place within our very own physical material abodes. One can function in the world while continuing to worship and meditate upon Him inside the ksetra. And, when the time is right, and the ksetra is ripe, the Grace that is always there will reveal the ksetrajna that is our very own Self.

Your reference to approaching the Lord as father, mother, sister, and brother reminds me of some verses which are sung at the end of puja, at least in my limited experience. The second set of verses come from the concluding verses of the Vishnu Sahasranama, and I do not know where the first verse originates, but they are often sung together as follows:

Twameva Mata Cha Pita Twameva (You are my Father and Mother)Twameva Bandhusch cha Sakah Twameva (You are my Relative and Friend)Twameva Vidya Dravinam Twameva (You are my Wisdom and Wealth)Twameva Sarvam Mama Deva Deva (You are Everything My Lord!);

Kayena Vacha Mana sendhriairva(Everything which I may have – body, expression, my mind, and senses)Buddhyatmana va Prakriti Swabhavat (Everything I have done through thought, word, or nature or behavior)Karomi Yad Yet Sakalam Parasmai (through deed, through habit or karma)Narayana yeti Samarpa yami (I offer to you, Lord of All Forms, Narayana or Shri Maha Vishnu.). If one wishes to listen to them sung as such, a simple general search on youtube, of the words Tvameva mata will get you to a few possibilities. Finally, dear Shri Ramji, please accept my gratitude to you for this post, which comes as a welcome breath of fresh air into my email box and into my heart, reminiscent of the Spring, which for some of us, is just around the corner.

In His Service,

Radhe

PS I calculate that my two Holy Gita posts of this morning were done as a service to the list and therefore take the liberty of posting this today as number one in my personal quota of allowable daily posts.

- Ram Chandranadvaitin Sent: Sunday, February 15, 2009 12:35 AM Re: Fw: Gita Satsangh Chapter 13 Verses 11 & 12Namaste:Verse # 11 is quite significant for the Valentine's day. Lord Krishnaemphasizes the importance of "AnanyaBhakthi" or exclusiveininterrupted and unselfish love between the lovers. The seeker whopractices `Ananyayoga' (ananyabhakthi) reaches the supreme goal tolove the Lord with exclusive uninterrupted devotion.