Yoga in Meditation & Life -Bhagavad Gita, Ch 10, Vs 12

Parabrahman
Parabrahman, the Highest Abode, the Highest Purifier, Eternal Divine Purusha, the first god to appear

This Bhagavad Gita of eighteen chapters is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Since chapter two, we have been hearing mostly from Lord Krishna, but now Arjuna has something to say that takes up more than a verse or two. This is the first:

12
Arjuna is speaking to Lord Krishna:
You are Parabrahman, the Highest Abode, the Highest Purifier, Eternal Divine Purusha, the first god to appear. 

Alternate translation:
Absolute God, the Highest Abode, is the Highest means of purification in existence. Eternal Divine Purusha, ‘the first god to appear’, or manifest, is the driving force of Others to appear (come into being).

You may be wondering how we can get away with so many uses for the word ‘god’, so I will explain. We have said that the ‘gods’ are all of us. We have said that the ‘gods’ are the senses. Now we are hearing that Lord Krishna, who has told us that He is in actuality, Absolute God, is the first ‘god’ to appear. But there is really no contradiction here…..

All of Us and the Senses, Too

We are all divine absolute individuals who have become embodied and no longer remember our true Selves. As Divine Individuals, we have the same characteristics as God: omnipotence, omniscience, and omnipresence.

We are all inherently powerful and we each have the same amount of ‘power’ (even though as beings we don’t know this).

We are all-conscious and know everything that is knowable (even though, as beings, we don’t know what we know). 

We are all everywhere; we all make up all things—including bodies with five senses (even though as beings we think that we are our bodies and that we are located somewhere on planet Earth).

Now look back on The Problem with Consciousness, and you will understand how this connectedness among us can be utilized to benefit everyone, including you, and even the planet itself.

God, the Best Purifier

Parabrahman is Absolute God, and being completely perfect, is the obvious best purifier. The best means of purification then, is to join with That through the practice of uniting (yoga).

  • Purification – Getting things where they belong; aligning yourself with the divine one that you really are.

Eternal Divine Purusha and the ‘gods’

Eternal Divine Purusha is the Eternal Divine Individual. Purusha is a Divine Individual in a state of self-awareness knowing Other Divine Individuals. Being the first in this, this individual causes a ripple effect, setting off this same state in the Others. So he is called the ‘instigator, leader, mover or driver’. Thus we turn to this Purusha as Personal God.

All Divine Individuals are Absolute and the same. All can know and be known by Others. Being Absolute, all Divine Individuals are ‘gods’. This is You, the Real You. This is what you really are. This is what everyone really is.

Embodiment

Having become embodied, we have forgotten ourSelves. In this state we don’t always use our inherent power wisely. We make choices that are not harmonious with our True Selves. This causes unfavorable ripples in the fabric of our existence, and takes us farther away from our real Selves.

Personal God and You

The first Purusha is our “Personal God”, whereas “Truth” is God in a more impersonal sense. We may feel that we cannot experience something as abstract as Truth, but we can petition a Personal God and find comfort.

Personal God can be the catalyst for the experience of Absolute Truth. This is called asamprajnata (without a knowable), or nirbija (without seed) samadhi (equanimity). This is the experience of Absolute God that is Divine Bliss beyond description.

Eternal Divine Purusha, the first god to appear

Your True Self is Absolute, already completely pure and perfect, an Eternal Divine Purusha and knower of Others. This is true of all of us. Having manifested, we will ultimately become consciously aware of this, and when we return Home, we will take this awareness with us.

Here I would remind you of the earlier verses in this chapter on the Big Picture and the magnitude of this journey Home. It is not a small venture accomplished in a lifetime. However, it is the purpose of Life, which is effectively satisfied through the correct practice of meditation. By this practice, we can ultimately return Home with consciousness of our divine situation, and live in Eternal Happiness, our natural state.

Purification

Purification is the process of getting things in sync with our own innate divinity. This practice has two parts: (1) the daily practice of yoga meditation, and (2) the rest of our lives—what we do when we are not meditating.

The first of these two is resisted by most people. They try to do everything in Life, but it is the daily practice of yoga (uniting) that makes it possible to know how to go about Life in such a way as to correspond with the Divine Real You. To do this, you need to experience it for yourself. This is possible through meditation.

Meditation is the foundation of spiritual development. 

Meditation

The way to Fulfillment then, is the full and unconditional surrender of yourself to Absolute God in meditation. This surrender, called ‘sacrifice’ in the Gita, is the acceptance of all Divine Individuals as the same as You.

Meditation, the spiritual practice for reaching a meditative state, is vital to this. Not only is it the means of reaching equanimity (samadhi), it is your lab for personal experience of God/Truth. With experience, you have some idea of what it is that you are trying to match in Life. Without this foundation you will flounder. You will hit the mark sometimes, but most of the time you will not. So it pays to do both.

The Two Parts of Practice

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When you resonate, the worlds resonates with you.Being true to your Self can change the world.

 

The whole world is one family.

V:20 Yoga, Sameness and Samadhi…

Continuing from the previous verses (“See the Same in Everyone”), this verse gives us additional guidelines for achieving God-realization through yoga (union).

20
One who does not exult over getting what is wanted or lament upon getting what is not wanted, understands, is God-knowing, and firmly established in God. 

Alternate translation:
A person who is God-realized doesn’t get elated when they get what they want, or disappointment when they don’t—or when they get something they don’t want.

“Understands”  Understands the previous teachings on indifference (impartiality, neutrality, sameness). He is saying that the person this verse describes understands that indifference is a characteristic of God/Truth and the Real You.

“Is God-knowing” – One who knows from personal experience, that sameness, or indifference, is a characteristic of God/Truth. 

“Firmly established in God” – God-realized, united with God, one with God.

We got here from ‘renunciation’, which is what this chapter is about. We came to understand that renunciation (‘letting go of, abandoning, casting aside’) is synonymous with ‘surrender’ as it applies to Surrender Meditation. This meditation requires our indifference to what happens in meditation as well as the results of it. We see indifference as the unconditional aspect of surrender to God in meditation.

We have been getting these teachings on indifference as it applies to just about everything, all of which point back to ‘action’ as the means of realizing this for ourselves. First, Lord Krishna tells Arjuna that his dharma is action. Then he takes several routes trying to get across to Arjuna what action really is, and its place in Yoga as the means of liberation from the bondage it causes (karma means action).

Well, you can see the difficulty in trying to get something like this across to a soldier in the middle of a battlefield. Just think how long it has taken us, sitting here comfortably in our chairs, to get to where we are now! So it is no wonder that, along with Arjuna, we are getting these teachings as they apply to various situations, which gives Lord Krishna the opportunity to repeat the teachings until we can finally get the picture.

But what is the connection between renunciation and action?  And what is the connection of this to indifference, or sameness?

Renunciation refers to letting go of one’s identification with himself as the doer of action. Yoga (union) cannot be achieved without it.

Sameness refers to the indifference, or neutrality, present in this kind of action. We let go of (renounce) expectations, self-motivated desires, and preconceived ideas. This makes yoga possible, and brings about a tranquillity in which it is known through personal experience that this very pleasant peacefulness prevails because of equality and sameness. 

Lord Krishna goes on to give examples of sameness (i.e., verses 18-19), having already shown us that we are in God, and God is in us. So we have gone from renunciation as letting go of our identification as ‘doers’ of action, to realizing our sameness with each other, our unity with God and with all beings. And it is because of this that we reach samadhi.     

Yoga, Sameness & Samadhi

When the mind becomes uniform, equalized (the same), there is tranquillity. In this state, one realizes God/Truth. This state is called samadhi

  • Samadhi A uniform state of mind; equanimity; unity with the Divine. From sama (sameness, equality, impartiality, indifference, homogeneousness, peace) + dhaa (having).

This definition is not so different from the definition of yoga, or ‘union’, from the root yuj, ‘to yoke together; to unite’. So we have samenessyoga and samadhi all linked together by one word: sama.

Samadhi is the ultimate achievement of sameness. It may seem that fluctuating feelings and emotional states can’t exist in the context of sameness so they must be gotten rid of. But we must remember that it is the mind that becomes uniform. Emotions are in the body, not the mind; not all emotions are simply reactions to things in the mind.

In the development of yoga, the earlier states of samadhi are short-lived, but in advanced stages one can be walking around in samadhi, unbeknownst to onlookers. This stage of samadhi doesn’t ‘look’ like anything unusual. The yogi has gone beyond the earlier trance-like stages and landed in a homogeneous state of neutrality where he looks and acts like anyone else, even though samadhi reigns. This advanced stage of samadhi becomes possible by passing through earlier states acquired through the long-term practice of yoga, and all the stages of samadhi that come before it.

Namaste (I bow to the Divine One that You really are),
Durga Ma
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III:25-26 How to Save the World, Conclusion

Self-reference: By making progress in your own spiritual development you help to save the world and everyone in it. By pursuing the fulfillment of your desires they may possibly come to fruition. If you had to choose one of these two, which would you choose? 

BHAGAVAD GITA, CHAPTER 3, VERSES 25-26

25
The non-knower acts with attachment, but the knower should act unattached for the sake of holding the world together.

The knower refers to those who know, understand and practice the the teachings Lord Krishna has imparted to Arjuna, and to us.

Unattached action as taught by Lord Krishna, holds the world together; attached action does not. If Arjuna is holding back on his own account, Lord Krishna is telling him that he should go forward anyway for the sake of the world and those who inhabit it.

26
Do not disturb the minds of the unwise who act with attachment to actions. Instead, inspire delight in all their actions, while yourself constantly practicing unattached action.

For the knower, which now includes Arjuna, action should be performed in the manner described in these verses as ‘unattached’, for it is this kind of action that holds the world together while taking one to liberation. Those who are not in the know will continue to act with attachment. This is inevitable, and why it is so important for the knower to practice unattached action as prescribed.

The ‘world’ you can take both literally and figuratively. Literally, the prescribed action holds the physical-material world together. Symbolically, the world is the body, which indicates that there are clues hidden within this and previous verses for how to hold the body together so that it is not lost or destroyed.

Why doesn’t He just give these teachings to everyone?

That is precisely what He is doing…right here, right now in these very verses. Let he who has eyes, see… For those who cannot see, those who are not at a point of readiness for comprehending these teachings, attempts to explain them can only cause confusion and unhappiness and no good will come of it. Consequently, Lord Krishna tells Arjuna (and us) not to rock their boat by trying to force-feed them, but instead, support them in their endeavors and look toward their happiness in what they do, and to continue to practice these teachings ourselves.

Verses 22-26, How to Save the World in a Nutshell

22-24: For me, there is nothing whatever to do or to attain in all the three worlds. Even so, I engage in action. If I did not engage in tireless action, all of humankind would most certainly follow my path. If I did not perform action, I would ruin these three worlds. I would be a maker of confusion and destroy all living beings.

25-26: The non-knower acts with attachment, but the knower should act unattached for the sake of holding the world together. But the knower should not disturb the minds of the unwise who act with attachment to actions, but instead, inspire delight in all their actions, while yourself constantly practicing unattached action.

Coming this weekend: Liberation!

Namaste (I bow to the Divine One that You really are),
Durga Ma
durgama.com

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