Howlers, Happiness & Surrender – Bhagavad Gita, Ch 10, Vs 23

Rudra-Shiva

The Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation. Lord Krishna began answering this question in verse 19-20, God in You, and continues:

Howlers, Happiness & Surrender

23
Of the Rudras, I am Shankara, and of Yakshas and Rakshasas I am Vittesha. Of the Vasus I am Pavaka, and of mountains I am Meru.

Alternate translation and expansion:
Of the Storm Gods (Rudras) who run about howling and chasing away depression and anxiety and purifying the body, I am Shankara, the maker of happiness. Of that which acquires and protects what is valuable (Yakshas), and that which preserves it (Rakshasas), I am the leader and king (Vitesha). Of the Vasus who dwell within all beings as earth, water, fire, air, space, sun, moon, and stars, I am Pavaka, the god of Fire, also known as Agni, the energy of the evolutionary force, kundalini. Of mountains, I am Meru, the central channel in the body through which kundalini ascends.

Of the Rudras, I am Shankara
He is Shankara, the original form of Lord Shiva. Shankara means ‘auspicious maker of happiness’. The meaning of Rudra, another name of Shiva, is ‘howling, roaring, and driving away evil and misfortune’. When these less desirable attributes are purified through surrender, one is left with Happiness, their natural state.

Of the Yakṣas and Rakṣasas I am Vitteśa
The Yakṣas and Rakṣasas are semi-divine beings and demons. Vitteśa (from vitta, anything found, acquired, obtained or possessed, i.e., wealth, goods, knowledge and correct understanding’) is their leader and keeper of the treasure.

The Yakṣas are nature-spirits, usually benevolent, who are caretakers of the natural treasures hidden in the earth and tree roots. They are very fond of acquiring wealth and hoarding it. 

The Rakṣasas are physical beings with magical powers, who consume raw flesh. They are said to be cannibals and shape shifters. There are both good and evil Rakṣasas. They are powerful warriors, expert magicians and illusionists. It may surprise you to learn that Rakṣasas fought on the side of the Pandavas, Arjuna’s side, the good guys in the Mahabharata war.

Of the Vasus, I am Pāvaka
The Vasus (‘dwelling in all beings’) are a class of beneficent gods. Pavaka, meaning ‘pure, clear and bright’, is another name of Agni, the god of sacrificial fires (human sacrifice: self-surrender), as well as the digestive faculty (food and impurities). ‘Fire’ is energy and is associated with both Prana, the Life Energy, and Kundalini, the Evolutionary Energy.  

Of mountains, I am Meru
Mount Meru is the central channel (sushumna) through which the fire, or energy, climbs upward in the body when one reaches a sufficient degree of purification.

 

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Human Sacrifice

In this verse we are taken to the subject of the awakened and ascendent kundalini. Remember where we have come from: The last verse was on the relationship of consciousness, mind and senses. We discussed the fundamental Power that connects them all: With correct understanding of the role of Attention, we make our way to the ascension of Kundalini. Depression, anxiety and misfortune in general will be vanquished, and greater happiness attained.

In the process, we will run into some questionable characters who will turn out to be allies in the journey of the evolutionary force attempting to ascend.

All this is accomplished by human sacrifice.

Human sacrifice has been unfortunately misunderstood. The true meaning of human sacrifice is the sacrifice of oneself as a being, to God. This is practiced in meditation, not in life or on the streets.

Human Sacrifice: Human is what you are being. Sacrifice is the surrender of that to Absolute God in meditation.

This is a very special practice that is mostly unknown, and rarely practiced. It is performed by the initiate surrendering him or herself to God in the context of meditation. Surrender to Absolute God ultimately leads to union with That, the greatest fulfillment possible for any human being. There are a few guidelines that are given by the guru upon initiation. They are very few, but vital.

I have practiced this form of sacrifice for over forty years, and can attest to its veracity and the fulfillment it brings. If you are suspicious about this concept of human sacrifice, you may be assured that it is not at all what you may think. This body is over 75 years old, still alive and kicking.

If you are curious about it, you can get a taste of it. The first initiation into Experiential Meditation will give you a very mild form of it, but you’ll get the idea. Then, if you like, you can go for the gold. You will see a link to this and to its partner practice, Self Emergence, below.

Namaste (I bow to the divine one you really are),
Durga Ma
durgama.com

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VI:5-9 The Means of Ascension to Yoga

We are each our own means of ascension to union with the Divine. Having attained it, we see the same in everyone and, strangely, we are different. 

5
One is one’s own instrument of ascension, and should not be the cause of their own defeat. Indeed, one is one’s own friend or one’s own enemy.

You are the instrument of your ascension to Yoga, or your defeat. You are your own best friend or your own worst enemy. You are a friend to yourself when you are ascended to Yoga, but you are like an enemy to yourself if you perform actions for self-motivated purposes (with the intention of fulfilling desires, i.e.,  previous verses).

6
By winning this victory, one is truly a friend to oneself. If one does not, one will remain like an enemy to themself.

No one can do this for you. The previous verses told us how to go about this (verses 1-2 and 3-4): we surrender ourselves to Truth/God, and Shakti, Divine Energy, plays us like a flute and brings it about with no effort on our part. But only you can surrender yourself to God/Truth. 

7
Having won this victory, passions are subdued, and one is united in sameness with their Higher Self, and dualities, such as heat and cold, difficulty and ease, honor and dishonor, are all the same.

“Passions subdued” – Fulfillment

Complete satisfaction is a state of dispassion. In this state, you are the same as your Higher Self. Your Higher Self, being beyond all dualities such as difficulty and ease, they are all the same to you. In this moment of dispassion, the you that you thought yourself to be, has become the same as the You that you really are—you and the Real You are the same. The Real You was always in this state of sameness and non-duality, and you have become the same as That.

8
Through this fulfillment, higher wisdom is correctly comprehended. Therefore, thus established through experience, one is said to be a yogi in a state of sameness, the highest state in which the senses are subdued, and a lump of clay, a stone, and gold are all the same.

The previous verse described a state in which you are essentially the same as your Higher Self. Verses 1-2 and 3-4 told us how this union is achieved. This verse indicates that we come to this point through knowledge and understanding of the mysteries (teachings incomprehensible to the uninitiated and unexperienced), which we have been getting from Lord Krishna by eavesdropping on His conversation with His disciple, Arjuna.

“Through this fulfillment, higher wisdom is correctly comprehended”
Once a desire is fulfilled it no longer exists. When the desire is for Truth, its fulfillment is complete indifference and sameness in all things, because Truth is everything that is. Even if this fulfillment lasts for only a short time, during this time, understanding inevitably appears; one understands the wisdom-knowledge he has been given. 

“Therefore, thus established through experience, one is said to be a yogi in a state of sameness, the highest state in which the senses are subdued
For as long as he remains in this state, the senses are inactive—what have they to do when all has been accomplished? The senses are withdrawn from their corresponding objects, so desire and passion cannot exist, leaving the yogi in a state in which everything is equal, the same. 

9
Impartial toward friend, companion and enemy, neutral in the midst of enemies and relations, the righteous and the unrighteous, discerning the same in everyone, one is distinguished among others.

In verse 7, we saw the same in subtle things, like difficulty and ease. In verse 8 we saw the same in material things, like a stone and gold. Now we see the same in each other, this last, being the most important, and which makes us distinguished among others—we are different. 

It is an interesting phenomenon that by seeing the same, we are different. The Sanskrit also means that we are ‘taught differently’ and ‘in a different direction’. 

The same day went Jesus out of the house and sat by the sea side.

And great multitudes were gathered together unto him, so that he went into a ship and sat, and the whole multitude stood on the shore.

And he spake many things unto them in parables, saying, “Behold, a sower went forth to sow.

“And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up.

“Some fell upon stony places where they had not much earth, and forthwith they sprung up because they had no deepness of earth,

“And when the sun was up they were scorched, and because they had no root, they withered away.

“And some fell among thorns, and the thorns sprung up and choked them.

“But others fell into good ground and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

“Who hath ears to hear, let him hear.”

And the disciples came, and said unto him, “Why speakest thou unto them in parables?”

He answered and said unto them, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.”

Matthew 13:1-11, KJV

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