The Highest Knowledge Leads to the Highest State – Bhagavad Gita, Ch 14, Vs 1 – 2

Perfection

Previously in chapter 13:
They who know through the eye of Knowledge, the distinction between Nature and Spirit, and the liberation of beings from material nature, go to the Highest State of Perfection. 

1
The Blessed Lord spoke:
Again I shall explain the best of knowledges, that Highest Knowledge by which all the sages have gone from here to the Highest Perfection.

  • The Highest Perfection parāṁ siddhi, the highest success, ultimate supreme perfection, the highest state.

This knowledge is the Highest Knowledge, and concerns Nature (prakriti), which is generated as illusory, as a result of Us experiencing Others and not seeing the them as the same as ourSelves.

ParamSiddha - Trailanga Swami 250 yrs of yoga sadhana
ParamSiddha Trailanga Swami, 250 years of yoga sadhana.

This Highest Knowledge is fundamental to all knowledge. One who knows it, understands it, and experiences it as True, is a siddha.

  • Siddha – one who has successfully attained the highest objective; perfected, accomplished, fulfilled; endowed with supernatural powers; a divine being of great purity and perfection; an inspired sage, prophet or seer; a holy personage or great saint.

Nature seems like something separate from us, but this is not so. Not Really. Nature is all of Us as seen by all of Us. It is a manifestation of Divine Individuals seeing other Divine Individuals as different—different than themselves, not the same. But as Divine Individuals, we are all the same. This discrepancy is the root cause of Creation.

Look out your window. What do you see? What you are looking at is Divine Individuals who do not see others as the same as themselves. You do not see what others really are—Absolute, perfect, sovereign, divine, individual entities. You see them as different than yourself. Nature is that difference manifested as the physical-material world.

Nature is all of Us as seen indirectly, by all of Us

Now what if you were to become enlightened as to the Truth about Creation. Will the trees go away? the people? the roads and houses? No, because everyone else is still in the dark. You will continue to experience life as a human being, but with the direct experiential knowledge of what all this world really is. This is what is meant by “the Highest Knowledge.”

2
Having taken refuge in this knowledge and arriving at My state, they do not experience dissolution and are not born again at the time of Creation.

ParamSiddhi - Kaplia Muni
ParamSiddha Kaplia Muni

Taking refuge in this knowledge by surrendering yourself to Absolute Truth, God, you achieve the same state as Lord Krishna. Then you will not experience the end and dissolution of this great age (manvantara), nor will you come into being again at the next creation. You are finally liberated from the cycles of birth and death, and the cycles of creation and dissolution.

This verse refers to the dissolution and re-creation of the world. It implies that by having this Highest Knowledge and identity with Lord Krishna, Absolute God/Truth, one would not experience dissolution or come into being in a future creation. Instead, one achieves Final Liberation and the Highest Perfection, param siddha.

PerfectionEsoterically, dissolution is a form of death that happens in yoga meditation. If at the time of this dissolution, or ‘death’, you are identified with the body, you become unconscious. This is called murcha, a form of pranayama (the restraint of prana, life energy) attempting to enter into pratyahara (withdrawal of the senses) and not succeeding. But if you are not identified with the body at this time of ‘death’, instead of murcha you will achieve pratyahara and enter into samadhi, Divine Union. Because you meditate every day, you could conceivably ‘die’ every day.

In the words of Saint Paul, “I die daily.”  

In two verses, Lord Krishna has revealed the entirety of each of our existences as physical beings, and how to escape the merry-go-round of dying and becoming born again into a world of illusion, suffering and death, and instead to ‘die daily’ and arrive at His state of Oneness with God, non-return (liberation), and param siddha, the Highest Perfection.

Namaste (I bow to the divine one that you really are),
Durga Ma
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The Whole World Is One Family


Bhagavad Gita, Chapter 14 – The Gunas of Nature

 

The Gita has continually addressed the subject of Action. This chapter is an expansion on Action, revealing its subtler components, called gunas.

The nature of Nature is to move. There are three characteristics of Nature’s movements, three ways that Nature moves, called gunas.  

In Sanskrit literature one often finds things described in twos or threes. Twos tend to be used to present the extremes of opposites. Threes tend to be used to suggest a middle between opposites. An example of twos might be good and evil, like and dislike, or attraction and aversion. Threes might be beginning, middle and end; gross, subtle and subtlest; good, better and best; or slow, easy-moving and rapid. These last three are one way to describe the gunas, or modes, of Nature. 

Hurry-up Rajas
Hurry-up Rajas
  • Still – tamas, slow, dark, unenlightened
  • Easy-movingsattva, easy-going, sunny, pleasant
  • Rapid rajas, fast, passionate, intense

Nature seems like something separate from us, but this is not so. Nature is all of Us, as seen by all of Us. It is a manifestation of Divine Individuals seeing other Divine Individuals as different than themselves — not the same. But as Divine Individuals, we are all the same. This discrepancy is the root cause of Creation.

Look out your window. What do you see?

What you are looking at is Divine Individuals who do not see Others as the same as themselves. They do not see what others, or themselves, really are — absolute, perfect, happy, sovereign, imperishable, individual entities. Instead, they see others as different than themselves. Nature is that difference manifested. 

Now what if you became enlightened as to the Truth of this Creation that you behold with your eyes? Would the trees go away? the people? the roads? the houses? No, because everyone else is still in the dark. You will continue to experience life as a human being, while knowing what all this world really is.

Gloomy Tamas
Gloomy Tamas

The three gunas are the three ways Nature moves to varying degrees, and in different combinations. Like weather fronts that cause various kinds of actions in subtle and gross matter when they interact, the gunas cause various kinds of actions in the world and in people. All action occurs in Nature; the three ways Nature moves are called gunas. For instance, when a cold front meets a warm front there will be rain. In the same way, the interaction of the gunas produce certain effects in beings. This is the subject of this chapter. 

The gunas are all about action, but the Real You is not involved in action. It is the varying degrees of predominance of the gunas that cause all action, not You. This chapter gives examples of how the gunas keep us enslaved, influence us and our states of being, and how all this affects our life, death and afterlife.

Lastly, we are shown how to rise above the gunas. The state in which one surpasses the gunas can only arise when the individual is not in the role of doership — when there is no sense of action as one’s own doing. This takes place over time through complete surrender of oneself to Absolute God in meditation.

Sunny Sattva
Sunny Sattva

It is not possible to reach this state any way other than through this surrender, regardless of your path. If you have surrendered yourself to God, during that time, you are obviously not the one doing anything. 

Short of this surrender, there is no escaping the gunas for human beings. The best we can do is to aspire to become more sattvik overall, for sattva is the guna closest to what we really are as Divine Individuals, from a human point of view.

There is, however, a state called trigunatita (‘three-gunas-gone beyond’) in which one is not in a state characterized by any of the gunas; one’s state is Real rather than phenomenal. Attaining this state, we are freed from the bondage and influence of the gunas and can finally reach the Highest Goal of our journey: Home, freedom and the eternal happiness of Divine Union.

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

Surrender Meditation

Shaktipat Kundalini Yoga
Spontaneous Experiential Meditation

Slip into a natural state of meditation with ease. Experience the relief of reaching a true meditative state without any effort and without using your will.

Receive shaktipat and become initiated into the original meditation of ancient masters from which meditation techniques were eventually derived.

Increase your knowledge base and begin Shaktipat Kundalini Yoga, Surrender Meditation. Though correct knowledge you will increase your progress by a thousand times, and bring about even deeper meditation and amazing experiences.

Shaktipat Intensives with Durga Ma are held in Phoenix, Arizona


“Every step you take pulls every one of us with you.”

The Whole World Is One Family

 

The Imperishable Absolute and the Coming and Going of Beings – Bhagavad Gita, Ch 11, Vs 2

Mt Meru 8

The Power of God in You

Upon seeing the power of God in everything around you, it is only a short hop to realizing that God is also in you. 

The Imperishable Absolute and the Coming and Going of Beings

In this conversation between Lord Krishna and his devotee and childhood friend, Arjuna confirms his understanding that the knowledge that has been given him by Lord Krishna includes both the relative and the absolute.

2
From You, O Lotus Eyed, I have heard in detail of the coming and going of the existences of beings, as well as Your exalted state of Imperishable Absolute.

Arjuna is saying that he understands that Lord Krishna is not only present in things that come and go in the relative realm of beings, but that He is also the Imperishable Absolute from which they have come to be.

The “coming and going of existences” is frequently translated as the “origin and dissolution of beings.” It can also easily be read as birth and death, but I opted for the simple expedient of “coming and going.”

The Sanskrit, bhavāpyaya, is a compound word consisting of bhava and apyaya. The meaning of bhava is, ‘coming into existence, birth, origin, turning into,’ and ‘a state of being, and life in this world’. The meaning of apyaya is, ‘juncture, pouring out, entering into, and vanishing’, and is associated with ‘being in or coming from water.’

There is a strong association with water here. Water is the source life by which living beings of all kinds come into existence. Lord Vishnu’s first avatara (of ten) was a fish. In the verse, Arjuna refers to Lord Krishna as “Lotus Eyed”. A lotus is a water flower, its stem reaching down into the soft watery earth as it floats above the water.

All this works very nicely to lead us to the idea of the coming and going of beings, which Arjuna has heard about in earlier chapters. But here, in the context of these verses, the Sanskrit has lured me into taking a deeper dip into this ‘coming and going’.

Vishnu, Brahman, Creation

Chakra means ‘wheel’, yet chakras are referred to as lotuses. The body of adult humans is 60% water, the brain and heart 73%, and the lungs 83%. The surface of the earth is 71% water. Lord Vishnu is seen seated on the eternal Cosmic Ocean, a lotus streaming from His navel. From this lotus Lord Brahmā is born. Brahmā’s first sound, Aum (OM), signals the beginning of Creation.

  • Water – Fluidity: Of no fixed form; takes the form of its vessel; able to move or change; the fluid transmission of power between two people or things, i.e., shaktpat.

From the Absolute to the Relative and Back Again

We have spoken long on Creation as transitory and Relative, even though it has come about from the Absolute. Beings, states of being, and even life itself, ultimately vanish in the way a river vanishes when reaching its confluence with other waters—it is not gone, but becomes a part of a greater water. It is not the Real Self that vanishes, but the Being. The encompassing veil of the Being that hides the Divine Individual is dissolved upon its confluence with the Cosmic Ocean, and vanishes.

When we enter into the equanimity of nirbija samadhi, we vanish in this way. We return to our original situation in the Absolute where we are merged with That, our individuality in tact. When trying to express this paradox, the experience is often spoken of as ‘a sea of bliss’, or the ‘rolling bliss’ of the ‘ocean of the Absolute’.

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