Surrender & Self Realization – Bhagavad Gita, Ch 11, Vs 38 – 40

Eternal Divine Purusha
Eternal Divine Purusha – The first Individual in the Absolute to know and accept all Others.

This post addresses the first god, all-pervasiveness, the sound of Everywhere, and Self-realization.

In the story of the Mahabharata war, this Bhagavad Gita is a conversation between Lord Krishna and his devotee and childhood friend, Arjuna. Listening in, we receive the teachings of Lord Krishna as he relates them to Arjuna.

Arjuna now speaks to Lord Krishna:

38
You are the first god, the most ancient Purusha of all, the ultimate resort of all the universe. You are the knower, the knowable and the highest state, pervading the universe in endless forms.

Purusha – a Self-aware Divine Individual in the Absolute who knows one or more Others. Another Divine Individual known to Purusha is called Prakriti.

The first god – the first Divine Individual in the Absolute to become Self-aware and accepting of all Others as divine, and who therefore does not come into Being but remains the first and highest ‘god’. Those who regard God as an individual entity have accepted this Purusha as Personal God.

Eternal Divine Purusha who knows and accepts Another as Divine.
Prakriti, a Divine Individual, and Purusha, knower of Prakriti.

Gods and Ancestors

39
You are Vayu, Yama, Agni, Varuna, the Moon, Prajapati, as well as the Ancestors. I surrender, I surrender, I offer myself to You a thousand times over, and again and yet again I offer myself to You over and over again.

Ancestors – those who came before us. When one reaches perfection, one is liberated from rebirth, and the ancestors of that individual are also freed, even though they did not attain liberation in life or death. Not only are the ancestors those who came before us, but they are present in our DNA.

I am saying they are actually present in our DNA, that DNA is not just genetic information, not just hereditary traits, but the actual presence of unlimited and all-pervading Divine Individuals just like You.

Yama – Yama is said to be the lord of death, the lord of the spirits of the dead and the ancestors. But yama also means ‘pair’ and ‘that which holds pairs together’. Yama presides over the double helix of the DNA.

Of the eight limbs of Yoga, Yama is self-restraint, brahmacharya, the means of attaining the deepest form of concentration, meditation and wisdom.

Agni – fire, the fiery energy in the body that burns away impurities; the heat of tapas (‘to burn’).

Varuna – water, or fluidity; the eliminator of impurities. Fluidity also refers to adaptability, and the ability of hormones to pass through the walls of endocrine glands.

Moonsoma. In advanced stages of Yoga the moon represents the potential for perfection: Soma passes through endocrine glands to be purified by tapas and alchemically transformed into amrita, ‘the nectar of immortality’ which brings about perfection.

Vayu – wind, the breath, one of the five elements (air). In the body, vayu is called Prana, the Life Force.

Prajapati – a ‘god’ who brings forth and protects born beings.

Surrender

40
Surrenders to You from in front and behind, and surrenders to You from all sides. You pervade everything, therefore You are everything. 

Having seen Lord Krishna’s true form, Arjuna has caught on to His all-pervasiveness, and the magic of surrendering to Him as Absolute God. And now he knows that he will never take any other course. He knows this surrender to be the God-action spoken of before, and his joy is heard in his words.

All-pervasiveness

OM, the sound of Everywhere
OM, the Sound of Everywhere

One of the characteristics of the Divine, of God, and therefore of You, is all-pervasiveness.

This idea is difficult to grasp because it is not intellectually rational (remember that intellect is fighting on the side of the enemy in this ‘war’). The reason for this is that we are all identified with our bodies, which consist of physical matter located in space. But we are not physical bodies, and we are not confined to one place in space. What we really are is everywhere. The Divine Individual You is present in every body. The only difference between us as human beings, is that the arrangement of individuals within each body is uniquely different. This difference shows up in the skin ridge patterns on our hands and fingerprints, and in our DNA.

Self Realization

Most of us recognize that, in some way, we are all connected. But this connectedness is not something running between each of us, connecting each of us to other individuals. Everyone of us is within every one of us. We really are Divine Absolute Unlimited Individuals, and we are everywhere in everyone. This is why we have essential spiritual principles for living in sync with this Truth: What you do affects everyone.

Jesus said, “What you do to this man, you do to Me.”

This is the Truth that is behind Self Realization, the emergence of the Real You. This is revealed in life when you are in sync with the Real You—living like That, acting like That, being like That. This in turn brings you happiness and joy, a good life, and the ability to reach complete freedom and perfection if you so choose.

Living and being in sync with your True Self will ultimately bring you to Self Realization. Moving yourself in this direction is the greatest service to the world that you can ever give. All other kinds of service are temporal, but this service to others by making your own progress toward Self Realization, can only grow.

Anandamayi Ma

“I am what I was and what I shall be.”
Born April 30, 1896, died August 27, 1982

 

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“Self-realization IS God-realization, and God-realization IS Self-realization.” — Anandamayi Ma

I was lost in the bliss of Her presence while putting this slideshow together (it took a long time).

Namaste (I bow to the divine one you really are),
Durga Ma
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The Best Surrender, Ascendent Kundalini & OM – Bhagavad Gita, Ch 10, Vs 24-25

Arjuna receives shaktipat from Krishna
Arjuna receives shaktipat from Krishna. Shaktipat can only be received in a state of surrender. The term ‘surrender’ is synonymous with ‘sacrifice’.

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 are 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 now He continues:

The Best Surrender, Ascendent Kundalini & OM

24
And Partha, of leaders, know me to be the chief of sacrificers, Bṛhaspati. Of commanders, I am Skanda, and of waters, I am the ocean.

Partha means ‘Holder of the Sword’. This is Arjuna, but Arjuna is an archer, so what is the meaning of this?

By addressing Arjuna as Holder of the Sword, Lord Krishna suggests that Arjuna holds an instrument that cuts. There is more than one meaning to this. One is that Arjuna now holds the knowledge (sword) of this God-practice that Lord Krishna has given him. Another is that, at some point, this instrument will cause impinging attachments to be cut away. This is a reference to khechari mudra, (sky-walking, or flying in the air, seal) which is associated with the fifth and sixth chakras.

Brihaspati
Brihaspati

Bṛhaspati is the chief, or best, offerer of sacrifices. The Sanskrit for chief means ‘placed at the head, north and ‘face’—north is the head where the gates of the senses are located in the face, the east. 

Bṛhaspati is the Lord of Devotion, the best sacrificerIn the meditation I practice,sacrifice is the surrender of oneself to God in meditation. Brihaspati then, is full and complete surrender without reservation—the best of sacrifices.

Skanda
Skanda

Skanda is the unrestrained leader of armies against the enemies of the gods. Skanda uses a full-feathered peacock as his personal vehicle, suggesting that he represents the task of attaining and maintaining ascendent Kundalini, which he preserves by protecting it.

Skanda is Lord Shiva’s first born son. That Skanda is His ‘first born’ indicates that Skanda is first thing produced by Lord Shiva when the energy enters into the realm of Shiva in the body, the Rudra loka (above the throat). Skanda is this protection. He is also called Subrahmanya, ‘dear to Brahmans (God-people)’.

Water is fluid and takes the form of the vessel containing it. The word for water in Sanskrit is rasa, meaning ‘the best or prime part of anything, a fluid or essential juice of the body, also called mercury or quicksilver’. Mercury is fluid in the same way as water, and represents Kundalini. With the heat produced by purification, Kundalini rises like the mercury in a thermometer.

Consider the sequence: the (1) best sacrifices (2) produces the protector of (3) ascendent Kundalini.

25
Of the Great Sages, I am Bhṛgu, and of vocal sounds, I am the single syllable OM. Of sacrifices, I am the japa sacrifice. Of the non-moving, I am the Himālayas.

Bhrighu, the best sacrificer, full surrender to God
Bhrigu

Alternate translation:
Of the Great Sages, I am Bhrigu, bringer of fire and light to men. Of vocalizations, I am the one imperishable sound: OM. Of sacrifices, I am the chanting of the names of God. Of the non-moving, I am the Himalayas.

Of the Great Sages, I am Bhrigu
‘Bhrigu’ means ‘bringer of Fire and Light (energy)’ and ‘builder of chariots’ (bodies)’.

Of vocal sounds, I am the single syllable “Om”
Of sounds, I am the one and only completely pure and imperishable sound, the sound of OM (pronounced AUM, or ONG). The power of OMThis sound is the basis of all sounds, and all words.

Of sacrifices, I am the japa sacrifice
Of sacrifices (surrenders), I am the spontaneous sound of OM heard in meditation, and the spontaneous chanting of the many syllables and names of God in meditation (anahata nada) that has given rise to language.

Japa is an incantation that castes a spell. This occurs spontaneously in Experiential Meditation. One becomes enraptured by the repetitiveness of this charm. This mystical charm is quietly (privately) chanted, or sung. Later, spontaneous dancing begins.

HimalayasOf the non-moving, I am the Himālayas
Of the non-moving, I am ‘the night (himā) of absorption (laya)’ in the ‘abode of snow’ (himālaya). The abode of snow is the mountain top, the head, brain and mind.

When the mind finally stops moving, one becomes absorbed in the Absolute where there is no-thing to know, no-thing to be conscious of (‘night’). This non-moving state is Absolute God. In this state, there is only Absolute Bliss, for bliss is the nature of Absolute God. While it may seem that absorption indicates a merging in which the individual disappears, this is not so. One’s individuality can never be lost.

This verse has told us what precedes the verse before it, for one practicing yoga sadhana naturally.

Namaste (I bow to the divine one you really are),
Durga Ma
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VIII:11-14 Reaching the Imperishable Absolute

Only one thing promised has not been covered and will be taken up now: Action—specifically, the means of reestablishing our original situation of Eternal Happiness.

11
That which the knowers of sacred knowledge call the Imperishable, which the ascetics desire to enter into, and desiring which they practice God-action, I will explain in summary.

In this verse, where Krishna says he will explain in summary, the Sanskrit also means ‘in private’. So it seems that there is something in His explanation that is not immediately apparent.

  • God-action – By divesting oneself of the role of the doer of action in surrender to God in meditation, action that occurs spontaneously is God-action and not one’s own. God as the instigator of these actions (kriyas) is known as Shakti.

12
The gates of the body shut, the mind and heart shut, and prana established in the head through yoga-concentration,

This explains in part, how one comes to enter into the Imperishable at death (previous verses).

Other translations I have read say that these gates of the body and the mind and heart, should be under the control of the individual. But my own path of surrender (Shaktipat Kundalini Yoga) naturally leads to a different conclusion: When we surrender to God in meditation, these gates will close without any help from us, and indeed, this is precisely what happens. Hence my own translation of this verse (and others) reads a bit differently.

The openings of the body, which include the organs of sense, are said to be the nine gates. These openings, when closed, stop the attention (consciousness) and Life Energy (prana) from escaping the body. As to the mind and heart, they are also under restraint by virtue of having nothing to do—the senses are not delivering anything for the mind to work with, and the heart, ‘the seat of emotions’, is also inactive because there is nothing getting triggered by mental content or the senses. This gives prana the opportunity to ascend into the head and become concentrated there.

The concentration of prana in the body is the true meaning of the ‘yoga-concentration’ that precedes the meditative state and divine union (yoga).

13  
Uttering the singular imperishable vibrational sound of Truth Itself, OM, surrendering the body and thinking of Me, one goes to the highest goal.

Leaving the body at death, remembering and thinking only of Krishna, OM takes one to the Highest goal.

  • Death – Literally, ‘end-time’. Physical death, or the timeless state reached in meditation through the practice of God-action.
  • ‘Me’ is Krishna, meaning ‘dark, black’. In other words, hidden. The Absolute, the highest order of God, is hidden from us—the physical eye cannot see It, yet It is present as Krishna, whom Arjuna can see. The embodiment of Krishna suggests one’s attention rest on one’s personal God—the first Divine Other known to the Real You in the Absolute before Creation, or Krishna Himself, Guru (Krishna is Arjuna’s guru).

How, you may ask, could anyone manage to remember to do this in the midst of dying?  Good question. I think this tells us that actual physical death is not all that is being suggested here, though it would still work at death if one were able to do it. Meanwhile, if we practice yoga as we’ve been taught, it should come easily.

But what if death is instantaneous? Another good question. I will answer from experience: Twice in recent years, I have been confronted by immediate death while driving at high speeds. In both cases, the mere moment allowed brought God to mind. But then I have been practicing yoga for years. 

Om is uttered at the beginning and end of sacred undertakings, and is mentioned here in the context of the commencement of passing beyond death to go into the one Imperishable Absolute. Om is the vehicle that takes one to God, whether at death of the body, or at the end of time in yoga (union).  

Om is the vibration of all of Us. When vibration is perceived, it is perceived as sound. Remembering God at death, this sound is audible in passing from this world into the next, and takes one to the Imperishable Absolute. But not everyone will hear it, perhaps because their thoughts are somewhere else. They may not be thinking of God, or surrendering to God, because they are afraid, or thinking of loved ones, or someone or something they are particularly attached to. 

OM is Absolute because it is eternal, imperishable and unchanging…because We are eternal, imperishable and unchanging…so our relationship, which is based on our sameness, is eternal, imperishable and unchanging—always the same. 

When one has practiced surrender to God in meditation long enough to comprehend surrender, one finds themselves naturally surrendered to God at end-time. Then Om will take them to the next phase of their journey, or to the end of it. 

14
For the yogi, one who is always engaged in yoga, who thinks of Me constantly, the mind not going elsewhere, ever, I am easily reached, Son of Pritha.

A yogi is someone who is always engaged in yoga. He becomes addicted to it and naturally has his thoughts on God at end-time. To the yogi, always thinking of yoga is no different than always thinking of God. The God-mind is always on, and God is easily reached, in meditation and out, while living or at death.

Now there is one more little thing that comes to mind that may be linked to that idea of something more being left unsaid: There is a tenth gate! This opening of the body is the pharynx. This would take us to a discussion on khechari mudra, but that is a long subject and will have to wait.   

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