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Abandonment of Attachments -Bhagavad Gita, Chapter 2: 48

All action occurs in nature, but you are not nature. What you really are does nothing. Trick question: If what you are does nothing, how can you achieve your aims? 

48
Having abandoned attachments, indifferent to success or failure, all your actions are performed absorbed in Yoga, Winner of Wealth. It is said that indifference is Yoga.

Yoga = Union

When through indifference to success or failure attachments are abandoned, you become absorbed in Yoga and all actions are Yoga. When absorbed in Yoga, actions that occur are not yours because you have no connection with anything but Yoga and are naturally indifferent.

Note the payoff here: Krishna (God) has called Arjuna (You) “Winner of Wealth”.

Abandonment of attachments and indifference to success or failure. Abandonment of attachments means you give up holding on to something. In this case, you are abandoning holding on to concerns about successful or failed outcomes—you give up holding on to something being the way you want it to be (success), and are not upset if it turns out the way you don’t want it to be (failure)—you are indifferent to the outcome. Attachment cannot survive in the presence of indifference.

Indifference = Yoga
Abandonment of attachments to outcomes
= surrendering yourself to God in meditation
= Yoga

By applying this principle to your everyday life, you will find that your endeavors are automatically more successful. When you truly and finally give up on something you want, it is free to come to you. When you apply it to your meditation, success is inevitable.

All your actions are performed absorbed in Yoga. ‘Absorbed in Yoga’ means ‘fully occupied with union’. This describes Surrender Meditation. Non-attachment and indifference to outcomes led us to this Yoga in the first place, and every action that occurs is now automatically performed freely and spontaneously due to being fully occupied with Yoga (union).

Indifference is Yoga.  In Surrender Meditation, you are indifferent: you are surrendered to the Divine. You are not trying to meditate a certain way, to make anything happen, to stop anything from happening, or to get any certain result, so your meditation is automatically successful whether it looks that way to you or not.

The only difficulty here is that we come into this practice with preconceived ideas. Preconceived ideas become expectations, and expectations become attachments—we want things to turn out a certain way because we think they should. But for surrender sadhana to work, we take what we get. To us, “indifference to success or failure” means that we do not have any investment in what our meditation experience will be like, whether our meditation will produce the results the we think it should, or not. We abandon ‘shoulds’.

Surrender Meditation is the excellent practice of giving up both attachments and motives, for a specific time period, in a proper and conducive setting, and the meditation is spontaneous. For those of us who practice this radical form of meditation, our meditation is our ‘lab’ where we discover for ourselves that we are not the cause of action, that this was the Truth all along, that what we really are does nothing and never did.

All action occurs in nature.
You are not nature.

Answer to the Trick Question: When you can give up attachments to outcomes, success will come. Things may not look quite how you thought they would, but they will be better than you expected. Indifference to success or failure is the key to reaching your aims and goals.

Namaste (I bow to the Divine You),
Durga Ma


TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

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The Approaching Clash – Bhagavad Gita – Chapter 1: 20-21

Arjuna’s Depression

The Bhagavad Gita (God Song) is a dialogue in verse and meter between Arjuna and Krishna. Krishna is Arjuna’s childhood friend and guru.

The Characters:

Krishna – ‘Dark blue-black’, the color of the night (moon energy, apana). Divine incarnation (avatar) of Vishnu, God as Sustainer-Maintainer.

Arjuna – ‘Pale yellowish white’, the color of the day (sun energy, prana). A master archer, Arjuna is the greatest archer in all the world, He is married to Draupadi (shakti), who is the wife of all five Pandava brothers.

20
Having seen the Sons of Dhritarashtra [the blind king], arrayed and drawn up for battle, raising his bow as the clash of weapons began, the Monkey-Bannered Son of Pandu [Arjuna]

Monkey-Bannered Son of Pandu – An epitaph of Arjuna referring to Arjuna’s use of the image of the monkey-god Hanuman on his banner to communicate his intentions to the enemy. Hanuman, Arjuna’s standard, is the ultimate devotee of an earlier (prior to Krishna) incarnation of Vishnu, Lord Rama. Because of his supreme devotion, Hanuman achieved liberation, superhuman powers and immortality. With Hanuman as Arjuna’s standard, the message of this banner is clearly “victory”.

Why a monkey? The image of a human-like monkey attaining the highest state strongly suggests evolution and transformation from the animalness of meat and bones, to the perfection of immortal Divine Body, which is said to be the final achievement of yoga sahdana. This state is spoken of in other Sanskrit texts as “cheating death”, and in the Bible in such phrases as “this corruptible shall have put on incorruption”, “this mortal shall have put on immortality”, and “death is swallowed up in victory”. Arjuna’s standards are high indeed, and reveals the degree of his own devotion, commitment and determination.

21
Arjuna spoke:
To the Bristling Haired one
[Krishna], [Arjuna] then spoke these words: “Cause my chariot to stand in the middle between the two armies, Imperishable One.

Bristling Haired – An epitaph of Krishna meaning ‘master of the senses’.
Imperishable One – Another epitaph of Krishna meaning ‘permanent, firm, unfailing’.

Arjuna has asked Krishna to position his chariot between the two opposing forces. You will recall that Krishna is driving Arjuna’s chariot. Earlier I said that this was “another story”. Here is that story in short:

After having unrelentingly urged the Pandavas to take back their rightful place as rulers of the kingdom, Krishna took a neutral stance by offering his armies to one side, and himself to the other. But who would get what? To determine this, he said to Arjuna and Duryodhana, the two leaders of the two sides, that the first of them that he saw upon awakening in the morning would get to choose. Duryodhana spent the night stationed at Krishna’s head so that he could know the moment Krishna awoke and be seen immediately. Arjuna arrived before Krishna awakened and stationed himself at his feet, and as a result, was the first to be seen. Oddly, but to Duryodhana’s happy surprise, Arjuna chose Krishna, leaving Krishna’s armies to Duryodhana.

What we see here is Arjuna putting God in the driver’s seat. Even though it appears that he may have given up the victory by losing the opportunity to expand his own forces, Arjuna chose God. He did this by placing himself at his guru’s feet, so guru is now able to effectively serve him. (This scene serves as a teaching that explains the custom of bowing at the guru’s feet: It is not for the benefit of the guru, but for the devotee.) 

Being in the middle between the two opposing forces is significant. Earlier we spoke of these two opposing forces as representing the upward-flowing and downward-flowing energies in the body—sun energy that warms, and moon energy that cools. These two energies are about to come crashing together. This crashing together signals the awakening of the evolutionary force, Kundalini. In fact, the union (yoga) of these two forces is Kundalini. So now we know what this dialogue of eighteen chapters is going to be about.

We already have two opposites in union in order for this to have come about: Krishna (dark), God/guru, and Arjuna (light), devotee/disciple, are unified within the vehicle in which Arjuna takes his position: his chariot, the body.

Being in the middle between the two armies gives Arjuna a vantage point for looking things over, and we have the opportunity to listen in on his conversation with Krishna throughout the eighteen chapters that make up the Bhagavad Gita. So the fun has only just begun.

Love,
Durga Ma
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TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

VIII: 5-7 At the Moment of Death, Part 1

Last week we learned about our original situation in the Divine Absolute and how we got to where we are now. Now we will learn how to recover this happy state.   

5
Having abandoned the body at the time of death and thinking only of Me, one achieves My state.
 In this matter there is no doubt.  

Consider that freeing, letting go of, or abandoning the body, also refers to surrendering the body to God in meditation. This is consistent with previous verses. And consider that ‘end-time’ refers to a timeless state resulting from this surrender in which union (yoga) with God is achieved. It all works. 

  • Death – Literally, ‘end-time’. Death of the body, death of the ego, sleep, deep sleep, meditation, samadhi, renunciation. These are some of the ways we can take the idea of death beyond its usual meaning.

6
When the body is surrendered, whatever one’s thoughts at at end-time, one reaches that, and transitions into that state.

Whether referring to the moment of physical death of the body, or union with God in meditation, whatever you are focused on in that moment of end-time, you transition into that state. This message bears consideration in either case.

For those of you who practice Surrender Meditation, remember that thoughts do not arise as a result of your doing, but as a result of Shakti working in your best interest. So you need not concern yourself with what thoughts are active in your mind when meditating. The cause is Shakti, and no one else, and they cannot cause anything that is not determined by HerSo no matter what transforms into what, it is not your affair. This faith is imperative. Remember that Shakti’s goal is your perfection and eternal happiness, not your immediate comfort. By this practice of giving Her free rein, you will not have to concern yourself with thinking of God at end-time. It will come naturally.

7
Therefore, always remember and think of Me. Offering your buddhi-mind to Me, fight, and you will certainly attain Me.

Many years ago when I first read this, I valiantly tried to constantly remember and think only of God, and found that, inevitably, I would catch myself thinking about something else. This was especially bothersome because the translations I had read were about death of the physical body, and the idea of transforming into some of the things in my mind was unbearable. But having discovered the value of mantra (repeating Sanskrit names of God) as a means of keeping my attention on God, I applied it in these moments, and was relieved of this concern.

Mantra has the very fine quality of becoming addictive, and after practicing for a while, it will show up on its own when least expected. In the early days of sadhana, outside of meditation I often had recurring visions that were horrible and frightening. But once I had a mantra and had practiced it, I found that it would spontaneously intervene in these visions and send them scampering away. I recommend the practice of mantra to everyone, regardless of their path. At the very least, it will clear the mind. 

“Buddhi-mind” 
One way to understand ‘buddhi-mind’ is to think of it as the mind’s function of differentiation. Another way is to  remember that the body has a mind of its own, and that buddhi-mind refers to the body’s mind. In an earlier chapter on Action, we found the word buddhi used to suggest the action of the instrument of yoga (uniting). So we might take “offering your buddhi-mind to Me” to be referencing this ability of both the mind and the body to sort things out through Action, by offering (surrendering) them both to Krishna (God). 

“Fight”
Remember that the setting in which this conversation between Krishna and Arjuna takes place, is a battleground. The war, though historic, is getting used as a metaphor for hatha-yoga (sun-moon union), the first stage of yoga sadhana in which Kundalini is awakened.

Also remember that Arjuna initially refused to fight. But the clashing together of the two opposing forces (awakening kundalini) must happen in order for Arjuna’s people to take their rightful place as rulers of the kingdom (you’ll catch the metaphor here). So Krishna is encouraging Arjuna to get with the program and ‘fight’—to get on with his sadhana (practice).

Continued next week….

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