विवेचन सारांश

Qualities of Jnyana Karma and Karta Manifested by Three Gunas

• Lokik Vidya (worldly/temporary)
• Alaukik Vidya (unworldly/supernatural)

• Knowledge - pilot training
• Knowable - what the person will become - pilot.
• Knower - the person who wished to become a pilot.

In supernatural knowledge, the time period is not fixed because we do not know how far back we have traveled. Cosmic knowledge acquired in this birth ends in this very birth. We saw that a ninety-one year old woman passed Geeta Pathak's examination with 100% marks. Some children pass the examination of Gita Jigyasu even in three years. It seems that he has memorized the Gita in his previous birth itself. Somewhere a seven-year-old child has memorized the entire Bhagavad Gita. This is because he is a practitioner of a previous birth. We do not know how our previous birth was in the alokik life, but it is counted. This is very important. Sometimes even if he has the knowledge of his previous birth, he is not able to know for a long time.

Jagadguru Adi Shankaracharya was brilliant from birth. At the age of nine, he left home after taking sannyas. But on the contrary Buddha was born, then grew up, got married, had children, still there was no awakening in him. One day he suddenly got an idea and left home and went to attain enlightenment. He was an abhyasi of his previous birth, but his knowledge was shrouded in ignorance for twenty-two years.

Even in the Gita class, we found some such students who were busy in their daily activities for a long time, but when they started reading the Gita, they memorized the entire Gita completely and some people are still engaged. If a first grade student is made to sit in the seventh grade, he will not like to study and the seventh grade student will not like the course of the first grade, therefore, a lot of care has to be taken in the path of spirituality.

The seekers initially cannot understand this point, will not be interested in Geeta ji immediately. Sometimes we think for ourselves that others are interested in the Gita, but we are not. Something is missing in us. This life is very short in the journey of millions of births and its effect is also small. God has also given us our memory of sixty to seventy years only. Nothing further was given. We forget that. We get knowledge according to our situation. No more or less. When we start reading Gita, we are not interested in asking for favors through vows taken by us. Those who ask for favors have no interest in the Gita. It is not right or wrong, both have different standings. The beginning is here on, but it has to reach the goal. There should not be any arrogance if one is ahead of others.

Someone explained that devotion is fine, it should be a part of life, but will we continue to do only devotion? We also need to do it sometimes. One acts as per his thoughts or perceptions. The word knowledgeable is not for worldly knowledge but for meditation on the Supreme Knowledge.

jñāna has following 7 stages. This was first explained with help an example. Various people will have different interpretations of Bhagavadgītā like:
1. for some Bhagavadgītā is just a dharmic granth
2. Another person who has more knowledge would say it is part of Mahabharat.
3. Then come next person who says, you know it's Bhagavan's vani. He passed on the jñāna to Arjuna

• Vaishampayana recited the epic to king Janamejaya,
• Ugrasrava Sauti narrated it to Shaunaka,
• Sanjay narrated it to Dhritarashtra, and
• Bhagavan narrated it to Arjuna

5. Other says It is actually summary of all the upanishads.
6. Another would say study of Gita helps the person gain knowledge about self.
7. Some would say Gita is actually dharma vacchan:

People like Swami Govind dev Giri ji Maharaj, live on the principals given in Bhagavadgītā.
   
   ye tu dharmamrtam idam yathoktam paryupasate
   sraddadhana mat-parama bhaktas te 'tiva me priyah ||12.20||

In Yoga Vashishtha, Bhagavan Rama asks questions to Vashishtha. In the Arjuna Krishna dialogue, Arjuna is the questioner and Krishna is the speaker but the situation here is the questioner is the Supreme. Bhagavan Ram posed the questions to Vashishtha.

There are three words in Urdu:

 One who has knowledge. One who is educated is a scholar.

The one who has implemented, the one who has read the knowledge and brought it into his life.

The one who has read and can read. Whose life has all the three sources.

Bhagavan Rama has all these three qualities. HE has mentioned eight faults. Yoga Vashishtha Gita is a wonderful book from the point of view of listener or speaker. Those who want to tread the path of knowledge will have to read both these books. It is very difficult. Vashisht ji imparted the knowledge to Ram ji with characterization.

In Yoga Vasistha (Part of Valmiki Ramayana) there are seven stages in course of jñāna:

• Subheccha or good desires
• Vichārāna or inquiry
• tanumānasī or pertaining to the thinned mind
• Sattvāvatti or the attainment of sattva
• Asamśakti or non-attachment
• Padārthabhāvanā or analysis of objects
• Iturega or the final stage.

Subheccha: {Sub(god) heccha (truth, desire)} The moment the student realizes that there must be something beyond the mind/body senses and receives a call to inquire further and seek the truth, they must face 4 obstacles to transcend Subheccha. Example Dhruv this realization came at the age of 7. Others may get later etc.

Vicarana: the right inquiry {Am I the body/mind senses?} The student at this stage has become a sadhaka (practitioner). They are slowly transcending mental limitations by digging deeper into themselves, asking questions such as" Where do I come from, and where do I go back to?" "What happens to the soul when I leave my physical body?". The Sadhaka has pondered over what he has read, heard and realized in his life about self-realization.

Tanumanasa: attenuation of mental activities {Tanu (one-pointed) manas (mind)} The mind of the Sadhaka, abandoning the many, remains fixed on the One. They are not yet self-realized, but they have a deeper understanding that oneness is the path.

Sattvapati: attainment of purity {sattva (purity) pati (arrival)} In this stage, there is no division or duality. Oneness has been realized and the Sadhaka becomes a Brahmavid, or knower of Brahman (Sanskrit for Self). The practitioner is realized, and the mind/body senses are merged with Brahman. This is the stage where practitioners are called Sages/Swamis, and supernatural powers begin to manifest. Access to inner voice, enter into other people's bodies, read minds. The practitioner gains knowledge of all past, present and future, and it it's nature is 100% sattvic (pure).

Asamsakti: {unaffected by anything "the Self is in me"}.After reaching purity and attainting supernatural powers, the practitioner attains spiritual powers, and is unaffected by any other power in the universe. They have completely realized the Self within them and remains like the lotus on moddy water: unaffected. At this time they don't need to do much actions since their past (Sanchita)  and future (agami) karma are cleared, and he needs to destroy the present (prarabdha) one.

Padarthabhavana: Merged with the absolute {"the Self is everywhere"} In the previous stage the student realized the Self within them, and in this one they realize the Self everywhere. They have merged with their object of meditation and external things do not appear to exist.

When Tulsidas ji was writing Ramcharitmanas, he wrote a couplet:

सीय राममय सब जग जानी। करउँ प्रनाम जोरि जुग पानी॥1॥

knowing this whole world filled with them as Shri Sitarammay, I bow down with folded hands ॥1॥

"Now I see only Siyaram in the whole world". Those who see Vasudev in everything. Brahma atma is very rare. That's why people with sixth position are not commoners.

Iturega: superconscious state {final liberation} The waking, dreaming and deep sleep stage are merged, and he experiences perpetual samadhi (liberation). The practitioner is free from the re-incarnation cycle, and the soul will leave the body approximately three days after entering the final stage. There is no coming back again once he goes back to oneness.

In Uttarkand, Garud ji questioned Kagbhusundiji. Maharaj, tell me how to light the lamp of knowledge in the mind.

Swamiji says:

सात्विक श्रद्धा धेनु सुहाई।जौं हरि कृपाँ हृदयँ बस आई॥

By the grace of Sri Hari, if a beautiful cow in the form of devotion comes and settles in the house like heart , innumerable chanting, penance, fasting, Yama and Niyamadi, auspicious religion and conduct, which have been said by the Shrutis, ॥5॥

तेइ तृन हरित चरै सब गाई। भाव वच्छ सिसु पाइ पेन्हाई।।

नोइ निबृत्ति पात्र विस्वासा। निर्मल मन अहीर निज दासा।

When the cow grazes on those (righteousness) green straws (grass) and when he finds the small calf in the form of a believer, he will be happy. Nivrutti (withdrawal from worldly matters and worldly affairs) is Noi (rope to tie the hind legs while milking the cow), Vishwas ( milking vessel), Nirmal (sinless) mind which is its own slave. (He is in his control), the milker is Ahir ॥6॥

परम धर्ममय पय दुहि भाई। अवटै अनल अकाम बनाई॥
तोष मरुत तब छमाँ जुड़ावै। धृति सम जावनु देइ जमावै।।

Oh brother, in this way (with the help of devotion, detachment and a pure mind tamed from the cow engaged in righteousness) milk the most righteous milk and pour it on the fire in the form of selfless feelings. Then cool it down with the wind of forgiveness and contentment and by giving it the guarantor of patience and shame (control of the mind) ॥7॥

Then in the form of mudita (happiness) with a churner in the form of thoughts and thoughts (on the basis of control of the senses) (with the help of a pillar in the form of breath) churn it by applying a rope in the form of truth and beautiful speech, and then pure, beautiful and extremely pure disinterest comes out of it. Take out butter in the form of ॥8॥

Then by manifesting the fire in the form of yoga, put fuel in the form of all auspicious deeds ( burn all the deeds in the fire of yoga). When the dung ( of the butter in the form of disinterest ) in the form of attachment gets burnt , then cool the (remaining) ghee in the form of knowledge with the (resolute soul) intellect 117 (a) ॥

Then the intellect in the form of science , having received that pure ghee (in the form of knowledge) , filling the lamp in the form of mind with it , making it a lamp of equality, keep it firmly (fixed) on it 117 (B) ॥

Sometimes we feel that to attain Bhagavan is simple. He can be attained but one has put in lot of efforts (birth after birth) to reach to that stage.

This was explained with an instance. Once there was a goldsmith who fell seriously ill. In order to run the house his son took all the diamond stones that his father had kept in safe for selling. He took those to his uncle who was part of family business. His uncle advised him to wait for some time as the market was low and asked him to assist him in the work instead. When the time passed, he reminded his uncle for trying to sell the diamonds which he had showed him earlier. At that stage uncle made him realize that the diamonds that he had were fake. By the time he had learnt the work himself, so at this stage he himself knew how to detect the quality of the diamond. So, he too could see that the diamonds that his father has left for him were fake. However, his uncle in order to encourage him asked him to run the family business instead of just assisting him on the same.

Next day, when he was to go to the shop as a owner, he requested his Mother to give him his Father's dress. This was because he wanted to wear his father's dress while he goes to work in the shop as an owner. When he wore the shirt he realized that all the buttons of his Father were of diamond. On seeing that he asked his mother how many such shirts his father has? She said around 40. Then he knew that his father had intentionally kept fake diamonds in safe. All the original diamonds he had put on shirts. Had he kept original in safe, son would have sold those off and blown the entire investment without learning his work.

So, above shloka talked about Sattavik Knowledge (That which is for welfare of all). Second is Rajasik knowledge which is for one's own welfare.

One has to keep one thing in mind that Karma and Karta are the same. If it is Alpa Kalik (Short lived) then it becomes a karma and Dirgh Kalik (Age long) it becomes a karta. At a point of time same karma can become sattvic, Rajasik or tamasic. For example, there are some food types for which time is important. If we take at a specific time the benefits are more. To understand each type of karma separately it is said that one needs to be exposed to a Satsang for a long period.

Kagbhusandi said to Garuda in Ramcharitamanas;
Hey Garuda! you met me on the way How can I explain to you on the way? All doubts can be destroyed only when satsang is done for a long time ॥2॥

If in a good person if one sees few defects, one should not worry about the same. None can be 100% Sattvic nor 100% Rajasik or 100% Tamasic. If a person is having defects as well as good points in abundance, the same should be treated as not good. Example, Ravana was a great scholar, does not matter because he was a criminal.

Sattvic karma has four indications.:

• he performs Niyat karma and does not take up Nishidh karmas.
• he does not get attached to the karma. example in Geeta Learning program there are many trainers. If at times a batch is not allotted to them, they get disappointed. So, in a way they are attached to the karma although they are doing Sattvic karma.

If the income of those who do such work is less, then the expenses are also less. He neither has a tendency to earn more nor spend more. He is less worried about happiness. He is concerned about peace. The other thinks that look at how little he lives, but he finds happiness only in peace.

• Does not possess Raga (attraction), Davesha (repulsion) for any karma.
  
• Does not expect any fruits in return. Example, a person who has been supporting Geeta learning program says have been serving for so long in return what has he gained? Then the act is not in line with Sattvic principles.

Sattvic karma first symptom is that earnings would be less and even the expenditure would be minimum. The person will be less worried about comforts and will look for peace instead.

Bhagavan says; Hey Arjun! The doer is steadfast. The one who does not speak the words of ego, is full of patience, enthusiasm, works with joy even when the work is not successful, he is a virtuous doer. God says five things. Liberated :- One becomes free from affection, unpleasantness, attachment and desire. He becomes free from the feeling of 'I' and 'mine'.

Next shloka Bhagavan will enumerate the characteristics of a Sattvik doer. The person who is free from attachment, is non egoistic, is endowed with firmness and zeal, and who is unaffected by success and failure, is called Sattvik.

Bhajan by Patik ji Maharaj