Geeta From+Sarma

8/12/2019 Geeta From+Sarma

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AN INSIGHT INTO

BHAGAVAD GITA(THE MISSION OF LIFE)

Ch. S. R. SARMA,B.E., M.B.A.,Former General Manager,

Small Industries Development Bank of India

by

Om Sri Ganesaya Namah

AN INSIGHT INTO BHAGAVAD GITA

(THE MISSION OF LIFE)

AUTHOR: Ch. S. R. SARMA, B.E., M.B.A.,

Former General Manager, SIDBI,Address: Flat No.505, PRABHATKAR

APARTMENTS,

10-2-355/2, VIJAYANAGAR COLONY,

HYDERABAD 500057.

Phone: 040-23342537

E-Mail ID: [email protected] rights reserved by the Author.

FOREWORD & BLESSINGS:

PoojyasreeParipoornaananda Saraswathi Swami,

SREEPEETHAM, RAMANAYYAPETA,

KAKINADA533005.

Phone: 0884-2358111, 2348111E-Mail ID: [email protected]

Web: www.sreepeetham.in

First Edition: AUGUST 2010

Second Edition: SEPTEMBER 2011

(Revised & Enlarged)

Printed at:DFI Publications Pvt. Ltd.

12-11-1586, (MCH No. 399),

Near Jamai Osmania Rly. Station,

Boudhanagar, Secunderabad- 61.

Ph: 32444291.

Price: Rs.60/-


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Foreword and Blessings .. (i)Authors Note .. (ii)Impressions .. (iv)Preface 1

I. The Mission of Life .. 4II. Fundamental Concepts .. 12

i) Introduction .. 12ii) Mechanism of Human-being .. 14A) Role/Nature of Brahman, .. 18B) Role/Nature of Vasanas .. 25C) Role/Nature of Matter .. 27

III. The Panchakoshas .. 29i) Food Sheath (Annamaya Kosha) .. 31ii) Vital-Air Sheath (Pranamaya Kosha) 32

iii) Mental Sheath (Manomaya Kosha) 33

iv) Intellectual Sheath .. 33(Vignanamaya Kosha)

v) Bliss Sheath (Anandamaya Kosha) 34

IV. The Three Upadhis (Equipments) .. 37i) Gross Body (Kaaryopadhi) .. 38(Stula Shariram)

ii) Subtle Body (Karanopadhi) .. 41(Sukshma Shariram)

iii) Causal Body (Kaaranopadhi) .. 44(Kaarana Shariram)V. The Three Planes/States of .. 48 Consciousness and Brahman

i) Waking state, .. 49ii) Dreaming state, .. 49iii) Deep Sleep state .. 49

iv) Turiyam (Fourth state/Brahman) 50

CONTENTS

matru devo bhava, pitru devo bhava,

acharya devo bhava, atithi devo bhava.

(Revere your mother, father, preceptor and guest as God).

..THE VEDAS.

DEDICATED RESPECTFULLY

TO MY PARENTS,

LATE SMT. CHAVALI VENKATA SUBBAMMA AND

LATE SRI CHAVALI VENKATA RAMANAIAH


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VI. OM (PRANAVA), Its origin, ..53meaning and significance

VII. Prakriti (Nature), Jivatma (Embodied Soul), .. 55

Paramatma (Brahman) and Maya (Divine Illusion)

VIII.The Three Gunas (Mental Temperaments), ..62the Evolutes/Modes of Nature

i ) Sattva Guna (Mode of Goodness) 63

ii) Rajo Guna (Mode of Passion) 64

iii) Tamo Guna 65

(Mode of Ignorance/Darkness)

IX. Requirements for attainment of Moksha ..67X. Paths for attainment of Moksha ..71

i) Introduction .. 71ii) Eight Inward Spiritual Means to attain 76

Knowledge

(Sadhanasampathi including

Sadhanachatustayam)

iii) Yama-Niyamas (Ethical Restraints ..79and Religious Practices)

iv) Eradication of Desires ..80v) Yogas for attainment of Moksha ..83A) Karma Yoga (Yoga of Action), ..83B) Bhakti Yoga (Yoga of Devotion) ..88C) Dhyana Yoga (Yoga of Meditation), ..91D) Gnana Yoga (Yoga of Knowledge) ..95E) More about Gnana and Karma ..100

XI. Characteristics of a striver who attains ..103eligibility for Moksha

XII. Quintessence ..107XIII. Synopsis ..111

XIV. Epilogue ..114

SREEPEETHAMThe Abode of Wisdom and Peace

: 0884 - 2358111, 2348111RAMANAYYAPETA,

KAKINADA - 533 005

Website: www.sreepeetham.in

email: [email protected]

The dialogue between Arjuna and Lord Krishna is

presented to the Society by Veda Vyasa Maharshi in the

name of Bhagavad Geeta. This scripture mainly deals

with the fundamental problem of human beings. It is con-

sidered as the most valid means for self knowledge. Alsothe simple and crispy way of presenting the subject matter

is appreciated by one and all.

In the midst of these various commentaries on

BHAGAVAD GEETA, the effort of Sri Ch.S.R. Sarma in

bringing out the book Insight into Bhagavad Gita is to be

applauded. Wishing his efforts to be fruitful, I pray

Iswaryambika Devi to bless him with peace and

prosperity.

Swamy Paripoornananda Saraswathi

Date : 15-8-2010

i


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AUTHORS NOTE

ii

I am glad that the first edition of the book AN

INSIGHT INTO BHAGAVADGITA (The Mission of Life)

has been well received. I have received encouraging

response from many people. Three such responses,

one each from Shri P.M. Thomas, Former Managing

Director, Credit Analysis and Research Limited, Shri

R. Narayanaswamy, Former Chief General Manager,

Small Industries Development Bank of India and Shri

A. Satyadev, Assistant Vice President (South and East).

Domino Printech India Private Limited, are included

in this edition under Impressions. I am thankful to

all of them for their kind gesture.

2. In this edition I have mainly made the following

additions:

(i) One-Verse Gita and Essence of Bhagavad Gita

(ii) Most Important Sloka as opined by Adi-

Sankaracharya

(iii) More about Gnana (Knowledge) and Karma

(Action)

(iv) Quintessence

Further, I have furnished certain clarifications by way

of footnote in some pages. All these are intended to

make the message of Bhagavad Gita unambiguous. I

have always kept ACCURACY, BREVITY and SIMPLICITY

as guiding factors while drafting the book. I may kindly

be forgiven if any shortcoming is observed.

3. Bhagavad Gita, one of the Prastanatrayas

(Scriptural Trio), deals with all aspects concerning an

individual. But, it calls for an alert study in a sequential

manner to understand its central message. An

attempt has been made in this book to bring out this

message clearly. For this purpose, necessary

information on VEDAS, UPANISHADS, BRAHMA-

SUTRAS, MAHAVAKYAS, MECHANISM OF HUMAN-

BEING etc. has been included. I have made use of

Poojyasree Paripoornananda Saraswathi Swami

releasing the first edition of the book An Insight

into Bhagavad Gita (The Mission of Life) at a

function in Ramakrishna Mutt, Hyderabad on 3rd

November, 2010 (Extreme right: author of the book).

Om Sri Gurubhyonamah


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vi

Dr. V. Dakshina Murti, Ph.D.,Former Professor,

Acharya N. G. Ranga Agricultural University.



AN OPINION

I have gone through AN INSIGHT INTO

BHAGAVAD GITA (THE MISSION OF LIFE), written by

Sri Ch.S.R.Sarma,in great detail. It is written with

great care and accuracy. Sri Sarmas choice of

Sanskrit quotations and words is exceptional.Bhagavad Gita is considered to be one of the

greatest heritages, handed down to us by our

ancestors. I like the fact that Sri Sarma presented the

content in a style that is appreciable by both scholars

and common man. I extend my hearty congratulations

to Sri Sarma and look forward to more such

endeavours from him.

Dr. V. Dakshina Murti

Hyderabad

6thJune, 2010.

v

or the commitment by conviction. Conviction is notmere faith, but a reasoned out faith.

For all of them who like, love or long, what is required

is gratefulness and gratefulness comes byrealization that we are nothing and become nothingunless we belong to not only ourselves but also toall others, and unless we realize that we are a partof the whole and are bound one way or other to theultimate and absolute moving force, the God.

It is from the God concept that all other conceptsof our relationships arise as that of the relationship

with father, mother, teacher, relative, friend or thenative. And it is from that concept that the conceptsof region, nation, universe and cosmos arise. If youreally love God, you have to love all other whoemanate from Him. That is the Hindu philosophy,and that is the philosophy of Gita. And if you haveto love every one and everything other than you,you have to have tremendous amount of restrainton you and your desires.

Bhagavad Gita basically teaches the philosophyof self control and the process of self control. Itteaches about action, reaction and interaction anddefends violence as much in defence (ofrighteousness), as it teaches non-violence in theabsence of conditions of such defence.

Mr.Sarma has done his best to simplify the highlytechnical, spiritual and religious words in Gita andin explaining them to be intelligible to even a laymanby giving quite a good number of illustrations andquotations which are apt. My hearty congratulationsto Mr.Sarma for the very sincere and serious effortmade.

Dr. Kondal Rao Velchala


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Ignorance is the root cause of all evils.

Have benevolence towards all living beings, joy

at the sight of the virtuous, compassion and

sympathy for the afflicted, and tolerance towardsthe indolent and ill-behaved.

Very many thanks for the book and also for

taking the pains to forward the snaps of the

inaugural function to me.

Best wishes to you and others in the family.

Narayanaswamy and family.

x

Dear Shri Sarma,

Congratulations and felicitations for bringing out

a very useful and readable book, An Insight into

Bhagavad Gita (The Mission of Life). It requires

tremendous effort and perseverance to compile

religious information on such an abstract subject

which can be made readable only by a person of your

sweet and gentle nature. On going through the various

chapters to get rid of undesirable vasanasI find on

a very realistic basis that it is by way of Hearing of

Vedantic Texts (Shravana) -a feasible way to attain

Moksha. Also, at a personal level, I feel that

abstinence from various desires i.e. vasanas, could

perhaps be feasible if one remains a brahmachari by

way of ones inner selfs call. Also, Getting attachedto/merging with Supreme Lord with the firm conviction

that He alone is real prima-facie appears to be

difficult for a person with familial obligations and

attachments. The four main paths as detailed in the

Chapter X appear to be a possible solution provided

one has the will-power and total detachment.

Of the many quotes, I find the following veryimpressive and realistic:

All the worldly objects will abandon you in the end, it

is better if you abandon them right now.

R. NARAYANASWAMY,

Chief General Manager (Retd.),

Small Industries Development Bank of India.

Hyderabad,16th January, 2011.

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MAHATMA GANDHI ON BHAGAVAD GITA

When doubts haunt me, when disappointments

stare me in the face and when I see not one ray of

light on the horizon, I turn to Bhagavad Gita and find

a verse to comfort me and I immediately begin to

smile in the midst of overwhelming sorrow. My life

has been full of external tragedies and if they had

not left any visible and indelible effect on me, I owe

it to the teachings of Bhagavad Gita.

..Mahatma Gandhi.

Namaste.

Dr. B. V. Venkata Krishna Sastry, Ph. D.,

Professor,

Hindu University of America,

113 S. Econlockhatchee Trail,

Orlando, Florida, 32825, U.S.A.

Camp: Bangalore,

3rd October, 2011.

APPRECIATION OF THE BOOK



Thanks for the soft copy sent. It took a little time to

browse through the work.It is a good beginners reading, helping to get a frame

work for further exploration of Gita. Just as a mountain

climber needs two things: A goal in the form of Peak to

reach (MOKSHA as the goal) and road map to the goal

(Sadhana Sampatti), the explorer of Gita needs two

foundational understandings: Goal of Gita and Road map

to that goal in the form of various yogas along with a

check list of Guna rating.

This clarity has emerged well in the present book,

and useful extracts from original source book are also

provided with simple translation.

Over-all Good effort; and my appreciations for the

good work.

Regards.

BVK Sastri

xiii

E-mail conveying the above message was received just

before the second edition of the book was to be printed and

therefore it could be included in the second edition. The author

is grateful to Dr. B. V. K. Sastry for going through the soft copy

of the book and offering his invaluable opinion.


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Krishnam Vande Jagatgurum

ONE-VERSE GITA

yatra yogesvarah krsno yatra partho dhanurdharah

tatra srirvijayo bhutirdhruva nitirmatirmama

Wherever there is Krishna, the Lord of Yoga, and

wherever there is Arjuna, the wielder of the bow; there

are prosperity, victory, glory and righteousness;

such is my (Sanjayas) conviction.

..Bhagavad Gita, Chapter 18, Verse 78.

(This is known as EKA SLOKEE GITA or ONE VERSE GITA)

Bhagavan Sri Krishna graciously uttered the gist

of His teachings in three slokas (verses) in the last/

eighteenth chapter of Bhagavad Gita which is

designated as MOKSHASAMNYASA YOGA. These

slokas indicate the qualifications that are necessary

for Self-realization. English transliteration and

translation of these slokas are furnished below:

buddhya visuddhaya yukto dhrtyatmanam niyamya ca

sabdadinvisayamstyaktva ragadvesau vyudasya ca

viviktasevi laghvasi yatavakkayamanasah

dhyanayogaparo nityam vairagyam samupasritah

ahankaram balam darpam kamam krodham

parigraham

vimucya nirmamah santo brahmabhuyaya kalpate

Endowed with a pure intellect, firmly restricting the

senses, turning away from sound and other objects

of sense, casting aside attraction and aversion,dwelling in solitude, eating but little, controlling

speech, body and mind, ever engaged in meditation,

resorting to dispassion, having abandoned egoism,

force, arrogance, desire, anger, covetousness

(accumulation), devoid of the notion of mineness and

tranquil in mind such a man becomes qualified to

attain Brahman.(Chapter 18; Slokas 51, 52 & 53)

These slokas are very important as they contain

the vital message of Bhagavan Sri Krishna. In fact,

the whole eighteenth chapter is very important as it

contains the salient features of other chapters also.

ESSENCE OF BHAGAVAD GITA


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Bhagavan Sri Krishna graciously explained His

preachings by means of many metaphors/

comparisons/examples. Some such important

metaphors/comparisons/examples (English

translation) are furnished below for the benefit of the

readers:

1. As a man discarding worn-out clothes puts on new

ones, so the embodied soul, casting off worn-out

bodies, enters into new bodies. (Chapter 2, Verse

22)

2. When, like a tortoise which draws in its limbs from

all directions, he withdraws his senses from sense-

objects, his knowledge becomes perfect. (2-58)

3. As waters of different rivers enter the ocean whichthough full, remains undisturbed, likewise the man

in whom all enjoyments merge themselves

(without causing any agitation in his body and

mind), attains peace, not he who hankers after such

enjoyments. (2-70)

4. As fire is covered by smoke, as a mirror by dust,

and as an embryo by the placenta, so is this(knowledge) covered by that (desire). (3-38)

5. As the blazing fire reduces fuel to ashes, O Arjuna,

even so does the fire of knowledge reduce all

actions to ashes. (4-37)

IMPORTANT METAPHORS/

COMPARISONS/EXAMPLES

QUOTED IN BHAGAVAD GITA

This chapter is, therefore, known as ABRIDGED

BHAGAVAD GITA and the above three slokas are the

ESSENCE OF BHAGAVAD GITA.

Study or even listening of Bhagavad Gita with

reverence destroys all sins, purifies mind and

bestows happiness. Also, Bhagavan Sri Krishna

declared that He who with supreme devotion to

Me teaches this supreme secret* to My devotees,

shall doubtless come to Me (Sloka 68 of 18th

Chapter). Further, constant practice of the

teachings of Bhagavad Gita confers Self-realizationwhich is MOKSHA. In fact, it is because of this

reason that Bhagavad Gita is regarded as

PRACTICAL VEDANTA.

*Teachings of Bhagavad Gita in the form of dialogue betweenBhagavan Sri Krishna and Arjuna (including Karma, Bhakti,Dhyana and Gnana Yogas).


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6. He who performs actions, offering them to God

and abandoning attachment, is not tainted by sin,

just as a lotus-leaf is not tainted by water. (5-10)

7. O Arjuna, there is nothing else besides Me (Spirit).

Like clusters of gems strung on a thread, all this is

threaded on Me. (7-7)

8. As the mighty wind moving everywhere ever rests

in ether, likewise know that all beings rest in Me.

(9-6)

9. As the all-pervading ether is not tainted by reasonof its subtlety, so the Self (Spirit), seated

everywhere in the body, is not tainted. (13-33)

10. O Arjuna, as the one sun illumines the entire

universe, so does the Lord of the Ksetra (Spirit)

illumines the whole Ksetra (field). (13-34)

11. As the wind wafts scents from their seats, so

does the Jivatma (embodied soul), assuming itself

as the lord of bodies etc., taking the senses along

with the mind from the body which it leaves

behind, migrates to the body which it acquires.

(15-8)

12. The Lord dwells in the hearts of all beings, O

Arjuna, causing them by His illusive power, to

revolve in accordance with their nature as if

(wooden dolls) mounted on a wheel. (18-61)

There are certain verses in Bhagavad Gita whichprovide great inspiration to every one. Some such

verses (English translation) are furnished below for

the benefit of readers. It is better if the reader refers

to the particular verse in Sanskrit and remembers the

verse after understanding its meaning.

1. O Partha, yield not to unmanliness. It does not

befit you. Cast off this petty faint-heartedness andwake up. O vanquisher (scorcher) of foes. (Chapter

2, Verse 3)

2. The unreal (Jagat) has no existence and the real

(Soul/Atman) never ceases to be; the truth of both

has been perceived by the seers of truth. (2-16)

3. The Soul (Atman) is neither born nor does it die,nor does it become on coming into being. It is

unborn, eternal, constant and primeval. It is not

killed even when the body is slain. (2-20)

4. Your right is to perform your duty only, but never

lay claim to its fruit. Let not the fruit of action be

your object, nor let your attachment be to inaction.

(2-47)5. He who has faith, who is devoted to it (i.e.

knowledge) and who has subdued his senses, gains

knowledge (wisdom) and having gained

knowledge, he attains at once the supreme peace.

(4-39)

IMPORTANT VERSES IN BHAGAVAD GITA

(FOR REMEMBERING ALWAYS)


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AN INSIGHT INTO BHAGAVAD GITA AN INSIGHT INTO BHAGAVAD GITA


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Mind and Intellect. Body is the container (i.e. Outer

Personality) of Core Personality (Brahman) and Inner

Personality (Mind and Intellect). With its Organs of

Perception (viz. Eyes, Ears, Nose, Tongue and Skin),Body gets in contact with the outside world. With its

organs of Action ( viz. Hands, Feet, and Organs of

Speech, Generation and Excretion), Body responds to

the outside world.

More details about Body, Mind and Intellect are

furnished in Chapter III (The Panchakoshas) and

Chapter IV (The Three UpadhisEquipments).

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CHAPTER III

THE PANCHAKOSHAS

The Self is one, though it appears to be many. Those

who meditate upon the Self and realize the Self, go

beyond decay and death, beyond separateness and

sorrow. They see the Self in every one and obtain all

things.

...CHANDOGYA UPANISHAD.

The mechanism of human being (Figure 1) can also

be represented in a circular form, with Spirit/Brahman

(represented by OM and explained subsequently) inthe central circle, encircled by Vasanas and Matter(viz. Intellect, Mind and Body) respectively. TheVasanas and Material part can be divided into FIVECIRCLES, popularly known as PANCHAKOSHAS (viz.Anandamaya Kosha Bliss Sheath; VignanamayaKosha Intellectual Sheath; Manomaya Kosha Mental Sheath; Pranamaya Kosha Vital-air Sheath;

and Annamaya Kosha Food Sheath). They are calledsheaths because like a sheath (scabbard) covering asword, these sheaths conceal ATMAN by surroundingIt and ATMAN appears like these five sheaths becauseof Its association with them. Each inner sheath issubtler than the outer sheath/s. Fig.2 below illustrates

this.

Fig.2 PANCHAKOSHAS AROUND OM

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for this is that their Subtle Bodies are different from

one another. And the differences in Subtle Bodies are

on account of differences in their past actions in the

past generations. As is well known, past cannot be

changed and one can ONLY take care of present.

Future will be the result of past as modified in the

present.

When the spirit leaves the body, the body

dissolves back into PANCHA MAHABHOOTHAS. At

that time, the body becomes cold which indicates that

the fire has left. Stoppage of breath followed by

decomposition of body indicates that the air has also

left. The liquid content water oozes out. The physical

structure is finally reduced to dust (earth). The space

occupied by the physical body also merges into total

space (ether).

It is important to note that though the GROSS

BODY is not permanent, it is absolutely essential to

maintain it in a fit condition in order to achieve the

mission of life. It is just like how a traveller in a boattakes care of the boat till he crosses the river.

40

MORE ABOUT SUBTLE BODY (KARANOPADHI) (SUKSHMA

SHARIRAM):

You have cast away a TREASURE and picked up TRASH

by ignoring God and concentrating on world.

....A statement of wisdom.

As indicated in Fig. 3 above, the SUBTLE BODY

consists of subtle portions of Food Sheath (i.e.subtle

sense-centres/powers of Perception and Action),

subtle portions of Vital-Air Sheath (i.e. the five

intangible fuctions viz. PRANA, APANA, SAMANA,

UDANA and VYANA), together with mental sheath

and intellectual sheath. They are all made up of

TANMATRAS (i.e. pure and nascent form of Pancha

Mahabhoothawithout undergoing Pancheekarana).

The Subtle Body is known by the inner sense.

While the Gross Body is the house of enjoyment/

experience, Subtle Body is the instrument ofexperience, (and hence called Karanopadhi). As

already mentioned, one gets the Subtle Body that

comprises of fruits of his actions in his past

generations.

The Subtle Body is called Pranamayakosha

because of the predominance of life breath,

Manomayakosha because of the predominance ofmind and V ignanamayakosha because of the

predominance of intellect.

As already mentioned, the Unmanifested Vasanas

of Causal Body get manifested in Subtle Body and the

Subtle Body is active during waking and dreaming

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Similarly, non-realization of Real Self (due to

ignorance Avidya, the Causal Body), creates the

mistaken identity of human being with attendant

suffering, fear etc. As soon as Real Self is realized

(by eradicating ignorance Avidya, with the help of

Gnana Knowledge), the human being merges in It

(implying that he looses his mistaken identity as

human being).

We can also represent the THREE UPADHIS

(EQUIPMENTS) of human being around ATMAN/

BRAHMAN/SPIRIT/OM as in the following diagram.

Fig.4 THE THREE UPADHIS (EQUIPMENTS)

AROUND ATMAN/OM

Note: 1) Gross, Subtle and Causal Bodies are the

products of Vasanas and the evolutes of Nature. (See

Chapter VII for relationship between Nature (Prakriti),

Jivatma (Embodied Soul) and Paramatma (Brahman).

46

Note: 2) The Supreme Lord expresses in the Gross Body

as SAT (EXISTENCE/REALITY), in the Subtle Body as

C H I T ( K N O W L E D G E / I N T E L L I G E N C E /

CONSCIOUSNESS) and in the Causal Body as ANANDA(BLISS). The Supreme Lord is therefore referred as

SAT-CHIT-ANANDA, as already indicated. But, the

expression of SUPREME LORD gets conditioned by the

Gross, Subtle and Causal Bodies.

Note: 3) One must gradually wade through/withdraw

identification/get de-conditioned from Gross, Subtle

and Causal Bodies (which are inert and insentientwithout Atman) to reach the divine CORE

PERSONALITY and that is MOKSHA.

In fact, spirituality is a journey from the outer world

of names and forms (i.e. from gross outer form with

limits) to the subtle world of energies (i.e. to subtle

inner formless state without limits) and further to

innermost core of our being (i.e. to the infiniteconsciousness).

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CHAPTER V

THE THREE PLANES/STATES OF CONSCIOUSNESS AND

BRAHMAN

Barring your name and form, there exists in you as

well as in all beings, a sense of Being or Consciousness

of Existence. That is Myself (SELF).

.... Shirdi Sai Baba

There are three commonly known planes of

consciousness viz. ( i) Waking state, (ii) Dreaming

state and (iii) Deep-sleeping state. As alreadyindicated, when an individual is in waking state, his

Vasanas (as well as his present ideas) manifest as

ACTIONS through his Gross Body, on the instructions

of his Subtle Body. When an individual is in dreaming

state, his Vasanas (as well as his present

experiences/ideas) manifest as THOUGHTS & DESIRES

through his Subtle Body. When an individual is in deepsleep state, his vasanas (as well as his present

experiences/ideas) are unmanifest and he is unaware

of anything, i.e. he is in ignorance (Avidya), which is

his Causal Body.

The waking world exists only for the waker, and

not for the dreamer or deep-sleeper. The dream world

exists only for the dreamer, and not for the waker anddeep-sleeper. The experience of deep sleep exists

only for the deep-sleeper, and not for the waker or

dreamer. This is further explained below:

48

An individual in

waking statehas no

experience of

his:

Dreaming

state

Deep-sleeping

state

In other words,

an individual in

waking state,

does not

undergo:

dream

deep-sleep

An individual in

dreaming statehas no

awareness of

his:

Waking state

Deep-sleeping

state

In other words,

an individual in

dreaming does

not know about

his:

waking state

deep-sleep

state

An individual in

deep-sleepingstate has no

awareness of

his:

Waking state

Dreaming

state

In other words,an individual in

deep sleeping

does not know

about his:

waking state

dreaming

state

BUT, when an individual is in waking state, he

tells that:

he had dreamt

he had deep-sleep

How is that he is able to say so, in the absence

of continuity* in between these three planes

of consciousness, as explained above? Theanswer is that, within the individual, there is

something that is AWARE of the three planes

of consciousness.

*CONTINUITY occurs when an individual is aware of

all his three planes of consciousness when he is awake,

when he is dreaming and when he is in deep-sleep.

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waking state, Gross Body undertakes actions

as per the orders of Subtle Body.

ii)Pure Consciousness, when conditioned by

Subtle Body with predominance (i.e.confined to Subtle Body only), becomes

dreamer

Thus, Subtle Body is active both in waking

and dreaming states.

iii) Pure Consciousness, when conditioned

by Causal Body, becomes deep sleeper.

iv) Pure Consciousness, when not

conditioned by Gross, Subtle and Causal

Bodies, remains Pure Consciousness. This

is Brahman/Moksha.

52

CHAPTER VI

OM (PRANAVA), ITS ORIGIN,

MEANING AND SIGNIFICANCE

PRANAVATMAKAM BRAHMAN (i.e. Brahman is of

the same nature as Pranava.)

.... THE VEDAS

Before beginning, Brahman (THE ABSOLUTE

REALITY), was ONE and NON-DUAL. He thought I AM

ONLY ONE, MAY I BECOME MANY. This caused a

vibration which eventually became sound, and thissound was OM. Thus creation was set in motion by

the sound OM. Therefore, the closest approach to

Brahman is that first sound OM and its sacred

symbol G became the emblem of Brahman. Itwas from this sacred syllable OM that the all

powerful GAYATRI MANTRA and VEDAS were

revealed. Therefore the gist of VEDAS is the sacred

syllable OM.

OM HAS THE FOLLOWING SIGNIFICANCE:

The vibration produced by chanting OM continuously

is similar to the vibration produced at the time of

original creation and thus reminds one of Brahman.

OM is called PRANAVA which means that It sustains

life and runs through prana (breath). In Sanskrit,

another name for PRANAVA is SHABDA BRAHMAN

(i.e. Brahman expressed as shabda or sound).

The three sounds in OM (viz.( i) Sound A as

pronounced like A in all, (ii) Sound U as pronounced

like W in would and (iii) Sound M as pronounced

like M in sum) represent the three states of

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CHAPTER VIII


SATTVA GUNA (MODE OF GOODNESS):



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CHAPTER VIII

THE THREE GUNAS (MENTAL TEMPERAMENTS),

THE EVOLUTES/MODES OFNATUREGoing outward is inborn to us. Hence, we see the

outer things and not the inner Self. Only a rare,

discriminating, brave person, desiring everlasting bliss

and peace, turns his eyes away from the external and

searches within.

.... KATHOPANISHAD

As already indicated, Nature (Lower Nature, to be

more specific) is constituted by earth, water, fire, air,

ether, mind, intellect and ego. The three gunas

(TRIGUNAS) viz. SATTVA, RAJAS and TAMAS are

evolutes/modes/dispositions of Nature and they

constitute the Divine Illusion (Maya of Lord). These

gunas bind the imperishable Spirit to the body (i.e.

because of these three gunas, an individual assumes

his affinity to the body by developing a feeling of I

ness, Mineness and For me with the body.) In other

words, it is because of these three gunas (i.e. Maya

of Lord) that an individual does not know the SupremeLord.

Let us see what these THREE GUNAS are.

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SATTVA GUNA (MODE OF GOODNESS):

Know that knowledge to be Sattvika, by which is seen

in all beings the IMPERISHABLE BEING (REALITY),

undivided in the divided (i.e. not separate in separatebeings) (implying that a Sattvik person perceives

different persons/things as one and the same i,e. he

sees God in every person/thing).

.... Bhagavad Gita.

Sattva Guna has basically two components viz. PURITY

(ILLUMINATION) and KNOWLEDGE. Purity

(Illumination) refers to purity of senses, mind and

intellect. Knowledge refers to the Highest Knowledge

which is the Knowledge of Self.

Sattva Guna, the highest of the three gunas, makes

one equanimous, calm and composed, contemplative

and mature, and keeps him above worldly desires/

emotions. It is stainless, flawless, defectless andtherefore it is conducive for acquiring knowledge of

Self (i.e. God-Realization). In the light of wisdom

emanating from Sattva Guna, the characteristics of

the other two gunas (viz. Rajo Guna and Tamo Guna),

like desire, anger, greed, pride, envy, lazyness,

carelessness etc. can be clearly seen and avoided.

If there is predominance of Sattva Guna in anindividual, he experiences happiness, joy, peace etc.

and he gets attached to them. Similarly, his knowledge

develops and he gets attached to the pride of

possessing that knowledge. This attachment causes

bondage.

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love on all. As Bhagavan Sri Satya Sai Baba said, love


CHAPTER X



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is the royal road to reach God.

This will help in eradication of Vasanas.

IT IS IMPORTANT TO NOTE THAT WHILE DEVOTIONTO GOD, MEDITATION ON GOD ETC. ACT AS

MEDICINE, DOING GOOD TO ALL BEINGS ACT AS

PROPER DIET. TO GET RID OF ANY AILMENT,

MEDICINE AS WELL AS DIET PLAY IMPORTANT ROLE

AND BOTH ARE EQUALLY IMPORTANT. SIMILARLY IN

THE ATTAINMENT OF MOKSHA, DEVOTION/

MEDITATION ON GOD ETC. AND DOING GOOD TO

ALL BEINGS ARE EQUALLY IMPORTANT.

The SUPREME LORD is pleased with a striver who

fulfils the above requirements and this enables the

striver to REALIZE his REAL SELF, which is MOKSHA.

All the paths for attainment of MOKSHA are aimed at

PLEASING THE SUPREME LORD. AND THE SUPREME

LORD, WHO IS PRESENT IN EVERY BEING AND IN

EVERYTHING, GETS PLEASED WITH EVERY ONE WHO

SEES HIM (GOD) IN EVERY ONE AND IN EVERY THING

AND ACTS ACCORDINGLY.

70

C

PATHS FOR ATTAINMENT OF MOKSHALook within. Within you is the hidden God. Within

you is the immortal Soul. Within you is theinexhaustible spiritual treasure. Within you is the ocean

of bliss. Look within for the happiness you have sought

in vain.

.... SWAMI SIVANANDA.

i) Introduction:

BASICALLY there are three things, apart fromINTENSE DESIRE, that are required for attainment of

Moksha. They are:

1) ERADICATION OF VASANAS (As already

mentioned, Vasanas are fruits of actions in the

past generations).

2) ERADICATION OF MIND (This implies obtention

of a state of complete thoughtlessness known as Samadhi by purifying the mind.

This ensures that (i) Atman is reflected

properly; (ii) Existing Vasanas are eradicated

and (iii) No fresh Vasanas are created).

3) TATVA GNANA (KNOWLEDGE OF ATMAN/

REAL SELF).

For this purpose, there are two necessities thathave to be developed and maintained. They are:

1. GETTING RID OF ATTACHMENT TO ONES OWN

BODY AND WORLDLY OBJECTS, WITH THE

FIRM CONVICTION THAT THEY ARE UNREAL.

THIS INVOLVES ERADICATION OF EGO.

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them, mind is more developed than intellect and they


tranquility of mind. Simply speaking,

i i lli f i d d di i i



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are basically emotional.

And those who are very inquisitive to know Self

may follow Gnana Yoga. For them, intellect is more

developed than mind.

ii) Eight Inward Spiritual Means to attainKnowledge:(Sadhanasampathi includingSadhanachatustayam)

Have benevolence towards all living beings, joy at

the sight of the virtuous, compassion and sympathyfor the afflicted, and tolerance towards the indolent

and ill-behaved.

....A statement of wisdom.

As per our scriptures, there are eight inwardspiritual means to attain Knowledge (leading to

Moksha, as Moksha is in the form of Gnana, which is

Knowledge of Self)). These are:

1) DISCRIMINATION (VIVEKA): This is the abilityto distinguish the REAL from UNREAL. As

already mentioned, except Brahman,everything else is UNREAL.

2) DISPASSION (VAIRAGYA): This is to havedisinclination for the UNREAL (by raisingabovethe conditioning of UNREALITY and

not by forsaking UNREALITY, which is oftencounter-productive)

3) SIX TRAITS (SHAT SAMPPATHI) viz.

a) QUIETISM (SAMA): This is to deviate the

mind from senses. It amounts to loosing

affinity with the mind which results in

76

it is controlling of mind and directing it

towards inner Self.

b) SELF-CONTROL (DAMA): This is to havecontrol over senses. It amounts to loosing

affinity with the body which results in

tranquility of body. Strictly speaking,

it is controlling of outer organs viz. organs

of perception and organs of action, by

having COMPLETE CONTROL OF MIND.

c) RESIGNATION (UPARATI): This involveswithdrawal from the world.

d) ENDURANCE (TITIKSA): This is to have

forbearance in the pairs of opposites like

pleasure and pain.

e) PIETY (SRADDHA): This is to have

reverence for God and the scriptures.

f) COMPOSURE (SAMADHANA): This is to

remain free from doubts like what is real

and what is unreal etc.

4) INTENSE DESIRE FOR MOKSHA

(MUMUKSUTVA): The intensity of desire

for Moksha is required to be so severe that

it is compared to the struggle of a drowningperson for breath.

5) HEARING OF VEDANTIC TEXTS (SRAVANA):

This is off-shoot of (4) above i.e. Intense Desire

for Moksha. When a person has such a desire, he

goes to a competent teacher and hears Vedantic Texts

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Note: If a person is able to maintain equanimity

in pleasure and pain, victory and defeat, profit and


3. PRAY GOD EVERY DAY

4 HELP OTHERS TO THE EXTENT POSSIBLE



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p p , y , p

loss, etc., it can be said that he is performing actions

without any attachment. In short, if a person worries

for himself, he is under bondage/attachment andwhen he stops worrying for himself, he is free from

bondage/ attachment.

By doing actions in the above way, the mind

becomes pure after eradication of Vasanas. When

the mind becomes pure, Gnana dawns in it

automatically by the grace of God, like water oozing

in a well when the well becomes sufficiently deep.And Moksha is in the form of Gnana. (Also see More

about Gnana and Karma in the end of Chapter).

Note: Adaptation of Sadhanasampathi (see

Chapter X(ii) ) with more emphasis on unselfish

actions without any sense of doership, will help in

practise of Karma Yoga successfully.

Sri Jagadguru Sankaracharya Sri Sri Bharathi

Teertha Mahaswami, Philosopher-Saint and present

in-charge of Dakshinamnaya Sri Sarada Mutt/Peettam,

(which is one of the four mutts/peettams established

by Adi Sankaracharya), gave the following UPADESHA

(advice) that is very relevant in following Karma Yoga

as well as other Yogas. The Upadesha is:

1. FOLLOW SANATHANA DHARMA*

2. ALWAYS SPEAK TRUTH

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*What, if done by others, causes you suffering/

discomfort, do not behave like that towards others,

this is stated to be the utmost DHARMA.

4. HELP OTHERS TO THE EXTENT POSSIBLE

5. NEVER HARM ANYBODY UNDER ANY

CIRCUMSTANCES

6. BE COMPASSIONATE ALWAYS

7. LOVE YOUR PARENTS AND REMAIN GRATEFUL

TO THEM

8. WORSHIP COWS AND PREVENT COW-

SLAUGHTER

Note: Followers of the paths of Bhakti, Dhyana

and Gnana are also required to practise their

respective Yogas by means of Action (Karma) only

(with unity of thought, word and deed, as in the case

of Karma Yoga). Such is the IMPORTANCE OF KARMA

(ACTION).

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should be firmly fixed (i.e. without any scope

for movement).


of Its origin, meaning, significance, role,

nature, etc., with a firm conviction that God is



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3) The striver should sit on the seat with a

comfortable posture, without moving the body.

The trunk (i.e. portion of the body from neck to

waist), head and neck should be held straight.

He should look at the tip of his nose with his

half-eyes closed. He should not look in any

other direction. He should sit steadily like a

statue.

Note: Motion of body does not allow mind toremain calm. Similarly, volatility of mind does not

allow body to remain motionless. Therefore, both

should be avoided.

4) The striver should SUBDUE HIS BODY, MIND

AND INTELLECT. It implies that: (a) He should

get rid of desires and possessions. He should

not expect/accept anything from others. (b) He

should be serene-minded (i.e. free from

attachment and aversion). (c) He should be

fearless (i.e. without fear of disease, dishonour,

censure, death etc. arising out of Iness and

Mineness with the body.), (d) He should follow

continence (brahmacharya).

5) He should devote his mind to God ONLY. (i.e

he should think of GOD ONLY which amounts

to meditating on GOD.) One way of doing this

is to continuously recite OM, silently with

proper breath control, simultaneously thinking

92

witnessing all his activities and thoughts.

Note: Contemplating on a thing, excluding all other

things, is concentration. Contemplating on God,

excluding all other things, is MEDITATION.

OTHER REQUIREMENTS FOR MEDITATION:

(i) The striver should be moderate in his DIET*.

(ii) He should be temperate in his actions.

(iii) He should regulate his sleep and

wakefulness.*The striver should take SATTVIKA AHARA

particularly:

(a) HITHA AHARAM (i.e.food that does good to

him);

(b) MITHA AHARAM (i.e. limited food i.e.fill half-

stomach with food, one-fourth stomach with

water and keep the balance one-fourth

stomach empty).

(c) Rightly-earned and rightly cooked (i.e. cooked

in divine atmosphere) food that is first offered

to God and

(d) At regular and right timings.

Note (1): The salient features of Yama-Niyamas

are broadly included in the above

details, either directly or indirectly.

(2) Adaptation of Sadhanasampathi (see

Chapter X-ii) with more emphasis on

NIDIDHYASANA will help in the

93

effective implementation of DHYANA

YOGA.


D) GNANA YOGA (YOGA OF KNOWLEDGE):

Self-knowledge or knowledge of truth can not be had



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(3) Regular practise of meditation results in

purification /eradication of mind (after

eradication of Vasanas). In the ultimate stageof meditation, even the thought on God

vanishes** and there remains no distinction

between the meditator (DHYATA), meditation

(DHYANA, the very act of meditation) and God

(DHYEYA), (implying that the meditator

becomes one/merges with God/Brahman/Pure

Consciousness).(4) It is estimated that there are atleast 112

meditation methods, apart from the above

method.

94

**It is just like how a person prepares to go to sleep

by putting in various efforts and when his last effort

ends, he falls asleep.

*ACTUALLY, Avidya is to consider (i) ephemeral as eternal, (ii)

impure as pure, (iii) sorrow as happiness and (iv) Anatman

(i.e. other than Atman) as Atman.

f g g f

by resorting to a guru (preceptor), nor by the study of

scriptures, nor by good works; it is attained only by

means of inquiry inspired by the company of wise and

holy men. Ones inner light alone is the means, naught

else. When this inner light is kept alive, it is not

affected by the darkness of inertia.

... SAGE VASISHTHA.

By Gnana (knowledge), we mean ATMAGNANA

i.e. Knowledge of Self which is also knowledge of ones

own true/real nature/self. Elaborated further, Gnana

amounts to REALIZATION OF THE FACT THAT

BRAHMAN ALONE IS REAL, EVERYTHING IS

BRAHMAN, AN INDIVIDUALS REAL SELF IS THE SAME

AS BRAHMAN AND THERE IS NOTHING DIFFERENT

BETWEEN AN INDIVIDUALS REAL SELF AND

BRAHMAN. As already indicated, MOKSHA is in the

form of GNANA.

An individual is under perpetual delusion that he

is the Body, Mind and Intellect and Brahman/God is

different from him. This ignorance, which is also

known as AGNANA/AVIDYA*, is inherited by him from

innumerable past births. He is deriving joy, sorrow

etc. from his actions which are based on this

ignorance. He is also undergoing many births anddeaths and consequent bondage on account of this

ignorance.

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(3) Paramatma and Jivatma are not different

except for Vasanas in Jivatma leading to

b h


O Pandava, he who does-My-work*, regards-Me-as-SUPREME**, is devoted-to-Me, has no-attachment and is free from malice towards all


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separation between them. It is necessary to

remove these Vasanas / impurities in Jivatma

for its proper merging with Paramatma.

(4) All the above FOUR Yogas aim at the removal

of the impurities in Jivatma. For this purpose,

each Yoga is supplemented/complemented by

other Yogas, thus making each Yoga a Yoga

of Synthesis.

(5) When matured with practical implementation,

all Yogas become one and the same, taking

the striver to Moksha.

(6) Different Yogas have been suggested because

there are different levels of spiritual

development in the strivers (on account of

their VASANAS/association with Prakriti).

(just as there are different medicines for

different diseases).

(7) ABHYASA YOGA, which is not a different yoga,

forms part of all above Yogas. Abhyasa Yoga

means Repeated practice (of concentration

of mind on God, with equanimity in joy and

sorrow). It involves undertaking of regular,

persistent and earnest efforts to concentrate

mind on God. As the saying goes, practice

makes a man perfect.

99

attachment and is free-from-malice-towards-all-

beings, reaches Me.

..Bhagavan Sri Krishna (Sloka 55,Viswaroopasandarsana Yoga, Chapter 11).

*implies that all actions are performed with the belief

that they are Gods work, thereby changing work into

worship, KARMA YOGA (sinful acts excluded ab

initio).

**implies meditation on God DHYANA YOGA.

While devotion to God is BHAKTI YOGA, noattachment (to body, mind, intellect etc.) is GNANA

YOGA. Absence of malice towards all beings is

applicable to all yogas.

Adi Sankaracharya opined that the above

Sloka is most important in entire Bhagavad Gita

as it preaches all four yogas briefly along with

emphasizing the essential common requirement of

compassion on all beings.

IT IS RE-EMPHASIZED THAT:

(1) Yoga means Union (of Jivatma with

Paramatma)

(2) For proper union, the constituents are required

to be of the same kind. For example, (i) Oil

can mix with oil only and (ii) water can mixwith water only, as they are of the same kind.

BUT, oil can not mix with water as they are of

different kinds.

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(ii) Activity is the main constituent of Rajo

Guna.

(iii) Delusion is the main constituent of Tamo


(b) The striver is indifferent to the world which

means he is not concerned with the happenings

in the world. He knows that the Three Gunas


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(iii) Delusion is the main constituent of Tamo

Guna.

SLOKA 23:

He seated like one unconcerned, is not moved by

the modes of nature and he stands apart without

wavering, knowing that it is only the modes that act.

SLOKAS 24 & 25:

He regards pain and pleasure alike, dwells in his own

self, views a clod of earth, a stone and gold alike,

remains the same amidst the pleasant and the

unpleasant, is firm and views blame and praise alike.

He is the same in honour and dishonour, and the same

to friends and foes, he has abandoned all

undertakings such a man is said to have risen above

the modes of nature.

From the above, we may arrive that a striver who

has reached the following stage (by practically

following the various paths for attainment of Moksha)

becomes eligible for Moksha:

(a) The striver is indifferent to the Three Gunas

(viz. Sattva, Rajas and Tamas), which means

he does not hate them when they are evolved,nor desires them when they are absent. He is

not moved by the Three Gunas and perceives

everything as Atman. In short, he realizes that

the whole variety of beings evolve from Atman,

exist in Atman and merge in Atman..

104

in the world. He knows that the Three Gunas

only are acting and he is not concerned with

their actions.

(c) The striver is not effected by desirable and

undesirable circumstances (like pleasure and

pain, pleasantness and unpleasantness, praise

and blame, honour and dishonour etc.) and

remains the same always. He knows that they

are the fuits of his past actions. He also knows

that praise and blame relate to mainly his

name, and he has no connection with it.

Similarly, he knows that honour and dishonour

relate to his body and he has already severed

his identification with his body. In short, the

striver is indifferent to both what happens to

his name and body as well as how others treat

him.

(d) The striver is impartial to his friends and

enemies (in fact he has no friends and

enemies). This means he maintains equanimity

or even-mindedness towards all.

(e) The striver stops all actions for his pleasure

and prosperity (but he performs actions for thewelfare of others without any feelings of

egoism, attachment, desire for fruits, praise,

honour etc.)

(f) The striver treats a clod of earth, a piece of

stone, and a piece of gold in the same way,

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CHAPTER XIII

S Y N O P S I S

thumb, it becomes separated from other fingers. It

implies that if Jivatma sheds his ego, he is not af-

fected by the Maya and becomes closer to Brahman



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Ego is a disconnection with existence. By operating

from ego, one is against the wholeness. To be inwardlynothing, is to be part of that wholeness and in harmony

with the whole.

... SWAMI SUKHABODHANANDA.

1. Every one and every thing is BRAHMAN (also

known as SPIRIT, ATMAN, REAL SELF, PURE

CONSCIOUSNESS, PARAMATMA etc.) He isOMNIPOTENT, OMNISCIENT and

OMNIPRESENT). (Chapter II-ii-A)

2. Human-being (known as Jivatma) is composed

of Brahman, his Vasanas and Matter

(consisting of his Body, Mind and Intellect

which are products of his Vasanas and

evolutes of Nature). His Vasanas and hismaterial part are usually represented by his

PANCHAKOSHAS and by his THREE UPADHIS

(viz. Gross, Subtle and Causal Bodies). (Chapter

II, III and IV).

3. The inter-connection/relationship between

Brahman, Human-being and Nature can be

understood by the example of the reflection

of Sun in a pot containing water. (Chapter VII).

4. BRAHMAN/PURE CONSCIOUSNESS in Jivatma

is conditioned/limited by his THREE UPADHIS.

Because of this, he is FORCED to undergo

many births and deaths with attendant

111

and ultimately he realizes his oneness with Brahman.

NOTE 2) We do not normally come across Self-real-ized persons because only few have capacity to come

back to material world after experiencing the ultimate.

Just as a salt doll, which goes to measure the depth

of the ocean, dissolves in the process, in the same

way the Self-realized person dissolves in Brahman.

110

suffering. In other words, he is subjected to

BONDAGE by his identification with his THREE

UPADHIS. (Chapter V).


7. Though named differently, all paths for

attainment of Moksha become one and the

same when matured with PRACTICAL

APPLICATION l di h i MOKSHA


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*When Pure Consciousness in Jivatma is predominantly

conditioned by his Gross Body, It becomes WAKER. When PureConsciousness is confined to the Subtle Body, It becomes

DREAMER. Pure Consciousness, when conditioned by Causal

Body, It becomes DEEP-SLEEPER. PURE CONSCIOUSNESS, WHEN

NOT CONDITIONED BY GROSS, SUBTLE AND CAUSAL BODIES,

REMAINS PURE CONSCIOUSNESS AND THIS IS BRAHMAN. (Chapter

V).

5. The mission of life is to get LIBERATED from

the cycle/bondage of births and deaths andattain a state/place where there is no birth and

death and where there is eternal happiness.

This is possible only if he is able to get out of

the conditioning/limitation* of his three upadhis

and DISCOVER his REAL SELF within. (Chapter I

and V).

6. The process of liberation (from the cycle of

births and deaths) involves stoppage of

identification with the three upadhis (which

means discarding identification with name

(NAMA) and form (ROOPA), as they are

ephemeral and therefore UNREAL), by raising

above TRIGUNAS/CROSSING THE MAYA.

(Chapter VIII). For this purpose, there are THREENECESSITIES viz. (i) ERADICATION OF VASANAS,

(ii) ERADICATION OF MIND and (iii) OBTENTION

OF TATVA GNANA. (Chapter X). All the paths

for attainment of Moksha aim at

accomplishment of these three necessities.

112

APPLICATION, leading the striver to MOKSHA.

In all paths, PRACTICE IS ESSENTIAL to getdesired results. (Chapter X).

8. A striver who perceives every one and

everything as BRAHMAN and acts/reacts

accordingly, can be considered as qualified for

MOKSHA. (Chapter XI).

9. Self-Realisation (Moksha) is the state of

greatest-attainment, greatest-knowledge and

greatest-bliss (implying that there is NOTHING

greater than Self-Realisation) (Chapter II).

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(1) GEETHA MAKARANDAM and JEEVUDA

MELUKO by

SWAMI VIDYAPRAKASANANDAGIRI.


I take this opportunity to gratefully extend my

sincere thanks to all these sources. I am grateful to

Poojyasree Paripoornaananda Saraswathi Swami for

tif i iti b f hi FOREWORD d



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(2) SADHANA SANJIVANI by

SWAMI RAMSUKHDAS.

(3) VEDANTA TREATISE by

SWAMI A. PARTHASARATHY.

(4) ATMABODHA of ADI SANKARACHARYA

(TRANSLATION)

(5) SRIMAHABHAGAVATHAM by SRI KAZA

RADHAKRISHNA SASTRY.(6) SHRI SAI SATCHARITA by HEMADPANT (Sri

Govind Raghunath Dabholkar).

(7) KARMA-JANMA by MALLADI VENKATA

KRISHNAMURTHY.

I have also made use of some of the public/T.V.

discourses of eminent preceptors, particularly that of:

(a) BHAGAVAN SRI SATYA SAI BABA

(b) SWAMI SUKHABODHANANDA

(c) SWAMI SUNDARACHAITANYA

(d) SWAMI SAMPOORNANDA GIRI

(e) SRI SRI SRI TRIDANDI CHINNA

SRIMANNARAYANA RAMANUJA JEEYAR SWAMI

(f) SRI SRI RAVI SHANKAR and

(g) SWAMI PARIPOORNAANANDA SARASWATHI

I have also browsed various websites on philosophy.

I have also perused various articles on spiritualism

published in newspapers from time to time.

116

sanctifying my writing by way of his FOREWORD and

BLESSINGS. I am also grateful to Dr. V. Kondal Raoand Dr. V. Dakshina Murty for thoroughly going through

my humble presention and offering their impression

and opinion. I am also thankful to DFI Publications

Pvt. Ltd., for designing the book in a befitting manner.

It is hoped that the strivers for liberation,

particularly in the initial stages of spiritual

development, will find this book useful in their pursuitof SUPREME REALITY.

BOW TO LORD SRI KRISHNA .... PEACE BE WITH ALL.

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