Yoga uses words of power – ancient words, vibrating with the energy of the sages of India, words that reveal the mysteries within.
Specific combinations of Sanskrit words that open up your understanding of your life, better yet – your understanding of yourself. Mantras.
However, all words are powerful. They don’t have to be Sanskrit words to be powerful. I remember being about 8 years old and using a schoolyard chant:
Sticks and stones will break my bones
But words will never hurt me.
While I was chanting it aloud, I knew it was a lie. I used the little ditty because other kids were saying words that did in fact hurt me.
All words are powerful. Words of love are powerful. Words of hatred are powerful. Which ones do you remember longest? Is that about them or is that about you?
The good news is that yoga gives you such a deep inner sense of your own being that others’ words don’t hurt you. Is that even possible? That other people’s opinions of you don’t determine your sense of personal value, of personal identity, or your own worth?
Yes, it is possible. More than possible, it is predictable, completely reliable, just like the sun comes up every morning. Yoga gives you a sense of worth that comes from inside. It’s called — self-worth. When you look for others’ opinions to make you feel good about you, it’s called other-worth, not self-worth.
It’s a deeper sense of self that you need. And when you uncover it, you still care about others – but it’s because you care about them. It’s not because you depend on how they see you. This is one of the many freedoms that yoga promises.
Every tradition, every religion, every ancient culture, every meditative system has words of power. Examples include OM in Hinduism and yoga, Adonai in Judaism, agape in Christianity and nammanittoom in the Algonquin language. When you use these words of power, they have an effect.
Yet these different words in different languages and different traditions actually have different meanings and provide different effects. Most of them are about connecting with God in some way, as though God were separate from you.
In yoga, we use words that point you to God within – to your own Self. In yoga’s language, Shiva is being all, including you. So you use words that turn your mind and heart toward Shiva on the inside – toward the One who is being you, your own Self.
All the other words you use are about chopping the world into bits, then comparing them. It’s like the clouds in the sky yesterday, white puffy shapes marching across a brilliant blue sky. I could compare the clouds to each other, even find one I liked better than the others, and it would be gone in an hour. But the sky remains.
In yoga, you look inward, into the background of your own being, the foundational essence of which you are made. Then you discover, you are the one who IS the background, that which underlies your own existence underlies all of existence.
Because your mind grabs for words, you need words to find your way in. Then you discover that you are…
Once you know your own Self, it is easy to see the Divinity shining in everyone and everything. Then you cannot label anyone as bad or wrong. Labels disintegrate in the light of Consciousness.
Yet you need not worry that the state of Self-Knowingness is a state of drunken romanticism. While seeing the Divine in the mundane, you will have clarity about whether something is working well or not. It will be obvious whether someone is focused on their own selfish purposes or giving themselves to a higher purpose.
You will easily see if they are entrapped in their mind and memories, or if they are living in the reality of the here-and-now. And you will see if they are making mistakes — but it’s OK if they do. After all, how did you learn most of your lessons? You made a few mistakes along the way, too.
It’s easy to understand that, when you become enlightened, you will stop judging others. You will be more understanding. You’ll know when to help and when to back off. That means that all you have to do is more yoga and you’ll eventually “get there.” But there is no “there” to get to. It’s all here, right here.
This chapter of the Bhagavad Gita is both profound and practical. It teaches the importance of performing one’s duty without attachment to the results.
Arjuna listening to Krishna explaining Karma Yoga1
Krishna explains to Arjuna that action is essential and that it should not be avoided. In Karma Yoga, the emphasis is on selfless actions, which are performed as an offering to the Divine. This helps in purifying your mind and leading you towards liberation from the cycle of birth & death.
Krishna advises Arjuna to act according to his dharma, his duty as a warrior — to fight for justice without any desire for personal gain. Krishna further clarifies that performing one’s duty with the right attitude, without selfish desires, and with a sense of devotion, transforms mundane actions into acts of worship.
Describing kama (desire) and krodha (anger), he points out the way to conquer them. He encourages the cultivation of equanimity, where success and failure are met with the same serene disposition.
By practicing Karma Yoga, you can rise above your ego and achieve a state of inner peace and fulfillment, realizing your true purpose in life. This chapter is a guide to living a life of righteousness and dedication, ultimately leading to spiritual growth and enlightenment.
The Dialog
Arjuna says, “With words that seem contradictory, you confuse me. If knowledge is superior to action, then why do you involve me in this dreadful war? Therefore, tell me that one thing by which I shall reach the Highest Goal.”
Krishna says, “There are two paths: Jñana Yoga for the followers of the path of knowledge, and Karma Yoga for the followers of the path of action or work. No one can live without doing work. Everyone, without their choice, is compelled to do work by the qualities of their birth.
“Controlling your senses with your mind and commencing the discipline of Karma Yoga, by action without attachment, is the best. Actions, other than sacred actions (Yajña), bind this world. So, perform your work as sacred action, without attachment. Nourish the Gods with sacred action and they will nourish you.
“Beings are born of food, food is produced from rain, rain arises from sacred action, sacred action is born of performing prescribed duties. Duties are prescribed in the Vedas, the Vedas are born from the Imperishable Paramatma (Supreme Self). Therefore, know that the Supreme Being is eternally present in sacred action (yajna).
“The one who performs all their prescribed duties in an unfettered spirit will attain the Supreme. For myself, there is no duty for Me in these worlds. There is nothing unattained or to be attained for me. Yet I am also engaged in work. These worlds would perish if I did not perform work.
“While the worldly-minded work with attachment, deluded by egoism, thinking ‘I am the doer,’ the wise act without attachment for the welfare of the world. Perform all actions for Me, with your mind fixed in Atman (Self), free from hope and egoism, act without mental agitation.”
Arjuna asks, “But, what impels man to commit sin, even against his wishes?”
Krishna replies, “It is desire, it is anger, born of the active impulse of action, all-consuming and creating sin. Know this as the foe here in this world. Knowledge of the Self is enveloped by desire and anger. It is covered by this ceaseless enemy, insatiable like fire.
“The senses, the mind, and the intellect are the seat of desire. Control first these senses, thus, killing this sin-causing desire, which destroys knowledge and Self-Realization.
“They say that the senses are superior to the body; superior to the senses is the mind; superior to the mind is the intellect; one who is even superior to the intellect is the Atman. Having known Atman is greater than the intellect and restraining the mind by the intellect, conquer the foe, in the form of desire, no doubt hard indeed to conquer.”
Chapter 4: Jñana Yoga — The Yoga of Wisdom
Krishna now expounds on the significance of knowledge and wisdom in the pursuit of spiritual enlightenment.
Jñana Yoga emphasizes understanding the true nature of reality, Self-Realization and the importance of acquiring knowledge that leads to liberation.
This chapter is profound and enlightening. It teaches that true liberation comes from understanding the eternal nature of the Self and the universe. By acquiring Divine knowledge, practicing self-discipline and performing selfless actions, you can rise above spiritual ignorance and attain the highest state of spiritual enlightenment.
Krishna emphasizes that all paths of yoga ultimately lead to the same goal — Self-Realization and liberation. Whether one follows the path of knowledge, action, or devotion, the essence remains the same. He explains that a wise person sees unity in the diversity of the world, recognizing the Divine Presence in everything and everyone.
He also shares how a realized being perceives the oneness of all existence. Such a person transcends the dualities of pleasure and pain, success and failure, and remains established in the eternal truth. This state of Realization brings inner peace and fulfillment.
In conclusion, this chapter is a guide to living a life of wisdom, righteousness and devotion. It inspires us to seek knowledge, cultivate inner purity and realize our true purpose in life. Through Jñana Yoga, we can achieve a state of inner peace, fulfillment and ultimate liberation.
The Dialog
Krishna continues, “This undying Yoga of Action was taught to the Sun by me at the beginning of creation. The Sun taught it to his son, the Moon, who taught it to his son Ikshvaku, then it was handed down in succession from generation to generation.
“However, by long lapse of time, this Yoga was lost to the world. This same ancient Yoga has now been taught to you by Me. This is a supreme secret.”
Arjuna asks, “You were born after the Sun. How am I to understand that you taught it to him in the beginning?”
Krishna smiles and says, “Many births of mine have passed by, as well as yours. I know them all but you don’t. I manifest Myself whenever there is a decline of righteousness and rise of evil.
“For the protection of the good, for the destruction of the wicked and for the establishment of dharma, righteousness, I take birth in every age. Those who understand the Divine nature of my birth and my activities, upon leaving their body, do not have to take birth again, but come to my eternal abode.
“Free from attachment, fear and anger, being absorbed in Me, taking refuge in Me, purified by the fire of Knowledge, many have attained My Being. In whatsoever form one seeks Me, I reach him in that form, for all humankind tread in the paths I laid down for them.
“The four castes were created by Me according to the division of gunas and karma. Actions do not taint Me, nor have I any desire for the fruits of action. He who knows Me thus is not bound by his actions.
“The one who sees action in inaction and inaction in action is the wise one. He who has given up attachment to the fruits of action, who is always content, and who depends on nothing, though engaged in action does not do anything.
“Brahman verily shall be reached by the sacrifice (sacred action), by anyone who always sees Brahman in all actions. There are many types of sacred actions in the Vedas. All who know the secret of sacred action, and engage in it, progress toward liberation.
“Learn the Truth by approaching a spiritual Master. Learn from him and serve such a one who has seen the Truth.
“Certainly, there is no purifier in this world like Divine Knowledge. One who attains perfection through yoga finds this knowledge in the Self in time. Actions do not bind one who has renounced actions by yoga, whose doubts are dispelled by knowledge and who abide in the Self.”
Chapter 5: Karma Sannyasa Yoga — The Yoga of Renunciation of Action
Now Krishna addresses Arjuna’s confusion regarding the paths of renunciation and selfless action.
He elaborates on the importance of performing one’s duty without attachment to the results. True renunciation does not mean abandoning action altogether, but rather renouncing the desire for the fruits of actions.
Krishna explains that both the path of knowledge (Jñana Yoga) and the path of selfless action (Karma Yoga) lead to liberation.
Karma Yoga is more suitable for those who find it challenging to renounce all actions and to meditate constantly. By performing their duties selflessly and dedicating their actions to the Divine, they can attain the same state of enlightenment as those who follow the path of knowledge.
He emphasizes that a true sannyasi, the renunciant, is the one who neither hates nor desires, and is free from the dualities of life. Such a person is always content and self-sufficient, finding peace within themselves.
Krishna explaining to Arjuna the true Sannyasi & Realized Being6
Krishna also introduces the concept of the realized being, who sees all beings with an equal eye, recognizing the same Divine Presence in everyone. He further explains the nature of selfless action, stating that actions performed without attachment, ego and desire do not create bondage.
By understanding the eternal Self, which is beyond birth and death, one can transcend the limitations of the physical body and mind. This knowledge leads to inner peace and freedom from the cycle of birth and death.
This chapter teaches us the significance of performing our duties selflessly, without attachment to the outcomes. It inspires us to cultivate a balanced and equanimous mind, free from desires and aversions. By following the path of Karma Sannyasa Yoga, we can achieve spiritual liberation and experience the eternal bliss of the Divine.
It’s not fireworks, not volcanoes firing off, no comets flying by – the moment of enlightenment is a letting go. It’s not orgiastic. It’s not amping up.
It is – finally – standing down off red-alert. There’s no need to prove yourself anymore, nothing to get from others, no push to become more, learn more, go more, do more, have more, BE more.
You ease into the Beingness that you already BE.
The sage K.semaraaja, in his commentary on the Shiva Sutras describes it this way “…the yogi… [in] continuous repose and delight within himself…” You ease into your own Self, you settle deeper and deeper within, until you are so deep that inside — is outside. It’s all you.
Just like your hair is part of you, as well as your fingernails and toenails. Your breath is part of you. In this way, you discover that the universe is within you.
The first time I experienced this, I was doing an arati to my Guru’s Guru. We call it the Standing Arati, for you stand while chanting in Sanskrit for 30 minutes. It starts with candle flames being waved to Nityananda, with bells, drums and gongs, while conches are being blown.
After several minutes of this, my body vibrates – the energy of Consciousness climbing my spine — Kundalini. Climbing my spine and spreading through my whole body.
After the conches and flames and bells and drums, then we chant: (singing) “Arati avadhuta, jaya jaya arati gurunatha…” Plus another 25 minutes of chanting. Ending with cymbals and drums again.
Morning and night – every day. Great bookends on your day!
One day, when I was still learning the chant, still stumbling through the Sanskrit, I was looking at the page and then looking up at Nityananda’s murti, his life-size statue – then looking at the words, then at his murti again.
My eyes became riveted to his form – I couldn’t look down, so I couldn’t chant. My gaze became fixed on Nityananda. My gaze narrowed and strengthened, like a laser beam. I was boring into his form.
Then my eyes closed and I was boring into my form – deeper and deeper, into my own form. Narrower and narrower, deeper and deeper, vast and black inside, like I was boring through time into the origin of the universe…
Everyone wants equanimity, or so they say. But I don’t see people working on attaining it.
Mostly they follow the herd, led by the news, the politicians, the musicians, the social media influencers, and their family and friends. The whole point is to whip you up into a frenzy and keep you there until you collapse out of exhaustion, which makes you able to sleep. Then you get up and do it again.
You probably have tried to get a little peace by withdrawing from news, the politicians, the musicians, the social media influencers, and even you family and friends. But you bring your mind with you, even when you isolate yourself or numb out.
Another way you may try to attain equanimity is by having everyone in your life do what you want them to do. If they do what you want, then you will be even-minded. If the economy, if your job, if your family, if the plumbing doesn’t clog up – you can be at ease. If the world will simply go the way you want, you can be calm, peaceful and equanimous.
If you are working on equanimity by getting everyone to do what you want them to do, you’re not working on equanimity. You’re working on coercion and control of others.
Equanimity happens from your skin – inward. It’s not what you do to handle things outside of your skin. It’s what you do to handle you. Equanimous means that you are even-minded, no matter what happens.
O Dear One, he is qualified as a Guru who has such qualities as serenity, desirelessness, self-control, and equanimity in the face of praise and censure.
They are not buoyed up by compliments. They are not tormented by blame. They are serene in the midst of it all, even-minded. This is the Guru, of course. Not you. Except that the Guru is a yogi, who attained all these qualities before being appointed to serve as Guru.
It doesn’t say that being a Guru makes you serene, desireless and equanimous. It says that only one who has attained these qualities may serve as teacher. This comes from a section of the text that gives you ways to assess the Guru. Others of the yogic texts also give you similar lists that tell you what qualities to look for in a teacher.
As a Westerner, of course, I had never heard of Gurus, nor did I have a clue what to look for in one. But the tradition says that, while the Guru must test the disciple, the disciple must test the Guru. And exactly how do you do that? The truest measure is…
In Kurukshetra, Yudhishtra was looking at the massive army of the Kauravas, who were so ready to fight them.
He called upon Arjuna, saying, “The strength of the Kauravas is much more than ours, so we have to form our army in the needle point formation. This way, we can focus in a concentrated form, not spreading out in smaller numbers. This will prevent the attack of the enemy.”
Arjuna & Krishna1
Hearing this, Arjuna wanted to have a good look at the warriors who came to fight against them on behalf of the Kauravas. He told Krishna, who had offered to be his charioteer. Krishna drove the chariot, stopping it right in front of Grandsire Bhishma, Guru Drona and the Kauravas.
Arjuna was seeing his beloved, glorious Grandsire Bhishma, whom Arjuna respected and loved, along with his honorable Guru Drona, who was worthy of his reverence. Arjuna’s mind was confused. Doubt arose about his decisions to fight them.
He couldn’t take up arms against these great warriors who were worthy of his worship. The thought of killing loved ones in order to gain victory in the war shook his core. His heart was totally disturbed. He started questioning himself.
“Is it righteousness to battle with those who I always held in high esteem and devotion? Wouldn’t it be a great sin to kill those who are relatives, who we loved so much? Even if I attain victory by killing them all, what would I gain from such a conquest? This would be against all my core beliefs.
“I cannot do this. This is not right,” he said to himself. The Gandiva, Arjuna’s divine bow slipped from his hands. He got down to his knees and expressed his dilemma to his true friend and mentor Krishna.
Arjuna giving up bow to Krishna2
Seeing Arjuna giving up his bow and sensing his inner conflict, in the middle of the battlefield Krishna spoke words to calm him down. Giving the teachings to Arjuna at that crucial moment, his divine dialog became eternalized as Bhagavad Gita, the Song of God.
The Bhagavad Gita is comprised of 701 shlokas (verses). These shlokas have been organized into eighteen chapters. The Bhagavad Gita is one of the best-known philosophical texts of Hinduism. It is said to contain the essence of the ponderous four Vedas and the 108 Upanishads.
The eighteen chapters are classified as ‘Yogas.’ The entire knowledge of the universe is packed into the Bhagavad Gita. It is supremely profound content, expressed in revealing language of comforting beauty and simplicity. The Bhagavad Gita can be understood and applied in all fields of human endeavor and spiritual striving, regardless of their disparate natures and needs. For those on their spiritual journey, the Bhagavad Gita sheds its light there.
Many classical and modern intellectuals have written commentaries on the Bhagavad Gita. Some classical commentaries are by acharyas such as Adi Shankara, Bhaskara, Abhinavagupta, Ramanuja and Madhvacharya. The oldest and most influential surviving commentary is by Adi Shankara.
Sanjaya & King Dhritarashtra3
The Bhagavad Gita is a record of the conversation between Arjuna and Krishna. It was being narrated to King Dhritarashtra by Sanjaya, who had been blessed by Sage Vyasa to have distant vision of the battlefield.
The Bhagavad Gita is one spiritual text everyone should be familiar with. Here we will provide a bite-size summary, condensing the essence of the Bhagavad Gita and the gist of its central themes. The purpose is to share the completeness of Krishna Avatar, as these teachings were given to us by Krishna himself. This compilation is based on a few English translations of the text.
The following are the eighteen chapters in the Bhagavad Gita.
Chapter 1: Arjuna Viṣhāda Yoga — The Yoga of the Despondency of Arjuna
Chapter 2: Sankhya Yoga — The Yoga of Knowledge
Chapter 3: Karma Yoga — The Yoga of Action
Chapter 4: Jñana Yoga — The Yoga of Wisdom
Chapter 5: Karma Sanyāsa Yoga — The Yoga of Renunciation of Action
Chapter 6: Dhyāna Yoga — The Yoga of Meditation
Chapter 7: Vijñana Yoga — The Yoga of Realization
Chapter 8: Akṣhara Parabrahma Yoga — The Yoga of the Imperishable Brahman
Chapter 9: Rāja Vidyā Yoga — The Yoga of the Kingly Science
Chapter 10: Vibhūti Yoga — The Yoga of the Divine Glories
Chapter 11: Viśhwarūpa Sandarśhana Yoga — The Yoga of the Vision of the Divine Form
Chapter 12: Bhakti Yoga — The Yoga of Devotion
Chapter 13: Kṣhetra Kṣhetrajña Vibhāga Yoga — The Yoga of the Field & the Knower of the Field
Chapter 14: Guṇa Traya Vibhāga Yoga — The Yoga of the Three Gunas
Chapter 15: Puruṣhottama Yoga — The Yoga of the Supreme Spirit
Chapter 16: Daivāsura Sampad Vibhāga Yoga — The Yoga of the Divine and the Demoniacal
Chapter 17: Śhraddhā Traya Vibhāga Yoga — The Yoga of the Threefold Faith
Chapter 18: Mokṣha Sanyāsa Yoga — The Yoga of Liberation by Renunciation
Bhagavad Gita book4
Let’s begin by looking at each chapter with a little bit of detail.
Chapter 1: Arjuna Viṣhāda Yoga — The Yoga of the Despondency of Arjuna
The first chapter describes the warriors of the two armies as well as the sounding of the conch signaling their readiness for war. It also describes Arjuna surveying both the armies.
Arjuna in despair with Krishna5
Nearly half of the chapter is about Arjuna’s misery. His mind leaning toward attachment gives him overwhelming grief about the atrocious task he is about to undertake. His misconception stems from his spiritual ignorance.
The Dialog
Arjuna says, “O Krishna, at the sight of these kinsmen, assembled here eager to fight, my limbs fail, my body is shaken, and my bow Gandiva slips from my hand. I cannot hold myself steady. I see signs of evil. I do not desire victory or kingdom or pleasures. What joy can be ours by killing these sons of Dhritarashtra and fathers, grand-fathers, teachers, uncles, brothers, sons, grandsons, companions, fathers-in-law, and friends? We have decided to commit a great sin where we are ready to slay our own family to satisfy our greed for the pleasure of a kingdom! I feel it will be far better for me if the sons of Dhritarashtra slay me in the battle, unarmed and unresisting.”
Chapter 2: Sankhya Yoga — The Yoga of Knowledge
Arjuna expresses the depth of his problem and surrenders to his friend and mentor, Krishna. Krishna explains the highest knowledge about the nature of Atma, the immortal Self, and the impermanence of all other things, including the body and the world.
He describes the necessity to fight the battle according to Kshatriya Dharma, and the principle of action without motive. Krishna stresses the importance of doing one’s duty, and the way to be a true Karma Yogi.
The Dialog
Krishna says, “O Arjuna! In this critical situation, why has this mental misery taken hold of you? Do not yield to weakness. It does not befit you. Arise, the scorcher of enemies!”
Arjuna says, “Bhishma and Drona are my teachers, fit to be worshipped. How can I attack them? My mind is confused and I am ignorant of what my duty is. So I ask you to teach me what is good for me. I am your disciple. I take refuge in you.”
Krishna explaining Atma to Arjuna6
Krishna says, “Never was there a time when I, you, nor these kings and men, did not exist. Never will there be a time hereafter when any of us shall cease to exist. The firm man who is not affected by anything is surely fit for immortality.
Arjuna, know that Atma is indestructible and pervades the whole universe. No one can cause the destruction of the imperishable. Atma is not born, nor does Atma ever die. Just as a man throws their worn-out clothes and puts on new ones, Atma throws away its worn-out bodies and takes other fresh bodies.
Weapons cannot cut, fire cannot burn, water cannot wet, wind cannot dry up Atma. You should not waver in doing your own duty. There is nothing higher for a Kshatriya than a righteous war. Have a mind that sees pain and pleasure, gain and loss, victory and defeat, likes and dislikes, in the same way, thus you engage in battle. Thereby you will not acquire any sin.”
Krishna continues, “Now hear the knowledge of Karma Yoga. By knowing this, you can cast off the bondage of work. You have the right to the work you do, not to the fruits of your work. Don’t let the fruits of action be your motive, nor be attached to inaction. Steadfast in Yoga, give up all attachments. Treating success and failure the same, do your job. Such level-headedness of mind is called Yoga. When your intellect becomes steady and resolute in interior concentration, you will attain union with the Supreme or Superconscious.”
Union with the Supreme, Superconscious7
Arjuna asks, “What are the characteristics of a man of steady wisdom, who has merged in the Superconscious?”
Krishna says, “As a man looks at sense-objects, he creates attachment for them. From attachment, desire for them arises. From desire arises anger, anger goes into delusion, from delusion comes loss of memory. From loss of memory comes destruction of discernment, and from destruction of discernment he succumbs.
When a man renounces completely all the desires of the mind, fully satisfied with his mind fixed in Atma, then he is declared to be a man of steady wisdom. When a man has no attachment to anything anywhere, and does not rejoice or hate when good or bad things happen, his wisdom is steady.
Having restrained all the senses, he sits steadfast, focused on Me. Whose senses are under control, his wisdom is steady and he attains peace. By peace and virtue, his mind is soon fixed in the Self. The man who lives completely free from desires, and without yearning, devoid of the sense of “I” and “mine,” attains peace. Having obtained this Brahman state, man is not deluded. Being established in this, even at the end of life, man attains oneness with Brahman.”
While I was doing deep internal work, it was the external world that showed me my spiritual progress. I was more centered and peaceful in the midst of life. Less reactive. Less needy. More decisive, simply knowing what to do.
Anxiety left me, for I wasn’t hoping to get something outside of me that would complete me – I felt complete within my own Self. A subtle level of bliss was always there, an undercurrent, under everything else in my mind. I could rely on this inner buoyancy, like I was floating in an extra salty sea. I used the world to help me gauge my deepening spiritual state.
Baba did it a different way. He used his inner experiences to gauge his spiritual progress. One of the reasons is that he had lots of inner experiences! Fortunately he wrote about them for us, so we can learn from his mystical inner expansion.
He had physical kriyas, spontaneous movements, classical yoga poses during his meditations. And pranayamas, yogic breathing patterns. He saw lights and colors, Gods and Goddesses, heaven and hell, other worlds and much more. One reason he did it that way is because he had 25 years of full-time yoga practice before he got Shaktipat.
I had 0 years before Shaktipat. Well, I had 4 or 5 months as I had started a yoga class a few months earlier. When I got Shaktipat, I had no clue what was happening to me. I loved it, but was at sea without a compass. Until I read his books and listened to his discourses.
Still, I haven’t seen all the things he saw. I’m not so visual as he was. I am more kinesthetic, so I feel my way inward. Like I can feel the Truth, rather than see it. For me, it’s a feeling.
And Baba emphasized feeling – bhaava. He said, “God is in your feeling.”
How do you know love? It’s a feeling.
How do you know happiness? It’s a feeling.
How do you know God? God is in your feeling.
This is why yoga gives you ways to get better at feeling. One way is by cultivating your proprioception, your ability to sense your body and its movements – the yoga poses do this for you.
Another way is by cultivating your energetic enlivenment. Your yogic breathing practice does this, giving you more prana, making you more alive. Baba said that every disease is due to…
— Excerpt from March 16 Satsang Discourse, available for viewing in our Deep Teachings Videos.
I remember learning how to float on my back. “Just relax,” they told me.
But when I relaxed, I folded in half and headed toward the bottom of the pool butt-first. If I stiffened, my whole body went under. If I kept kicking or moving my arms, I wasn’t floating.
I discovered there was a trick to it – a relaxing without caving in, an ease and feeling of surrender to the water. It’s a sweet spot that’s a lot like meditation. I don’t know if floating made my mind still or if I had to still my mind in order to float. But there is a trick to it. I’ll call it coasting the edge.
It’s the same edge that you coast when you’re watching the sunrise or sunset. You stay still for quite a while, as there’s nothing to do but watch and wait. The colors play across the horizon, brighten, darken and disappear.
Except, did you see it all? Or did you get so still that you lost track of the outside? There’s a trick to it. To truly enjoy the sunrise, you have to settle inside, yet still perceiving the glory playing out in front of you.
This is how you get enlightened — inside and outside at the same time. The magical moment where it is easiest to learn how to do this is at the ending of your meditation period. It is so magical that it has a name – vyutthana…
This is why some of you like to stay in bed after the alarm goes off. Or you don’t want to use an alarm at all. What’s happening? You wake up but you don’t move, hoping to drift back to sleep – but not really all the way to sleep, just sort of halfway in, coasting the edge.
This is a meditative state called turiya – it’s very close to enlightenment. It’s full of bliss, but it is unfortunately unconscious bliss. You drift on the edge for a little bit, then fall back asleep. You might use a snooze alarm to wake you again, so you coast inward again… and maybe again… how many times?
I call this snooze-alarm meditation. And when you do finally get up, you’re heavy and slow, a little dense and thick. It’s hard to get moving. That’s because you chose unconsciousness over Consciousness.
But if you get up early, especially before the sunrise, you choose Consciousness. So many of you are already waking up spontaneously at 3:00 or 4:00 in the morning. You may call it the middle of the night. Yoga calls it brahma-muhurta – the body of God. It is two hours…
The only neutral parties in the war were: Dhritarashtra’s younger brother Vidura, the ex-prime minister of Hastinapura; Krishna’s brother Balarama; and King Rukmi, the brother of Krishna’s wife Rukmini.
When Krishna abducted Rukmini according to her will, he defeated Rukmi. Ever since that, out of shame, Rukmi never returned to his father’s kingdom. He created another capital called Bhojakata and started ruling from there.
Krishna taking Rukmini1
Rukmi heard about the upcoming war and marched with his army to offer help to the Pandavas. His ulterior motive was to get closer to Krishna his brother-in-law.
Knowing Rukmi’s selfish attitude and arrogance, the Pandavas refused his help. Furious, Rukmi went across to the Kaurava camp and offered to help them. Since he went to the Pandavas first, Duryodhana also rejected his offer to help. With rejection from both parties, Rukmi returned to his capital, suffering dishonor.
Both armies pitched their camps opposite each other, leaving a vast land in between. Now they needed to find an auspicious day to do a special puja to the Goddess Kali to ensure a victory. Duryodhana went to Grandsire Bhishma seeking advice on this matter.
Bhishma advised there was no better astrologer than the Pandava prince Sahadeva, so to ask for his help in finding the best day for the ceremony. As Sahadeva is dedicated to righteousness, Bhishma believed that he would help Duryodhana with his unreasonable request.
Duryodhana silently went to the Pandava camp that night to seek Sahadeva’s help to find an auspicious day. Sahadeva welcomed Duryodhana wholeheartedly. Duryodhana, motivated by his greediness, spoke anxiously, praising Sahadeva’s expertise in astrology. Then he asked him to find him an auspicious day for Kali puja to ensure the Kaurava victory.
Sahadeva2
Sahadeva offered to help Duryodhana without reluctance, pulled out his Almanac and looked for a good day. After some calculations, Sahadeva said that the following new moon, which fell on the day after, was an auspicious time to perform the puja and to commence the war, as that would surely give Kaurava the desired victory.
Duryodhana left the Pandava camp with great joy, thanking Sahadeva profoundly. He was so certain that the war was already won. This event shows that not even Duryodhana had any doubts about the Pandavas’ innate nobleness.
First thing the next morning, Krishna and the rest of the Pandavas were told about Duryodhana’s visit with Sahadeva. Krishna pretended to be surprised and acted to show his dissatisfaction. Yudhishthira, on the other hand, embraced Sahadeva and praised him for upholding dharma even though it might cost them their lives.
Then he turned to Krishna and asked for his guidance and support.
Krishna knew that Yudhishthira would embrace Sahadeva for his righteousness. Krishna also instructed Yudhishthira to get the Brahmins to worship the sun and the moon that same day, as well as to perform rituals pertaining to the new moon instead of on the day after as per Sahadeva’s calculations. Yudhishthira and the Pandavas obeyed Krishna’s request and had the Brahmins do their rituals on that very same morning.
Sun God Surya & Moon God Chandra3
Seeing this, the Sun God Surya and the Moon God Chandra were very confused. They were troubled by Krishna’s actions and decided to come down to earth to ask him why he was encouraging the Brahmins to do this on the wrong day. When Krishna was confronted by Surya and Chandra, with a big smile on his face, he asked them, “When does the new moon occur?”
Surprised by Krishna’s question, they answered simultaneously, saying, “When the sun and moon come face to face together, that is the day of the new moon, as the moon cannot be seen at all. It appears invisible from earth.” With a big laugh, Krishna said, “You mean when you both come together, that is the day of the new moon, right? Here you are both together standing right in front of me. So, the new moon day is today, not tomorrow!”
The Sun God and the Moon God were confused at this straight definition. They both were taken by Krishna’s wits. That’s when they realized that he created this plan to help the Pandavas. They then departed to their respective abodes.
Uluka & Duryodhana4
Duryodhana was furious to hear about this incident. He was so angry that he decided to send Shakuni’s son Uluka to the Pandava camp to mock them. Uluka was to deliver a message to Yudhishthira saying that the Kaurava army is ready to face them, under the great command of Grandsire Bhishma.
In his message, he insulted the Pandavas, calling them cowards and calling their wife Draupadi a common woman. He also insulted Krishna, calling him a sorcerer. After hearing Duryodhana’s insulting message, Uluka departed with an uncompromising message from the Pandavas and Krishna to Duryodhana. The devastating epic war, as reported in the Mahabharata, was about to start.
In Hastinapura, Sage Vyasa appeared in front of King Dhritarashtra. King Dhritarashtra was very anxious about what was going on the battlefield. Seeing this, Sage Vyasa asked if the king would like to witness the war. If so, Vyasa could grand the king divine vision.
Dhritarashtra refused the offer, saying that it would be too difficult for him to watch his own families fighting and killing each other. But he was still interested in knowing the events on the battlefield. So he said he wouldn’t mind if someone could narrate all that was happening there for him, so he could be informed. So Vyasa blessed Sanjaya, Dhritarashtra’s minister, with clairvoyance, so that he could see the battlefield right from the palace and inform King Dhritarashtra of all the happenings.
Bhisma5
In the battlefield, Grandsire Bhishma was sitting on a silver chariot with white horses. His armor glowed like silver in the morning sun. He cheered the Kaurava army with encouraging words, saying to them to fight whole-heartedly, motivating them to walk in the path of their ancestors. He reminded them that either victory or heaven stands before them. The gate of heaven will be wide open for those soldiers who care less for their lives, so to fight with all their might and die a hero.
A true soldier never shows their back on the battlefield, fighting to their last breath. Death by a weapon is a soldier’s honor. Bhishma asked them to fight with joy, so to gain glory and honor. These words really made an impact in the Kaurava army. Encouraged by these powerful words, the Kaurava army marched with great confidence to the battlefield with shouts of victory and glory to Kauravas.
Battle dhvajas (flags)6
Each chariot of the warriors had their flag flying high and mighty. A flag is called a dhvaja, the symbol of a king or army that’s carried on a pole. Flags often depicted objects that represented the warrior’s skills, qualities, or affiliations.
Bhishma’s flag was a palm tree with a cluster of five stars around it, which symbolized his extensive knowledge. The symbol on Guru Drona’s flag was an altar covered with deerskin, with a kamandala (yogi’s water pot) and an archery bow on top, depicting him as a brahmin warrior.
Kripacharya had a humped bull on his flag. Ashwatthama’s had the figure of the magnificent tail of a lion. Duryodhana’s had a serpent representing strength. A golden moon with planets around it was in Yudhishthira’s flag. Bhima’s chariot bore a flag with a gigantic lion in silver. Arjuna’s flag had Hanuman, representing his basis for victory, a boon by Lord Hanuman himself. The flags flying all over battlefield announced the greatness of the warriors on it.
The following were the strengths of both the armies. Each army consisted of several divisions, called akshauhinis. Each of them had a particular number of ratha (chariots), gaja (elephants), thuraga (horses), pathathi (foot warriors and soldiers). An akshauhini or division included 21,870 chariots and chariot riders, 21,870 elephants and elephant riders, 65,610 horses and horse riders, and 109,350 foot-soldiers, in a ratio of 1:1:3:5. Therefore an akshauhini will consist of 218,700 soldiers.
Akshauhinis (divisions) of armies8
The Pandavas had 7 akshauhinis while the Kauravas had 11 akshauhinis. In essence, nearly 3.94 million warriors and soldiers took part in the great Kurukshetra War. Each akshauhini was under a commander or a general, apart from the Commander in Chief, who was the head of the entire army.
During the war, the weapons included: the bow and arrows, the mace, the spear and the sword. In each of the armies, these weapons were chosen by the warriors and soldiers as their primary weapon. Mainly the bow was chosen by Arjuna, Bhishma, Drona, Karna and Abhimanyu, with the mace chosen by Bhima and Duryodhana. The spear was chosen by Yudhishthira and Shalya, and the sword by Nakula, Sahadeva, and Uluka to name a few of the warriors.
Many military formations were used throughout the 18-day battle. At various times during battle, the Commander in Chief of either army ordered special formations, called the vyuhas. Each vyuha had a specific purpose: some were defensive while others were offensive.
Each formation had its specific strengths and weaknesses. Each formation required a particular number of ratha (chariots), gaja (elephants), thuraga (horses), pathathi (foot warriors and soldiers) placed in strategic positions. The following is the list of all the vyuhas used during the battle, each with a short description.
Krauncha vyuha (Crane formation)7
Krauncha Vyuha — heron or crane formation
Makara Vyuha — crocodile formation
Kurma Vyuha — tortoise or turtle formation
Trishula Vyuha — trident formation
Chakra Vyuha — wheel or discus formation in concentric circles. This is a critical vyuha that mattered during the war, with details coming later
Kamala Vyuha or Padma Vyuha — blooming lotus formation
Garuda Vyuha — eagle formation
Oormi/Urmi Vyuha — ocean formation, resembling the ocean’s waves
Mandala Vyuha — galaxy formation
Vajra Vyuha — diamond or thunderbolt formation
Shakata Vyuha — box or cart formation
Asura Vyuha — demon formation
Deva Vyuha — divine formation
Soochi Vyuha — needle formation
Sringataka Vyuha — horn formation
Ardha Chandraakara or Chandrakala Vyuha — crescent/curved blade or crescent moon formation
Mala Vyuha — garland formation
Sarvatobhadra Vyuha – meaning “safe on all sides,” a kind of a square array formation, in which the troops face outward in all directions.
You have already had many expansive experiences. Yoga doesn’t have a copyright on bliss. It simply makes the bliss more accessible and longer lasting.
The goal is to live in the constant bliss of your own Self. Bliss is your essence. Bliss is your nature. Anything that stops your mind makes space for the bliss of your own Beingness to arise inside.
If you’re not in bliss, your mind is messin’ with you. You’re chasing your thoughts instead of abiding in the spontaneous bliss of Consciousness. How do you want to live? You get to choose.…
For me, it all changed once I got Shaktipat. Having a Guru made life easier for me, both easier and more understandable.
Life was more understandable because I could see the bigger picture. It wasn’t about what was happening today, not even about “what’s happening to me,” but it was about where I place myself on the timeline. And the timeline was longer – spiritual development spans lifetimes.
It felt like, instead of a sprint where I exhaust myself as fast as I can, I was on a trek where I needed to pace myself – steady, consistent progress, taking care of my mind and body along the way. Yes, life became more understandable.
I also found life to be easier. This was because I had inner depth, so little things didn’t throw me off center anymore. It was like I became a Weeble. You remember the kid’s toy, “Weebles wobble, but they don’t fall down.”
Consider what happens if you don’t have a Guru.
You’re always looking for something, but you don’t know what you’re looking for.
You look everywhere because you don’t know where to look – inside.
Everything that happens is critical to your sense of self-worth, which depends on the outer world, which is always changing.
Other people’s opinions of you make you who you are. So you’re always trying to manage their minds, not merely your own.
And you look for escape hatches – ways to trigger bliss, peek experiences, p-e-e-k, but you don’t know how they work. Or what you’re peeking at.
This is called “normal.” It is also called bondage, that you’re tied up in knots, the gnarly knots in your mind and heart. And in your body. Yoga gives you a way to begin unraveling the knots. Yoga explains that there is something worth finding, but it is located inside.
Yoga gives you a peek at it, a glimpse of your own Self. And tools to attune yourself to your own Self, ways to progressively surrender into who you really are.
And yoga gives you proof. Proof that there is a destination worth going to, proof that there is a path and a process, and proof that the goal is attainable. The Guru is the proof.
— Excerpt from Expansive Experiences discourse 2/16/25
