Breathing is a sacred act. Every inhalation is an infusion of Divine energy into your body-mind complex. Breathing is a sacred act.
We so easily see the sacredness of life in nature, in the ocean, lake, river, in the trees, wildflowers, critters. We are used to looking outward to find the sacred.
Yet the sacredness of life is most easily found within. A simple and accessible access point is your own breath. And the pause between your breaths. God is breathing you into being…
The impulse that starts each breath comes from your spine. Technically, it comes from your tailbone and travels, like a flash of lightning, up your spine to trigger your breath to move.
This energy of aliveness moves your breath, makes your heart beat, makes your eyes work, your ears work – it all comes from your spine. Called prana, it comes from Kundalini, the energy of Consciousness that arises within to awaken you to your own sacredness.
Breathing is a sacred act, a sacrament. It pervades your life, which is also sacred. But you are usually oblivious to this. You’re not paying attention to your breath, nor to any of the other sacred realities – inside and outside.
Worse, you compartmentalize everything into categories — not-sacred and sacred. So singing “Halleluia, Halleluia” is sacred, but singing “Row Row Row Your Boat” is not. Sweeping the floor at the Ashram is sacred work, seva – but sweeping the floor at home is chores.
Every religion gives us sacred acts to perform. From the sacraments of Christianity to the samskaras of Hinduism, to the ceremonies of Judaism and the five pillars of Islam – they all say: “Do these things, they are sacred actions.”
What does that mean?
It means you participate in an outward act, maybe a great event or perhaps a simple lighting of a flame – the outward act is a visible sign of an inner experience, invoking Divine Grace to open you up.
How wonderful! You can do something on the outside to experience spiritual upliftment on the inside.
In other words, it’s not about the outer action. It’s about the inner experience…
Chapter 9: Raja Vidya Yoga (The Yoga of Kingly Science)
Here, Krishna reveals the supreme knowledge and the ultimate mystery of devotion. He gives the insights of Bhakti Yoga, the path of devotion.
He displays His supreme glories, which evoke awe and devotion. He makes it clear that this path is not only simple, but also the most enjoyable, a direct way to attain Divine union.
Krishna explains His omnipresent nature, disclosing that He is both the creator and sustainer of the universe. He exists in both the manifest and unmanifest forms, pervading everything that exists. Through steadfast devotion and faith, one can surpass ignorance and understand “The Divine Essence.”
Showing devotion to Krishna1
Devotion is not tied to elaborate rituals or grand offerings, He explains. Even the simplest offerings — a leaf, a flower, fruit, or water — when presented with love, devotion, and sincerity, are accepted by Him. This simplicity underscores the accessibility of the Divine connection regardless of any status or capability.
It further reveals supreme impartiality, stating that the Divine essence is equally disposed to all beings, but is particularly drawn to those who surrender with wholehearted devotion.
Here Krishna also speaks about selfless action as a means of liberation. He urges dedicating all actions, intentions, and thoughts to Him, thus freeing yourself from attachment. By this, you are freed from the cycle of karma, escaping the cycles of birth and death.
He invites Arjuna and all seekers to see Him in every aspect of life, and to perform all duties with detachment. This ensures inner peace and spiritual liberation. Krishna also explains the eternal truth of His Divine nature and the connection between all beings.
Krishna explaining to Arjuna about knowledge combined with experience2
In essence, this chapter is an inspirational and intimate guide for cultivating devotion, surrendering to the eternal essence, and faith in the eternal essence. It encourages living a life of harmony with the Divine and finding liberation through unwavering love for the eternal essence, thereby achieving the highest spiritual fulfillment.
The Dialog
Krishna says, “You shall be freed from all evil when you have knowledge combined with experience.
“People who have no faith in this dharma return to the path of rebirth, fraught with death, without attaining Me. The entire universal manifestation is pervaded by Me in My unmanifest form. All beings exist in Me, but I am not enclosed by them. And yet, they do not abide in Me knowingly.
“Behold the mystery of My Divine yoga energy. Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature. All living beings rest always in Me.
“At the end of a cosmic cycle, all beings enter into My nature. I send them forth again at the beginning of the next cycle. Animating My nature, the whole cosmic order is manifested again and again, and annihilated at the end by My will. These actions do not bind Me. I remain unattached to them, as one unconcerned. Under My supervision, nature produces the moving and the unmoving, making the world revolve.
“Fools disregard Me when I wear a human form. They cherish vain hopes, perform vain actions, pursue vain knowledge, and behave senselessly. But the Great Souls, knowing their Divine nature, worship Me with undisturbed minds. They worship Me with love and unwavering devotion.
“I am the ritual, the sacrifice, the healing herb, the transcendental chant. I also am the clarified butter, the fire and the offering. I am the Father of this universe, the Mother, the support and the Grandsire. I am the object of knowledge, the purifier and the syllable Om.
Jñana yaj~na3
Others also, offering the wisdom-sacrifice (jnana yaj~na), worship Me, knowing me as the all-faced, the one without a second, diverse in many, and in the universal form.
“I am also the Rig, the Sama and the Yajur Vedas. I am the goal, the support, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house and the imperishable seed. I give heat; I hold back and give rain. I am the immortality and also death. Both existence and non-existence are in Me.
“The knowers of the Vedas, the drinkers of soma, purified of sins, worshipping Me by sacrifices, pray for the way to heaven. Having attained the world of Indra, they enjoy the heavenly pleasures of the Devas. When their merit becomes exhausted, they enter the world of mortals. They go and return endlessly. They have no liberation. Therefore, through the Vedic principles, they achieve only temporary happiness.
“To those who worship Me alone, meditating on their identity with Me and ever devoted to Me, I secure what is not already possessed and preserve what they already possess. Even those devotees who, endowed with faith, worship other gods, worship Me alone, though in a wrong way. I alone am the enjoyer and only object of all sacrifices. The worshippers of the gods go to them. My devotees come to Me.
Devotion to Krishna while eating4
“Whosoever offers Me, with love and devotion, a leaf, a flower, fruit or water, I accept. All that you do, all that you eat, all that you offer and all that you give in charity, as well as the austerities you perform, should be done as an offering to Me. Therefore, you shall be free from the bondage of actions, which bear good or evil results.
“I am the same toward all beings. To Me there is none hateful or dear.
But those who worship Me with devotion are in Me and I am in them. Even if one commits the most abominable actions, if he worships Me with unswerving devotion, he is to be considered saintly because he has formed the right resolution. He quickly becomes righteous and attains lasting peace.
“Those who worship Me with devotion are in Me & I am in them”5
“My true devotee never perishes. Women, different castes, those who take refuge in Me, though they be of sinful birth, attain the supreme goal. Engage your mind always in thinking of Me, be devoted to Me, bow down to Me. Being completely absorbed in Me, surely you will come to Me.”
Chapter 10: Vibhuti Yoga (The Yoga of the Divine Glories)
The magnificence of Krishna’s Divine manifestations is revealed here. He begins with emphasizing His position as the ultimate source of all creation and knowledge.
Krishna explains that the wise who comprehend His Divine nature are freed from delusions. He elaborates on the supreme aspects of His transcendental nature, which inspire devotion and lead to liberation for those who meditate on them.
Acknowledging Krishna’s Supreme nature, Arjuna asks how to always focus on Him. He asks for a detailed answer.
Krishna further elaborates on His omnipresence by identifying Himself with the most glorious and powerful aspects of creation. He provides a long list of His glorious manifestations in the perceived universe. Krishna tells Arjuna to discern His Divine essence in every element of existence.
Dedicate thoughts to Krishna6
Reiterating the transformative power of devotion and surrender, Krishna explains that those who dedicate their actions, thoughts and emotions to Him become free from the bondage of karma. He assures that He resides in the hearts of all beings, fulfilling the desires of those who approach Him with faith and love.
The chapter concludes with Krishna declaring that His Divine glories are infinite, that what He has revealed to Arjuna is only a mere fragment of His boundless reality. All magnificence and splendor in the world stem from His Divine energy.
He invites Arjuna and all beings to recognize and embrace the Divine presence in all aspects of life. Thus is explained the power and fruit of bhakti yoga. This chapter serves as a profound revelation of Krishna’s Divine nature, inspiring devotion, and offering a path to liberation through love, faith and surrender.
The Dialog
Krishna says, “Neither the hosts of heaven nor great Rishis know My origin. Among mortals, he who knows Me is undeluded and freed from all sins.
“All the qualities, intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy arise from me.
“The seven sages, before them the four others (Brahma’s sons) and the Manus are born out of My mind. All creatures in these planets descend from them. He who knows in truth this glory and power of Mine acquires unshakable devotion. I am the Source of All; from Me everything evolves.
“To they who are always steadfast, worshipping Me with love, I bestow the yoga of discernment, by which they come to Me. Solely out of compassion for them, dwelling in their hearts, I destroy the darkness born of ignorance by the luminous lamp of knowledge.”
Arjuna says, “You are the Supreme Brahman, the Divine sages have proclaimed. Now You Yourself say the same to me. I believe all this which You say to me as true.” Then Arjuna asks, “You should tell me about Your Divine powers, and how may I know you. Is it by constant meditation? In what aspects or things are You to be contemplated by me? Tell me Your powers and glories.”
Krishna answers, “I will detail My Divine glories in their prominence, though there is no end to My extent. I am the Self in the hearts of all creatures. I am the beginning, middle, and end. Among the Adityas, I am Vishnu, among the luminaries, the radiant sun. I am Marichi among the Maruts.
“I am the Self in the hearts of all creatures”7
“Among stars I am the moon. Among the Vedas I am the Sama Veda. Among the gods I am Indra. Among the senses I am the mind, and in living beings I am intelligence. Among the Rudras I am Shiva; among the Yakshas and Rakshasas, I am Kubera. Among the Vasus, I am the fire.
“Among the mountains I am Meru. Among the priests I am the chief, Brihaspati. Among the army generals I am Skanda. Among lakes I am the ocean. Among the great sages, I am Bhrigu. Among words I am the transcendental ‘Om.’ Among sacrifices I am the chanting of silent mantra repetition, japa.
“Among immovable things I am the Himalayas. Among the trees I am the ashvattha (peepul). Among the Divine sages I am Narada. Among Gandharvas I am Chitraratha. Among the perfected, I am the sage Kapila. I am Ucchaisravas among horses. Among lordly elephants, I am the Airavata and among men, the monarch.
Krishna explains, “I am…”8
“Among weapons I am the thunderbolt. Among cows, I am the wish-fulfilling cow Kamadhenu. I am Manmadha, the god of love. Among serpents, I am Vasuki. I am Ananta among the Nagas. I am Varuna among dwellers. Among the ancestors, I am Aryaman. I am Yama, the God of death, among those who practice self-control. I am Prahlad among the demons.
“Among the reckoners, I am time. Among beasts, I am the lion and Garuda among birds. Among the purifiers, I am the wind. I am Rama among the warriors. Among the fish, I am the shark. Among the streams, I am the Ganga. Among creations I am the beginning, the middle and the end.
“Among the sciences I am the science of the Self. I am the logic in disputation. Among the alphabet, I am the letter a, and the dual among the compound words. I am verily the inexhaustible everlasting time. I am the fruits of actions, having faces in all directions. I am all-devouring death, and prosperity of those who are prosperous.
Krishna showing divine opulences, including everlasting time & I am Arjuna9
“Among feminine qualities, I am the fame, prosperity, speech, memory, intelligence, firmness and forgiveness. Among the hymns also, I am the Brihatsaman; among mantras, I am Gayatri. Among the months, I am Margashirsha and, among seasons, the flowery spring.
“I am the gambling of the cheaters. I am the splendor of the splendid, and I am victory. I am determination and I am the goodness of the good. Among Yadavas, I am Vasudeva. Among the Pandavas, I am Arjuna. Among sages, I am Vyasa. Among poets, I am Usana, the seer. Among the punishers, I am the scepter.
“Among those who seek victory I am statesmanship and also, among secrets, I am silence. I am the knowledge among knowers. Whatever is the seed of all beings, I am that also. There is no being, whether moving or unmoving, that can exist without Me.
“There is no end to My Divine glories; this is merely a brief listing. Whatever glorious, beautiful or mighty being exists anywhere, it has sprung from but a spark of My splendor. With a single fragment of Myself, I stand supporting the whole universe.”
I recently watched a video of an eagle being set free. It had been injured, was rescued and spent quite some time in medical treatment and rehab. Then the big day came.
The whole care team stood back as this huge dog crate was set near the edge of a cliff. They crouched down behind the crate as someone opened the door, then sprinted around to join the group hiding behind the box.
The eagle poked its head out, stepped out, looked around. It flexed its wings and hopped a few hops. It flapped a few flaps. And walked around some more. It took its time.
And then it launched – and soared out over the cliff face. Everyone cheered. Freedom. Not only was the eagle happy, but so was everyone who saw him fly away. Even me, watching the video.
The bliss of freedom.
Freedom is your nature. Freedom is inherent to you. But this is not political freedom, not society or cultural standards. This is a deeper level, inside. Freedom is so important.
This is why our society uses incarceration as a punishment. You lose your freedom. Imprisoned, your hours are regulated. You have no privacy. You can’t make choices nor connect with the people you treasure most fully.
Yet, even if you live free, no prison bars, no ankle bracelet – you can be imprisoned by your mind. You meditate on your limitations. You obsess on your limitations, reviewing them over and over.
OK, you also meditate on other people’s limitations, but your mind returns to your own again and again. With each review, you reinforce them. You shrink day by day. It’s even physical – you shrink as you age.
Ideally, as you age, you’d get wise. And wisdom would help you get free. For that, you’d have to meditate on your essence, your own Divine Essence. Oh Shiva. Thus the goal is inner freedom.
While you may have some work to do in order to secure outer freedom, it is the inner freedom that matters. As you turn within in meditation, as you develop your ability to settle deeper and deeper within, you discover that the space inside your skin is bigger than the space outside. Even with your mind – you can think yourself to the moon and back much quicker than you could make the trip.
Your essence is unbounded. The inner infinity of your own being is undeniable. You fly free.
And like the eagle, you still eat. You still look for and enjoy companions in life. You still engage in the process of being alive, in a body, on this earth. But inside, you know. You know something that gives you the ever-arising bliss of freedom – you know your own Self.
But the way you approach your life changes, for you live in a state of freedom. You are free FROM need, greed and fear. Free from desire. Free from obsession, free from limitation. For you know your own Self. This happens gradually. It is a process, bit by bit.
You are probably a creature of habit. I had a roommate in Baba’s Ashram who habitually tossed her clothes onto her bed. The mound grew day by day. I don’t know if it was things she was…
Yoga defines love as your recognition of the Divine in another. When you see someone’s Divine Essence shining through, you love them. And when you let your Divine Essence show, they are drawn to you.
Aside from living the constant bliss of Consciousness, this is another reason to delve into your own Divine Essence. Yoga’s purpose — life’s purpose — is to discover your own Self and to live from that inner dimensionality.
I have just given you the secret of how to be popular. It’s simple. Ease into your own Beingness and abide there. People will see your Divine light shining through and be captivated by you.
It’s not your wonderful personality that others love. It’s not your wit or intelligence. It’s not your beauty or even if you are a good cook. Yes, all these things matter, but they are the icing on the cake. The cake is your essence. When you abide in your own Divine Essence, you will be loved.
Of course, the one that gets the most out of it is you. This is because, for you to shine with Divine light, you have to turn on the light switch. It’s inside.
This definition of love is the opposite of what I was taught when growing up. Family, friends, media, teachers and my high school dances all pointed at external attractiveness. If you looked just right, you’d catch somebody’s eye and things would progress. The goal was to find someone who would say the magic words, “I love you.”
What does that mean? Really?
Does it mean that I love you and want to take care of you – or does it mean I love you and I want you to take care of me. Or maybe it’s mutual, so we’ll take care of each other? That means loving is taking care of? It’s like a garden? You plant some seeds, take care of them and then harvest the crops? Love is an investment?
Somehow I wanted love to be something more, something exalted, something all-consuming, something that would fuel my jets, so I could fly into the sky. Oh, wait. That’s lust. Hmmm.. it was very confusing. Confusing and frustrating. At least, it was for me.
When I found yoga’s definition of love, it was a big relief. It is in the Guru Gita:
I bow to the revered Guru, whose existence is the world’s source,
whose light shines as the sun, and by whose love others are loveable.
What it means is that the Guru is the Self. Only one who knows the Self can serve as Guru.
And the Self that they know, which is what drew me to my Baba, the Self is the One Divine Reality which is the source of this world.
While Self is being you, and me, Self is the light that shines as the sun. And Self is what makes others loveable. When you see Self shining through them, they are loveable.
When they are being cranky and selfish, they are not very loveable. When they are being pushy and mean, or uncaring and distant, they are not very loveable.
One woman told me, “Now that I’m in my 60’s, I realize, I always loved my kids better when they were clean. When they were dirty and stinky, I didn’t love them as much. After I gave them a bath, I loved them more.” Is that what makes you loveable – that you’re clean?
When someone is focused on their fears, their neediness, their greed and their reactions, how loveable are they? They might be quite pitiable, but pity is not the same as love. Is that what you want to receive, someone else’s pity? Or do you want to be loved?
When you are peaceful, even compassionate, you are easier to love. Everyone wants you to be patient, understanding, generous and helpful – Divine virtues all of them! When you are full of Divine virtues, you are loveable. Where do these Divine virtues come from? They blossom forth from within…
Here, Krishna delves into the profound knowledge and understanding of the Divine. He imparts wisdom that surpasses people’s normal awareness, going into the realization of the ultimate truth.
The essence of Divine knowledge is not just intellectual knowing, he explains. It is a deeper, experiential knowing of Divine presence, through which you can attain true understanding and liberation.
Krishna reveals his various manifestations as well as the way he pervades the whole universe. As the source of all creation, sustenance and governance of existence, he possesses the Divine attributes of omnipotence, omnipresence, and omniscience. By recognizing Krishna’s omnipresence, you can understand a deeper connection between all that exists with the Divine.
Devotees are of four types, Krishna explains. First are the ones in distress; second are the ones seeking knowledge; third are those who desire material gain; fourth are the wise ones. The wise devotees are the most revered, as they seek the Divine for the sake of pure love and devotion, rather than personal gain.
Outlining the path to realizing the Divine, Krishna emphasizes the importance of unwavering faith and devotion. By freedom from worldly desires, through surrender and engaging in constant remembrance of Him, individuals can transcend their limited perceptions and attain Ultimate Truth. Krishna advises letting go of ego and selfish motives, so you can purify your mind and heart, making them receptive to Divine knowledge.
Devotion plays a crucial role in achieving realization, in order to experience Divine presence and receive grace. This devotion must be free from ulterior motives and based on pure love.
The ultimate goal of Vijñana Yoga is to unite with the Divine. Krishna describes this union as a state of complete oneness. This realization brings about profound peace, bliss, and liberation.
In essence, by following the principles of Vijñana Yoga, you attain true wisdom and experiential knowing of the ultimate truth, which leads you to liberation.
The Dialog
Krishna says, “With your mind focused on Me, practicing yoga and taking refuge in Me, without doubt, you will know Me fully. Amongst thousands of souls, hardly one strives for perfection. Amongst those who achieve perfection, no one knows Me in truth.
“The eightfold divisions of My nature are earth, water, fire, air, ether, mind, intellect, and egoism. Beyond all this, I am Para Prakriti, the life-element by which the universe is upheld. There is nothing higher than Myself, everything rests in Me, as gems strung on a thread.
“I am the sweet taste of water, the radiance of the sun and moon, the syllable OM in all the Vedas, the sound in space, the ability in man. I am sweet fragrance, the brilliance in fire, the life in all beings and austerity in the austere. I am the Eternal Seed of all things that exist.
“I am the intelligence of the intelligent and the splendor of the glorious. I am the strength of the strong, free from desire and attachment. In all beings, I am the desire that is unopposed to dharma, best among the Bharatas. And whatever things that are sattva (pure), rajas (active), and tamas (inert), the three Gunas, they are all from Me alone. However, I am not in them, they are in Me.
“Because of three qualities the whole world does not know me. This Divine illusion of Mine caused by the qualities, is difficult to cross. Only those who take refuge in Me, cross this illusion.
“Those ignorant of knowledge, the evildoers, the deluded, the lowest of men, do not seek Me. Four types of virtuous men worship Me, the dissatisfied, one seeking knowledge, one seeking wealth, and the best are those with wisdom. I am supremely dear to the wise and them to me. Devoted noble indeed are all, but the wise ones, I deem as My very Self. At the end of many births the wise ones come to Me. Such souls are very hard to find.
“Whatever form a devotee seeks to worship with faith, I make his faith unwavering in that form. He attains his desires, granted by Me alone. But the fruit gained by people of small understanding is perishable.
“Those who worship the celestial gods go to the celestial abodes, while my devotees come to Me. Not knowing My supreme Nature, foolish men think that I am endowed with a manifest form. Veiled by My maayaa, born of the Gunas, I am not revealed to all.
“I know the past, present and future of all beings, but no one knows me. By the delusion of the pairs of opposites, arising from yearning and hate, all beings are subject to delusion at birth. But those men whose sin has come to an end, firmly worshiping Me, are freed from the delusive pairs of opposites.
“Those who strive for liberation, taking refuge in Me, realize Brahman, the wholeness of knowledge of the Self and all karmic action. With steadfast mind, those who know Me as the One that underlies everything, and as the governing principle of the celestial Gods, and as the One that sustains all the sacrifices, know Me even in the hour of death.”
Chapter 8: Akshara Parabrahma Yoga — The Yoga of the Imperishable Brahman
This chapter explains the soul, absolute reality and the yogic path to realizing it. It profoundly explores the eternal nature of the soul and the ultimate goal of spiritual practices. Guidance is provided on how to break off the cycle of birth and death by attaining liberation through resolute devotion.
Krishna explains the nature of imperishable Brahman, the essence which is beyond the physical and transient world. Brahman is eternal and unchanging, the underlying reality of all existence, sustaining the universe. Realizing Brahman is the highest goal of spiritual practice.
Break free of rebirth through devotion, meditation & renunciation5
Krishna also outlines the process of breaking free from the cycle of birth and death. By unwavering devotion, meditation and renunciation, those who attain this state of “Imperishable Brahman,” are not subject to rebirth. Instead, they merge with the eternal truth and experience Divine bliss.
Devotion is the central theme. Krishna emphasizes that sincere and unwavering devotion to him, the underlying reality of all existence, is the key to realizing the imperishable Brahman.
This chapter concludes with Krishna’s teachings on the significance of the hour of death. He explains that those with a steadfast mind know Krishna as the underlying essence of everything and the sustainer of all sacrifices. They realize him even in the hour of death. This realization leads to liberation and eternal union with the imperishable Brahman.
Ultimately, this chapter serves as a guide for devotees seeking to merge with the eternal essence and to experience Divine union.
The Dialog
Arjuna asks, “What is Brahman? What is the Adhyatma? What is Karma? What is declared to be the Adhibhuta? And what is Adhidaiva? Who, and how, is Adhiyajña here in this body? And how, at the time of death, are you to be known by the steadfast mind?”
Krishna replies, “Brahman is supreme, imperishable, the Absolute Reality. Brahman’s essential nature is called Adhyatma, Self-knowing. The act that causes the birth of beings is named Karma, action.
“The physical manifestation which changes constantly is called Adhibhuta. The universal form of God, which presides over the celestial gods in this creation, is called Adhidaiva. I, who dwell in the heart of every living being, am called Adhiyajña, the Lord of all sacrifices.
“Those who relinquish their body while remembering Me at the time of death will come to Me. Therefore, at all times, with your mind and intellect absorbed in Me, the Supreme Divine Person, constantly remember Me. With steadfast mind, you shall doubtless come to Me.
“One who, by the power of yogic practice, fixes the vital breath in the center of their brows, and thinks continuously of Me, the Omniscient and Ancient, attains Me, the self-illumined Paramatma.”
He continues, “I will describe, in brief, That Goal which is declared Imperishable by the knowers of the Vedas. It is That into which the self-controlled and desire-freed enter, That into which Sannyasis enter.
“He who closes all the doors of their senses, confines their mind within their heart, draws their prāna into their head, and engages in the practice of yoga, uttering “OM,” the single syllable denoting Brahman, and meditates on Me when leaving the body, attains Me, the Supreme Goal. These high-souled ones who come to me are not subject to rebirth. All who attain worlds up to Brahmaloka are subject to rebirth.”
Krishna says, “The people who know the length of the day of Brahma to be a thousand yugas and the night to be a thousand yugas, know day and night. At the approach of the day, all manifest objects come forth from the unmanifested. And at the approach of the night, they merge again into it.
“This same multiplicity of beings are born again and again, and merge helplessly, again and again at night. But beyond this unmanifested reality, there is yet another Unmanifested Eternal. This Unmanifested is called the Imperishable. It is said to be the Ultimate Goal. That is My highest state, supreme Abode. Those who reach It are never again reborn.”
Then he explained, “There are times that yogis depart, never to return, and there are times they return. Taking the path of fire, light, daytime, the bright fortnight, and the six months of the northern solstice, the knowers of Brahman go to Brahman, attaining the supreme destination.
“Smoke, night-time, the dark fortnight, also the six months of the southern solstice, departing by these, the lunar light, the yogi attains celestial abodes and then returns. These two eternal paths, following one, a man does not come back, and following the other, he is reborn. Knowing these paths, no Yogi is deluded.
“Therefore, at all times be steadfast in yoga. The yogi who knows this, transcends all and reaches the Supreme, Primal Essence.”
To get happy, you’re probably using the methodologies that you learned from your family and in school.
Let me ask you – the people who taught you those methodologies, were they happy?
Is that the kind of happy you want to be?
I clearly remember wondering about this when I was growing up. I would see my family, my friends and their families – they had happy moments. They would laugh, even dance around the room, even giggle, and then they would go back to “normal”.
When I got on my own, I tried doing what they taught, and found I got what they got. Intermittent happiness. I wanted more.
It took me decades to figure out that the problem wasn’t me. What I needed was better teachers.
I went looking. It took a while to find my way to someone who was actually happy – beyond happy, who lived in bliss. Best of all, he shared the bliss. He was contagious.
This is described in the sutras, that you need a teacher who shares their bliss. Not by doing anything, but by being so deeply centered in their own Beingness that they ooze bliss germs. A sutra explains this:
In all places and times, the yogi experiences the bliss of the Self, which is transmitted to all who come in contact with him.
Lokaananda.h samaadhi-sukham. — Shiva Sutras 1.18
In all places and times, the yogi experiences the bliss of the Self, which is transmitted to all who come in contact with him.
My Baba was like this. Nityananda was like this. People would go and sit with him, in silence, for hours. And get more and more bliss-filled the longer they stayed…
Karma Sannyasa Yoga — The Yoga of Renunciation of Action
The Dialog
Arjuna asks, “O Krishna, you praise renunciation-of-actions and also performance-of-actions. Tell me conclusively which is the better of the two.”
Krishna says: “Renunciation-of-action and performance-of-action both lead to the highest bliss. But of the two, performance-of-action is superior to renunciation-of-action.
“He who neither hates nor desires should be known as of eternal renunciation. He who is not subject to the pairs of opposites is easily set free from bondage. The wise don’t say that j~nana yoga and karma yoga are different. The ultimate is reached by the one who sees j~nana yoga and karma yoga as one.
Freedom from Bondage1
“Renunciation is difficult to attain without the yoga of action. He who acts, placing all actions in the eternal Brahman, giving up attachment, is unaffected by sin. The well-poised or the harmonized, having abandoned the fruit of action, attains eternal peace.
“Mentally renouncing all actions, while being self-controlled, the embodied being rests happily in the nine-gated city (the body), neither acting nor causing others to act. Such a one looks equally at a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on one who eats flesh. With his mind unattached to external contacts, he finds happiness in Atma (Self), and with mind united with Brahman in meditation, he enjoys imperishable happiness.
Krishna’s lessons on being a renunciant2
“Enjoyments born of external contacts are indeed the only source of pain. They have a beginning and an end. He who can endure the impulse of desire and anger in this world, before death, is harmonized. He is the happy man. Absolute freedom exists on all sides for them, self-controlled renunciants, who are free from desire and anger, who have controlled their thoughts and who have realized the Self.
“The renunciant enjoys freedom by turning away all external impressions, fixing their gaze in the center of their brows, controlling their incoming and outgoing breath rhythmically, keeping their senses, their mind and intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom. Knowing me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the worlds, friend of all beings, man attains peace.”
Chapter 6: Dhyana Yoga — The Yoga of Meditation
The practice and principles of meditation for spiritual growth are the focus of this chapter. It emphasizes the importance of self-discipline and control over the mind and senses. Thus you achieve a state of inner peace and connection with the Divine.
Krishna begins by describing the qualities of an ideal yogi — one who performs their duties without attachment to the fruits of their actions. He outlines the steps for effective meditation, describing the process of meditation as withdrawal of the senses from external objects and focusing the mind on the Self.
Healthy habits for a productive and balanced lifestyle3
A balanced lifestyle is needed, Krishna says. This includes regulated eating, sleeping, working and recreation. One who maintains moderation in all activities can achieve the clarity and focus required for meditation.
He acknowledges the challenges faced by meditators, particularly the restless nature of their mind. He advises that their mind can be controlled through consistent practice and freedom from dependency on externals.
By gradually bringing their mind back to the focus of meditation whenever it wanders, one can overcome the inner obstacles and achieve mastery over their mind. Krishna describes the ultimate goal of meditation as realization of the Self, attaining union with the Divine.
The chapter concludes with Krishna emphasizing the importance of recognizing the Divine presence in all beings. He explains that one who sees the Self in all creatures and treats everyone with equal regard is the true yogi. Such a person realizes the oneness of all existence and attains the highest state of spiritual enlightenment.
The Practice of Meditation and Inner Peace4
This chapter provides valuable insights into the practice of meditation and its role in achieving spiritual growth. By following the guidelines and principles laid out by Krishna, individuals can develop self-discipline, control over the mind, and ultimately attain a state of inner peace and union with the Divine.
The Dialog
Krishna says, “He who performs his bounden duty without depending on the fruits-of-actions is a sannyasi and a yogi, not he who has renounced yaj~na and action. Sannyasa is yoga.
“Also, one who has not given up desire can never become a yogi. To ascend to yoga, action is the means. For one to be enthroned in yoga, serenity is called the means. This happens when the sage feels no attachment for sense-objects and actions, renouncing the ego-centric will.
Mind is a Friend or Foe?5
“A man himself is his friend, and he himself is his enemy. For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy. One who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, in honor and dishonor.
One who has conquered the senses, who looks with an equal eye on mud, stone and gold, is said to be merged in yoga. He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous and the unrighteous — he excels.”
Seated Meditation6
He then says, “In a clean spot, make a firm seat, neither too high nor too low. It should be covered by layers of holy grass, skin and cloth. Seated there, making the mind one-pointed, controlling the actions of the mind and the senses, let him practice meditation for self-purification. Let him firmly hold his body, head and neck upright and still, gazing at the tip of his nose, without looking around, thinking of me as the supreme goal.”
Further Krishna says, “Yoga is not for one who eats too much or who does not eat at all, nor for him who sleeps too much or who does not sleep at all. When the perfectly controlled mind rests in the Self, free from longing for all enjoyments, then one is said to have attained yoga.
“When the mind, restrained by the practice of yoga, attains calmness, and by seeing the Self by the Self, he is satisfied in his own Self. Abandoning all desires, completely restraining the whole group of senses by the mind from all sides, by the intellect held firm, one should attain quietude slowly and slowly.
“And then, fixing the mind in Atma, he should not think of anything else at all. Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually refocus it on God. Supreme bliss comes to the yogi whose mind is completely tranquil and whose passions are quieted, who is free from stain and who has become one with Brahman. Thus practicing yoga always, the yogi free from evil, attains easily the highest bliss, resulting from the contact with Brahman.”
He summarizes, “He who sees me in all beings, and all beings in me, never becomes lost to me, nor do I become lost to him. The yogi who worships me as abiding in all beings, and who is established in unity, abides in me in whatever manner he is acting.”
Restless Mind7
Arjuna says, “The system of yoga that you have described as attainable by equality of mind, appears impractical and unattainable to me, due to the restlessness of the mind. The mind is always restless, turbulent, strong and unyielding. I see it as difficult to control as the wind.”
Krishna says, “True, the mind is restless and hard to control. But by practice and by relinquishing dependency, it can be restrained. In my opinion, it can be attained by him who strives earnestly, by proper means.”
Expressing his doubts further, Arjuna asks, “What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently, due to unsteady mind? What if he is unable to reach the goal of yoga in this life? Doesn’t one who leaves the path of yoga get deprived of both material and spiritual success, and perish like a broken cloud with no position in either sphere?”
Cycle of Rebirth8
Reassuring him, Krishna replies, “Neither in this world, nor in the next world, is there destruction for him. The man who has fallen away from yoga goes to the worlds of the righteous. Having dwelt there for long years, he is reborn in the home of the pure and the prosperous. Or he is even born in a family of wise yogis. A birth like this is very difficult to obtain in this world.
“There he comes in contact with the knowledge acquired in his former body. He strives still further for perfection, drawn toward God, even against their will, on the strength of their past discipline. One who strives with diligence, purified from sins and perfected, attains the supreme state gradually through many births. The yogi is greater than anyone, therefore be one.”
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.
