Gita Sar

OM
Eko Gurdev Namahe! (Bow to the Master)
GITA SAAR
Essence of Gita as per SANT MAT
Tat vidhi pranipaten priprashanen sevya
Updeshyanti tey gyanam gyanine tatv darshiney
To seek knowledge divine, bow to seers;
Pay all the respects, serve devotedly;
Master pleased, request humbly;
Master satisfied, will initiate you in knowledge divine. Love for the Master, will bless you with inner vision
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(4:34)


GITA SAAR
Essence of Gita as per SANT MAT
Gita, Ud-Git is
Sweet melody, the song divine, Sung by the Lord Himself
Can be had free from:-
S. Pritam Singh Barnala
Author Gita Mehak,
Retd. Secretary
Multipurpose Coop-Society Ltd., Barnala Kalan, Nawan Shehar, Punjab Ph - 9779129026
Er. M.K. Bansal,
389, Sector 9, Faridabad-121006
(Haryana)
Ph – 6350008970
Email: [email protected]
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Author
B.K. Bansal (Chhaharia) M.A., M.Ed.,
Retd. Lecturer,
Govt. Inservice Teachers Trg.-Centre, (State College Campus),
Patiala
Translator
Usha Sharma
M.A., M.Phil., Retd. Lecturer,
Govt. College, Amritsar
Moderators
1. Prof. P.S. Bhatti
Retd. Gen. Manager, S. Chand and co. Publishers, New Delhi.
2. Prof. R.S. Tak
Retd. Professor, G.N.D.U, Amristsar
Software Service Providers
Saurabh Bansal /Akshita Bansal
389/9, Faridabad
Publisher
Er. M.K. Bansal,
389/9, Faridabad Haryana, 121006
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All rights reserved © Punjabi version Jan 2013 Hindi version July 2014 English version Jan 2018


PRAYER
Asto ma Sad gamay,
Tamso ma jyotir gamay;
Mriturma Amritgamya
BRIHADRANAYKA UPNISHAD 1.3.28
Gracious Lord lead us
from falsehood to truth;
from darkness to light;
from mortality to immortality.
Gracious Lord take us out of the cycle of births & deaths. Make us immortal.
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DEDICATION
Dedicated to my master,
Hazur Maharaj Charan Singh Ji,
head Radha Soami Satsang Beas (1951-90), who blessed this poor fellow with initiation, granted the ability to understand spirituality,
the hidden secret of soul and God Almighty, enshrined in the Gita.
Guru reva Hari sakshan, na anya.
Guru alone is God personified, none else.
Brahma Vidya Upnishad 31
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Introduction
INDEX
Background of the Gita 8 Preface 12
Part- A
Science of the Soul-spiritual knowledge 14
1. Parmpita, Parmatama (Lord, God) 15
2. The immortal Soul- aatma 21
3. Lord’s creative power- The Ominisonal word, Aumkar 24
4. Lord’s creation and His manifestations- Vibhutian 30
5. Lord’s divine cosmic form (Visv Roop) 34
6. Brahm (Manifested World), Par Baraham (unmanifested world) 38
7. Soul’s safari. Two paths, the soul travels at the time of death-
Devyan,Pitriyan 41
8. Ano-Anyas Bindu, Shiv-Netar, Daswan Dwar 44
(Third Eye, Single Eye, the Tenth Door)
Part- B
Reasons for Bondage of the Soul 47
9. Mind- Manah 48
10. Trai-Guni Maya (Three Modes of Nature) 51
11. Physical body constituting five elements – panch tatv ka bhautik sarir 55
12. This vicious world tree with roots in ego and attachment 59
Vish briksh yeh samsar
13. Daivi, divine (Gurmukhi) & Aasuri, demonic (Mun-mukhi) Estates 62
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Part – C
Paths of Liberation- Nvriti Marg 66
14. Janan Yoga (Yoga of divine knowledge) 67
15. Nishkam Karam Yoga (Yoga of desireless action) 70
16. Bhakti Marg (Yoga of loving devotion) 76
17. Dhyan Yoga, Surat – Shabad Yoga (Path of Meditation) 80
Part – D
Supreme Exalted Form- Mukti, Moksha (Salvation) 86
18. Trai-Gun-Atit (rising above three modes of nature), 87
Sehaj Avastha (The State of Equanimity), Chautha pad
(The fourth Pedestal)
19. Mukti Pad– Nirvan Pad, Param Pad (Salvation) – The supreme stage 90
20. Lord Sri Krishan as master divine 95
21. Some slokas for daily recitation 99
Appendix 102
I. Fundamental principles of Sanatan Dharam (eternal Religion) 103
II. Reflections on International Yoga Day – 21/06/2015 106
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The Gita’s background– Dharam Kshetra, Kurukshetra Constant War between Virtue & Vice
Constant struggle between Divine & Demonic forces
The Gita begins with the words- Dharam Kshetra Kuru Kshetra - The Land of Virtue, the land of Kuru. The historical event of the Mahabharata, the Epic War on which this divine message delivered by Lord Krishna is based was fought more than 5000 (five Thousand) years ago. Sage Vyas seems to have written this Epic just to spread the message contained in the Gita as the central idea, the main theme. The Gita can be said to be the essence of the all the Vedas & Shastras. This message is not related to any particular sect, community or country. Rather this message is common for the whole of humanity. This divine message is spiritual science that enlightens us about the relationship of the soul with God Almighty and also the practical method of merging one’s soul into its divine source God Almighty. Thus the whole mankind can gain by following the divine message contained in the Gita, by union with the Lord God and escape forever from the snare of births & deaths.
This Dharam Kshetra- Kurukshetra is not just the place situated in Haryana, rather the whole world is Kurukshetra, since this war between virtue & vice is fought constantly at every place, at all the times. It was fought in the past, is being fought at present, and shall ever be fought in the future also. It is a war between divine (daivi) powers, tendencies and the demonic (aasuri) powers, tendencies that is being fought within every human being itself. Every enlightened man can feel within himself, this struggle, this dichotomy. This is what justifies the eternal utility of this divine message. Our soul, being a particle of God Almighty, wants to unite with its divine source and live happily thereafter as a child would with his father. But mind keeps it externally oriented, keeps it roaming about in the external world. It does not let the soul move towards its real
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source, God almighty. Goswami Tulsi Das Ji states in Ram Chritmanas i.e. The Ramayana :-
Ishwar ansh Jiv avinashi, chetan, amal, sehaj sukhrashi;
So Maya vash bhayo Gosain, bandhyo kir markat ki niyain.
– (R. Ch.Manas, Uttar Khand Kh. 116/2) ‘Our soul a particle of god, is fully conscious, not corrupted by vice, is ever in delight by nature. But being under bondage of Maya (illusion)’ O Gosain, ‘is
now in bondage as a parrot or a monkey’.
The Gita’s whole message is based on this very dichotomy, the struggle. It
also shows us the way out of this illusory world.
To keep soul in bondage the mind uses five subtle weapons viz. Lust,
Anger, Greed, Attachment & Ego. Now the soul can not be liberated from the grip of the mind, without the help of some Guru, the Master such as Lord Krishna. Arjun has been depicted as a warrior who struggles with his mind under the guidance of his Master, Lord Sri Krishna. His mind raises doubts one after the other. He is also not sure about his prowess and power to fight against mind. Lord Krishna absolves him of his doubts and also assures him again & again about his adequacies to wage this war. This dialogue between the Master (Lord Krishna) and his disciple (the warrior Arjun) constitutes the whole teaching of the Gita, enshrined in the 700 (Seven hundred) slokas.
In the opening stanza (1st Sloka) of the Gita, Dhritrastra asks Sanjay, ‘Mamka Pandvaschaiv Kimv Kurvat Sanjay’. This very statement shows that Dhritrastra under the influence of attachment considered Udhishtra & his brother Pandav’s sons as others, not his own kith & kin. This attachment itself is the root cause of all trouble & conflict. It robs one of one’s good sense and makes one highly prejudiced, unable to take a balanced view of the whole situation. Here Bhartri Hari’s Sloka quoted as under is worth considering ‘Peetva Moh mayee parmad madira man mat bhute jagat’; meaning the whole world is mad,
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intoxicated with the wine of Moh-Maya i.e. attachment & illusion, can not recognize one’s duties.
Devoid of balanced view, king Dhirtrastra can not take proper and bold decisions. This inaptitude, lack of initiative on the part of the King leads to the fratricidal war in the royal family. Such a king can not but be labeled as blind. Sanjay represents some body with divine powers. It means he was endowed with inner enlightenment who could visualize whatever was happening outside, and he described them without any prejudice.
Since this war between good & evil, righteousness and misconduct goes on for ever and ever, God Almighty has to manifest himself again & again. So Lord Krishana says in the Gita:
Yada Yadahi dharmasaya, glanir bhabhti Bharat;
Abhi uthanam dharmasya, tadatmanaym Sirjamayham. Pritranay sadhunam, Vinashaych dushkritam;
Dharam sansathapanarthay sambhavami yuge yuge.
(4:7-8) ‘To uphold righteousness and to save sadhujans (virtuous people) God
manifests himself again & again in every age’.
The tenth Guru, Sri Guru Gobind Singh Ji Maharaj echoes the same
sentiments in his Vachittar Natak, ‘Main Ho Param Purakh ko dasa, dekhan ayo Jagat Tamasha’ i.e. I am the servant of Lord God, come to see over here what is happening in this world. The under mentioned sloka from Gurbani also substantiates the same sentiments & feelings.
Har Jugah jugo jug Jugeh Jugo sad Piri guru Chalandi; Jug Jug Piri Chaley Satguru Ki Jini Gurmukh nam Dhiayea.
(A: Gr: pp. 79) Lord Christ also says in the Bible, ‘I have come to collect my marked sheep’ i.e. Lord Christ had come to save those very souls who were eager to meet
Lord Almighty at that time.
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So, in this world, the war between good & evil is waging and will ever continue inside every human being & also outside in this wider world. And Lord Almighty himself will ever be manifesting on this Earth in the guise of Pirs, Faqirs, Avtari Purushs, or Gurus and Saints, to help and guide the souls eager to see the Lord. There is no other way we can meet the Lord and escape the snare of births and deaths again & again.
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Preface
Srimad Bhagwat Gita, or the Gita as it is popularly called, has rightly been said to be the gist of the Vedas, the Upanishadas and chhat Darshans or six systems of Indian Philosophy. This speaks volumes of its popularity throughout the world irrespective of caste and creeds. All well meaning people may be belonging to any race or religion read it enthusiastically and relish the message divine enshrined in the text.
The Gita basically part of the epic Mahabharata, written by sage Vyas is in Socratic dialogue form between Lord Krishna and his warrior disciple Arjun. It basically draws on sage Kapila’s Samkhya theory, sage Patanjali’s Ashtang Yoga and particularly Vedanta to emphasise the nvriti marg or the path of final release i.e, Moksha. Though a passing reference of Pravriti Marg or ritualistic forms of worship that brings the worshipper back to this world to enjoy the fruits of labour, has also been given, it is the Moksh or Mukti (Salvation) that has been emphasized upon throughout the text.
The justification for writing Gita Saar lies in simplifying, summarizing, and dividing the message in four separate parts or booklets under the headings, “Bramha Vidya or Science of the Soul”; “Reasons for Bondage of the Soul”; "Paths of Liberation” (Nvriti marg) and “Supreme Exalted Form- Mukti, Moksha” (Salvation).
The author does not claim any scholastic achievements or authority to write on a scripture of worldwide importance as the Gita in simple, clear, lucid form. It is just an humble attempt to widespread the message enshrined in the Gita. Hope the effort will be duly appreciated by the learned readership and short comings and
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lapses will be pointed out keeping the larger humanitarian aspect in view. Also, welcome are the suggestions to improve it. Please send your comments to [email protected]
To conclude a line from Hazur Swami Ji Maharaj’s bani- Sar Bachan may be quoted.
Yeh saar saar mein gaya, santan mat bhakh sunaiya.
Only gist as per Sant Mat has been narrated
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Part A
Spiritual Science – Science of the Soul
1. Parmatama, God, the divine light, the source of all.
2. Aatma, The indestructible, immortal soul
3. Aumkar, God’s creative power (the omnisonal word)
4. Vibhutian, Creation of the Universe, Manifestations of the Lord.
5. Virat swarup, Lord in divine exalted form (Virat Swarup)
6. Brahm (manifested world); Par-brahm (unmanifested world).
7. Devyan, Pitriyan- Soul’s Safari (two paths the soul adopts, after leaving
body we call death)
8. Shiv Netar, Daswan Dwar, Nucleus point
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I. PARMPITA PARMATMA
Lord Almighty – The Divine Light and Sound
Lord Almighty has been described in the Gita in two forms; formless, without attributes & in-form i.e. with attributes. Formless without attributes has been described as under:-
Yai tu aksharam anirdeshyam avykatam paryu pastey
Sarvatar gam achintyam ch kut stham achlam dhurvam
Know Him imperishable, who has created this universe;
That Super conscious entity abides in all, indestructible by any.
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30-33.
Further, Lord Krishna discloses a top most secret:
Urdhav mulam aghayshakam ashvatham prahur avayam Chhandasi yasyey varnani yey tum ved s vedvit
Lord Almighty, the creator of this universe;
Is like an eternal inverted Peepal tree1;
Primal branches are Brahma, Leaves its Vedas;
He who can understand it from the core, will know the Vedas.
(15:1)
Aghaych urdhavam prasartah tasay shakha gun pravardha vishy pravla Aghaych mulani anusanttani karam anubandhini manushay lokey
This universal tree is sustained by three gunas (attributes)
Vices are its petals; deities, humans, inferior creature its species; Its branches spreading all around, upward and downward
Binding the creatures to this mortal world;
Ego, attachment and lust are the main bonds. (15:2)
(12:3)
This description of Lord (Universe) is exactly similar to one described in the string theory by scientists recently (for detailed description please refer to the ‘Spiritual Link’ January 2011, pp.
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The foregoing slokas tell us that Lord God, the creator of this universe, abides in all living creatures. He is indestructible, beyond comprehension by mind, intellect. He is source of all happiness, supreme joy. All creatures remember him gratefully, are mad after him. Remembering him one’s mind is never satiated. That primal Lord is the origin of all manifested & un-manifested world. The creation is like an inverted peepal tree, roots above & branches below. Its branches continue spreading all around. It is irrigated by the water of three Gunas (attributes) of Maya (Nature) i.e. by Sattava, Rajas & Tamas. Lust, anger, ego, attachment, greediness are its petals. Creatures continue coming and going as gods, human beings and lower species. This is how the formless Lord gets manifested in forms. In manifested form, although the whole creation is the depiction of the Lord himself, yet Lord is more manifested in some creatures than others. We can see the Lord’s manifestation with our own eyes in prophets saviours, seers etc. In this context the following slokas are particularly worth consideration:
Ajay api sun avay aatma bhootanaam ishwarapi sun Prakritim swam adhishthey sambhavami atm-maya Indestructible unborn God though I am, yet abides in all; Bring illusion, maya prakriti under me;
Trust, I manifest myself in every age in my divine form
Yada yadahi dharmasay glanir bhavti bharat Abhuthanam dharmasay tadatmanam sirjami aham As and when uprighteousness gets suppressed; Ill conduct (evil) gets the upper hand;
I manifest myself without fail;
(4:6)
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(4:7)


Pritranay sadhunam vinashaych dushkritam
Dharm sansthapan arthay sambhavami yuge yuge To save the holy men, eliminate the evil minded; Uphold righteousness, suppress ill conduct (evil). Bring all on the right path;
From time to time in every age, I manifest myself.
(4:8) These slokas from the Gita make it very clear, that from time to time God himself manifests in this world to show people the right path of virtue. He saves the holy men, eliminates the evil ones with demonic tendencies. In this way he re-
establishes the kingdom of heaven on this earth. Gurbani also supports this idea:-
Jug jug sant bhale prabh tere;
Hari gun gaveh rasan rasere.
‘In every age come God’s men to save. They chant sweet melodies in praise of Lord and enjoy the nectar of God’s name’.
(Adi Granth, pp. 1025) Now, the next few slokas make it clear that individuals who understand the core of this fundamental principle, get absorbed in the sweet remembrance of the Lord. They get liberated forever from the bondage of birth & death. They merge in
the Lord itself and become his own part & parcel. Lord Krishna further states:-
Janam karamch may divym evam yoveti tatveta
tyaktva deham punarjanam neti mameti s Arjun
Arjun, whenever I manifest myself I busy myself in pure unique deeds; One who understands me from the core, can know this close secret; One who enshrines me in his heart, will not be born again;
Liberated for ever, he will ascend to My eternal (sanatan) region.
(4:9) .
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Veet raag bhaiy krodha mat maya mamu pe ashritah
Bhaivo gyaan tapasya putah mat bhavam aagta
Devotees have been there in the past also;
Who conquered attachment, fear and anger;
With single minded devotion, they meditated on Me and got eternal peace; Such sublime knowledge they were blessed with, that they merged in Me!
(4:10) Here Lord Krishna emphasizes the historical truth that Lord’s devotion or worship is not a recent phenomenon. People have been worshiping the Lord God since times immemorial and have conquered the mental tendencies of attachment, lust, fear, anger, hatred, greed etc. through devotion, and thereby got liberated,
they merged themselves in the Lord, and became his own form.
Now, what an individual needs doing to understand this sublime knowledge, what mode of worship he needs following, how he should devote himself, the Gita enlightens us as under:-
Tatvidhi parnipatein priprashnen sevya
Updeshyanti tey gyanam gyaninast tatv darshaney
To know about God, bow to the seers;
Pay all the respects, serve devotedly;
When the Master is pleased request humbly;
Master satisfied, will bless you with initiation;
Love for the master will ensure the inner vision;
Since he is himself a realized soul.
(4:34) ‘So, seek the refuge of some seer, perfect Master, Saint Sat guru. Having blessed with initiation, meditate lovingly, devotedly till one becomes the
embodiment of God in human form’.
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Gita describes God as divine light also. In this context the following slokas are worth consideration:
Jyotisham api tat jyotish tamasparam uchyatey
Gyanam gayam gyangamyam hirday sarvasy vishithtam
God Par-Braham (in unmanifested form) is the source of all light;
Supreme light, it is beyond ignorance cast by Maya (illusion);
Only He is worth knowing, the seers come to know Him in elementary (core) form; Omni present, indestructible; He abides in all
(13:18)
Na tad bhasyatay suryo na shashanko na pavkah
yad gatva na navritantey tatdham parmam yam
Sun, Moon do not shed light there; neither there is fire;
The practitioner reaches the stage from where there is no coming back, no rebirth;
Pure, immaculate is that my supreme region.
(15:6) Lord God, the supreme deity is in sound form, i.e. word also. See the
following slokas:-
Om tat sat iti nirdesho brahmna tiri vidhi smritah Bramanasten vedasch yagyshch vihita purah Tasmat om iti udahtey yagay daan tap kriya Parvartantey vidhan ukta sattam bramvadinam Om Tat Sat is Lord’s name;
It is in triple form.
That is why, since origin
Braham Vadis have been starting their Yajnas; Tapas & Charities with word ‘Om’.
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(17:23, 24)


Tat iti anbhi sandhya falam yagtapkriya
Dan kriyashch vivdhah kriyantey moksha kankshibhi ‘Tat’ word is also Lord’s name;
Knowing this, one must renounce;
All worldly desires;
As & when one indulges in Yajna;
Tapas & charities.
Sat bhave sadhu bhavech sat iti etet paryujayatey Parshashtey karmni tatha sat sabd parth pujyatey Yagy taps daney ch sthiti sat iti ch uchytey Karmch ev tat arthiym sat iti ev abidhiyatey ‘Sat’ word is True Lord himself;
Know him the supreme;
Always in equanimity;
It manifests itself as and when necessary.
Pity, mercy, forgiveness are his attributes;
That is why he is known as gracious Lord;
‘Sat’ Word is always used in noble deeds, Arjun.
(17:25)
(17:26 & 27) ‘So, Lord God is divine light as well as in word form. It manifests itself in living beings as light as well as the word (sound). In this way the formless, manifests itself and supports all living beings’. This revelation is true self realization or self knowledge (atma bodha). This can only be achieved when we seek the Lord through deep meditation. See
what Upanishad says: -
There is one supreme ruler, the inmost self of all beings
Who makes his own form manifold.
Eternal happiness belongs to the wise, who perceive him within, Not to others.
(Katha Upanishad 2.2.12)
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2. Aatman, the self
The Indestructible Immortal Soul
In the second chapter of the Gita, Lord Krishna instructing his disciple, his devotee Arjun about aatman, the self, indestructible, immortal soul, sermonizes him as under:-
n tu ev aham jatu n asam n tvam n emay janadhipa
n chaiv n bhavishyam sarve vyam ate param
The soul abiding in you or me, never perishes;
It never happened that you or I or these kings were not here at any time in the past, or may not be here in future.
(2:12)
dehino asmin yatha dehay kaumaram yauvnam jara
tatha deh antar prapti dhir tatar na mohite
As childhood, youth and old age are three stages of the body;
The body changes every moment;
Similarly when body decays (perishes), the soul enters a new body So wise never grieve at such a change.
(2:13) Body being perishable one who is born must die. Aatman, the Soul itself is
imperishable, immortal. Wise never grieve at this change.
n jayate miryate va kadachin, nayam bhootva bhavita va na bhuya ajo nitya shashwat ayam purano, na hanyate hanay maney sharire Soul is never born, never dies, it is unborn, eternal;
It never happens that the soul may die along with body.
vasansi jirnani yatha vihaye, navani grihanti naro prani tatha sharirani vihaye jirnani, anayani sanyati navani dehi
(2:20)
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As one discards old worn out clothes, wears new ones; Exactly soul behaves similarly;
Discards old, infirm body to adopt the new one.
(2:22) Our soul is unborn, eternal. Soul being a God-particle it constitutes in itself all the attributes of God. This ephemeral, illusory world changes. But soul being God-particle, it is itself God like, unborn, eternal, immortal. It discards old, infirm body like worn out clothes to adopt the new one. Lord Krishna sheds further light
on soul and says:-
Nainam chhindanti shastrani nainam dehti pavakah na chainam kledyanti apo n shoshyti marutah Weapon cannot pierce it, fire cannot burn it; Water cannot wet it, Air cannot make it dry.
achhadye ayam adahye ayam akledye ashoshye ev ch nitya sarv gatey sthanu achleyh ayam sanatan
It can’t be pierced, my friend;
Beyond the reach of fire, water and air it is;
This soul is stable imperishable, eternal and imminent.
(2:23)
(2:24) Aatma, Soul being God particle2 cannot be pierced by any weapon. Nor can it be burnt by fire. Water cannot wet it. Air cannot make it dry. It is a permanent feature, imperishable, eternal and imminent. It abides in all creatures high or low. It abides even in matter, though in dormant form. Science has proved it. Goswami
Tulsi Das Ji describes it as under in Ram Charit Manas:
2
God particle as described in Hindu Scriptures has now been accepted by Science also. They have proved it in 2013 by conducting a physical experiment through large Hadron Collider in Geneva. They have named it Higgs Boson. It has been given the name of Higgs after Peter Higgs, the British Scientist who conducted this experiment. And it has been named Boson after Satyan Bose the Indian Scientist who originally presented this theory in 1940’s.
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Ishvar ansh jeev avinashi chetan amal sehaj sukhrashi
So maya vash bhayo gosain bandhayo kir market ki niyan
God particle, the imperishable soul;
It is fully conscious, immaculate;
And source of all delight;
It is now in bondage like a parrot or a monkey says Goswami being under the influence of illusion (God’s illusive power, Maya)
(Rch. Man U. kand 116/2) It has got into bondage due to its love for mind & matter. How to get out of this bondage of mind & matter is only possible by seeking refuge of a living
master, Satguru, as Arjun saught Lord Krishna’s refuge. Gita tells clearly:- Sarv dharman parityajya mam ekum sharnam braj
Aham tva sarv pape bhyo mokshyami ma sucha
Forsaking all duties, come to Me alone;
I shall release you of all evils and forever set you free. This is my word of honour.
(18:66) God is light. The Self or Atma is inner light. Therefore, the practitioner who has realized the self is said to be self luminous, radiant. The Gita urges the aspirant to
turn within and seek that divine light.
yo anteh sukh anteh aaram tatha anteh jyotir ev ch seh yogi brahm nirvanam brahm bhootah adhi gachhti
One who is happy within him/her self;
Who rejoices within and experiences the light within (antarjyoti); Achieves salvation (Brahm Nirvana).
That yogi having become divine attains the supreme blessedness of God.
(5:24)
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3. Lord’s Creative power, The Omnisonal Word, AUMKAR
Following Slokas of the Gita describe the word that creates and supports the manifested world:
Maharishinam Bhrigur ahm, giram asim ekam akshram
Yaganam jap yag asmi sthavarnam Himalya
As Bhrigu is in sages, in the words I am AUMKAR (Parnav) ; In Yajnas, Japyag Supreme; in motionless know me Himalayas.
Yat cha pi sarv bhutanam bijam tat ahm, Arjun
N tat asti bina yat syat mya bhutam char achram
Arjun ! Seed I am for all creatures of the world;
Animate, in-animate I support all; none can exist without Me.
(10:25)
(10:39)
Om Tat Sat iti nirdesho brahmn trividhi smritah
Brahmanstain vedashch yagashch vihta pura
Om Tat Sat is Lord's name; of three kinds it is;
Since the primal time, brahmins have used these three symbolic words to please Brahm while reciting Vedic mantras.
(17:23)
Tatsmat Om iti udahtay yag dan tap kiriyah!
Parvartante vidhan ukta sattam Brahmvadinam
So know Bharta! Braham Vadis (Worshippers of God without attributes) always start Yag, Tap & Dan with word Om.
(17:24)
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Brahmsutras and Satpatha Brahman also say:
Shabdat prabhavti jagat, Shabdat purvika Srishti
The universe arises from the word, the word preceeds creation.
(Brahmsutrs 1.3.28)
Vag vatiayavacho vai prajak vishvakarma yajana
In truth the Word is the unborn one. It is from this Word, the creator of the universe vishvkarma created beings.
(Satpatha Brahaman 7.5.2.21)
Aumkar is the word that creates everything, animate and inanimate. This word itself is God in action. It is of three kinds Om, Tat, Sat, already described above. The great sage Patanjali also declares this word, Om or Aumkar as the Omni Sonal Word, i.e. the word in Sound form that creates the whole universe. He tells us that from this word are first created, five subtle elements viz.: sound, tactile pressure, element of colour, element of taste and element of fragrance (Sabad, sparash, roop, ras, gandh). These subtle elements with the passage of time give birth to five gross elements viz: Aakash, Tej, Vayu, Jal & Prithvi (Ether, Heat, Air, Water and Earth).
Sage Patanjali prescribes how to worship and then ultimately get merged in this word. Here Patanjali’s yog sutras 1-26 and 1-27 are particularly worth mentioning.
S esh purve shampi gur kalen an wachhedat (1-26) ‘That (God) who is not affected by Time, is the Master (Guru) of all beings, created in times immemorial also’. Elucidating God further Yog Sutra (1-27) tells us that (God) is holy word Pranav (Om).
25


Tasaya vachak Pranav (1-27) ‘Pranav means evergreen word OM’. Manduk Upnishad also describes it in detail. This Omnisonal word is Omni present, Omni potent and Omni scent also. It is God’s creative power, God in action. As per Swami Siva Nand it is this word Omni that is pronounced as ‘Aamin’ by several tribes. Prophet Christ describing this very word, says in Bible.
In the beginning was the word, the word was with God, the word was God.
Mohammeden Faqirs describe this very word (Sound) as Kalma, Bange- Aasmani, Nadai Sultani. Gurbani also describes the creative power of this word as under:
Aumkar utpati kiya dinas aur raati;
Van, trin, tribhavan, paani, chare Ved chare khani;
Karaney hara bujho re, Satguru miley taan sujhe re
Aumkar created days and nights;
Forests, vegetation, three worlds & water
Four Vedas, Four kinds of creatures (Andaj, Jeraj, Setaj & Utbhaj)3;
Ponder over the creater;
Only meeting the satguru, can you think of it.
(A:G. pp. 1003) Guru Nanak describing the attributes of this very word in the Mool-Mantra of Japuji Sahib says “Ek Aumkar karta purkh Nirbhau nivair akal murat ajuni saibhum gur prasadi jap”. Aumkar is the sole creator, fearless, without any enemy. It is the one that is never born, never dies, self creating. Recite it with Guru’s grace. It is the self generating principle that can be recited and known with Guru’s grace only. Some perfect Master, adept in word (sound), word personified himself, can bless others with its secret and connect with it. (As an
iron filing gets magnetized through induction of magnetism by a magnet). 3
3. Andaj – Born out of eggs, Jeraj – Born wrapped in jelly. Setaj- Born from perspiration. Utbhaj – Self growth from land as grass
26


Practicing this word sound one can realize the self and then merge the self in God. ‘Self realization before God realization’.
Sabde saad jaane taan aap pachhaaney
Tasting the word one can realize the self .
Sabde saar rakhey ur dhaar, sabde gat mit mokh dwar
Enshrining the word in the heart, one gets salvation
Pran-Sangli describes this word as under:
(A.G.P. 115)
(A.G. 1342)
Sabde dharti sabde Aakash sabde bhya Prakash
Sagli srishiti sabad ke paachey Nanak sabad ghatey ghat aachey
From word came the earth, from word came the sky, from word came the light; The whole creation is sustained by the word. The word resounds in everybody, says Nanak.
‘So everything comes from this word. This word is the creater, the sustainer. It resounds in every being. We can connect with it within our own selves (of course with the help of some Satguru)’.
According to Dr. S. Radhakrishanan, this very word has been mentioned as Garur (Eagle), the vehicle used by Lord Hari (Vishnu Ji). This word constitutes three sounds Akar, Ukar & Makar (AUMKAR). Akar & Makar are the two wings of the Garur. And Ukar is its Long beak. Lord Hari uses it as a vehicle to roam about and support the whole creation. This word is also the vehicle Nadia bullock (from Nirmal Nad) used by Lord Shiva.
Hazur Swami Ji Maharaja praises this word in his Bani Sar-Bachan:
The whole world is blind without word;
Who can cut asunder the noose of attachment!
27


Without this word all deeds are useless;
Without it the being is ever in bondage.
So make meditation on Word your primary task;
Pay not attention to any other form of worship;
Get the secret of Word from the master, then merge in it;
O! my friend, devote on word, get victory over the negative power; Find the shore of word in your own body, then meet your beloved; The word pays off the debt of (past) karmas;
Word merges our soul with the universal word.
(Sar Bachan 9:5) Kabir Sahib also says “Sabad mein surat aise vase jaise jal meena re”
‘So, without meditation on word, the noose of attachment cannot be cut asunder. One can not get out of the cycle of eighty-four lakhs (Births and deaths). By meditating on word, the being gets merged in the word itself. Thus, he gets victory over the negative power (Kaal) and is never born again’.
Now, where can we find this word, Gurbani shows us the way.
Nou darwaje dasven mukta anhad sabad vjavanya
(Leaving) nine gates, the tenth is the door of liberation; There resounds the unstruck and limitless music (Word).
(A.G. pp.110) ‘Leaving nine doors we are to get the door of liberation at the tenth door behind our eyes, not below it. There resounds the limitless and unstruck music called Nirmal Nad (pure music). Till we are able to open the Tenth door, the Shiva netra, the Third eye, the Single eye, nobody can get liberated. And all this comes
through Guru’s grace, by meditating on word as per gurus’s command’.
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Now, think over the sloka given below from the Garur Puran:
Om iti ek akshram braham vayaharan mamnu samaran
Ya prayati tyajan deham s yati Parmamgatim
‘The Lord says: Remembering Me, Uttering one word Om, who leaves the body, he achieves the highest form, reaches the highest region’.
(This sloka also finds mention in the 8th chapter of the Gita).
To conclude, “Meditate on Him As Om” “Meditate on Om”
The monosyllable Om which is Brahm, Should always be meditated upon
By those who desire release from bondage.
(Garur Paran 16:108)
Manduka Upanishad 2.2.6 Amrit bindu Upanishad 16
Dhyan bindu Upanishad 9
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4. Creation of Universe and Manifestations of the Lord Vibutian
How this universe got created and how did the Lord Himself appear, the following slokas of the 10th chapter of the Gita shed light in this context.
N may vidu surgana prbhavam n maharishi,
ahm adirhi devanam maharishinam ch sarvshay
Yo mam ajam anadim ch vetilok mahaishvaram
asmmurh s mrityasu sarv papay param uchyatey
About my origin, o my friend, the gods know not;
The sages and munis too know not; since I am the primal cause of all.
Who knows me unborn, without origin, the Lord of all regions;
Enlightened he is, free from all sins and attachments among the mortal beings;
(10:2,3)
Budhir gyanam asmmoh kshma satyam dum shum,
Sukham dukham bhav abhavo bhyam ch abhyam ev ch
Ahimsa, samta tushti, tap danam yash, ayash
bhavnti bhava bhutanam mat ev prithik vidya
Non-violence, equanimity, satiation, steadiness, charity, honour, dishonor; intelligence, knowledge, freedom from doubts, attachments, forgiveness, truthfulness; victory over senses, mind, happiness, sadness, birth, death, fear, fearlessness, all follow my command.
(10:4, 5)
Maharishi sapt purvey chatvaro manvah tha
Mat bhava mansa jata yeysham lokey Imah prajah !
I have created everything; everything appeared by my will;
Seven sages, Sanakadis four, all Manus, ancestors of mankind inhabiting different regions of universe, all emanate from me.
(10:6)
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The foregoing slokas make it clear that the Lord God Himself is unborn, primal, the master of all regions, and hemispheres. His origin can not be known by any sage or muni4 even. The whole universe has come from his command. Honour dishonour, forgiveness, austerity, charity, all follow his command. All sages, munis, meditate over Him, follow his command respectfully. Bani also tells us:
Jo Karta srishiti ko saaje aapey jaaney soi
The creator who creates this universe, only He himself knows how it came into being.
(A.G. pp. 4) Those who seek his refuge, love him devotedly, meditate on Him, are absorbed in his thoughts always. What is the fruit of their labour the following
slokas throw light on it.
Ahm sarvsye prabhavo mat sarvm pravarttey
Iti matva bhajantey mam budha bhav samanvita
The Primal cause of all I am, the whole world seeks blessings of me; Knowing this the wise meditate over me, taking me as a giver;
They worship me lovingly and devotedly.
Tesham sattat yukatanam bhajtam priti purvkm
Dadami budhi yogam tam yen mam upyanti tey
Those who sing hymns in my praise and meditate too;
They are blessed with pure knowledge and my access also.
Tesham ev anukampa artham aham agyanjum tam
Nashyami atmbhavstho gyan deepen bhasvtah !
Those whom I bless with my Love, I enshrine myself in their heart; Attachment, delusion, ignorance gone, they are blessed with divine light
(10:11)
----------------------------------------------------------------------------------------------- 4 Muni- one who always observes silence.
(10:8)
(10:10)
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Next, describing his manifestations the Lord speaks as under:
Hunt te kathyasyami divya hi atm vibhutiah Pradhantey kurushreshth n asti antah vistrsay may Listen, O! gem of Kurus, my manifestations;
I describe in brief, they are innumerable.
So, sweetly spoke the gem of sages (hrishi-kesh):
Ahm atma guda kesh sarv bhutashya sthit
Ahm adisch madhyam ch bhutanam antah ev ch
Listen to me O! Guda Kesh5!
See my strange form, recognize me as spirit in all creatures; I am the origin, the middle, the end of all;
I reside as Lord in all.
(10:19)
(10:20) ‘The Lord resides as spirit in all. He is the origin, the middle and the end of
all’.
Then the Lord tells that know Him as excellent, in all. In hills He is the
snow capped mountain; in gods He is Lord Vishnu; in demons He is Prahlad; in rudras (who are always in rage) He is Shankar; in cows He is Kamdhenu cow; in Vegetation He is the Peepal tree; in snakes He is the Venomous serpent Cobra, in birds He is Garud; in sages He is Narad and in words He is the Aumkar. 41st sloka of this chapter makes everything further clear:
Yat yat vibhuti mat satvam srimat urjatam ev va
Tat tat ev avgachch tvammum tejo ansh sambhavam
I am the Lord of all;
The mightiest in every way; ------------------------------------------------------------------------------------------------- 5. Guda kesh - Term used for Arjun, means who wins over sleep (darkness).
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He who is the most beautiful, the most energetic; The bravest and the most penance wise;
He who is great in this world;
Know me residing in him;
Whether it is in material form, Or the creature; everything orginates from a particle of mine.
(10:41) Whatever excellent is visible in this world the Lord is radiant in all. Know
Him residing in all.
Describing his manifestations in this manner the Lord shows his disciple
Arjun His Virat Roop, his divine form at his request. See the next chapter for Virat Roop.
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5. Divine cosmic form (Visv Roop) of the Lord residing in Every Particle
Sanjay uvach, “Evumuktva tato rajan Mahayogeshwaro Hari Darshayamaas parthaye parmam rupam eishvaram”
Said Sanjay, “Look here, King, The Lord God redeemer of the Sinners, showed to Arjun, His divine cosmic form, after uttering words of wisdom”
Anek vaktar nainam anek adbhut darshanam
Anek divya abharnam divya anek udyat aayudham Numerous mouths, numerous eyes;
Grand form to look at;
Adorned by divine ornaments;
Divine armours held in arms.
Divya malya ambar dharam divya gandh anulepnam
Sarv ashcharya mayam devam anantam vishvto mukham
Garland of beads glistening around the neck; Beauteous un-bound; Radiant garments on, perfumed body & face;
Seekers charmed by scented odour;
With faces all around;
beautiful wonderful radiant form.
Divi surya sehstarasya bhavet yugpat uthita
Yadi bha sdarishi sa syat bhas tasya mahatmanah !
Arjun saw within himself, thousand of Suns;
Radiant form with Lamps burning all around;
Only a highly evolved soul is blessed with such a vision!
(11:11)
(11:12)
34
(11:9)
(11:10)


Anadi madhya antam anant veeriyam anant bahum Shashi surya netram Pashyami tvam dipt hutash vaktaram swyetejasa vishvam idam tapantam I behold you as one (Says Arjun)
Without beginning, middle or end,
Of infinite power, with innumerable arms
With the moons and suns as your eyes,
With your face as a flaming fire, scorching this universe.
(11:19) Lord Sri Krisna blessed Arjun with an inner vision of His divine form. With these bodily eyes we can not see Lord’s divine form. For that we need inner vision, the divine eyes, that get opened through His grace only. Arjun is amazed to see that the Lord has thousands of mouths, thousands of eyes, thousands of Suns shedding their radiance there. This vision can be had only by some great soul, the
Lord’s devotee, who is very dear to Him. Gurbani also describes it as under:
Sahas tav nain nun nain hai tohe kau, sahas moorti nana ek tohi;
Sahas pad bimal nun ek pad gandh bin, sahas tav gandh iv chalatmohi.
‘In manifested form, O Lord! you have thousand of eyes while in unmanifested form you have no eye. In manifested form you have thousands of faces but none in unmanifested form. In manifested form you have thousands of lotus feet that emit fragrance. Not a single foot is without fragrance’. This is part of the prayer ‘gagan mey thal, ravi chand deepak’ written by Shri Guru Nanak Dev Ji Maharaj.
(M1, 663) In the concluding slokas of this chapter Lord Sri Krishan tells Arjun that the divine form of the Lord that was shown to him, is a rare blessing. Even gods sigh for this vision. The learned people who read the Vedas or who are busy in yajnas, tap, dan6, cannot have this vision. The following slokas make the text
more clear. ---------------------------------------------------------------------------------------------- 6 yajnas, tap, dan – austerities and charities.
35


Sri Bhagvan uvach, “ Su darsham idam rupam drishtvan asi yat mum Deva api asya rupasya nityam darshan kankishna”
The Lord tells Arjun,
My divine form that you saw is a vision rare; The gods pray for it, aspire for it.
Naham vedah na tapsa n danen n ch ijya
Shakya evam vidho drishtum drishtvan asi mam yatha
The inner vision of the divine form, you have had, None can have this vision;
May be a scholar of Vedas or busy in austerities; May engage himself in charities, or yajna.
(11:52)
(11:53) How can this divine vision be had in introspection, the next slokas shed
light on it:
Bhaktya tu ananya shakya ahm evam vidhi, Arjun
Gyatum drishtum ch tattven praveshtum ch, Prantap
Arjun, one who is fully devoted can see me face to face;
Only the devotee who aspires for me heart and soul ;
Can be blessed with such a vision, and also knowledge about me.
Mat karm krit mat parmo mad bhaktah sangvarjitah
Nirvair sarv bhuteshu ya s mam eti, Pandav
Devotee who is fully devoted, has no other desire but to see me; Detached from the world does his duty honestly;
Foe of none, Pandav, finds me sure enough.
(11:54)
(11:55) Gurbani also echoes the same sentiments in the lines reproduced below:
Visr gai sab tat parai jab te saadh sangat mohe pai (rahao)
36


Nako vairi nahin begana sagal sang hamko ban aie (1)
Jo prabh kino so bhal manyo eh sumat sadhu te pai (2)
Sabh mein rav rahya Prabh eko pekh pekh Nanak bigsai (3)
Difference of Mine or thine gone;
Since I have got the company of saints. (Pause)
None is enemy, nobody is the other (alien), I am now friendly with all; (1) Whatever God does, is right, this wise counsel I have got from the saint; (2) One God pervades all, Nanak is delighted to see. (3)
(A.G. 1299)
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6. Brahm, Par Brahm (Manifested, Unmanifested Worlds)
Abrahm bhuvanat lokah puney avartiney, Arjun !
Mam upeytey tu kauntey punarjanam n vidytey
Look here Arjun! Regions upto Brahm get dissolved & appear again and again;
Miseries, births and deaths prevail in these regions;
But those who ascend to my region, are never born again.
(8:16) In the 8th chapter of the Gita, it has been made clear that regions upto Brahm, including Brahma himself, get dissolved after passing through a cycle of one thousand chatar yugas (Chatar Yuga means a cycle of four yugas coming one after the other). But Par-brahm, the abode of Lord God himself, gets never
dissolved.
The following slokas shed further light on this topic:
Sehstra yugpryantam ah yat brahmano vidhu
Ratrim yug shstranantam tey ahay ratr vido janah !
Brahma’s one day equals the cycle of one thousand chatar yugas7. Similarly is the night. Yugas so long is Brahmas day and night;
Only a seer, who knows Him from the core can understand it. Avyaktat vyktay sarva prabhavanti ahay agmey
Ratri agmey pralyleantey tatr ev avyakt sanghkey
Come Brahma’s day, everything is born out of Brahm (unmanifested);
(8:17)
Come Brahma’s night, everything gets dissolved into Brahm. -------------------------------------------------------------------------------------------------------------------------------------------
7. chatar yugas – cycles of four yugas (ages) i.e. satyug, dwapur, treta, kaliyug.
38
(8:18)


Bhutgram s evayam bhutva bhutva pralyeytey
Ratri aagmey avshey Parth prabhavti ahay agmey Similarly, all creatures, being under Maya (illusion); Are born in the day, disappear at night, Parth ! Ultimately Brahma also disappears !
Pra tasmat tu bhav anay avyakt avyktat snatan Yeh s sarveshu bhuteshu nashytsu n vinashyti Another unmanifested world, the abode of Primal, eternal supreme Lord also exists. Not influenced by illusion it never perishes; Though everything else disappears.
(8:19)
(8:20) ‘When Brahma’s night falls, everything disappears. Everything appears again when Brahma’s day approaches. In this way all creatures are in the never
ending cycle of births and deaths’.
How they are saved, next slokas show us the way out:
Avyakt akshr iti ukt tum ahu parmam gatim
Yam prapya n nivritantey tat dham parmam yam
Primal, unmanifested, imperishable My region, is the destination;
One having ascended to that region returns not, finds permanent abode.
Purush s pra Parth bhaktya labhyst tu anany Ysy antahsthan bhutani yen sarvm idm tatm Lord that resides in every creature;
Also the eternal abode of all;
The treasury of all joys is had by loving devotion only, however.
39
(8:21)
(8:22)


‘Primal, un-manifested Lord can be found by merging one self in the word, the akshar (the indestructible) eternal word resounding within us. With the help of the word (as a cord) one can ascend to the prime region, Sat Lok, where Primal Lord himself resides. And the only means to achieve this object is loving devotion to the Lord. No other way out.
About this eternal primal word, Pran Sangli tells us:
Shabde dharti, Shabde Akash, Shabde Shabad bhya Prakash;
Sagli Sristi Shabad Ke Pachhe, Nanak Shabad Ghate Ghat Acchhe.
“From Word has come the earth, the sky. Word has illuminated (The Universe). The whole creation is supported by the word. The word resounds in every being”, says Nanak.
The Earth, the sky, the whole creation has been created by this indestructible word. This word is resounding in every being. Our body resembles a ghat (pitcher). The secret can be had from some prophet, a saint who is adept (word made flesh) himself.
It is this very word that has been described Akash Bani, Nirmal Nad in Vedas; Rabi Bani, Dhur Ki Bani in Guru Granth Sahib; Nadai Sultani, Baangey Aasmani, Kalmai IIlahi by Mohammedan Faqirs and the Word, the Logas by Lord Christ in the Bible.
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7. Soul's Safari after death - Two paths, Devyan, Pitriyan
Which path after death can the soul adopt and which destination does it meet with has been fully described in the 8th chapter of the Gita. The following slokas make everything clear:
Yatr kale tav anavritam avritam ch ev yogin
Pryata yanti tm kalm vkshyami Bharat rishbh
Listen gem of Bharats ! two paths the soul adopts;
The individual after death adopts one path, to be born again;
The other path it follows, treading which one gets salvation.
(8:23)
Agin jyotir ahay shukl shutmasa utrayanam
Tatr pryate gachanti Brahm Brahmvido janah !
One path of light, known as Shukal Paksh, bright as fire when the Sun aheads north for six months;
Brahmgiani treading this path after death meets salvation;
Does not return; ascends to Par Brahm.
(8:24)
Dhumo ratristatha Krishan shutmasa dakshin-ayanam
Tatr chandermsm jyotiryogi prapey nivrtate
The other path known as Krishan Paksh, is dark as night;
When the Sun aheads south for six months;
Individual treading this path, comes back to this world after a pause in heaven. (Chander Lok)
(8:25) The foregoing slokas make it clear that after death the soul can adopt either of the two paths. One path that is bright and radiant as the full moon aheads towards North, is known as the North path. The soul adopting this path meets with
salvation, does not return to Mrityulok, the region of death. 41


The other path that is pitch dark as the night of amavas (the night the moon is invisible) is known as the southern path. Souls proceeding on that path return to Mrityulok (the region of death) after a period of enjoyments in heaven. They do not get salvation. Now further emphasizing this very statement these two paths have been described as Devyan (gods’ vehicle) and Pitri-yan (elder’s transport), also.
Shukl Krishno gati hi etey jagat shashvte matey
Ekya yati anavritam anay avarttey puney !
From time immemorial two paths one Shukl, the other Krishan;
Know them bright and dark also have been used by the whole world;
One path leading to Par-brahm, the other leading back to this world again.
Special note:
Krishan Paksh is dark as night;
Shukal Paksh bright as the moon; Saints describe it as Dyal and Kaal; While the Upanishads call it right & left.
(Gita Mehak, pp. 128) These two paths described as shukla paksh (full of light) and krishan paksh (dark as night) are known as Devyan & Pitriyan also. Shukal paksh or Devyan Marg leads to Par-brahm. The souls taking this path merge in the Par-brahm, get salvation. While those adopting the Pitriyan or krishan paksh marga (path) return to be re-born. These two paths have been described as Dyal and Kaal by the saints.
The upanishds call them as right and left margs (paths).
Now, the next two slokas emphasize the idea that instead of having the desire to reap a harvest of good and virtuous actions of yajana (sacrificial fire), tap (austerity), Daan (charity) or Paath (reading scriptures like the Vedas), one should
42
(8:26)


take to the path of Yoga – Sadhana (Pratice of yoking the soul with God), so that one may be able to merge himself in Par-Brahm, unite Himself with the Lord ultimately.
N ete sriti Parth janan yogi moh iti kshchan
Tasmat sarveshu kaleshu yogyukto bhav Arjun
Arjun, yogis knowing the secret of both these paths; Are not led astray;
Busying himself always in yog-sadhana;
You too, concentrate fully on Me;
Pay full attention to yog-sadhana.
Vedeshu yagyshu tapsu ch ev daneshu yat punya phalm pardishtm At eyiti tat sarvm idm viditva yogi parm sthanm upeyiti ch adaym How so ever virtuous may reading of Vedas be;
Or the Yajna, tap, dan-punya be;
An yogi is not charmed by these.
He adopts bhakti marg (path of loving devotion).
Always busy in yog sadhana, ultimately merges in the primal lord.
(8:27)
43
(8:28)


8. Ano-Anyas Bindu (Nucleus point), Shiv Netar (Third Eye, Single eye), Daswan Dwar (Tenth Door)
In the Gita, Lord Krishna emphasizing the need to find Ano-Anyas Bindu (Nucleus point), or to open the Shiv Netar / Daswan Dwar (tenth door) says:
Kvim puranam anushashitarm ano aniansm anusmrate yeh
Sarvsya dhatarm achintya rupam adityvarnam tamasa prstat
The Prime person, the Lord of all, resides in all creatures;
The basis of all creates, sustains, ultimately destroys everything;
Beyond ignorance and doubts, radiant as the Sun He is;
Beyond imagination, embodiment of all joys;
Remember Him, taking Him as such. Meditate on Him;
With full concentration, find Him as nucleus point (ano -anyas bindu);
The smallest particle, the subtlest one.
(8:9) Lord resides in all of us. He is to be found within us at the Shiv Netar or Daswan Dwar. He appears as the Nucleus point. (Nuktai-swaida of Mohammedans) The subtlest and the brightest of all can be found through meditation, with full faith and loving devotion. He does not appear till ignorance or doubts prevail. The moment the Ano-Anyas bindu (Nucleus pt) is found, one is
full of all joys & happiness beyond imagination.
Pryan kale mansa achlain bhaktya yuktah yogblain ch ev
Bhruvo madhey pranm aaveshye smyak stm prm purshm upaiti divyam Such a devotee withdraws all his senses inside;
Concentrates his attention in between both eye brows;
Brings all energy between the two eye brows;
Departing from this world, the devotee goes straight to Lord’s mansion.
(8:10)
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‘The Lord appears through meditation, with full concentration at the nucleus point, situated between both the eyebrows. Such a devotee at the time of leaving body goes straight and merges in the Lord. No staying in between. He is liberated forever’.
For meditation, Vedic scholars speak highly of Aumkar, sonal word also:
Yat akshram vedvido vadanti vishanti yat yateyo veet rag
Yat ichhanto brahmcharyam charanti tat te padm sangrehen prvakshya
People transcend attachment and illusion by purifying their mind to realise this word, Aumkar;
To realize it the celibates observe celibacy, meditate over this word Aumkar; Thus sanyasis & munies8 ascend to the highest region Brahm, that is great
and excellent.
(8:11)
Sarv dwarni sanyam mano hirdey nirudh ch
Murdhanya adhyey atmne pranm asthiteh yogdharnam
Plugging all sense organs, with mind stilled;
The practitioner (yogi) concentrates all his energy at the fore head between the eyebrows.
(8:12)
Om iti ek akshram brahm vyaharn mamnu smarn
Ye pryayti tyjan dehm s yayti parmam gatim
Repeating my name with full attention, the devotee will find (listen to) the Aumkar Sonal Word;
At the last moment when he leaves the body, he will get salvation of the highest order, ascend to the highest region.
----------------------------------------------------------------------------------------------------------------------------- -------------- 8 Sanyasi - recluse, ascetic , Muni - who observes silence
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(8:13)


Ananya cheta sattm yo mam smriti nityash
Tasya ahm sulbh, Parth, nitya yuktsya yogin
With intense love, the devotee repeats my (Lord’s) name again & again; Parth! “I say truly, who devotes his time daily and regularly will sure realise Me (God realisation)”.
(8:14)
Mam upaytey punr janam dukh alyam ashashvtm
N apnuvanti mahatmna smsidham prmam gatahey
Ascetics who achieve such a state are above pain and afflictions; In this transitory world, they are not born again;
They reach my abode, and achieve salvation of the highest order.
(8:15) These slokas emphasise the necessity of observing celibacy and controlling all sense organs from going astray, to practice the art of concentration between the two eye brows, as a matter of daily routine, with intense love & devotion. The Sonal Word Aumkar will become audible. The devotee concentrating full attention in this sound will automatically ascend to the highest region, Sat Lok, the abode of Sat Purush himself and merge in Him. The Gita reassures that such a devotee an ascetic of the highest order will not be born again. Having reached perfection, one will find place in the highest region and rise above all sorts of dualities and
worldly pains & illusions.
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Note : - This ano-anyas bindu (nucleus point) of the Gita is also known as shiv
netar by Hindu sidh purush's (sages of the highest order), daswan dwar (tenth door) by sikh guru's , nuktai-swaida by Mohammedan Faqirs and third eye, single eye by Christians.
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Part B
Reasons for Bondage of the Soul
9. Manah (Mind)
10. Trai-Guni Maya (Three Modes of Nature)
11. Panch Tatva Ka Bhautik Srir (Physical Body constituting Five Elements)
12. Vish Briksh yeh Samsar (This vicious World Tree with roots in Ego and
Attachment)
13. Daivi, Divine (Gurmukhi) & Aasuri, Demonic (Mun-mukhi) Estates
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9. Manah (Mind)
According to the Gita living beings are bound to this world since they are under the influence of manah (mind), and attached to maya, this illusory world, having three attributes. Bound by the pomp and show of this animate and inanimate world and being helpless in the face of mind’s five tendencies viz. kam (lust), krodh (anger), lobh (greed), moh (attachment) and ahamkar (ego, pride) the living being indulges in all sorts of deeds. Some of the deeds may be good, noble, some may be evil, demonic. To reap the fruit of these deeds the being, the soul has to be born again and again. Now, how to get rid of these tendencies, how to win over the mind, how to get out of the cycle of births and deaths, the following slokas from the Gita show us the way.
Udheret atmana atmanam; n atmanam avsadyet atma ev hi atmanah bandhu atma ev ripu atmanah Let man raise the self by the self;
Let him not degrade the self by the self;
Self is one’s best friend, undoubtedly; Self is one’s worst foe, also.
Jit atmnah prshantsya parmatma smahiteay
sheet ushn sukh dukeshu tatha man apmanyoh
One victorious over mind earns peace, He is already one with God; Heat, winter, praise, condemnation, pleasure or pain are equal to him;
Yada viniyatam chittm atmnev avtishthtey Nispriha sarv kamebhyo yukt iti uchyte tada
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(6:5)
(6:7)


Mind under control is one with the Lord;
Mind clean as a slate, free from all worldly desires, consider him yog-yukt (one with the Lord);
Chanchlm hi manah Krishan prmathi balvat drirhm Tasya aham nigrahm manay vayur iv su dush karm
Asanshyam mahabaho mano durnigrahm chalm
Abhyasen tu Kauntey vairagyen ch grihytey
Arjun expresses his doubts,
"Mind is very very unstable, very stubborn, very strong.
(6:18)
Bringing mind under control is more difficult than controlling air”;
“Yes, but still listen Arjun, son of Kunti, the measure to control the mind”; says Krishna;
“Concentrate attention within, having a watch over the Mind;
Practice this yoga for attachment (with God);
Attachment brings about detachment (from the world);
Mind thus comes under control, surpassing its wavering tendencies”.
(6:34,35)
‘Mind having Satvic (noble) tendencies is a particle of Brahm. Bringing it under control is the aim and object of a practitioner (of meditation). This is the only true worship of God. Mind under control leads to our union with God. Free from Mind’s tentacles (grip), our soul merges in its source God and is ever happy, gay and delighted’.
As described above bringing Mind under control is not so easy. It demands constant supervision. It has to be checked from going astray. The practitioner has to concentrate his attention at the Shiv Netar (third eye, single eye) again and again. And it demands daily practice. Regular practice habituates the mind to stay steady behind our eyes. Then this mind is no more a foe. It rather becomes our friend. Instead of straying our attention in the outside world, it rather helps us to withdraw from it. It persuades us to devote more and more time to meditation, the true worship of God. Swami ji says: ‘Radha soami keht sunai, ‘man vairi ko mit kar’
Says Radha Soami, befriend your mind, now foe.
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(Sar Bachan 19, Shabad 16)


Mind, that is fond of tastes, starts enjoying meditation. The pleasure it derives from meditation surpasses all other sorts of pleasures. All worldly enjoyments seem tasteless as compared with meditation. Its state then is described as under:
Eh ras chhade oh ras aawa;
Oh ras peeaa eh ras nahin bhava.
(Kabir Ji A.G. pp. 342) ‘Having a draught of that nectar, one leaves worldly enjoyments. All other
enjoyments become tasteless, having tasted that nectar’.
Thus our soul, having secured the co-operation of the mind, remains busy in true meditation of the Lord, achieves its target of Sehaj Avastha / equanimity (a state of mind free from its wavering tendencies) and ultimately merges in the Lord.
Along with constant repetition of the name of the Lord the other component of the meditation that helps to control the mind is the practice of listening to the divine inner sound (Nada). Nada Bindu Upanishad enlightens us as under :
This sharp goad of sweet sound has the ability to control the maddened elephant of the mind, which is roaming about the pleasure garden of sensual desires. Sound plays the part of the net that snares the deer of the mind.
It likewise plays the part of the dyke that stems the tide of the mind.
To conclude, the Gita tells us:
Bandhur atma atmna tasya yen atma ev atmna jitah!
unatmnstu shtrutvey vartet atma ev shtru vat
The mind is the best friend for whom who conquers it;
The mind is the worst enemy for him who fails to conquer it.
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Nada Bindu Upanishad 44-46
(6:6)