Bhagavad Gita - Chapter 9 - Rajavidhya Rajaguhya Yoga - The Path of Royal Knowledge and Royal Secret

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  • Jun 04, 2019
Bhagavad Gita - Chapter 9 - Rajavidhya Rajaguhya Yoga - The Path of Royal Knowledge and Royal Secret

Bhagavad Gita - Phase 9 - Rajavidhya Rajaguhya Yoga Exercise - The Course of Royal Knowledge and Royal Trick

What is the perspective of a genuine candidate?

We fit in our very own house contrasted to another person’s residence. Why? Due to a sense of belonging, understood bordering and understood faces.

Likewise, this whole cosmos is one BIG residence, the residence of the supreme. God’s home is ‘Sri nivas’, Nivas is residence, the entire presence is His residence and He remains in everything here. Just how can we not fit with Him around constantly with us? He resides as the Self in all and also all reside in Him, He is the substratum of all. He alone is the refuge and also resting area of all.

When the fan sees only God in whatever and also all over, without duality, after that there is no negative experience. When whatever and also every person is recognized, makes the entire world comfy and one feels comfortable.

God is the everlasting seed, (Beejam) the source of the whole presence, A regular seed would damage itself to come to be a tree where as He is indestructible. He is the storehouse to offer every need and to every existence. He also a storage for all the consequences of or actions, papa as well as punya. He is everybody’s requirements service provider, a sustainer, a coach, a playmate and also an enthusiast. When we operate with such a perspective, we definitely feel at home without agitation or tension. He is the karta as well as bogta. Nobody demand to really feel lonely also when we live alone.

All we need to do is remember Him, call out for Him. He is with all of us the moment. He appears to His true enthusiasts in human form.

God alone is routing us from within as our consciousness, (adhyatma), from our surroundings, (Adhibuta) with situations and also from nature about, (adhidaivika) light, heat as well as rainfall.

He alone appears as death and eternal life, the fairly transforming and the changeless globes. He alone is the gross as well as refined globe and also the unmanifested potential (prakrti) behind the globe.

His presence alone IS at constantly and also all around us and within us. So why fear? The bhava, the mindset with which we live makes a huge difference on just how we live.

Why is Self-knowledge, referred as ‘raja-vidhya, the king’ amongst all knowledges?

Sri Krishna in this phase says Self expertise is the Raja Vidhya, suggesting the King of all knowledge.

Self expertise is one without a 2nd. There are plenty of objects in this globe and also a huge selection of details regarding them. We can understand about the fragments, atoms, particles, cell biology, astronomy, astrology, biometrics and you name it. We learn about all diseases, their signs and symptoms, cause, and also treatments … There is a whole lot of info on pets, plants, earths as well as climate but all these are understood by the mind. This mind, which is effective, innovative, imaginative, rational, logical, vital as well as collaborating is just inert and also is activated by the ‘Self’ in the body.

The Self is the illuminator in addition to the substratum of the mind. Without the visibility of this magnificent Self, the mind can not operate. I, the ‘Self’, is the foundation of all knowledge. Without knowing this Self, all the information obtained about this world is all only our perception. It would transform with each mind. That’s just how all the clinical realities and also evidences keep progressing.

All these knowledge/information that we obtain have an end, therefore are short-term. They can help us in getting worldly achievements, which are likewise temporary. These additionally gather both merits and bad marks (punya) as well as bad marks (papa).

Self expertise alone can help us get rid of both benefits (papa) as well as demerits (punya), gain peace as well as contentment, therefore enabling us to get out of this samsara permanently. The one with Self understanding comes to be completely independent in this world of samsara.

Self expertise is the highest possible and best, simple and easy. Since understanding of anything as well as everything, whatever we discover or recognize, is only with the mind. This mind has its very own restriction and is triggered by the presence of Self alone and also is crippled without the presence of Self. The Self is the substratum of the mind. Self is past the mind. For ex. we make use of a flashlight at night but the same flashlight will certainly not, can not assist us see the battery in it. Recognized expertises can offer us short-term fulfillment in life whereas the Self knowledge, places an end to all our griefs and we acquire immediate supreme Happiness.

This Self knowledge integrates the entire cosmos. Understanding the Self, that is the knower of all, is the true understanding. Self expertise puts an end to all our sorrows and also provides supreme happiness.

This knowledge can not be instructed or discovered like other knowledge. This is the only expertise that can only be straight experienced by the seeker. The seeker do not need to do anything or go anywhere however just ‘be’ his real Self and also for that reason is very easy as well as easy. The Self is infinite, the Self knowledge is everlasting and also results of the Self understanding is additionally timeless unlike any kind of other understanding which keeps advancing and thus have a tendency to lapse.

Define the Creations as well as Dissolutions

The. entire cosmos, planets as well as all the beings of this cosmos are produced, continual as well as liquified by the avyakta maya which is bound by the divine almighty.

GOD stands for Generator, Driver, Dissolver. Some say destroyer but damaging something just indicates that it can not be recreated. Consequently the appropriate use of the term right here would be dissolver.

This dissolution is of four types:

( 1) Nitya Pralaya

( 2) Naimittika Pralaya

( 3) Maha Pralaya

( 4) Aatyantika Pralaya.

Nitya Pralaya: This depicts that modification is the just one that is constant. There is a continuous flow of adjustment, the ideas change, activities change, periods change, the cells in the being’s body adjustment, thus transforming to a new kind. Additionally, each day we produce our own globe of likes and also dislikes, discomfort as well as enjoyment as well as finally at the end of the day liquify them done in sleep. We are absolutely not aware of any one of these when we remain in deep sleep. This happens everyday by each one of us. That’s why it us called Nithya (day-to-day) pralayam (dissolution).

Naimittika Pralaya: This is completion of a solitary day of Brahma. In Vedic ideology, it is discussed that there are four yugas, particularly, Krita Yuga, Treta Yuga, Dvapara Yuga, as well as Kali Yuga. All these four yugas together is called a chatur yuga, which suggests “four epochs”, also described one maha yuga.

With each other one chatur yuga (4 yugas) comprises 4,320,000 human years and the lengths of each chatur yuga follow a ratio of (4:3:2:1:-RRB-.


Krita-yuga– 1,728,000 years

Treta-yuga– 1,296,000 years

Dvapara-yuga– 864,000 years

Kali-yuga– 432,000 years

1 chatur yuga (mahayuga)– 4,320,000 human years

In this cyclic process of time, 1000 chaturyuga or mahayuga period is called a Kalpa, and period of time is equal to a daytime for the Brahma, the designer of deep space.

A two thousand chaturyuga-s are claimed to be someday and evening of Brahman (the creator). Each Kalpa,

1000 chatur yuga (mahayuga).

1 day and 1 evening of Brahman = 2 kalpas.

At the start of production starts the day of development. At the end of that goes back every one of the production of the Outright.

This is a Kalpa a planetary cycle of creation and dissolution is Naimittika pralayam.

Maha Pralaya: is the fantastic deluge at the end of the age of one each Brahma, which includes 100 Brahmic Years (365 Times 2,000 ChaturYugas).

The entire cosmos goes into the unmanifested, avyakta type as well as emerges again. This is beeja Avastha and all the qualities as well as demerits earned are likewise frozen only to come back from the very same indicate each being.

Aatyantika Pralaya: is the last delivery or the achievement of Redemption by a Jivan and after that the Jivan is never ever once more in the clutches of Karma neither bound by the tight ropes of Samsara.

The private jiva is born and also passes away, time and again in various forms as well as various locations life after life. When he understands his true nature, he puts an end to this cycle. For such a recognized master the Self alone exists and the whole world dissolves as well as discontinues to be. The entire development, nourishment and also dissolution is just an appearance of the true atman.

What is GOD? Could you explain GOD?

GOD is phrase. Generator, Operator, Dissolver. There’s only One, without a second! He alone IS, with no characteristics, inexpressible.

In this phase, Sri Krishna is defining three various kinds of individuals & their setting of worship.

1, The basic idea is that the Lord is the creator of the Universe/Jagat, just like the pot manufacturer making the pots. They think that the GOD is the crucial cause of this whole development. They additionally believe that God is up someplace and making us go through our lives with all sorts of sorrow. It is all His Video game. These are dvaithis.

  1. The next team of individuals believe that the whole world is His body. There is just one God yet He remains in the kind of the entire cosmos. These are called Visishta advaitins as there is no duality in their idea and different from the very first one. This belief resembles a tree (Advaita view), branches, leaves, fruits and also flowers belong to the exact same tree (Visishta view). These are called Visishta advaitas.

  2. The 3rd team or religion count on only in the entire cosmos. They think whatever in nature is God as well as there is none apart from nature. These are called ‘Sunyavadhis’.

  3. The 4th team is called Siddantha and they are different from the first three groups. The first 3 teams are called ‘Purva meemsa’. Their ideas are completely contrary of ‘Siddanthis’. These are called ‘Advaithis’.

Advaithis think that there is only one God and also the whole world is just a look. ‘Sathya/Mithya sambhandam’, ‘True/False partnership’. The entire universe is only an appearance of the Truth and also does not have independent presence.

Advaithis refute the first 3 group’s theory. Below is why.

In the very first team there is both the maker and the production, implying two entities. God is just one. If there are two, after that God can not be called as ‘poornam’, ‘full or Sarva shaktiman’, and ‘infinite’. For He is simply One, without a second.

In the 2nd, Visishta advaitas, the entire cosmos is not separate but like one’s body. Advathis reject this too, for any kind of as well as all samsaras of this jagat, ends up being God’s characteristic but God is avyakta and also consequently is not appropriate.

The third team where ‘Eva Isvaran’, God is none besides nature, is additionally denied because Lord is anithyam, asukam whereas deep space contains duality, with merits/demerits, pain and also pleasure.

God is in all - The preferred instance is ‘Vedanta Sarpaha’ on a rope. When we see a 10 feet trap a dark street at dusk, often we blunder it for a 10 feet snake. The serpent exists in mind though not literally as well as It creates the feeling of worry that we experience it.

The snake is not Asat (non current), for it exists in the mind. The snake is an appearance on the existing rope. We can not deny its existence for that produces the emotion of concern. That is called ‘mithya’, a look of existence, similar to a mirage. It is neither Sat (existing in all three states) neither Asat, (non-existence).

Similarly, the whole universe is an appearance of the Divine. ‘Brahma Sathyam,, Jagat Mithya’. The entire world from Saguna Brahman to all beings, plants, animals, worlds, periods and whatever that we experience via our senses is all a look of that Nirguna Brahman.

Nirguna Brahman is the papa, mommy, sustainer of all, is the means to know God (Vedas), the means to praise (Om), and the goal to be reached (vedantic).

Brahman is both location as well as the one that accelerates our progression to the destination.

GOD is the fan, the sakshi, witness, nivasa, sanctuary, a pal, He is the Beginning and also Dissolution, the unalterable seed. He is the heat as well as the rainfall. He is both the presence & non existence. He is the eternal life and also fatality. That’s why Bhishmacharya welcomed Him as fatality. He is the illuminator of the modification itself in the changeless world.

He sees all and recognizes all as the objective illumination of all our actions, being the witness consciousness in each of us (Saksi), substratum in all, nivasa. Without His trademark no action obtains validated.

He is the significance in all. The significance of the clay pots is clay, although we might call the items as blossom vase, a flowering pot or a tea cup. The essence of the waves in an ocean is water. There is no added compound in them. The pots and the waves are mithya, they’re only appearance, expressions with name and form however not different from source.

Similarly the ‘Essence’, substratum of this entire world is God. He is Nirguna Brahman, One, looking like numerous. He alone IS.

Is God separate from the development?

Knowledgeable 4, 2nd line as well as verse 5 first line clarifies this.

Lord confirms his relation-less relationship with creation with the following statements …

I suffuse this whole world in My unmanifest type.

The whole world as well as all beings exists in me.

I’m not in them.

They are not in me.

I infuse the entire world in My unmanifest type: God is the utmost cause of this world. World is the impact. The cause suffuses in the result. The result exists in the reason.

For ex-spouse: When clay pots are made, all the pots have clay, they have no different identities. We can create ten pots with ten different sizes and shapes however they are not ten entities. The significance in all the pots is the same one entity clay. Similarly He is the reason and infuses the entire globe. Gold accessories and also sea as well as waves are additionally various other instances made use of in Upanishads.

The whole world and all beings exists in me: In Vedanta, all than be experiences as ‘this’, whatever can be objectified is called the ‘world’. All theories, ideas, legislations, phenomena, issue, power, points, senses, emotions, beings could be externalized as ‘this’. As a result they all make up as globe. Only thing that can not be externalized as this is ‘I’, the knower of this world. Also all that is born undergo death and also a life in between, the only changeless consider this world is ‘I’, existing in all three states (waking, desire & deep rest)( Jagruti, Swapna, Nidra) is the substratum of all changes. The world exists in ‘I’.

In the clay pot example, when these pots are taken down, damaged clay alone continues to be. The clay is present before the pot was made, in the pot and also when the pot is damaged. For that reason the pots exists in clay.

I’m not in them: I pervade all that is ‘this’ existence. This computer system ‘is’, this body ‘is’, this finger ‘is’. All ‘this’ exists in the ‘I’. Without the ‘I’ there are no ‘this’.

At the very same time this ‘I’ is independent of ‘this’. I is a witness to ‘this’. In deep rest state the ‘I’ exists, for it was the witness of the one who rested. So we say, ‘I slept well’ when we get up. Consequently the ‘I’ is not located in the world. The globe is located in the ‘I’.

The third declaration means that the pots are dependent on clay in the example. The pots can not exist without clay. The pots depend on the clay while the clay has an independent existence. In a similar way, the whole universe can not exist without the visibility of ‘I’ and ‘I’ is independent of this world. Everything in this universe is nothing but Nama, Rupa alone and depend on the ‘I’.

They are not in me: The entire world exists because of God. God pervades the entire world yet God is independent of the world. Globe is dependent on God, as a result it has no presence in all as well as therefore in God there is no world.

The 4th declaration appears contradictory to the second one. This is the extension of statement 3. Lord, from the Nirguna Brahman point of view addresses that, ‘If they are dependent on me, then they don’t have an existence of their own. In that case, they are NOT in me’. They are all only expressions, appearance like a mirage.

A great everyday example would certainly be when we see our very own darkness, the shadow exists as a result of our body. It has no independent existence, from its viewpoint. It is dependent on the body.

From Him alone we are birthed, in Him we exist, and into Him we combine back. He is the everlasting seed. This explains the relation-less relationship in between the God as well as the creation. This might set off an inquiry after that, ‘For a relationship to be, we need two entities, just how is relationless connection feasible when there is only One?’.

The action to this would be when we search in the mirror do we see a second individual? Do we purchase 2 coffee for both? What connection do we have with the individual that we see in the mirror? A representation of the one that exists, which is Satya, Reality to the showing up representation, mithya, an incorrect look. That’s the partnership between the Nirguna Brahman as well as the globe.

Advaita is the only sensational response to clarify the One presence.

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