MIND -THREE DEFECTS ( MALA, VIKSHEPA AND AVARANA)

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Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com
MALA, VIKSHEPA AND AVARANA

https://ignorancetobliss.blogspot.com/2008/02/chapter-xi.htmlhttp://ignorancetobliss.blogspot.com/2008/02/chapter-xii-final-journey-to-bliss.html
The body level
Physical personality
The orgons are directed by
both Mind & Intellect
The MIND level
Emotional personality
The Intellect
level
Intellectual
personality
Spiritual
personality

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BODY MIND INTELLECT CHART BY SWAMI CHINMAYA
PHYSICAL personality
MENTAL personality
INTELLECTUAL personality
SPIRITUAL personality
WE HAVE 4 PERSONALITIES
World of s
THOUGHTS AS EMOTIONS & AS IDEAS OR DECISIONS
Carried in your DNA
from previous births
EGOLESS
(NO AHAMKARA)
DESIRELESS
VASANALESS
PURPOSE
SALVATION
MADHAVA (GOD)MADHAVA (GOD)
MANAVA (HUMAN)MANAVA (HUMAN)
TOTO PHYSICAL personality MENTAL personality
INTELLECTUAL personality
SPIRITUAL personality
! EGO (AHAMKARA
Gunas influence

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{
{
From Tamas to Rajas
From Sattva to pure Sattva
Tamas
from Rajas to Sattva,
Rajas
Sattva
Pure Sattva
The seeker has to rise gradually

ONE DESIRE BECOMES MANY
GITA-Ch14/12
VASANAS FROM PREVIOUS BIRTHS
MIND
Single essential power, an inward urge,
which we may call the longing for freedom
Sensory desires,
Mental desires,
Intellectual desires,
Social desires, etc
ACTIVITIES OF SENSES
WHAT IS THE PROBLEM ?

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Vedanta says that one can attain unconditional
security, peace, and happiness once these
impediments are removed.
Mala, Viksheps, Āvarana
Three Obstacles on the Spiritual Path

Fourfold Mind Or Antahkarana Chatushtaya
MINDMIND BUDDHIBUDDHI
CHITTACHITTA AHAMKARAAHAMKARA
Tanmatras are
Sukshma Bhutas or
subtle elements.
Prithvi-
Tanmatra
Agni-Tanmatra;Vayu-Tanmatra
Heart from
Akasa-Tanmatra
Functional aspects of the mind
Sankalpa-Vikalpa
(will-thought
and doubt),
Discriminates
and decides
RIGHT WRONG
(VIBHAGA)
Thinking
(Smriti)
of those objects
which are
identified by
Ahankara.
Assertion
Self-identification,
Atman-the Source For The Mind
Jala-Tanmatra

SALVATION How? Is it possible?
VASANAKSHAYA
HOW ?
TATTVA JNANA
OR
BRAHMA JNANA
MANO NASHANA
REMOVE 3 DEFECTS OF THE MIND
REMOVE
VASANA
ONE BY ONE
1-MALA ( IMPURE
OR TOO MANY THOUGHTS
Rx---KARMA YOGA
SALVATION
2-VIKSHEPA
(AGITATIONS OF MIND)
TOSSING POWER
Rx---BHAKTI
YOGA
2-AVARANA –
IGNORANCE
(VEILING POWER)
Rx---
JNANA YOGA
BONFIRE

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VASANAKSHAYA
How to put
off bonfire?
1-By sand
2-By water
3-By taking out one
stick at a time
To remove Vasanas
Collectively they are very
very strong
Isolate each Vasana
and with practice
(Sadhana)
and work on it.
 Vasanas are subtle impressions which the individual soul will carry with
when the soul separates itself from the physical body upon the death of a person.
The vasanas are like the humidity in the air; subtlest of all.
 transformation at the level of the intellect
into thoughts.
 transformation at the level of the mind
into desires;
 transformation at the level of the physical body
into actions.
The software or the programmes that run the
computer is like the vasanas

MIND IS LIKE A CLOTH ,
IT WILL TAKE THE COLOR YOU DIP IT IN.
AGRA, INDIA

MANO NASHANA
REMOVE 3 DEFECTS OF THEMIND
MANO NASHANA
REMOVE 3 DEFECTS OF THE MIND
1-MALA
IMPURE or MANY THOUGHTS
Rx---KARMA YOGA
2-VIKSHEPA
(AGITATIONS OF THE MIND)
TOSSING POWER
Rx---BHAKTI YOGA
3-AVARANA –
IGNORANCE
(VEILING POWER)
Rx---
JNANA YOGA
First & third defects have a component of agitation.
This ignorance is
both veiling and
projecting (Avarana
and Vikshepa).
This ignorance veils Sat
and Chit (Being and
Consciousness) of
Brahman and projects
the phenomenal world
by Vikshepa.

This body is covered with the thick cloth of
Mamatvam (mineness).
The two thick coverings are the ego ofThe two thick coverings are the ego of ““II”” (Nenu)(Nenu)
and the possessiveness ofand the possessiveness of ““MineMine”” (Naadi).(Naadi).
If we can remove these two coverings and if we can
control our identification with the body, then we will
be able to see that the One has actually become the
many – Ekoham Bahusyaam.

3 defects of the MIND
To understand these defects let us consider an anomaly of a tank filled
with water. If we want to see the bottom of the tank, There will be three
factors responsible for its lack of clarity from the top:-
Turbulence of the water
Impurities of the Water
Fish tank covered
Now these three factors can directly be compared with the defects of mind.
Impurities of the MIND
"MALA"
MIND AGITATED
"VIKSHEPA:
MIND COVERTED BY IGNORANCE
"AVARANA"
http://indianethos.com/defects-of-mind/

MANO NASHANA
I st DEFECT OF THE MIND
1-MALA ( IMPURE or dIRTY
OR MANY THOUGHTS )
Rx---KARMA YOGA
the six passions of mind(arishadvarga)are:
• Kama (Lust)
• Krodha (Anger)
• Lobha (Greed)
• Moha (Delusion)
• Mada (Pride)
• Matsarya (Jealousy)
Each of these aspects or negative
characteristics prevent man from realizing
the atman, the reality of his True Being or
moksha: salvation
Mala is dust on the
mirror of the mind
INDISCRIMINATION
Thinks he is the doer of the KARMA &Thinks he is the doer of the KARMA &
becomesbecomes EGOISTICEGOISTIC
HOW TO CORRECT ?
KARMA YOGA
Chapter 18 mentioned
Karma yoga asKarma yoga as ““THYAGATHYAGA””
NEED MUSCLES OF IRON TO DO WORK
purification of the Anta-karana
(Mano-Buddhi-Ahamkara-Chitta).

SIX ENEMIES WITHIN US
(RAJASIC & TAMASIC)
GET RID OF ENEMY WITH IN YOU
THE REAL MEANING OF JIHAD in ISLAM.
Mahishasura mardhani
Symbolic meaning of removing
the negative qualities with in you

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KAMA KRODHA LOBHA MOHA MADA MATSARYA
Desire for
riches,
property,
honour,
status, fame,
children; why
list the lot?
Attachment
to all things
of this
sensory
world, this
false,
temporary,
impure world.
Yearning
to harm
others
and cause
ruin to
them.
Determination
that no one else
should partake of
even a small
fraction of what
one has earned or
what one has;
also, that even in
times of distress,
one's possessions
should not be
diminished by use.
The delusion
that some
people are
nearer to
one than
others and
the desire to
please them
more than
others,
leading to
exertions for
earning and
accumulating
for their sake.
Mada means the
develops when one feels
that he has either
scholarship or strength or
riches or fame, more than
others. Even when one
has not got these, Mada
makes men move about
without reverence for
elders and consideration
for others' feelings and
craving only for one's
own comfort and security.
Mada is extreme egoism.
Immense
love and
jealousy are
two sides of
a same coin
When others
are as happy
as yourself,
Maathsry
makes one
miserable;
one cannot
tolerate it.
lust, craze,
desire
anger,
hatred
greed,
miserliness,
narrow minded
delusory
emotional
attachment
ahankara — pride,
arrogance, conceit &
stubborn mindedness
envy,
jealousy,
show or
vanity, and
pride
http://www.divinebrahmanda.com/2009/10/arishadvarga-kama-krodha-lobha-moha.html
ARISHADVARGA- 6 INNER ENEMIES

PRIDE
Cloth of Eight Forms of Pride cover the MindCloth of Eight Forms of Pride cover the Mind
1-Dhana madam ---------(pride of wealth),
2-Vidya madam ----------(pride of scholarship),
3-Kula madam----------- (pride of lineage),
4-Aishwarya madam ----(pride of prosperity),
5-Saundarya madam---- (pride of beauty),
6-Yauvana madam ------(pride of youth),
7-Tapa madam ----------(pride of penance)
8- Padavi madam –--------(pride of position or
status
These are the eight forms of pride
that are covering the mirror (of the mind).
http://hismessagehisvoice.blogspot.com/2012/07/three-vagaries-of-mind-mala-vikshepa.html

1st defect of the MIND
To get over these practical difficulties, the way out suggested by the scriptures is to
offer the food to God before eating it, duly regarding it as God's gift.
To the question, "Where is God?" the answer is given in verse 14 of Chapter 15 of theverse 14 of Chapter 15 of the
GitaGita——"Aham Vaiswanaro bhutva""Aham Vaiswanaro bhutva" etc.—which declares that the Lord dwells in every one as
vaiswanara (the digestive fire and digests the different kinds of food that is consumed).
If you eat food without first offering it to God, you will be affected by all the impurities and
defects present in it.
On the contrary, if you offer the food to the Lord before eating, as suggested in verse 24 ofverse 24 of
Chapter 4 of the Gita "Brahmaarpanam"Chapter 4 of the Gita "Brahmaarpanam" etc., it becomes prasada (gift from God), and
consequently all the impurities in the food are thereby eliminated.
2. Padaartha suddhi 3. Paaka suddhi1. Patra suddhi
One should strictly avoid eating impure food to keep the mind pure.
the food materials
used for cooking
3. the process of
cooking
Purity should be ensured
with regard to the vessels
used for cooking
http://www.sssbpt.info/summershowers/ss1990/ss1990-07.pdf
So also the impurity of man's mind, called "mala", can be eliminated only by constant practice over a period of time.

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Mans offenses
Knowingly or
Un knowingly
This & past life
Imprint carried in Chitta
Like dust on mirror
Annam brahma (Solids)
(Brahma gives us food)
Raso Vishnu (Liquid essence)
(Vishnu the ability to find its essence)
Pakto Devo Mahesvara Enjoyer of the meal)
(Shiva cooks this essence into us)
Evam Jnatva Tu Yo Bhunkte
(When you eat with this awareness)
Anna Dosho Na Lipyate
(The food becomes pure and no toxins stay in you)
Partaker prays for TRINITY TO ENDOW WITH
TRIKARANA SUDDHI ( HEAD,HEART & HANDS)
By this food is SANCTIFIED)
MALA
( IMPURE OR
TOO MANY THOUGHTS )
FOOD
Avoid impurities
The quality of food is the chief formative force
for
Moral conduct
Good habits
Spiritual effects
vessel cooked-Clean vessels (patra suddh
Food used for cooking (Padartha suddhi)
The process of cooking (Paaka suddhi)
Food obtained by unfair means
Cook with habits, attitude mental condition, & thoughts
while cooking creates vibrations
Things bought by fair or unfair means
Regulate food habits
The law of moderation.
the inner conscious (Antahkarana-mind,intellect,memory & ego )
is dependent on intake of food
Your activities shape your character.
YOU ARE WHAT YOU FEED ON.
Sprinkle water on the
food
& offer food to GOD.
Person serving
Clean habits ,character & conduct
Living habits
including recreation
Free from –hate anger,worry & indiffernce while serving
Cheerful cheerful,humble & full of love while serving
Persons mind should not dwellon wicked & vicious
thoughts.
Offer to GOD 4/24
Take as prasaada
Serve with love Correct impurities
by oy offering to GOD
How ?

1st defect of the MIND
The follower of karma yoga adopts the supportive practices of
either bhakti yoga or jnana yoga.
Why Clean The Mind?
If any of the above pollutants infest the mind, it can neither be happy nor focused
If you do not bathe the body for 5 days, it begins to stink badly. We often do not clean the mind
for years together. Imagine how unbearable our minds can become if we don't start cleaning them
daily!
With messy minds, we end up having messed up lives!
How to Clean the Mind?
Think clearly - Understand life and think clearly. We may know all about things in the world, but
we are not really aware of exactly how the mind works.
What is love?
What is hatred?
What is anger?
How to be selfless?
When we are ignorant, we are helpless.
Gain the right knowledge by systematic study of spiritual textbooks like the Bhagawad Geeta and
learn to think clearly.
Live the Indispensable Values - Values are powerful mind-cleansers. They keep the mind on
track in all situations. People who stick to even one value uncompromisingly, in such people the
value becomes their virtue. They have pure minds.
http://southbaybv.blogspot.com/2017/01/shoucham-purity-cleanliness.html

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To stop the uncontrollable spinning of what Buddha called the "wheel of reincarnation", the
immortal soul must wake up from its "delusion of ego". To do this, all bad karma accumulated over
thousands of lifetimes, must be destroyed. The chakras must be neutralized of all negative energy
(vrittis).
One is through
right action (dharma).
(Ch 3) Karma Yoga
There are only two ways immortal souls can expect to find freedom and emancipation
from reincarnation by utterly destroying all seeds of earthly desires and karma.
Right action and meditation
http://tawyoga.com/law-of-karma--reincarnation.html
Only upon ego transcendence will the dual opposites merge
into the One Consciousness and liberate that soul.
The other, and more
powerful method, is
through contact with God
in daily deep
meditation, of
which kriya yoga is the
most effective.

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Is it possible to eliminate desire and anger?
The material energy maya is composed of three inherent qualities of sattvagun, rajogun and
tamogun. According to verses 37 and 40 of Chapter 3, desire is a natural product of rajogun.According to verses 37 and 40 of Chapter 3, desire is a natural product of rajogun.
Since our mind is a product of maya, the three qualities of maya are inherent in the mind.
The one sure way to conquer desire and anger
There is only one method which is effective in internally reducing desire and
anger – that is to attach your mind to Godthat is to attach your mind to God. Chapter 3, verse 42 explains that
God is beyond all the mayic things like the body, senses, emotional mind
(man), and intellectual mind (buddhi).
So we see that the solution is elegantly simple: if we attach our mind
to God, we will be able to conquer the enemies of desire and anger
(chapter 3, verse 43).
To the extent that we attach our mind to God, our mind is purified. It happens naturally, since God
is Divine and all-purifying.
Bhagwad Gita teaches us how to conquer desire and anger
http://radhamadhavdham.org/bhagwad-gita-teaches-us-how-to-conquer-desire-and-anger/

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MANO NASHANA
2 nd DEFECT OF THE MIND

VIKSHEPA
(AGITATIONS OF MIND)
TOSSING POWER Gita 2.63,6.34
BHAKTI YOGA
WITH & WITHOUT FORM
Need NERVES OF STEEL to cope with emotional problem.
First & third defects have a component of agitation.
RX (Treatment
0r prescription)
MANO NASHANA
2 nd DEFECT OF THE MIND

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http://livingthebhagavadgita.blogspot.com/2012/04/anger-management-part-i.html

desire
The movement from desire to
destruction can be illustrated as under:
Brooding on the objects of senses
attachment
delusion
anger
loss of memory
utter ruin
loss of reason
GITA 2.62 & 63
http://srimadbhagvatgita.blogspot.com/2013/07/bhagavad-gita-chapter-2-saankhya-yogah.html

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Detachment is freedom
GITA 2.71
Attachment is
bondage
Ignorance -->
confused understanding
sorrow and delusion
(shoka and moha)
feeling of "I" and "Mine"
(ahamkara and mamakara)
overpowering of
discriminative faculty
GITA 2.62 & 63
perform work disinterestedly without asking for
results thereof because desire for the result
of works is the chain that binds men and drags
them into the den of delusion or maya.http://www.esamskriti.com/essay-chapters/Bhagavad-Gita-~-Chapter-1-%28Part~2%29-~--Yoga-of-the-Despondency-of-Arjuna-4.aspx

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What are the four attributes described here ?
It is restless,
turbulent,
strong and
unyielding.
Our elders compared our mind to a monkey. It
is like a monkey, which is drunk, which leapt
over fire, which is infected by a ghost and
which is stung by a scorpion. This shows theThis shows the
intensity of the wavering mind. But that needintensity of the wavering mind. But that need
not be the finale. Such a monkey mind can benot be the finale. Such a monkey mind can be
made a gem of a mind. It is all in our hands.made a gem of a mind. It is all in our hands.
Every man knows the
vagaries of the mind.
GITA Ch 6 , Verses 34

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it is more difficult to control the mind than to control the wind.
The mind is difficult to control; swiftly and lightly, it
moves and lands wherever it pleases. It is good to tame
the mind, for a well-tamed mind brings happiness. (35).
Dhammapada1, Verse 35
GITA Ch 6 , Verses 34
Kalahasti temple has one of the elemental lingas, the vayu (air) linga.
There is a lamp inside the inner sanctum that is constantly flickering
despite the lack of air movement inside.

2nd defect of the MIND
The second defect ieVikshep (tossing of mind) can be directly compared to
the disturbance in water hindering the true vision of bottom. The mind hasThe mind has
got an inherent characteristic of tossing between the objects continuously.got an inherent characteristic of tossing between the objects continuously.
It cannot stay on one particular subject for a longer period, and always
craves for something more sensational,and thus overall decision making is
affected.
It is due to tossing nature of mind that people love stories, movies withIt is due to tossing nature of mind that people love stories, movies with
fast paced incidents and climax.fast paced incidents and climax.
Bhakti yoga advises prayer, ritualistic worship, japa
(repetition of a sacred word), and meditation.
The Meditation, Pranayama and Trataka helps in removing Vikshep andThe Meditation, Pranayama and Trataka helps in removing Vikshep and
make our mind still with consciousness.make our mind still with consciousness. The mind after removal of
Vikshep is better equipped with the skills of dwelling deep inside the
subject matter to be able to solve the toughest of the problems of the
world.

There are five types of restlessness
The PLACE
you are in.
In the BODY
Eating the wrong
food
eating at odd times
not exercising,
overworking
move away from that place you immediately feel better
Chanting, singing,
the vibration in the place changes.
children playing and
laughing can change
this atmospheric restlessness
exercise,moderation
in work habits
(6.17)
yuktahara-viharasya
MENTAL
caused by
ambition,
strongstrong
thoughts,thoughts,
likes or dislikeslikes or dislikes
Seeing life from a broader perspective,
knowledge about the Self
the impermanence of everything.
Knowledge of your death or life,
confidence in the Self, in the Divine,
can all calm down
EMOTIONAL
presence of the Guru,
a wise person,
or a saint will help
4.34
It is the restlessness of the
SOUL
When everything feels empty
and meaningless,
know you are very fortunate.
This restlessness of the soul alone
can bring authentic prayer in you.
It brings perfection,
Siddhis and miracles in life.
Satsang,
the presence of the
enlightened one,
soothes the restlessness of
the soul.

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Ok The MIND is restless.
(VIKSHEPA DEFECT)
How to control it ?

MIND IS LIKE A MONKEY
pole is “GOD”
Tame the mind with POOJA ,
chanting the name of the “GOD”
Reading scriptures etc.
Keep the “MIND” busy with divine thoughts
(Ex; Namasmarana)
ATTACH TO “GOD”
MAKE THE MIND CALM & QUIET
The Pole is “GOD”

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http://kirtimukha.com/Chinmaya_Gita/gita/topic_4.htm
2. How can one control
one's mind?
4. What to do if
mind is very fickle
and unsteady?
1.Why should one control
one's mind?
3. How can one practice
'concentration of mind'? 5. What is the
ultimate in mind-
control?
HOW TO CONTROL THE RESTLESS MIND ?
By practice and by
renunciation.6.356.35
Start now and
strengthen it by
practice.6.266.26
The mind uncontrolled, is
one's worst enemy
causing great sorrow and
bondage. So, one must
control one's mind.
One can gain single
pointedness by dropping
all one's agitation-causing
desires and then, with an
extra strength in one's
mind, withdraw one's
attention to the Self.
6.256.25
To rest in
knowledge of
Brahman
5.195.19
"Undoubtedly, O
mighty-armed, the mind
is difficult to control and
is restless; but, by
practice, O Son of Kunti,
and by dispassion it is
restrained
6.266.26"From whatever
cause the restless
and the unsteady
mind wanders away,
from that let him
restrain it, and bring
it back to be under
the control of the
Self alone."
6.256.25
"Abandoning without
reserve all desires born of
SANKALPA, and
completely restraining the
whole group of senses by
the mind from all sides,
Little by little, let him
attain quietude by his
intellect, held firm; having
made the mind established
in the self, let him not
think of anything."
5.195.19 "Even here
(in this world)
birth (everything)
is overcome by
those whose
minds rest in
equality.
Brahman is
spotless indeed,
and equal,
therefore they
are established in
Brahman."
BG 2.67:BG 2.67:
Just as a strong wind
sweeps a boat off its
chartered course on the
water, even one of the
senses on which the mind
focuses can lead the
intellect (discrimination)
astray.

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http://www.narayanashramatapovanam.org/spirituality/2.html

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This part of the Gita – from 54 to 72 verses describing the
qualities of the sthltaprajna is very important.
1. Desireless, Satisfied in the Self.-----2.55
2. Situational Stability --------------------2.56
3. Emotional Stability --------------------2.57
4. Perfect Self Control ------------------2.58-61
(58-61 Sense & mind control)
5. In state of Tranquility ----------------- 2.64,65,68
( 66 Importance of meditation)
(2.67, what happens if not meditated)
6. Established in fullness of ego ----- 2.69
7. Oneness with Brahman. 2.71-72
The next two verses, 2.62 & 2.63 tells how a person falls down from the ideal
by having or developing attached to the sensory system.
MANASTHITI
PARISTHITI
4 Questions asked by Arjuna in 2 ,v 54

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KRISHNA EATING MUD
YASHODA LOOKED INSIDE THE
MOUTH OF BOY KRISHNA & SEEN
COSMOS
REMOVE 2REMOVE 2NDND DEFECT OFDEFECT OF
MIND VIKSHEPA (MENTALMIND VIKSHEPA (MENTAL
AGITATIONS)AGITATIONS)
SEE GLIMPSE OF COSMIC
CONSCIOUSNESS
ENTIRE UNIVERSE IN YOUR CONSIOUSNESS

Bhakti Yoga removes the 2nd defect of the MINDBhakti Yoga removes the 2nd defect of the MIND
Upasana (Sanskrit: upāsanā) literally means "Worship" and "sitting near, attend to
meditation will not give you Moksha.
Meditation is a tool to aid Self-Inquiry or Jnana Yoga, but it does not equal Self-Inquiry.
The traditional practices of bhakti yoga

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http://slideplayer.com/slide/5257356/

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CHAPTER 12.8-12
-The words-Disciple and Discipline has the same root. Disciple means one is who has disciplined himself
http://dinesh-krsna.blogspot.com/2013/07/

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-T
-The words-Disciple and Discipline has the same root. Disciple means one is who has disciplined himself
http://dinesh-krsna.blogspot.com/p/yoga-or-bhoga.html

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Krishna Himself says ,"And of all yogis, the one with great faith who
always abides in Me, thinks of Me within himself, and renders
transcendental loving service to Me -- he is the most intimately
united with Me in yoga and is the highest of all. That is My opinion"-
Bhagavad Gita # 6.476.47
http://dinesh-krsna.blogspot.com/p/yoga-or-bhoga.html
Also Krishna says,"One can understand Me as I am, as
the Supreme Personality of Godhead, only by devotional
service. And when one is in full consciousness of Me by
such devotion, he can enter into the kingdom of God."-
Bhagavad Gita As It Is-18.5518.55

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PARA BHAKTI
NIRGUNA BHAKTI
APARA BHAKTI
SAGUNA bhakti on a formon a form
Premature stage of Bhkti
ParA bhakti dwells on the
unmanifested brahman rather than
anything with name and form
Effortlessly through all the currents of life,
gaining merit on the way through love and
adoration of a manifestation of God, who
responds by His Grace to their prayers.
According to the Gita, there are two types of bhakti
DEVOTION (BHAKTI)
ParA bhakti is obviously the more difficult path and
is open only to a very small minority of adepts
• The matter of the different attitudes with which we might approach God.
http://www.krishnamurthys.com/profvk/Bhakti_Tradition_page7.html
Two types, Three stages & Nine facets of Bhakti

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Krishna divides the entire humanity into 5 groups as per ATTITUDEas per ATTITUDE..
7.16
THE DEVOTEES OF 4 TYPESTHE DEVOTEES OF 4 TYPES
7.17.155
-The lowliest of those are those nonbelieversnonbelievers
A.-A.-āārthartha is one who
worships the Lord when
he is in distress
Gajendra &DraupadiGajendra &Draupadi
B.ArthB.Arthāārthrthīī
•is one who worships the Lord
for material prosperity.
••VibhIshana, Upamanyu, DhruvaVibhIshana, Upamanyu, Dhruva
and Sugrivaand Sugriva
C.JijC.Jijñāñāsusu, who is
discriminative
enough to discern
the limitation of
everything else,
seeks the Lord through
knowledge.Janaka andJanaka and
UddhavaUddhava
D.JD.Jñāñānnīī is one who
has reached the
destination of his
life’s journey by
discovering his
identity with the
Lord
Sukadeva and the 4 KumarasSukadeva and the 4 KumarasA & B are materialistic
The C class is in between
all he wants is to realize the Absolute.
the A,B,C have to come to the higher level,
otherwise they will eventually fall down

To remove 2nd defect of the MIND
Meditation, prayer and
the nine modes of
devotion mentioned in
the scriptures, viz.,
(1) sravanam (listening to the
Lord's stories, leelas, and
mahima),
(2) kirtanam (singing His
glories),
(3) smaranam (remembrance),
(4) Pada sevanam (service to
the Lotus Feet),
(5) archanam (worship),
(6) vandanam (salutation),
(7) daasyam (master-servant
relationship),
(8) sakhyam (companionship),
(9) Atma nive- danam
(offering oneself to the Lord
i.e., Self-surrender).
http://devotioninformation.blogspot.com/2009/02/navadha-bhakti.html

8/1/2017
Why not talk about bhakti of a kind applicable to us ordinary mortals?
Three stages
http://www.krishnamurthys.com/profvk/Bhakti_Tradition_page7.html
1-BAhya-bhakti or external bhakti. 2-ANANYA BHAKTI ( Rajasic)
3-EKANTA BHAKTI (Pure Sattvic)
Ex; Gopis towards Krishna.
Our pilgrimages, our worship
of images, symbols and
sacred books are all
examples of bAhya-bhakti.
Popular religion does not
ordinarily rise above this level.
Nevertheless it is also true
that no religion, no less
Hinduism, can exist without
these external expressions of
devotion.
It is the most advanced stage of
Bhakti and is threfore also called
Mukhya-bhakti. This is the stage
which prepares the mind of the
devotee fully and perfectly for
the final realization. Here the
worshipper loves God for His
own sake and not for His gifts,
not even for moksha
It is free from feeling for any
other object.
the uninitiated is of this kind of
bhakti and its outward
manifestations – festivals,
prostrations, pilgrimages and
rituals.
the exclusive and passionate
(rAjasik) worship of one’s ishTa
devatA in one’s heart. It is in fact
an intense monotheism. It clears
the worshipper’s mind of the
cobwebs of superstition and gives
a healthy direction to the spirit of
devotion.
Nevertheless it is also true
that no religion, no less
Hinduism, can exist without
these external expressions of
devotion.
The entire Ramcaritamanas of
Tulsidas is a monumental
example of the purity and majesty
of ananya-bhak
This Divine Love is distinguished
from ordinary human love by the
fact that it is not based on
ahamkAra or selfishness and is
therefore untainted by any motive.
It negates all worldly love in the
mind of the devotee and there is
complete self-effacement.

8/1/2017
the three grades of bhakthi is talked off in the Bhagavatham.
The highest bhakthi will not come in the beginning itself.
And if that attitude does not come it does not mean that you should stop worshipping. Start with
the lowest type of bhakthi.
Lowest mechanical puja is better than no puja at all.
-Between no puja and tamasic bhakthi, tamasic is better. Slowly it will become rajasic bhakthi. And later to Sattvic.
Until a person sees the Lord in everyone or until one reaches the highest state of Brahman, he should confine to
lower levels of bhakthi.
Some people ask, “ If the Lord is everywhere, why should one go to temples?” Then you ask, “ Do you see the
Lord everywhere?” If that is the case, then puja can be dropped. But sine a person has not reached that state, he
should start with the lowest type of bhakthi
http://spiritualsathya.blogspot.com/search?updated-max=2009-05-16T08:19:00%2B04:00&max-results=10&start=14&by-date=false
- No puja
- Tamasic puja
- Rajasic puja
- Sattvic puja

BHAKTI (UPASANA) YOGA
The extrovert, turbulent, restless,
outgoing, wandering, fidgety mind has to
have some relaxation. A stress free mind
is the result of Upāsana Yogaha which we
call Vikshepa Nivritti.
Upāsana Yoga consists of different types of meditation. All different
forms of meditation will help in quietening the mind.
Vikshepa Nivritti can be positively presented as attaining
the steadiness of mind –
Chitta Nischalatvam
http://www.vedanta.gr/wp-content/uploads/2012/07/SwParam_1Gita-Intro+Dhyanaslokas_ENA4.pdf

Imprisoned in a Cage
We become angry when our cravings are not fulfilled.
Greed is the food that sustains cravings and feeds the ego.
The ego is the cheerleader of cravingsThe ego is the cheerleader of cravings—
it enshrines self- conceit, possessiveness, and jealousy
(BG XVI:12-16).(BG XVI:12-16).
3. Superfluous desires
are better called
cravings.
THIS IS A MUST
DESIRES
ONE DESIRE
BECOME MANY
UNHAPPY AT THE END
2. DESIRE FOR
PROGENY AND
LIVING
1. Some desires must be
met to keep us
alive—the desires for
food, water, and
clothing

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MANO NASHANA
3 rd DEFECT OF THE MIND
Ignorance
" I" and "MINE"

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If he turns the mind outside, the world is reflected in it;
if he turns it inside God is realized.
This Atma is seen only by such sages
who can discriminate between
the real and the unreal,
the seer and the seen.
(Seeing the Atma means, self-realisation.)
When the mind & senses (snake hood) is
turned outside, the whole of the phenomenal
world (Drishya)is seen.
The deluded are not able to see Atma (Seer-Drik)
GITA Ch 15 , Verse 10
The mind & Senses turned inward
(Pratyahara) Gita 5.27-28, 6.8Gita 5.27-28, 6.8
Towards ATMA (Seer-Drik).
If the mind is turned within,
kept calm, pure and firm,
Atma is beheld.
If the mirror(mind) is turned to us,
we see ourselves.
if he turns mind inside God is realized.

3rd DEFECT OF THE MIND
AVARANA
IGNORANCE
(VEILING POWER)
CAN’T UNDERSTAND
REFLECTION
(MANANA)
HAVE NO EXPERIENCE-
MEDITATION
(NIDIDHYASA)
JNANA YOGA
ENQUIRY
RX
DON’T’ KNOW
LISTENING
(SRAVANA)
GITA-Ch11/55,13/25
CLOUDED,AGITATED,COVERD MIND
SEE HOW GOD CAN ENTER IF YOU LET HIM
HE WILL EVEN through CRACKS IN the DOOR
When you open your heart
He will enter.
•Ajnana avaranam
•Covered with Ignorance
REMOVE "I" & "MINE"

3rd DEFECT OF THE MIND
AVARANA
IGNORANCE
(VEILING POWER)
CAN’T UNDERSTAND
REFLECTION
(MANANA)
HAVE NO EXPERIENCE-
MEDITATION
(NIDIDHYASA)
JNANA YOGA
ENQUIRY
RX
DON’T’ KNOW
LISTENING
(SRAVANA)
GITA-Ch11/55,13/25
•Ajanana avaranam
•Covered with Ignorance
REMOVE "I" & "MINE"

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http://explorevedanta.com/vbc-jnana-yoga/

8/1/2017
Nididhyasana
is that kind of spiritual discipline
by means of which one concentrates
one's mind on the subtle
principle, Atman. At the end of this
discipline, one becomes conscious of the
fact that the mind itself is a
superimposition
on Atman. Then the mind becomes no
mind, that is to say, it is realized
essentially as Atman himself.
Nididhyasana (concentrated
contempla-tion)
Sravana and the other means are
enjoined only in so far as they turn
the seeker inwards and direct him to
stay his mind on Atman, but the
resultant knowledge is no object of
any injunction.
The means for realizing Atman
Manana refers to the type of reasoning
suggested by the Sruti itself conducive
to experience. Hence the term 'ex-
perience' here should be understood to
mean the supersensu-ous intuition
which results from our enquiry which
takes in one sweep the whole field
possible of whatever is knowable.
Manana (reflective
thinking)
Sravana (study of sacred
revelation)
http://www.vedanta.gr/wpcontent/uploads/2012/06/SwSatchidanandendra_Cardinal-Tenets-of-Sankaras-Vedanta_ENA5.pdf/
Many confound Nididhyasana with
'Upasana' and believe it to be a sort of
spiritual imagination. It is this confusion
that prompts some to believe that
Nididihyasana must end in 'trances',
Savikalpa and Nirvikalpa (with and
without conscious-ness of distinctions),

8/1/2017
ShravanamShravanam can be defined as “the systematic and
continuous listening to the scriptures or teachings for a
length of time from a competent teacher.”
Each word of this definition is important.
Systematic StudySystematic Study
The word “systematic” is used because the study must
be a gradual build up from beginning to the end. It should
not be a chaotic study of unconnected topics.
The study should be systematic in the sense that between
one topic to the next there should be a gradual build up
with a connection.with a connection.
The study of Vedanta can be compared to building a
house with bricks. A house is built by arranging and
cementing bricks in a systematic and orderly manner.
When the same number of bricks are dumped in one
place, it won’t make a house, it ecomes rubble.
Similarly gathering stray ideas by reading various books
here and there, without connecting the diverse topics,
and without building up the knowledge gradually, our
mind will be full of cluttered idea just like a rubble of
bricks.
This knowledge will not be of any use, and won’t provide
any spiritual growth. In fact it becomes an obstruction to
spiritual growth.
Vedantic study will be beneficial only when there is a
systematic study.
Continuous StudyContinuous Study
The second point is that the study should be continuous.
To continue with the house example.. I cannot lay a few
bricks and then come after 6 months and start again. A
house is not built in fits and starts.
Similarly a continuous study is also important. And the
study must be for a length of time until the knowledge of
Vedanta is properly and completely understood.
Just as a certain length of time is requiredJust as a certain length of time is required to build a
complete house, a complete study of Vedanta requires a
certain length of time. Therefore the time factor is also
essential.
So Shravanam is a systematic, continuous study ofSo Shravanam is a systematic, continuous study of
scriptures for a length of time under a competent teacher.scriptures for a length of time under a competent teacher.
Another important point to be noted about Shravanam is
that during this stage, I only gather the ideas, I avoid
asking questions. The reason for this is that for a person
new to Vedanta every topic can throw up a number of
questions. One may encounter a number of “seemingly”
contradictory statements.
Most of these questions get answered automatically over
time as the student studies the other topics. So until I
complete a comprehensive study of all topics, I avoid
asking any questions.
In the 2nd stage Mananam,In the 2nd stage Mananam, I connect all the ideas of
Vedanta so that every idea fits into the grand building of
Vedanta.
Every brick, every window, every tile has a role to play in
the house. SEvery idea and topic is important.
The study of the individual, the study of the total, the
unity of the individual and the total, the qualifications,
every topic should be well connected in my mind.
I should know how the topics are linked and what is their
role. What is the role of Karma Yoga, what is the role ofWhat is the role of Karma Yoga, what is the role of
Upasana Yoga, what is the role of any Sadhana (practice).Upasana Yoga, what is the role of any Sadhana (practice).
Everything should fall in its place.Everything should fall in its place.
When I take a topic individually, it may be understood
clearly. But when I try to connect the topics I may see
some “seeming” contradictions, I may have doubts.
So I have to resolve all my doubts through understanding
the teachings more carefully. Some of the doubts and
questions are answered by independent reflection. For
others I need the help of my teacher.
Therefore Vedanta encourages questions from the
students. Vedanta is not a faith or belief, Vedanta is
knowledge.
And how long should one ask questions?
Until all questions or doubts about the teachings are
resolved.
And how do we know there are no more doubts?
I must be able to say “Aham Brahmasmi”, I am Brahman. I
am immortal. I am all-pervading. I survive the death of the
body. The world cannot affect me.
I must be able to make each of these statements with total
conviction. This conviction should be based on
knowledge, not belief.
So Mananam is the process of conviction. It is aboutSo Mananam is the process of conviction. It is about
solving intellectual obstacles to Self-Knowledge becausesolving intellectual obstacles to Self-Knowledge because
doubts belong to the intellect. Therefore Mananam is andoubts belong to the intellect. Therefore Mananam is an
intellectual process.intellectual process.
The 3rd stage is called Nididhyasanam, which is solving
our emotional problems in the light of Knowledge.
Nididhyasanam is about getting emotional strength because
even though Samsara is a problem of ignorance, the
ignorance is appearing or expressing in the form of
emotional turmoil.
The basic problem may be ignorance, but I am experiencing
problems in the form of my likes (raga), dislikes (dvesha),
desire (kama), anger (krodha), greed (lobha), delusion
(mada), jealousy (matsarya), fear (bhayam) etc. All these
emotional problems are born out of ignorance.
Therefore unless all my emotional problems are solved, I
have not assimilated the knowledge totally. If on one hand I
say “I am Brahman”, and on the other I keep getting worried,
irritated and angry, then the knowledge is of no use.
Self-Knowledge should give me practical benefits, it should
make my day to day experience better.
This transformation of intellectual knowledge into emotional
strength is called Nididhyasanam.
And how do I accomplish this transformation?
All problems in life can be divided into two situations:
a. Choiceless situations &
b. Choiceful situations
http://www.holy-bhagavad-gita.org/

http://slideplayer.com/slide/6048453/

8/1/2017
http://explorevedanta.com/vbc-jnana-yoga/
Jnana yoga summary
the 3 Bodies, the 5 Sheaths, the 3 states of mind, Atma, and the
creation can be called “Knowledge” (Jnana), Knowledge of our true
nature. We call this Self-Knowledge or Atma Jnana.
1. The means of gaining Self-Knowledge.
Jnana Yoga is course of discipline involving 3
stages
Self-Knowledge or Atma Jnana
2. And the benefits of gaining Self-
Knowledge.
CAN’T UNDERSTAND
REFLECTION
(MANANA)
HAVE NO EXPERIENCE-
MEDITATION
(NIDIDHYASA)
DON’T’ KNOW
LISTENING (SRAVANA)
GITA-Ch11/55,13/25
a metaphysical benefit
called Videha Mukti,
which means liberation
after death.
a practical benefit to our
daily life called Jivan
Mukti, which means
liberated while living
BENEFITS
a. Independence (Svatantram)
b. Fullness (Purnatvam)
c. Equanimity (Samatvam)
Self-Knowledge cushions the person
from emotional disturbances.
manasthiti-paristhiti
When the 3 Bodies is
gone, he is one with the
Self. So the Jiva Atman is
now the Atman, losing its
individuality.

JNANA YOGA
Do I need peace, security & happiness
from outside?
Or
is my very nature peaceful, secure and
happy state ?
Jnāna Yogaha consists of enquiry into my real nature.
Jnāna Yogaha is called Atma Vichāra.
SELF ENQUIRY
http://www.vedanta.gr/wp-content/uploads/2012/07/SwParam_1Gita-Intro+Dhyanaslokas_ENA4.pdf

3rd defect of the MIND
You have covered this nine- holed body of yours with a thick cloth, which
is woven with the warp for woof of "I" or ahamkara and "mine"
(mamakara).
When you remove the cloth made up of "I" and "mine", and when you get
rid of the wrong identification with the body, the avarana of the mind
disappears, and you see the light of your Real Self (the Atma Jyothi), the
only Light (Eka Jyothi), dispelling the darkness of the illusory multiplicity.
1 & 2--They are two eyes,
3 & 4- Two ears,
5-One nose,
6-One mouth,
7-One for releasing urine and for sex purpose,
8-One for excretion,i.e.Anus.
These all put together become eight which can be observed by all
of us without any problem.
9-The Ninth one it is told that it is available in the skull and is
called Brahma Randhra,which is generally not visible.

8/1/2017
MANO NASHANA
3 rd DEFECT OF THE MIND
" I" and "MINE"
Gita 3.27
The human being with his
two fangs of
ahamkara (ego) and
mamakara (attachment)
is roaming aboutis roaming about
which is the root cause ofwhich is the root cause of
Ranga and DweshaRanga and Dwesha
The three gunas are born
out of Ahankara Tattva
which itself is born out of
MAHAAT (Universal Mind)
https://vaishnavismsatsang.wordpress.com/2011/10/19/creation-what-do-our-scriptures-say/

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https://www.actualized.org/forum/topic/10005-this-guy-really-gets-it/

8/1/2017
It is a special feature in Hindu tradition that every action should be done with the Dharma in fore
front. This is why even the action such as a terrible war was arranged in a holy place so that all
who die in the war will get the merit of doing a good deed.
1.1 Dhrtarashtra uvaca
dharma-ksetre kuru-ksetre, samaveta yuyutsavah
mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)
O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to fight, what did my sons and
those of Pandavas do?
From God's viewpoint there is no distinction of mine and your.From God's viewpoint there is no distinction of mine and your. The whole universe is made of
five great elements. Everyone is given the same freedom to use space, wind, fire, water and the
earth. But the human being compelled by ignorance makes divisions such as these people,
village, province, country, space, water etc. are mine and those are yours. All quarrels and
fights are created due to the idea of mine and your. So is the case with Mahabharta war that was
started by Dhritrashtra with this sense of “mine” (my sons) and Pandu's sons.
http://www.swamiramsukhdasji.net/eBooks/Gita/Gita_Prabodhani/Gita_Prabodhani.htm

8/1/2017
calling bhagvan at this stage
treating him lika a driver & depend on
the tone of voice
“I’ Symbolic of EGO (Ahamkara)
GITA CH 1 v 21
Symbolically
O Acyuta! place my chariot between the two armies
my chariot
“MINE’
Symbolic of attachment
As long as we have this notion of
“I’ &“MINE’
we don’t recognize God even if he is
right next to us.

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There are two factors that bind everyone
There is no kartRRitvam (sense of doership) in the Atman.
Wrongly superimposing these two on the Self, one gets bound.
the ego involves two aspects.We are imprisoned by two guards
AHAMKARA(outer image)
The “I”
The sense of doership
the identification or attachment of
one's ego
MAMAKARA (Inner image)
The “MINE.”
The sense of ownership,
https://en.wikipedia.org/wiki/Ahamkara
Verses 28-46 of the 1st Chapter, if properly
analyzed word for word, give us the clue. Arjuna
saw in the huge armies his own people,
(svajana)-fathers, grandfathers, brothers,(svajana)-fathers, grandfathers, brothers,
teachers, friends etc.teachers, friends etc., and was overcome with
pity. The key word here is svajana, people who
are one’s very own. It may be noted that Arjuna
uses the word ‘‘svajanasvajana’’ four timesfour times in these
verses. Arjuna’s lament and depression are
rooted in this feeling of svajanatva - one’s own-
ness. Arjuna’s ego that strongly felt this
attachment engendered by possessiveness -
own ness or svajanatva- plunged him into theown ness or svajanatva- plunged him into the
abyss of sorrow and delusion (shoka and moha)abyss of sorrow and delusion (shoka and moha)
In ahaṃkāra, a state of rajas guna (agitation)
predominates. This is because it identifies onlyThis is because it identifies only
with a small part of the creation (the bodywith a small part of the creation (the body) and
rejects everything else as "not me"; it becomes
subject to a series of afflictions such as:
pride,
egoism,
competitiveness,
hate and jealousy.
ahaṃkāra is thus only able to be in a superior
position to buddhi from a functional point of view.
From an absolute point of view, ahaṃkāra is
created by buddhi and thus subordinate to it

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Killing PUTANA - Removing " I" AND " MINE "
Putana, a female demon,
Her breasts symbolic of " I" AND " MINE"Her breasts symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
"Jivatma " merges with "Paramatma"
Putana, merged in to "Paramatma"
PUTANA'S story symbolic of
removing Vasana's = tendencies
& 3rd defect of MIND

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The inner chamber have two doors
symbolic of " I" AND " MINE"symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
you have Darshan of the GOD.

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There are in fact three stages to the realization “I am not the doer.”
To be free from Karma
http://goldenageofgaia.com/spiritual-essays/emergence-2/dropping-the-sense-of-doership/
we continue to do but without
creating a “sense” of the doer.’
(2) The Consequences for(2) The Consequences for
Behavior of Dropping theBehavior of Dropping the
Sense of DoershipSense of Doership
(3) The Consequences for(3) The Consequences for
Enlightenment of Dropping theEnlightenment of Dropping the
Sense of DoershipSense of Doership
1) Dropping the Sense of1) Dropping the Sense of
DoershipDoership
When you cease being the doer,
you also cease being the victim,
for the two always go hand in hand
This is the cycle of birth and death,
the karmic wheel.
“What is knowledge? And what is
the nature of the ego? ‘God alone
is the Doer, and none else’ – that is
knowledge. I am not the doer; I am
a mere instrument in His hand.
Another way “get present,” “be in
the flow,” “be in the here and now.”
When one is present, one again
loses the sense of the doer and is
only aware of doing itself
I am speaking, When it comes you
will know it and I will also know it.
It is a happening, something
comes through me. I am not at all a
doer; something happens in me.”
We are not the ego, the
constructed self, the vasanas. And
the ego, the constructed self, the
vasanas are not the doer.
In the first stage, the vasanas drop
away and so does the sense of the
doer along with them.
get in the habit of saying to
yourself, This is not mine and I am
not the doer. Everything belongs
to God and He is the real doer.the
attitude of non-doer ship and non-
ownership. Always by thinking that
you are a garden-keeper
In the second stage, we begin to
observe what actually happens
and see that we are not in fact the
doer, that doing happens.
In the third stage, we actually
become aware of who the doer is –
God -and intend to realize Him
(Her, It).
God is the subject of all thoughts,
feelings and actions. In the end
there is only God, the realization of
which marks the end of the journey.

Give Up The Sense Of Doership ~ Sri Ramana
Bhagavan Ramana says in Talk 41 (Talks with Sri Ramana
Maharshi) known as karma yogaknown as karma yoga that one should give up thethat one should give up the
sense of doership in order to be free from the bondage of birthsense of doership in order to be free from the bondage of birth
and death.and death. Bhagavan is saying that karma pertains to the
body/mind. If we give up the sense of doership, the karma will
go on or drop away. Either way, it is not our concern.
'Arjuna, this feeling of "mine" comes
because of body-consciousness or
body attachment. And such an
attitude automatically arises when a
person thinks he is the body. But I
remind you once again, you are NOT
the perishable body but the Eternal
Atma!'
Sri Krishna tells Arjuna to act as necessary according to dharma
(duty), but surrender all fruits of action to the Lord. “In this
way, you will not incur any sin,” Krishna tells Arjuna.
By giving up the sense of doership, we allow our remaining
karma to work itself out without creating new karma.
You have jurisdiction over your
respective duty only, but no
control or claim over the results.
The fruits of work should not be
your motive. You should never
be inactive (BG 2.47).
Therefore, always perform your
duty efficiently and without
attachment to the results,
because by doing work without
attachment one attains the
Supreme. (BG 3.19).
https://luthar.com/2016/04/10/give-up-the-sense-of-doership-sri-ramana/
Treating pleasure and pain, gain and loss, victory and
defeat alike, engage yourself in your duty. By doing
your duty this way you will not incur sin (BG 2.38).

8/1/2017
The first of these four
identities is Mamakara
or Inner Image.
It is the inner image
and ... The second
identity is Ahamkara or
Outer Image. It is how
you project ...
sriparamahamsanithyananda.com/wisdom
/authenticity-power-of-thinking/
BG
'Arjuna, this feeling of
"mine" comes because of
body-consciousness or
body attachment. And
such an attitude
automatically arises when
a person thinks he is the
body. But I remind you
once again, you are NOT
the perishable body but
the Eternal Atma!'
http://vahini.org/downloads/gitaforchild.html

8/1/2017
The FIRST grand themes
of jñana yoga
The SECOND grand
themes of jñana yoga
The first shows us how
wisdom develops through
discrimination between the
field and the inner knower of
the field, between the
body/mind and individual
consciousness.
CHAPTER 13
The second shows us
how the limited sense
of I, reflected by the
ego, is gradually
replaced by a limitless
vision of the Self.
CHAPTER 2-18
JNANA YOGA IN GITA

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HOW TO REMOVE
THE 3rd DEFECT OF THE MIND
(AVARANA or IGNORANCE)

His only option is to
follow the ATMA
He needs constant
reminder to stay tuned to
ATMA.
The message of GITA
The man is the conglomerate of BODY( Including senses) + Mind + ATMA (SOUL)
MAN
He will descend
to the level of an
ANIMAL
IF HE FOLLOWS ONLY THE
BODY
He is in danger of
being transformed
in to a DEMON
BODY + MIND
ATMA
DEHATMA BUDDHI DAIVATMA BUDDHI
The message of the lord, the practical philosophy

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REMOVAL OF IGNORANCE / AVIDYA
When we wake up from Dream state, we instantly know that it was a dream; the characters in it, the actions in it,
the emotions in it and the entire sequences in it – are all created by us and none of them are real. It is similar with
this life, till we attain Self Knowledge. When Self knowledge dawns, the real nature of this worldly life becomes
evident.
As part of self knowledge, our foremost task is to dis-identify from Sareera thrayam and identify with the real self,
the Atma, the ever existing consciousness-bliss principle.
Can any action like worship, Meditation or
Sathkarma (Good Deeds) remove
Ignorance or Avidya and lead to Moksha?
NONO
A purified Buddhi gives a better reflection
of Atma. The identification continues with
the purified, reflection in the Buddhi and
not with the original consciousness, the
Atma, as long as avidya persists in us.
Their role is to purify the mind and Buddhi.
Total removal of Ignorance can be
accomplished only by acquiring of Self
Knowledge. Till we achieve self Knowledge,
our worldly life goes on without awareness,
very much like Swapnavastha or Dream
state.
http://wisespiritualideas.blogspot.com/2010/09/

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WHY FEAR ? REMOVAL OF IGNORANCE / AVIDYA
ATMA
When we wrongly identify our Self with the
Jeeva (the Anaatma portion of it), all of its
actions, transactions, changes etc are
bound to create fear in us.
when the identification is with the higher Atma
(Param- aatma, the Brahman, or, the original
consciousness), which is our true Self, none ofnone of
these modifications and dualities can touch us.these modifications and dualities can touch us.
Aatma is changeless and unaffected by allAatma is changeless and unaffected by all
changes occurring in the Anaatma around it.changes occurring in the Anaatma around it.
The Anaatma is subject to (i) birth, growth, decay,
disease and death cycle and to (ii) all the dualities of
Raaga-Dvesha (likes and dislikes), Sukha-DuhkhaSukha-Duhkha
(comforts & sorrows) etc(comforts & sorrows) etc
ANAATMA
the para-Atma (the higher self), which is free
from all Gunas,Sanchita, aagami and prarabdha
Karmas, Karma Phalam and all dualities.
So, automatically we are freed from all Fears. As
Atma, we are eternal and pure consciousness and
Bliss and there is no cause for any fear for us.
These are bound to create fear – as our
identification is with this Chidaabhasa (Reflected
Consciousness) in the Anaatma portion of Jeeva
and this is subject to quick changes.
Also, the Ahankaara in the Anaatma feels as the
Kartha and Bhoktha (Doer-enjoyer) and this doer-Kartha and Bhoktha (Doer-enjoyer) and this doer-
enjoyership is bound to take us through allenjoyership is bound to take us through all
dualities.dualities.

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SNAKE AND ROPE
When we know with certainty that I AM THE ATMA OR THE SELF - all fears will vanish.-
The example given in the Sloka is of confusing the rope for a snake and getting into fear. How does this fear go?
We must clearly come to the understanding that
(i) the rope is not the snake
(ii) rope is not some thing else and
(ii) rope is only ROPE.
This is called Nischaya Jnanam or the certainty of knowledge
as the snake is
superimposed on the rope
On Paramatma the whole universe with all the
worlds in it is created as a wonderful illusion.
As the rops is the basis, Paramatma is the basis, the foundation,
the Reality behind all this illusion.

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MANO NASHANA
3 DEFECTS OF THE MIND
SUMMARY

THE THREE DEFECTS OF MIND
MALA
( IMPURE
OR
TOO MANY THOUGHTS )
VIKSHEPA
(AGITATIONS OF THE
MIND)
TOSSING POWER
AVARANA
IGNORANCE
(VEILING POWER)
CAN’T UNDERSTAND
REFLECTION (MANANA)
HAVE NO EXPERIENCE-
MEDITATION (NIDIDHYASA)
KARMA YOGA
(THYAGA)
MUSCLES OF IRON TO WORK
JNANA YOGA
(SANYASA)
ENQUIRY
RX
RX
RX
INDISCRIMINATION
THINK DOER OF KARMA &BECOME EGOISTIC
DON’T’ KNOW
LISTENING (SRAVANA)
GITA-Ch11/55,13/25
GIGANTIC WILLS
TO LEARN
BHAKTI YOGA
WITH & WITHOUT FORM
NERVES OF STEEL TO THINK
GITA-Ch 18 / v 1-4
GITA CH 18, INTRODUCTION

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What is the problem with HUMAN ? 3 MIND Defects -SUMMARY3 MIND Defects -SUMMARY
"karma yogena mala nivruttihi"
Karma yoga is the way to get rid of all the
impurities in the mind. The idea is to
disentangle the sense of 'I' from one's
actions and thoughts, there by one can avoid
having limitations which are not in reality his.
The details of the method in
Brahmana part of the Vedas.Brahmana part of the Vedas.
Tamasic & Rajasic
The impurities (Arishad varga)of
the mind as per Vedas are
a. Kama - lust
b. Krodha - anger
c. Lobha - greed
d. Moha - temptation
e. Mada - pride
f. Matsarya - jealousy
2. vikshepa
(Agitation,Disturbance or
Extrovertedness)
3. AVARANA (Ignorance ,Maya)
both veiling and projecting (Avarana and
Vikshepa).
1. MALA (Impurities)
"jnana yogena ajnana nivruttihi"
Upanishads part of the VedasUpanishads part of the Vedas
answering questions such as
"Who am I ?", "What is my nature ?" etc.
lack of knowledge about the
subject matter .
Avarana altogether hides the
Reality (Self) and makes one
identify himself wrongly with his
body.
Remove the cloth made up of
"I" and "mine""I" and "mine"
"upasana yogena vikshepa nivruttihi"
Bhakti Yoga
Aranyaka part of the VedasAranyaka part of the Vedas
Continuous generation of
thoughts is an impediment to
remain focused and peaceful,
While Karma Yoga disentangles one from his
actions, wherein one stops identifying himself
with his ever-changing body, mind, family etc.
Meditation, prayer and the nine
modes of devotion mentioned in the
scriptures, viz.,
(1) sravanam (listening to the Lord's
stories, leelas, and mahima),
(2) kirtanam (singing His glories),
(3) smaranam (remembrance), (4)
Pada sevanam (service to the Lotus
Feet),
(5) archanam (worship),
(6) vandanam (salutation),
(7) daasyam (master-servant
relationship),
(8) sakhyam (companionship), and
(9) Atma nive- danam (offering
oneself to the Lord i.e., Self-
surrender).
CAN’T UNDERSTAND
REFLECTION (MANANA)
HAVE NO EXPERIENCE-
MEDITATION (NIDIDHYASA)
DON’T’ KNOW
LISTENING (SRAVANA)

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Selfless service
KARMA
YOGA
Remove 1st
defect of the
mind
MALA (Dirty)
Remove Vasanas
Remove 1st defect of the mind MALA (Dirty)
http://www.advaita-vision.org/self-control-and-the-brain/#more-1220

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The people in the yoga group reported positive results that more than doubled those of
the relaxation group. What’s more, those who did the kirtan kriya also showed
improvement in cognitive functioning, and had increased telomerase activity.
Telomerase is an enzyme that protects our cells, and prevents them from dying—so a
boost in this enzyme (which is negatively affected by stress) can potentially add years
to our lives.
Dr. Helen Lavretsky, a professor of psychiatry at the UCLA Semel Institute for Neuroscience and
Human Behavior, published the findings recently in the International Journal of Geriatric Psychiatry.
She stated that the kirtan kriya was chosen because it employed several elements of
meditation—including chanting, mudras, and visualization—which offered not only relaxation benefits,
but a mini workout for the brain, as well. Hari om!
A study finds that daily yogic chanting (Bhajans or The Name Chanting )
greatly benefits caregivers of dementia patients.
Remove 2nd defect of the mind Vikshepa or Stress
https://www.yogajournal.com/blog/yogic-chanting-benefits-caregivers

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Fabian Maman, a French acupuncturist and sound
healer took Kirlian photographs of hemoglobin blood
cells that were exposed to different sounds. Each note
affected the cell differently, creating a different shape
and different Kirlian color. This demonstrated clearly
that cellular structure and energy are affected by
sound.
Masuru Emoto demonstrated that water molecules are actually affected
by sound and our intention. Intention involves our thoughts and feelings.
He had photographs of polluted water molecules, which at first looked
like mud. After a priest chanted over the polluted water, it was
photographed again and the water looked like a snowflake—the sound
and intentionality had restored it to its pristine shape.
Is there a connection between sound, vibrations and physical reality? Yes,
and it is called Cymatics.The Vibrational Science of Mantra
http://www.tokenrock.com/explain-cymatics-16.htmlhttp://integralyogamagazine.org/the-vibrational-science-of-mantra/

8/1/2017
Fa
The effect on water crystals
The Vibrational Science of Mantra
http://www.masaru-emoto.net/english/water-crystal.htmlhttps://www.youtube.com/watch?v=tAvzsjcBtx8

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https://www.slideshare.net/anandabhavanani/mental-health-wellbeing-through-yoga

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Remove 3rd defect of the Mind Avarana (Ignorance)Remove 3rd defect of the Mind Avarana (Ignorance)
When we mindfully and consciously perform techniques of Yoga repeatedly, we create neural pathways that get
stronger & stronger with time. •
T

8/1/2017
Religions play an important role in
reinforcing the basic cognitive
processes of self-control and thereby
help in establishing valuable and
peaceful inter-relationships in the
society.
Scientists of the Georgia university
demonstrated a couple of years ago that
self-control is contagious. Seeing
someone with good self-control or even
thinking of such a person helps you in your
self-control. No wonder the ancient Indian
system promoted satsangatya and held
personalities like “Maryada Purushottama
Rama (Highly Well-Mannered Best of
Men)” as worthy of constant remembrance
(smaran). Moreover, thoughts about bad
men will also influence your ability at self-
control negatively.
https://vedanet.com/2012/06/13/self-inquiry-and-its-practice/
JNANA
YOGA
Remove 3rd
defect of the
mind
AVARANA
(Ignorance)

8/1/2017
When we mindfully and
consciously perform techniques
of Yoga repeatedly, we create
neural pathways that get stronger
& stronger with time. •
T

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ignorance about ourselves causes the feeling of
“I”ness or separateness,
which finally causes fear of not
satisfying these desires.
the six negative characteristics of the
mind, that lead to suffering.
the six negative characteristics of the mind,
which causes us to have
likes/dislikes or desire
These fears finally lead to
the Arishadvargas,
kama (lust),
krodha (anger),
lobh (greed),
moha (attachment),
mada (pride)
matsarya (jealousy)

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http://graphs.net/yoga-infographics.html

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OM
BRAHMAN
THYAGA ( Let go the results )
SANYASA ( Let go the desire prompted actions)
MOKSHA
THYAGA & SANYASA (Renunciation) are the two steps to go through
the door of MOKSHA (Salvation) to merge with Brahman (GOD) .
GITA CH 18, Verse 2

8/1/2017
TARGET
SANYASA
RENUNCIATION
THROUGH THYAGA
ACTION
TyAga alone can lead to Moksha
(Mohasya Kshaya - removal of Moha
or delusion, leading Liberation).
THYAGA
All other paths or means (some listed are Karma,
Yagna etc) are only the means to purification of the
anta-karana (Mano-Buddhi-Ahamkara-Chitta).
They are the stepping-stones to the final step of realization
ACTION THROUGH THYAGA
GITA CH 18, Verse 2

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1. bhranthi
(delusion)
2. pramadam
(hazard or danger)
3.karanaapaatavam
(weakness of the
instruments)
4.vipralipsa
(jealousy)
The antha karana is subject to four kinds of defects,
These four defects result in the malfunctioning of the antha karana.
Bhranthi refers to the
deluded state of mind in
which a person mistakes, for
instance, a rope for a snake
and vice versa. In other
words, he regards the unreal
as real and the real as
unreal; the temporary as
permanent and the
permanent as temporary..
a jaundiced eye will see
everything as yellow,
irrespective of whether the
actual colour is white, red or
black etc. It must, however,
be noted that the ailments of
the external instruments
have an adverse effect on
the internal instruments,
because of their relatedness..
weakness or debility of the
instruments. This weakness
affects both the inner
instrument (antha karana)
and the external instruments
(the sense organs.) .
It is one of the worst
qualities of man. He cannot
endure or tolerate the
prosperity or happiness of
others. There is no cure for
this disease. Feel happy
when others are happy.
Such delusions invariably
lead to accidents or
dangerous situations
(pramadam). If you hold a
snake thinking it is a rope,
you are certainly in for
trouble. Man today regards
the body as real, not
knowing that it is as unreal
as a water bubble, which is
sure to burst at any time, at
any place.
2.
the karana-apaatavam in
respect of the rich man’s
antha karana, which
obviously was weak because
of its inconsistent behaviour
based on the feeling of “I”
and “mine” as opposed to
the “other” man..
4.
http://media.radiosai.org/journals/vol_13/01MAR15/SUMMER-SHOWERS-ILLUSTRATED-1990-DISCOURSE-07.htm

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6377769-Bhagvad-Gita-Be-Emotionally-Intelligent

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““ MOKSHAMOKSHA ”” is not an easy fruit to obtain .is not an easy fruit to obtain .
Need practice or SADHANANeed practice or SADHANA
Explained inExplained in GITA,GITA,BHAGAVATAMBHAGAVATAM anD RAMAYAN.anD RAMAYAN.
DHARMA+ ARTHA & KAMA =
You ascend up the ladder by fullfiliing
your desires and earn wealth by
righteous means .
MOKSHA - SALVATION.
KAMA ONLY-
DESIRES / LUST
ARTHA ONLY

8/1/2017
OM SHANTI
OM SHANTI
OM SHANTI

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