Changes

== Karma and rebirth ==

== Karma and rebirth ==

What happens to jiva after death? Not all jivas  have the same result, different people are born into different kinds of background and bodies according to their karma, their ||upasana ( kind of worship). Some  will accept the  body of (sthavara)immovable body, but this is not Paramatma’s doing. According to the philosophy of ||karma siddhanta (), all living entities have the current life based on their karma<blockquote>''yatha karma yathashrutam ||''</blockquote>But through all these journeys the Paramatma travels with the jivatma.

What happens to jiva after death? Not all jivas  have the same result, different people are born into different kinds of background and bodies according to their karma, their ||upasana ( kind of worship). Some  will accept the  body of (sthavara)immovable body, but this is not Paramatma’s doing. According to the philosophy of ||karma siddhanta (), all living entities have the current life based on their karma<blockquote>"

''yatha karma yathashrutam ||''</blockquote>But through all these journeys the Paramatma travels with the jivatma.

== Who is ||Lokasrushta (the creator of the cosmos)? ==

== Who is ||Lokasrushta (the creator of the cosmos)? ==

== The glory of the Lord who resides in everybody’s heart ==

== The glory of the Lord who resides in everybody’s heart ==

<blockquote>''Sarva bhutantaraatma vaibhava ||''</blockquote>It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

<blockquote>"

''Sarva bhutantaraatma vaibhava ||''</blockquote>It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

Yama Deva answers the above questions with three analogies;

Yama Deva answers the above questions with three analogies;

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti.<blockquote>''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' </blockquote><blockquote>''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' </blockquote>etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as “Jyoti,” and associatoin with him is Moksha. <blockquote>''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' </blockquote>In the brahma sutras  it is said, <blockquote>''jyothih charanabidanata (1.1.25)''</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of “Dva,” in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti.<blockquote>"

''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>"

''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' </blockquote><blockquote>"

''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' </blockquote>etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as “Jyoti,” and associatoin with him is Moksha. <blockquote>"

''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' </blockquote>In the brahma sutras  it is said, <blockquote>"

''jyothih charanabidanata (1.1.25)''</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of “Dva,” in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every planet have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every planet have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

'''Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)<blockquote>''||Sanmulaha sadayatanaha sat pratishthitaha''</blockquote>Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     

'''Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)<blockquote>"

''||Sanmulaha sadayatanaha sat pratishthitaha''</blockquote>Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

== bhayakrita bhaya nashana- The giver and the destroyer of fear. ==

== bhayakrita bhaya nashana- The giver and the destroyer of fear. ==

This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion.  The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says<blockquote>''||Bhishasmat vatah pavate''</blockquote>And it also says <blockquote>''Bhayad asya agni sthapati bhayattapati suryah''</blockquote><blockquote>''Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)''</blockquote><blockquote>''||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata   brahmasutra''</blockquote>In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner.  (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40)

This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion.  The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says<blockquote>"

''||Bhishasmat vatah pavate''</blockquote>And it also says <blockquote>"

''Bhayad asya agni sthapati bhayattapati suryah''</blockquote><blockquote>"

''Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)''</blockquote><blockquote>"

''||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata   brahmasutra''</blockquote>In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner.  (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40)

== Why do they fall? ==

== Why do they fall? ==

<blockquote>''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

<blockquote>"

''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

== Iha and Para from here to there- the steps ==

== Iha and Para from here to there- the steps ==

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

 Those  who see through the eyes of knowledge, see everything  in relationship with Paramatma. They know that life and death are not reality, such wise persons have no misery. The ||indriyas (senses) do not give knowledge automatically. Therefore the mind is superior to senses  and higher than the mind is ||buddhi (intelligence) and higher than the intelligence is the living entity itself. Higher than the human being is ||avyakta tatva ( elements ) the prkriti(nature), because it  can bind the living entity or help jiva to achieve liberation.  But there is some one higher than jiva and prikriti, that is Paramatma.  Those who take shelter of paramatama, the prikriti will not bind.  This is understanding one has to achieve.  <blockquote>''Indriyabhya param mano manas sattvam uttamam''</blockquote><blockquote>''sattvadadhi mahanatma mahato avyaktam''</blockquote><blockquote>''uttamam avyaktatu parah purushah vyapakah alinga evaachah''</blockquote><blockquote>''yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)''</blockquote>Here the distinction between the indriyas, mind, intelligence and the jiva, the living entity is described as the word ‘param.   but there could be one doubt – Param means superior, does it mean that jivatma is inferior to nature( prakriti)?

 Those  who see through the eyes of knowledge, see everything  in relationship with Paramatma. They know that life and death are not reality, such wise persons have no misery. The ||indriyas (senses) do not give knowledge automatically. Therefore the mind is superior to senses  and higher than the mind is ||buddhi (intelligence) and higher than the intelligence is the living entity itself. Higher than the human being is ||avyakta tatva ( elements ) the prkriti(nature), because it  can bind the living entity or help jiva to achieve liberation.  But there is some one higher than jiva and prikriti, that is Paramatma.  Those who take shelter of paramatama, the prikriti will not bind.  This is understanding one has to achieve.  <blockquote>"

''Indriyabhya param mano manas sattvam uttamam''</blockquote><blockquote>"

''sattvadadhi mahanatma mahato avyaktam''</blockquote><blockquote>"

''uttamam avyaktatu parah purushah vyapakah alinga evaachah''</blockquote><blockquote>"

''yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)''</blockquote>Here the distinction between the indriyas, mind, intelligence and the jiva, the living entity is described as the word ‘param.   but there could be one doubt – Param means superior, does it mean that jivatma is inferior to nature( prakriti)?

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>''..athahakeno… baladhikaha niyojitahs?''</blockquote>What impels one to commit a sin even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>''Buddheh param shatru jahi mahabaho''</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>"

''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>"

''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>"

''..athahakeno… baladhikaha niyojitahs?''</blockquote>What impels one to commit a sin even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>"

''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>"

''Buddheh param shatru jahi mahabaho''</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.

This Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,<blockquote>''drushyatetu agraya buddhaya…''</blockquote>He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality)  

This Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,<blockquote>"

''drushyatetu agraya buddhaya…''</blockquote>He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality)  

One cannot see Ishwara from outside, he cannot be seen from external eyes.  Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9)  He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''</blockquote>This is the  explanation by Vyasadev.

One cannot see Ishwara from outside, he cannot be seen from external eyes.  Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9)  He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>"

''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''</blockquote>This is the  explanation by Vyasadev.

== The process of Vaidika Yoga (the process of the vedic path) ==

== The process of Vaidika Yoga (the process of the vedic path) ==

== What is  aastikya or Theism? ==

== What is  aastikya or Theism? ==

<blockquote>Aastiti bhruvatah anyatra katham tat upalabhyate</blockquote><blockquote>''Ashtitye  upalabdha vyastath bhavane cho bhayahoh''</blockquote><blockquote>''astiteyi o phalalabdhacha tattava bhavah praseedati||''</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.  

<blockquote>"

Aastiti bhruvatah anyatra katham tat upalabhyate</blockquote><blockquote>"

''Ashtitye  upalabdha vyastath bhavane cho bhayahoh''</blockquote><blockquote>"

''astiteyi o phalalabdhacha tattava bhavah praseedati||''</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.  

Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence).  Nachiketa had  enquired whether Bhagawan exist in the perfection stage of jiva.  Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist.  In this way he answers the third question of Nachiketa.  As the yogis experience,<blockquote>''tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, “better you experience.  Only in such understanding the knowledge of shastra reaches its perfection.  Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as “Vaidhik yoga.”

Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence).  Nachiketa had  enquired whether Bhagawan exist in the perfection stage of jiva.  Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist.  In this way he answers the third question of Nachiketa.  As the yogis experience,<blockquote>"

''tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, “better you experience.  Only in such understanding the knowledge of shastra reaches its perfection.  Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as “Vaidhik yoga.”

== Moksha sukha(bliss in moksha) ==

== Moksha sukha(bliss in moksha) ==

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, “esa beku iddu jayesa beku” (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>''||Etaavadhi anushasnam||''</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, “esa beku iddu jayesa beku” (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>"

''||Etaavadhi anushasnam||''</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

== Archaradi marg gamana” ==

== Archaradi marg gamana” ==