Spiritual interpretation of the first chapter
of the Srimad-Bhagavad-Gita according to Kriya Yoga
By Swami Premananda
The awakened mind enquired:
Reveal unto me, O power of introspection, the various states of consciousness passing through which the self comes to realize its absolute perfection, as its qualities aspire to overcome the accumulated impressions born of mind through its identification with the senses. (1)
Introspection observed:
Aroused by the rising influence of the divine qualities of the self, the objective will of the sense-identified mind, aided by its power of discrimination, becomes engaged in subjective self-analysis; (2)
And with intelligent cognition it at once becomes aware and feels the impact of the tremendous power of the newly awakened divine qualities revealed in the effulgence of illumined consciousness. (3)
Among these qualities the following may be distinguished: complete forgetfulness of the objective and sensory world, and indomitable subjective strength, as well as others of equal power, faith, spiritualized consciousness, intuition, noninjury, memory, revelation, self-discipline, sense-control, subjectivity, moral well-being, inner contentment, and enlightened perception; each of which is a liberating power of the self to guide the senses. (4-6)
In the light of clear intelligence, which is the best of the qualities of the newly awakened self, there also appear within the consciousness the dominant negative concepts, acquired through the faculties of the senses engrossed in physical propensities: (7)
False knowledge, sense-identified self-consciousness, attachment, ignorance which is the root cause of all sorrow, hatred, fear, clinging to sensory life, and the self-limiting consequences of the sum total of these; (8)
And many more powerful, cunning and deluding concepts in deceptive garb gain their firm footing in the consciousness and seek to veil the vision of the self. (9)
Limitless in number are the negative concepts under the dominance of the ego, the sense-identified self-consciousness; but few appear to be the divine qualities manifested by the power of the self. (10)
Moreover, it is only the existence of ego that keeps the self-limiting negative concepts intrenched in the consciousness of the awakened self, and at this initial stage of subjective analysis the inherent weakness of the sense-attached mind is exposed before the rising power of the self. (11)
But to strengthen the faltering will of the sense-attached mind, the ego, the first and most powerful cause of all objectivity, reaches out for the cosmic Prana embedded at Kundalini, the coccygeal center, and in consequence thereof the ascending Pranic force emits a roaring vibration, exhilarating all the sense organs. (12)
Responding thereto, the entire organic system, comprising the faculties of touch and sensation, taste and assimilation, attraction and expansion, reception and protection, perception and expression, creates a prolonged, reverberating, rhythmic, intense and penetrating sensation throughout the entire body, a feeling dynamic and decidedly psychosensory in character. (13)
Thereafter, however, illumined and inspired by the divine qualities of the indwelling supreme Self, the enlightened self becomes firmly established at Ajna, the spiritual eye, and witnesses a white star within a dark blue center surrounded by a brilliant but soothing effulgence. While at this state there is awakened a cosmic vibration of all-engulfing immensity wherein the self is merged in blissful self-consciousness. (14)
The illuminating, joyous vibration of the ascending current of Pranic force resembles the tone quality of the hum of the bumblebee at Muladhar, coccygeal; that of the melodious note from a violin at Sadhisthan, sacral; that of the sweet call of a flute at Manipur, lumbar; that of the deep and vibrant roar of a conch at Anahata, dorsal; that of the reverberation of rolling thunder at Visuddha, cervical; and that of an universal symphony of exalting blissfulness at Ajna, the spiritual eye. (15,16)
Besides these there are also felt in this body temple the power of calmness of mind and poise of the senses, clear conscience and love of truth, intuition and enlightened perception, as well as the power of purified consciousness and self-realization. The illuminating power and joyousness of these vibrations are beyond the conception of mind. (17,18)
This cosmic vibration, resounding throughout the entire being and consciousness, spiritualizes the faculties of the senses, transforms the will of the sense-attached mind, and liberates the self from sense-identification. (19)
Thus subjectively prepared, with perception interiorized and spine erect, the spiritual aspirant is about to commence subjective meditation; but he is at once confronted by the acquired finite impressions of long past, rising out of subconsciousness in accumulated number. Though seeking the guidance of the supreme Self, yet, in mistaken self-sufficiency, he looks up to his own intellect for counsel of truth. (20)
Consequently, the self directs its consciousness to recognize its own divine qualities as well as to discover the acquired concepts born of sensory existence in order that it may gain, at the very outset, a proper perspective of the entire field of subjective struggle, but particularly that it may be able to discern the negative qualities of the sense-attached mind. (21-23)
Whereupon the pure-consciousness, the highest of all cognitive and perceptive faculties, guides the self to that state of cognition at which it can clearly perceive the true nature of ego, the egoistic intelligence, and other sensory powers, thereby revealing unto the self its sense-identified nature of self-limitation. (24,25)
At this state the self observes the innumerable procreative, accumulated concepts of finitude acquired from sense-identified existence, while at the same time the revealing qualities of the self begin to shed their illumination within the consciousness. (26)
But the spiritual aspirant, influenced by the subconscious effect of sense-identified existence, again succumbs to his sensory habits, and once more delusion overpowers his consciousness. (27)
Inevitably, thoughts of personal attachment sway his reason as he ventures into discrimination:
My soul longs for transcendental revelation, but within my consciousness are gathered all my cherished concepts of long past, as my divine qualities aspire to overcome my relative impressions and concepts of the phenomenal world. I feel powerless. I am disturbed. Nervousness rocks my whole body. I am full of fear. My moral courage fails me, and even my circulation has gone awry. (28,29)
I know full well that within me is hidden the eternal source of strength and power, yet I have lost my physical poise and my serenity of mind is gone. My judgment misleads me and I am negative through and through. (30)
I am perfectly aware of my divine destiny of spiritual perfection, nevertheless, I do not see any moral or spiritual justification for destroying the subjective concepts and impressions which I have acquired through self-effort in the phenomenal world. If these are to be destroyed to gain spiritual illumination, I desire neither self-control nor enlightenment, nor even peace. (31)
Life is intelligent self-manifestation, then of what constructive value are self-control, serenity and peace, or even existence itself, if these are to be gained by destroying intellect, ego, mind, cognitive and perceptive faculties, self-consciousness, judgment, discrimination, understanding, sympathy and affection, and many other acquired qualities such as these, through the cultivation of which enjoyment and pleasure are derived? (32-34)
Enlightenment is not self-annihilation, therefore, although these relative concepts and impressions do limit my consciousness, I cannot destroy them, not even to gain the threefold attainment of mastery over the senses, calmness of mind, and the illumination of the Self, and most surely not to obtain the pleasures of the senses and sensory existence. (35)
The supreme goal of self-illumination is the realization of bliss in the perfection of consciousness; then what higher ideal could be attained by destroying the will, intellect and feeling, born of mind? Surely it is unrighteous to mortify the senses and to destroy the sense-faculties. Therefore I should not annihilate any of the cognitive and perceptive faculties. Besides, how are pleasure and happiness to be enjoyed if these are destroyed? (36,37)
Though the negative and self-limiting qualities, born of sense-identified existence, may seek to overcome the divinity of the self, or may create an inner conflict with the virtues of the self, even that could not justify the annihilation of the senses, will, intellect, feeling, and the rest, because that would inevitably result in self-destruction. (38,39)
Furthermore, when the harmonious functioning of the psychophysical system is disturbed by the absence of any of its organic powers, the whole system gradually loses its proper balance, just as the violation of any of the fundamental principles of righteousness disrupts the entire spiritual life. (40)
When the light of the self is veiled by mental objectivity and sensory attachment, higher and subtler faculties lose their power of inspiration and guidance. (41)
When inharmony disrupts the co-relationship of the physical, mental and spiritual nature, life degenerates into a state of confusion, sorrow and suffering. (42)
Mental discord disturbs the nervous system and creates subjective perturbation and thereby undermines the powers of body and mind. (43)
Indeed, when the proper functioning of the senses and the mind becomes disorganized, life itself is doomed to chaotic existence and insufferable sorrow. (44)
What ignorance! that I am determined to destroy my physical and mental powers in order to gain spiritual illumination and peace. (45)
If that constitutes the way which leads to self-perfection, it is better not to pursue that course; rather let the forces of the sensory propensities destroy all the spiritual qualities and aspirations. (46)
Such thoughts, arising in the midst of the inner conflict between the desires of the senses and the aspiration of the soul, cause the spiritual aspirant to lose control over his body and mind, and to forsake the inspiration and spiritual guidance of his soul. (47)
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