AUM

The Self is formless and transcendental. Let not thy meditation be merely blind practice without the understanding of its principles and ideal. Such practice often misleads the aspirant and wrecks his spiritual life. Thy understanding will become perfect with the realization of the Self. Those who seek phenomenal powers through meditation create bondage and misery for themselves. (49) By following the path of meditation with true understanding and perfect vision, thou shalt realize thyself as the absolute Self. Therefore practice thy meditation with joy and determination. This is the secret of self-realization. (50) The true Yogi does not desire any phenomenal power. Thus he transcends the limitations of duality and realizes the state of absolute bliss. (51) In the process of meditation, when the consciousness of sense-identification is removed, the limitations of time, space and causality vanish in the realization of conscious, blissful, eternal existence. (52) When the mind is absorbed by the cosmic vibration, AUM, then the power of understanding becomes pure, the mind remains established on the Self at the spiritual eye, and finally the Self is revealed. (53)

The self:
What is the nature of absolute self-realization? Transcending all limitations, how does a man of self-realization manifest himself in speech, action, and life? (54)

The supreme Self:
Eternal existence in absolute bliss is the glory of self-realization. It is the state of pure-consciousness, wherein the self is liberated in the cosmic Self. In this state of pure-consciousness all thoughts of self-limitation are forever gone. (55) When a man of self-realization manifests himself on earth, to him suffering and happiness are various waves of absolute bliss. He lives in peace. His all-embracing love is pure and spiritual. The realization of his oneness with all is ever present in his consciousness. He is ever aware that his own infinite perfection is reflected in and through all beings. He realizes that the whole manifested universe is a part of his own cosmic Self. (56) The same to all is the man of perfect wisdom. Virtue and vice are to him different degrees of the same goodness. In him both saint and sinner find guidance, assurance, comfort and inspiration. Peace and calmness are not conditioned by circumstances for a man of self-realization. (57) Absolute control over the mind is the prerequisite of self-realization. When the mind is withdrawn from the senses and sense-objects, when all its modifications have ceased, then the Self is revealed and wisdom is attained. (58) Consciousness of forms exists in the qualified Samadhi, the Savikalpa. All forms vanish in the absolute Samadhi, the Nirvikalpa. (59) When the mind fails to reflect the perfection of the Self, it becomes a slave to the senses. (60) Therefore the spiritual aspirant continuously identifies his mind with the Self, and thus finally attains self-realization. When the mind is no longer dominated by the finite, it invariably leads to the state of infinite consciousness which is the state of absolute self-realization. (61) In the finite plane of consciousness mind is the reflector of the Self as well as the recipient of impressions of phenomena. But when it is allowed to be occupied exclusively with the latter it becomes allured by these and longs for phenomenal powers, and challenges any obstacle to their fullest enjoyment. (62) Gradually the veil of finitude and delusion hides the reflection of the Self from the mind. Finally, it becomes almost oblivious to its identity with the Self and is lost in the snare of phenomena. (63) But when the mind is identified with and guided by the Self, the aspirant is neither distracted nor discouraged by the allurements of phenomenal powers. He continues in his meditation in perfect self-assurance and serenity. (64) In perfect calmness of mind, all consciousness of duality vanishes and the Self is realized. This is the state of absolute bliss. (65) Without the complete identification of the mind with the Self, the Self is never realized. Without self-realization there is no peace. And without peace, how can there be the attainment of bliss? (66)

Swami Premananda
The Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Spiritual interpretation of the Gita according to Kriya Yoga

Ajna - The Spiritual Eye

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. 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. 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. 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.

Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Swami Premananda

Subjective Meditation

By the practice of subjective meditation the Self is revealed in its transcendental perfection as well as in its immanental existence; and the Yogi realizes that he is the Self, all-pervading yet absolute.

Meditation reveals in successive states of consciousness: I, the self, exist in the Self; the Self manifests itself through me; I am one with the Self; I am the Self; I am the Absolute.

The practice of Kriya unfolds the absolute divinity of one’s own Self, and the whole phenomenal universe, in all its diversities, is revealed as the manifestation of the one cosmic Self.

In the power of pure-consciousness the bliss of the Self transmutes the dual experiences of joy and sorrow in all states of existence. Bliss is the supreme power of self-realization.

As he aspires to liberate the mind from its identification with the sensory enjoyment of temporary pleasures the spiritual aspirant observes that the mind is incapable of independent existence, hence it seems that permanent tranquility is not its nature.

The sense-identified and sense-bound mind remains invariably objective in its tendency and stubbornly refuses to become subjective. Abiding calmness of the mind seems as impossible to attain as it is to gain perfect polarization of the currents of energy between the Muladhar and the Sahasraram.

The impression-bound mind is subject to ungovernable passion for objectivity and is consequently restless; but by continuous and steady practice of Kriya, as well as by complete renunciation of all relative desires, sensory and supersensory, the mind is made serene and is illumined by the Self.

The realization of the transcendental Self is a difficult task; this is the experience of every seeker after the state of self-liberation. But by the practice of subjective meditation the mind becomes steady, serene and self-composed, it is inspired by the strength of the self, and the power of remembrance reawakens the consciousness of self-transcendence, and finally the revelation of oneness with the absolute Self is attained.

Subjective Meditation 6:29-36
Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Swami Premananda

Pranayam and Meditation

Existence in the world of duality, even for an instant, is impossible without Prana, the cosmic energy, because the phenomenal universe is the differentiation of the undifferentiated Prana. Illumination does not come from merely attaining complete mastery over the sense-organs. But when mind transcends the influence of sense-impressions, the Self is realized. The enlightened mind must rule the senses. Control over the mind is attained by Pranayam and meditation. When the senses and the mind act in perfect harmony with the Self, then alone liberation is attained and the Yogi realizes himself as the absolute Self. Therefore practice Pranayam, the Kriya meditation, observing all major and minor laws in every detail. Pranayam regulates the entire system of the Yogi and enables him to attain higher realization, hence the practice of Pranayam is more desirable than living in an inharmonious state of body and mind. Besides, it is absolutely impossible to feel even the least sensory vibration without preserving in some measure the harmonious movement of Prana in the body. Pranayam must be practiced with the sole object of self-realization, otherwise it will become a veritable source of bondage. Therefore, discarding and thus being free from all phenomenal desires, practice Kriya. Since the beginning of creation, every soul has been endowed with the desire to regain its original state of absolute perfection. This desire inspires the spiritual aspirant to manifest his divinity in its fullest glory. Let him meditate on the six centers within the spine to awaken their spiritual vibrations. The spiritual vibrations of these centers, thus awakened, will keep his mind uplifted and enable it to remain established on Ajna, the spiritual eye; and finally he will be led into the Sahasraram where all consciousness of duality vanishes, and therein he will attain the supreme state of absolute, self-existent, conscious bliss.

Spiritual Interpretation of the Gita according to Kriya Yoga
Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Swami Premananda

Dear to Me

One who is completely free from ill will and is friendly and compassionate towards all, who has overcome attachment and egotism, who is self-composed in pain and pleasure, and forgiving, (13) Who is ever content, meditative, serene, resolute in spiritual effort, and whose mind and intellect are dedicated to me; he who is thus devoted to me is dear to me. (14) He by whom the world is not afflicted and who is not afflicted by the world, who is not carried away by emotion, and who is free from envy, fear and anxiety; he is dear to me. (15) He who is not ruled by sensory desires, who is pure, wise and competent, unattached, undisturbed, free from egoistic motive; he who is thus devoted to me is dear to me. (16) He who is neither overbearing in the joy of achievement nor negatively depressed in failure, who is neither abased by misfortune nor greedy of gain, who has renounced the concept of relative good and evil and is full of devotion; he is dear to me. (17) He who is equal to friend and foe, serene in fame and insult, heat and cold, pleasure and pain, and free from attachment, (18) Self-composed in praise and blame, wise in speech, content amidst all circumstances, unattached to this abode of life, and calm of mind; such a devout heart is dear to me. (19) But those who follow this immortal path of devotion exactly as herein propounded by me, with faith and regarding me as the supreme goal; such devotees indeed are exceedingly dear to me. (20)

Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Chapter 12:13-20
Translation by Swami Premananda

When a Gift is Offered

Whosoever with devotion offers me a leaf, a flower, a fruit, or water, I accept it from him as the devout gift of a pure heart. O son of Kunti, whatever thou doest, whatever thou eatest, whatever thou offerest as oblation, whatever thou givest as gift, and whatever soul’s power thou puttest forth, do it as an offering unto me.

When a gift is offered with the thought that it is righteous to perform acts of charity, without expecting anything in return, at the right time and place and to a worthy person, that gift is regarded as the source of self-liberation and peace.

That gift which is made with the hope of receiving in return, or desiring personal reward, or with reluctance, is known as the source of pride and sorrow. The gift that is given at the wrong place or time, to unworthy persons, or ungraciously and with contempt, is the cause of self-degradation and misery.

AUM-TAT-SAT, this has been declared to be the triple name of Brahman, by which in the beginning were created and sanctified the Brahmanas, the Vedas and the sacrifice. Therefore, with the utterance of AUM, the worshippers of Brahman always commence their acts of sacrifice, charity and austerity, as enjoined by the laws of the holy scriptures. The seekers of liberation, uttering TAT, without desiring any phenomenal reward, perform various acts of sacrifice, austerity and charity. The word SAT is used to signify reality and goodness. O son of Pritha, the word SAT is also used to indicate and extol an auspicious act.

Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
9:26-27, 17: 20-22, 23-26
Translation by Swami Premananda

Universal Love

Selection from the 12th Chapter of the Bhagavad Gita
Translated by Swami Premananda

One who is completely free from ill will and is friendly and compassionate towards all, who has overcome attachment and egotism, who is self-composed in pain and pleasure, and forgiving, who is ever content, meditative, serene, resolute in spiritual effort, and whose mind and intellect are dedicated to me; he who is thus devoted to me is dear to me.

He by whom the world is not afflicted and who is not afflicted by the world, who is not carried away by emotion, and who is free from envy, fear and anxiety; he is dear to me.

He who is not ruled by sensory desires, who is pure, wise and competent, unattached, undisturbed, free from egoistic motive; he who is thus devoted to me is dear to me.

He who is neither overbearing in the joy of achievement nor negatively depressed in failure, who is neither abased by misfortune nor greedy of gain, who has renounced the concept of relative good and evil and is full of devotion; he is dear to me.

He who is equal to friend and foe, serene in fame and insult, heat and cold, pleasure and pain, and free from attachment, self-composed in praise and blame, wise in speech, content amidst all circumstances, unattached to this abode of life, and calm of mind; such a devout heart is dear to me.

But those who follow this immortal path of devotion exactly as herein propounded by me, with faith and regarding me as the supreme goal; such devotees indeed are exceedingly dear to me.

Finding Freedom from the Gunas

Thread of Desire

By Srimati Karuna

When our desires are many, they overwhelm us. We don’t know which one to fulfill, when, or how. Yet, out of this maze of infinite desires, we find the soul’s one true desire: the perfection of absolute oneness.

A yearning develops within us to experience our true self. With this desire, we genuinely long for meditation. At this point, meditation is much more than a habit or a discipline. When we seek the life of meditation with an all-consuming desire, it is like longing for a breath of air while immersed deep in the water. All we desire is that breath.

This single desire becomes like the thread that passes through the eye of a needle. Everything we do becomes stitched with that thread. It transforms every aspect of our life with a single current of thought. In this current of thought, feeling, inspiration, vibration—we are completely absorbed—body, mind, heart and soul. It is a sublime surrender into the depth of our being.

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“Since the beginning of creation, every soul has been endowed with the desire to regain its original state of absolute perfection. This desire inspires the spiritual aspirant to manifest his divinity in its fullest glory.

“Self-illumination is the ideal of meditation. Therefore, do thou practice Kriya with the sole desire for spiritual perfection so that thy physical, mental and spiritual nature may be directed to the realization of the highest good.

“Make thy meditation incessant. Desire not phenomenal powers. Be not misguided nor do thou falter in meditation. The Absolute is within. Keeping thy mind firmly directed to thy highest Self, continue in thy meditation. Let no discouragement overcome thee in thy joy and determination. Meditation always leads to self-realization.”

—Srimad-Bhagavad-Gita: The Revelation of the Self by Swami Premananda

The Devout Gift

From
The Srimad-Bhagavad-Gita: The Revelation of the Supreme Self
Translated by Swami Premananda

Whosoever with devotion offers me a leaf, a flower, a fruit, or water, I accept it from him as the devout gift of a pure heart.

O son of Kunti, whatever thou doest, whatever thou eatest, whatever thou offerest as oblation, whatever thou givest as gift, and whatever soul’s power thou puttest forth, do it as an offering unto me.

When a gift is offered with the thought that it is righteous to perform acts of charity, without expecting anything in return, at the right time and place and to a worthy person, that gift is regarded as the source of self-liberation and peace.

That gift which is made with the hope of receiving in return, or desiring personal reward, or with reluctance, is known as the source of pride and sorrow.

The gift that is given at the wrong place or time, to unworthy persons, or ungraciously and with contempt, is the cause of self-degradation and misery.

From Ch 9:26-27 and Ch 17:20-22