Sankhya yoga - samyak khyAyate paramAtma anena iti sAnkhyam, tattvaj~nAnam, the knowledge of the Self. KrshNa explains the causes for the actions in order to denote that the Self is neither the agent of actions nor the recipient of the fruit of action.
Sankhya - samyak buddhi - the right thinking or correct mode of thinking
Sāṅkhyam means... Sam means complete, khyam means description. "Complete description of creation. what is atma and what is anathma.
sankhya sutras - kapila is different from sankhya yoga - 24 basic constituents ex purusha (intelligent) & prakrithi ( insencient or jada) ( dualist approach), one of astika darshanas
purva mimamsa & uttara mimamsa
nitya-shuddha-buddha-mukta-svabhAvaH - eternal (beyond time) - pure or that which is not effected by upadhi dharma- intelligence or pure consciousness pervading everything - totally free -
everything came when maya
Chapter 2: Saankhya Yoga – The Yoga of Knowledge
Section-1 (Shloka 1-8) Arjuna‘s faintheartedness discussed
Section-2 (Shloka 11-30) Sankhya Yoga or the Yoga of Knowledge
Section-3 (Shloka 31-38) Khshatriya’s duty
Section-4 (Shloka 39-53) Karma Yoga or the Yoga of Action
Section-5 (Shloka 54-72) Identification and glories of ‘man of stable mind’
Sloka 1 :
krapa - extreme sense of compassion
avishta - possessed
sloka 2:
tva - you
kashamalam - malinam dirt
Yoga Sutra 2.3 “Avidya-Asmita-Raga-Dvesha-Abhinivesa-Klesha” responsible for all our suffering in life.
vishame - at inappropriate time
anaryajushtam - that which is condemned by good people. (sista garhitam - condemned by good people).
ANALOGY OF THE CHARIOT AND CHARIOTEER
आत्मानं रथिनं विद्धि – ‘Ãtmãnam rathinam viddhi’ – ‘Understand the immortality of the atma.’ Now, Yama Raja explains the separate nature of the body, indriyas (semses) and antahkaran (mind, intellect, ego). He uses the analogy of a chariot and its driver to clearly explain the distinct identity of each. He says, ‘आत्मानं रथिनं विद्धि शरीरं रथमेव तु। बुद्धिं तु सारथिं विद्धि मनः प्रगहमेव च॥ इन्द्रियाणि हयानाहुíवषयांस्तेषु गोचरान्। आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः॥’ – “Ãtmãnam rathinam vidhi shariram rathameva tu Buddhim tu sarathim viddhi maraha pragahameva cha॥ Indriyãni hayãnãhurvishayãnsteshu gocharãn Ãtmendriyamanoyuktam bhoktetyãhurmaneeshinaha॥ – ‘O Nachiketa! This body is the chariot and this atma is its owner, the charioteer. The buddhi is its driver. The mind is its reins. The indriyas are the horses pulling the chariot. The objects of taste, touch, etc. are its path. Thus, the atma uses the indriyas and anthkaran as a means to enjoy worldly pleasures. Understand in this way’ (Katha Upanishad 3/3-4).
So, the owner is separate from the chariot, driver, horses, reins, path and everything else. He is called the master of the chariot. Similarly, this atma is totally different from body, indriyas, antahkaran and other things, and is the master, or head, of them all.
This analogy clearly describes the form of the atma. The existence of the atma, its immortality, its unchanging nature, its separateness from the body, and its other qualities are unique features of Sanatan Dharma philosophy. And this knowledge is available to us through the Katha Upanishad. For thousands of years this wisdom has been taught; it has not required any change or improvement. It is truly an eternal principle. As times passes, this ancient wisdom of India is gradually being realized by all to be the best and most modern wisdom of all. This is the power of the Upanishadic principles. Those who do not understand this wisdom will stray further from the truth and lose all strength.
That is why, Bhagwan Swaminarayan repeatedly consolidated the knowledge of the form of the atma among his devotees.
In Vachanamrut Sarangpur-12 he says, “Once a person has clearly understood the distinction between the body and the atma, it cannot be forgotten.... Also, childhood, youth, old age, stoutness, thinness, birth and death are all aspects of the body; so, they should never be thought of as belonging to the atma. On the other hand, being uncuttable, being unpierceable, not aging, being immortal, being the embodiment of jnan, being the embodiment of bliss, and being characterized by eternal existence are all aspects of the atma; they should in no way be considered to belong to the body. Instead, those attributes should be understood to belong to the atma.”
Thus, even after death (of the body), the atma does not perish. It continues to exist. This is the first principle explained by Yama Raja.
sloka 3 : klibhyam - adhiryam , nirviryam, Masmagamaha - do not have this type of character tvai - you
sloka 4:
sloka 7: sloka where arjuna expresses surrender dharma sammoodha chetah - not having the correct perspecitve of dharma.
karanyadosha - state of misery
Guru upasadana - approaching the teacher
sadhana chatushtaya (four fold) -
The four means of practice of sadhana chatushtaya are as follows:
Discrimination or viveka - this describes the cultivation of the ability to discern between what it real and what is not real, as well as between what is the self and what is not the self. This is also an integral principle of the classical yoga philosophy outlined in the Yoga Sutras.
Non-attachment or vairagya - once the practitioner has discrimination they can reduce their attractions and aversions, helping them to become more dispassionate.
Six virtues or shatsampat - these attitudes and areas of mental training are cultivated in order to bring equilibrium to the mind and emotions. They are tranquility, training of the senses, withdrawal, forbearance, faith and focus. Together these allow the mind to enter deeper states of contemplation and meditation.
Longing or mumukshutva -this is the great desire for enlightenment and liberation which eventually subsumes all other more superficial desires.
Shat-sampat is considered a form of mental training that allows the yogi to develop mental discipline and control.
The six virtues are:
Shama, or the ability to be calm and keep a peace of mind
Dama, or the ability to control the senses and, therefore, reactions to external stimuli
Uparati, or renouncing anything that doesn't fit your dharma (duty)
Titiksha, or persevering through suffering
Shraddha, or trusting and having faith in the path of Jnana yoga
Samadhana, or total concentration and focus of the mind
Verse 7
sankhya yoga
Krapana - who feels agitated
shreyah
shreyas - which resolves all your tension permanently
shishya -
who is total responsibility lies with guru and such a person is called shishya
deserves to be advised by the guru. He is in the mindset of approaching a guru with a problem and desperate to resolve the issue.
bhakti
prapannam
prapaptthi - extreme state of surrender
one at a level lord is different from me.
second level after self realization - out of pure love thinking that lord is self
Reference: advaitha siddhi - madhusudhana sarasvathi
great advaitn cna be great bhakta of lord krishna
Verse 8
janmana jayate sudrah
samskarat dwij uchchte
veda pathnat bhavet viprah
brahma janati iti brahmanah
“By birth one is a sudra (lowest caste), by the purificatory process one becomes a dvija (higher caste), by study of the Vedas one becomes a vipra, and one who knows Brahman is a brahmana.”
–sastras
Verse 10
Samnyasa - knowledge that i am not the doer
Freedom is not possible without the knowledge of the self
Karma - any action
Laukika Karma - Transactional plane of actions
Shrauta Karma - that which is prescribed by shruti (veda) - how yagana(ISHTI) is performed. Ritualistic activities
Smarta Karma - That which is told by Smriti - these are secondary texts which are derivatives of veda. Dharma according to the varnashrama.
Karama phalam is the result of Smartha or Shruata karma
sakama - i desire to have the fruit of the action
nishaka - a person will not get the fruit of the action as he is doing his action . Isvararpana buddhi.
sanchita - is the baggage from transmigrated life
Agami karma - future birth karma
gupta - keep it protected
Yoge buddhi and sakhye buddhi
samnyasa -
giving up all actions! leaving the doership
Prarabdha karama - is the only thing left for Sanyasa.
Gyani karama -
Yoga vashishta - teaching of sage vashishta to rama
vyadha gita - kasuhika taught by vyadha (butcher)
parivrajaka - the who does not stay in one place
Purva Mimamsa - jaimini has written book called - mimamsa sutra.
Prakrana gandha - you are the only reality
Veda - it accepts human nature.
Upasana - thinking ... Next level is dhyana.
Kaivalyam - only one is there that awareness is called kaivalyam..
Will Karma lead to Moksha or Jnana lead to moksha