Krishna talks about the various stages of consciousness citing differentiation between a jnani, a yogi and a devotee. Gita deals with material, astral and spiritual planes corresponding to body, mind and soul. Every word used by Krishna has deeper meanings. Great scholars have labored to bring out the hidden treasures in each word. The word of the Brahman obviously is difficult to interpret. We have been discussing about ‘karma’ frequently. Krishna’s interpretation of karma and its effect on the soul is beyond comprehension. The superior relationship between the Brahman and soul is also explained. If one wants to deliberate on Gita beyond its gross meaning, there is no end to it and possibly nobody can find an end. It will be an eternal unanswered question. For every word of Krishna, there are gross and subtle meanings. Gross meaning can be understood by a devotee and subtle meaning can be understood by jnanis and yogis. An ordinary devotee can progress to the stage of jnani and yogi, if he is able to cleanse his consciousness by discarding the bad master of a man called ego. When you say ‘I’ it indicates your ego and when you say ‘I am That’ it indicates your jnani status. When ‘I am That’ is dissolved and merged with cosmic consciousness, it is self-realization, the stage of yogi. For a yogi nothing exists except the Brahman and he will not for a moment use ‘I’. If at all he uses ‘I’ it will mean to refer the Brahman. A yogi is a self-realized person. A jnani (wise man), though a realised man has to follow the law of Nature as long he exists in human form. He is also bound by the adversities of senses such as likes and dislikes as the entire living beings act due to the sensory influences. There is no purpose of exercising external influence to control the effects of sensory perceptions, as the law of Nature is bound to defeat any such move. But, the law of karma can make a person immune to perceptions. The law of karma is a powerful force to reckon with, as the karmic account is built over several births and the influences (vasana) of the earlier births are adhered, to cast significant effects during this birth. Even in the case of a jnani, he has to undergo the effects of karma. But the difference between a jnani and an ordinary man is that jnani is aware that he is not responsible for his actions, whereas an ordinary man is influenced by ego takes credit for his actions, thereby accumulating further karmas. It must be remembered that both good karmas and bad karmas cause rebirths. The difference between the two is that the one with good karmas does not suffer and the one with bad karmas undergoes sufferings and miseries. But none of them merge with the Brahman. The merger with the Brahman bechances only if one is able to surrender the effects of all his actions to the Brahman. In the case of a jnani, he is not concerned about his pleasure and pain, as they are one and the same for him. He acts according the prescribed sastras or righteousness, thereby sets an example for others to follow. Krishna calls likes and dislikes as the impediments to one’s spiritual quest. (Source: My Bhagavad Gītā book)

Hi Lamio,Scientifically can you explain to the readers, what siddhis have you received?

Sorry typo error for jnani instead of khaki

Does here upadi refer to the notion that we are limiting the soul, in other words we get confused that soul is different from Brahman but in fact soul does not exist and everything is Brahman?Hence the difference that we perceive because of ego (Maya) which makes us to understand that the world is different and the person is different and ego is different from each other. Forgetting that all are the manifestations.Also can you please explain what do you mean by a khaki with proper knowledge with be able to understand the difference/relation between himself and the universe? What does it actually mean  

Dear Sir, Great service to mankind.. Delighted to see so much knowledge being shared for benefit of all. Many Thanks and God bless...

Vikṣepa śakti is the projecting power of maya. Our body is made up of five sheaths. Due to maya, we think that our body is the Self. When it is said that Vikṣepa śakti is to be destroyed, we have to destroy maya. When we go past panchakosha, we realize the Self.

External diversities mean the material world and internal diversities mean antaḥkaraṇa. Names and forms mean different beings, etc. Controlling the mind is important in Self-realization. Mind by nature, goes out seeks material desires and attachments. We have to withdraw our attention from the material world and fix it on the Self within. While withdrawing our awareness, both material world and antaḥkaraṇa are involved, as we are attached to the material world only through our antaḥkaraṇa (mind, intellect and ego). Fear is inherent nature of any being. Even though, one is realized, still he is bound to have fear on seeing a hungry lion before him. The human mind is always active. This fear comes, only when the realization is not total and affirmation of "I am That" is not total. As long as duality prevails, fear will be there. That is why it is said that you have to be with Brahman without any fear, which means that your affirmation is total.

IS vikṣepa shakthi found in the panchakosha or is it that the panchakosha's are arised out of viksepa shakthi, meaning vikshepa shakthi is the cause of pancha kosha, hence when you say that we have to destroy vikshepa shakthi in article 10, it means that we should have control over pancha kosha's by disciplined living

Can you please explain what do you mean by "you have to destroy all internal and external diversities; make all the names and forms merge into your Self. " What is this diversity that is spoken about and does names and forms refer to different names for gods and goddesses that we have now? How does the inherent fear arise when a person is convinced the Self is within, what type of fear is this? Does it create doubt in the persons mind? Secondly it is said that we should have belief on steadfastness of Brahman, so here absolute faith is necessary for sometime which we have not yet experienced and dont know whether it exists?

Yes, you can, provided the temple authorities do no object to this.