Lucid explanation. will kindle interest in any reader to understand the meaning thoroughly and recite purusha suktham, V Krishna

Thank you very much Guruji

The concept of surrendering is a very interesting doctrine. The initial step of surrender is the faith in the Brahman. This faith is difficult to repose as the Brahman is not visible and has to be only perceived. Based on this fact, the theory of self-realization is prophesied, looking for the source of creation within. You are Brahman. Here comes the confusion. Material world is also Brahman and we can say it is due to His Power. You are both gross and subtle. If you move from your gross body to subtle body and then to causal body, you will find Brahman in effulgent form. That Brahman who is within you pervades the entire universe. We have to meditate on this and knowledge will be revealed to you in your samadhi. It is not a round about journey. One can make a statement that he is Brahman. One can say "I am Brahman". But this is not realization. As Brahman is pure, all impurities have to be shed. Only then, we can attain our goal. Knowledge is the sole factor for realization and this knowledge is imparted to us through Vivekachudamani.

Sorry one more question. The last few articles talk about faith about the Self, but how can one achieve such highest level of faith, as the nature of the Self once when we remove all type of kosha's and Maya it is so inert and has no existence at all , the intellect will question on who I am or what is the point (may be the ego is talking here as it does not want to lose identity but not sure as I do not find a logical answer)? Sorry but if I'm Brahman after removing everything and also even Maya(ego and material world) is also Brahman as these arise out of Brahman. Then who or what am I , in both gross and subtle sense? So logically as everything is Brahman, so why is this round about journey. Apologies for such basic question coming at this stage.

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.