Gita Study Group:Chapter 2:Sankhya Yoga

[uma]

Hari Om. Pranam to all.

In these stanzas, it has been said to control the sense just as a tortoise withdraws its limbs at the slightest signs of danger. Although, we have 5 sense for perceiving the outside world and although we use them for perceiving, the perception is ultimately sensed by the mind and all the feelings and emotions arise in the mind. So the mind has to be controlled ultimately so that we do not get swayed by what we see, hear, taste, touch etc.

An example of this is , suppose on the day of the fast, we do not eat at all. This may seem as control over the tongue, but if the mind is continuously thinking about food, then such control isn’t any control in reality. Whereas if the mind is not involved, in what senses are perceiving, if it is firmly rooted somewhere else, then that could be said to be real control.

Controlling the mind is a really difficult task and requires continuous practice, as also complete understanding of the intentions, purpose behind it. It shouldn’t be forceful control but should arise out of intellectual understanding. Even a wise man’s mind can get swayed at times due to the powerful senses.

A controlled mind, ultimately loses all the desires when it sees the Self.

Regards

uma

[Padmaja]

Hari Om. Pranams.

Thanks Umaji for giving the gist of the verses.

[Padmaja]

Hari Om. Pranams.

When I read these verses I feel amazed how apt the example of tortoise is. It shows alertness to act at a slightest sign of danger, it shows ability to pull away at will, it shows the knowledge that 'security is within'. In short, it shows us how we can have 'right contact with the world of sense objects' and how 'we could be master of our sense organs' instead of being their slaves. We can do so by breath control, using discriminative intellect or by looking at the whole world as pervaded by divinity (Isavasyam Idagam sarvam..tena tyaktena bhunjitha).

Our efforts to control the sense organs are like cutting the weed without pulling out its roots. Mind again and again goes to sense objects because the 'taste' for sense objects remains. However Lord assures Arjuna(and all of us) that once we transcend our ego and taste the Bliss of Self Realisation our dealings with the world of objects come to an end. We cannot 'mix' with the world again. We float on the top like ghee floats over the milk.

Lord warns Arjuna (and all of us) that one should never be over confident about one's spiritual progress, one should never underestimate the power of sense organs because they can swoop and throw a seeker in the dungeon of sensuality within a flash. We should therefore never relax contented in our sadhana. We should be ever alert, vigilant, steadfast and strive hard to reach the perfection.

Just like a worm leaves the tip of one branch only when it finds another branch to hold on to, after our mind is freed from sense objects by withdrawing sense organs, we should engage it in seeking the higher Self within. In Sadhana Panchakam Pujya Gurudev says "Atmeccha vyavasiyatam — Seek the Self with consistent endeavour. When once the mind is thus tamed from its wild and thoughtless onrush into the sense field of objects and is effectively curbed, please don't allow the mind to quiet. Mind cannot remain for long in a state of suspended animation, in a stationary stagnation. The mind released from the outer world must be immediately re-employed in contemplating upon the nature of the Self within, the Spring of Consciousness in us."

[Padmaja]

Hari OM. Pranams.

Let's now think about "selection for Reflection" from HGRR. Please write your thoughts on the following. Thank you.

Selection for Reflection:

16)Even though the sense objects may temporarily seem to turn away from him who is abstinent, the deep taste for them ingrained in his mind is very difficult to erase completely ( 2.59)

17)To expose the mind to the quiet atmosphere of meditation upon the All-perfect Being is to heal its ulcers.(2.61)

[murugans61]

Hari OM

Reflections on V 58- 61 and Selection for Reflection 16/17 ( 2.59 and 2.61)

In the previous verses, ie upto 57, Bagavan has given a PROFILE of the person who has converted his Pragna into Sthitha Pragna, who has converted his cognitive Knowledge of the Self,which he acquired from V 12 to 25 ( Aham Akarta, Abokta,Eka,Sarvagathaha,Nitya etc) into Emotional Strength.

From verse 58, he is explaining the PROCESS OF HOW a person can covert his Knowledge, into Emotional Strength.
V 58 – 60 explains the features of first sadhana viz Indriya Nigraha, mastery or management of senses V 61 – explains the second sadhana i.e Nidityasana.

Indriya Nigraha – Regulation of sense organs. We should never allow violent sensory inputs indiscriminately, until the knowledge becomes steady and contribute to emotional strength.

When the knowledge is like a small plant, it needs to be fenced and protected from goats. Once the knowledge is fully assimilated and become like a tree, we can even a tie an elephant in the tree.

The example of tortoise given by Bagavan is superb. Tortoise can easily be killed because it does not have any weapons to fight back like horns or nails etc. But Isvara has given it protective armour of thick shell. The moment it senses a danger, it withdraws the 5 limbs (4 legs and head), not for ever, until the threat goes. After that it happily moves around with its 5 limbs. Similarly, we can transact with the world freely with our 5 sense organs. Te moment we see situations where Ego can get hurt, where Kama, krodha, moha, lobha, madha, matscharya can attack us, we need to get into the protective shell of knowledge.

A pragna, until he becomes a sthitha pragna, with draws his sense organs from sense objects, judiciously and intelligently. He is choosy with respect to his sensory interactions, the type of TV programs he sees, the books he reads, the friends he keeps, the movies he watches, the websites he browses etc etc.

Vali is an example of every sensory addiction. As long as he is in the back, there is no serious problem. When he is in front of us, half of our strength goes to him.

Even if a person gives up sensory addictions, the mental addiction which is deeper, lingers on for a long time. Even if one is physically away from sensory attractions, the mental fancy goes on. One has to grow out of them rather than suppressing them. Until a person grows out, the rasa, the urge, craving, earning continues.

How to grow out of sensory attractions: Two steps are there.

I step – Clearly understand their fleeting and binding nature. II Step – Replace the Vishaya ananda with Vidya ananda, Sastra ananda and Atma ananda. In front of that Parama Ananda, the material anandas are zero. After discovering Ananda in oneself, there is no more craving for vishaya anandas.

It does not mean that a sthitha pragna does not find joy in happy worldly occasions such as marriage in the family, birth day of his child, Diwali festival, victory of Indian cricket team or a joke cracked in work place etc. These are bonus anandas for him. He does not lean on them. Whether they come or not, he is not affected.

Bagavan says in V 60, Sensory regulation is not that easy. Two lessons are to be learnt from this statement:

L1: If we fail initially, we need not feel guilty.

L2: Since they are so powerful, it requires lots of alertness on our part. If we are not alert, they churn our mind creating violent disturbances, the mind becomes turbulent and Vedanta goes out immediately.

Mother Sitaji was very much with Rama, the Brahmananada. Once she was attracted by Maricha golden deer, the sensory attraction, she lost Lord Rama, the Spiritual Ananda for a length of time.

Therefore, Bagavan advises in V 61 – May you keep all sense organs as your instruments, do not be enslaved by them.
The wheels of the car should move according to where we want to go under the control of our steering and not according to where they want to go. We need to take our dog for a walk and not the dog takes us for a walk.

In this verse, Bagavan introduces the second sadhana to become Sthitha prgana. Viz Nidityasana.

When sense organs are withdrawn from unnecessary pursuits we have lot of quality time at our disposal. (No surfing of all the 72 channels in our satellite TV from 1 to 72 channels and again from 1 to 72 and so on), That quality time is to be used for dwelling upon the Truth of Vedantic Teaching, Me the inner self of every one, dwelling upon the teaching which says I do not depend upon anything to be happy.

We are thinking that we need people, objects and situations to be happy. We never questioned that assumption. For a habitual smoker, life is impossible to think without a cigarette. We have to break this rut of thinking and cure that ulcer in us.

I need things for my physical survival to some extent, like food, clothes and shelter etc. But for me to be happy psychologically I do not need anything, I need only myself. I am chidananda roopam shivoham shivoham.

Umaji’s example of upavsa fasting and Padmajaji’s example of cutting the weed uprooting its roots and quote from Sadhana Panchakam are quite apt to explain the gist of these verses.

Pranams

[Padmaja]

Hari Om. Pranams Muruganji

Very nice reflections with lots of good pointers !!! Thanks for sharing with us and enlightening us.

[Padmaja]

Hari Om. Pranams.

Muruganji, it is kind of interesting that you included "Ego getting hurt" in this list. Of course, it is good to remain in shell of Knowledge all the time because it protects us against evil and ignorant ways.

However, a question came to my mind,... is it good or is it bad for us to let our Ego get hurt? I have seen that Ego suddenly becomes very "visible" when it gets hurt. It rises like a massive angry bull stirring inside violently. It is at such times that I understand the significance of "Nandi" in front of "Lord Shiva". Other times ego keeps lurking in the shadows mixed in with everything else. So I thought we could use that opportunity of 'Ego getting hurt' to catch Ego by its neck and make it surrender in front of the Lord. What are your thoughts?

The moment we see situations where Ego can get hurt, where Kama, krodha, moha, lobha, madha, matscharya can attack us, we need to get into the protective shell of knowledge.

[murugans61]

Hari OM

Sadashiva samarambam, Sankaracharya madyamam, Asmadhacharya pariyantam
Vande Guruparamparam. Thanks to our Gurus who are guiding us through our journey.

You have raised a very interesting and pertinent point regarding Ego, Padmajaji.

As you rightly mentioned, we need to recognize the raising of ego in us, catch it by its neck and make it surrender to the Lord in us.

Unfortunately what happens in us, when the ego rises in us, we get overpowered by it impulsively or mechanically.

If someone says in the office, “your idea is stupid” – initially the word stupid creates a ripple in my mind. Later on that sentence grows into a wave, surf and tsunami in me due to my ego. Even after i go home, I unconsciously , without any control, dwell upon that statement, I do a complete Nidityasanam on that statement and even I get into Samadhi state with that statement, casually without any effort on my part. All the vedantic learnings from the foundation and advanced e Vedanta courses automatically take a back seat.

Recognizing the raising of the “False Me” and catching it by its neck is an important sadhana in the journey of pragna to sthitha pragna.

By the way, it is the first time that i am coming to know that Nandi represents the subdued ego. (My understanding is that Nandi represents a Guru who constantly dwells upon Shiva, sitting in front of Shiva. His breath resonates with Panchakshara mantra and one is not supposed to cross the space between the Nandi and Shiva, in order not to disturb both of them – Thanks to our Great Rishis and Gurus who conceived various wonderful religious symbols for us that will help humanity in the spiritual progress).

Pranams

[murugans61]

Hari OM

As we are in the Nidityasanam stage- V61, would like to post some pointers for our Nidityasanam on Sthitha Pragnas.

They have awakened to the fact “I AM BRAHMAN”, thus live as Brahman itself.

They are God himself in form, interacting with the world, blessing and enlightening them too.

They revel in their own being which they know as self effulgent timeless blissful existence.

They know themselves to have transcended time and space, so they see themselves as that one divinity which has no birth, has no death, is all pervasive, that which is the basic substratum of the universe, that from which the world has come out as a dream, in which it sustains and unto which it goes back.

Even though they have Body, Mind and Intellect, they see these as projected instruments, which they have wielded to serve the world

They have no goals to attain, they have nothing to prove, they are not interested in the acclamations and respect of the ignorant ones for themselves, but do value these as positive developments for initiating a fruitful dialogue.

They are not affected by any insults or hurt, for the simple reason that they don’t live as an individual but as a blissful being, the self of all, who does not expect anything from any one.

They see every reaction & response as a reflection of the state of the mind of the person rather than as a certificate of their own state and status.

They see the world as a dream in their own mind, in which they have got awakened (even while they still see the dream).

They have infinite strength, they are fearless, yet are extremely loving and compassionate.

Their mind is always at peace, rather blissful, not because of anything but in spite of everything.

They see the whole world as an expression of their own self, so it is an understatement to even say that they see the whole world as “one family”, it is their own self manifested in various forms.

Their love for others is as profound as the love of someone for their own self.

Their state of mind is that of complete fulfillment. Their heart seeks no more. They have attained that which they were seeking from eons of lives, (but never knew what they were seeking).

They have gone beyond all stress and stress related illnesses, they have no complexes, no ego problems. They effortlessly abide in their own self, their true nature.

They are indeed the real goal of every human being. Everyone consciously or unconsciously wants to attain this state alone. This fulfillment alone is at the heart of every desire. This enlightened state alone is the secret of every Rishi, every master, every avatar.

This is moksha, the goal, the summum bonum of human existence.


Pranams

[uma]

Hari Om. Pranam to all.

Very nice discussion and reflections.

Will write briefly, as there isn’t much to write now.

Ego is definitely one part and a major one at that. But apart from ego, there are certain inherent vasanas too. One feels as if one has conquered everything and one has become quite peaceful, desireless, quite a bit of progress in the spiritual journey and suddenly some incident, or like Muruganji has quoted even some paltry remark by others can disturb the so called peaceful mind and awaken the inherent vasanas. Ego here, can be viewed as one such vasana, to get recognition, praise, to be looked up to o by the surrounding world.

Meditation is the key. Constant introspection, to be done daily as is given in foundation Vedanta Course and daily practice of meditation should make it easier to get in touch with Self. Even a glimpse of Self would go a long way in destroying or forgetting inherent vasanas.

Regards

uma

[akore2000]

Hari Om , Pranam to all and the only one
Welcome to Suryakumariji.
Beautiful discussions, good learning good satsang, even todays two centuries are no where near to it. Thanks to all of you.

Tortoise in the form of idle is there in many temples facing the Lord only, where Bhagwan promises that engage your mind for focused contemplation on me only and control your senses with the tortoise technique to achieve the mastery over senses.
As discussed by all Steady Wisdom is very necessity to have balanced Mind.

Hari Om

Abhay

[Padmaja]

Hari Om. Pranams.

What an insightful and hearty discussion !!! Muruganji, excellent summary of characteristics of Sthitaprajna !!! Thanks for that. Umaji thanks for highlighting importance of meditation. Abhayjii thanks for pointing out aptly presence of 'tortoise' in the temple. My Pranams again and again to the Lord, to Sri Guru and to all of you.

Muruganji, what you said about Nandi (that Nandi represents Guru) is also true. We are actually saying the same thing (just like in an advertisement they have 'Before' and 'After' pictures), what I said about Nandi is his 'Before' picture and what you said about Nandi is his 'After' picture. When PFT is turned outwards towards BMI and OET we call it Ego, when it turns towards "inner Self" (Shiva, Om) then it is called "Guru". So our attempt should be to pull it away from fleeting joys of sense objects and make it turn inwards towards Supreme Bliss of "higher Self".

Your original statement "when our ego gets hurt we should get in protective shell of Knowledge" is very correct but it needed little more elaboration. It is not an attempt to protect our ego from getting hurt but an attempt to turn it inwards towards Higher Self. Mahatma Gandhi used to clean toilets, Gadge Baba used to sweep streets, Sanyasi is asked to beg for alms, Sri Rama set an example for us by going away in forest giving up all joys of the palace for 14 years. While performing our duties, while trying to live life gracefully situations happen that hurt our ego. It is Prasad from the Lord. An opportunity is given to us for sadhana. It is at such times we need to become very alert, apply our knowledge and turn to inner Self. If we keep doing this again and again, getting up every time we fall even if we fell 1000th time, we will succeed. The gist of these verses put in positive light is 'Taste the infinite bliss of the inner Self' !!! Stop licking the crumbs of fleeting joy and happiness in the wayside ditches of sensuousness !!! Our lowly dependency on crumbs of joy is keeping us from turning inwards towards the Infinite Bliss, so our compassionate Guru like our mother is telling us to give that up.

[Padmaja]

Hari Om. Pranams.

Excerpt from Foundation E Vedanta Course:
*********************************************************************************
A Man-of-Enlightenment is one whose mind is constantly rooted in the Reality (Brahman). He revels in the experience of that ecstatic Bliss. Shankara uses the word 'nandati' with a suggestive import to describe the supreme state of enjoyment of such a man. Nandi is the bull, which Lord Shiva uses as his vehicle. In all temples dedicated to Lord Shiva, the nandi-idol is always seen in front of the Shiva-Linga (Symbol of Lord Shiva) with its face turned towards the Linga. The significance of it is as follows: Man is at present extroverted and is struggling hard with a selfish motive to gain more and more joy for himself. If, however, the same efforts are directed and dedicated to a higher and nobler ideal, he becomes a vehicle for the Lord to express Himself in the world. A bull, which is voluptuous and virile, represents the body-conscious, sensuous man i.e. the PFT (Perceiver-feeler-thinker). When such a man turns to the inner Self and discovers the Supreme Bliss of Reality, he becomes the Lord's vehicle to serve the world.
*********************************************************************************

[murugans61]

Hari OM

Thank you Padmajaji for the wonderful explanation on how ego is to be handled and the Nandi example brings out clarity to the concepts.
Pranams

[Padmaja]

Hari OM. Pranams.

After all that talk, all I can say is, 'wish I knew how to handle my ego'. I really think only Guru Krupa (Grace of Guru) can subdue ego. Just like we can't lift the chair we are sitting on, we can't remove our own ego. Only Guru can. We just have to surrender to Guru and obey.

[Padmaja]

Hari OM. Pranams.

My Reflections on HGRR selection for reflection -

16)Even though the sense objects may temporarily seem to turn away from him who is abstinent, the deep taste for them ingrained in his mind is very difficult to erase completely ( 2.59)

Just like the host of the feast lovingly insists his guests to take more delicious items on their plates but once he finds out that somebody is observing fast that day then he leaves that person alone; similarly the world leaves us alone after figuring out that we have changed our ways. The external pressure from worldly people to drag us back to sensuous life reduces once they see that we are steady, firm and consistent in spiritual pursuit and won't be returning to old ways. Not only they leave us alone, but they also start gravitating towards spirituality.

However, our mind still has nostalgia about some happy moments of sense pleasures. Also there is dangerous over-confidence sometimes in our ability to pull back from sensuous objects. When this combination prevails it is very easy to let down our guard. If we are not alert, if we are not disciplined, if we are not devoted to the Lord and Guru, if our faith is shaky then sensuous world can pull us back and swallow us like a shark in a second. Our ego like a devil in disguise will bring out many intelligent and rational justifications for our wrong conduct. It is at such times we realise the importance of devotion and childlike simplicity and obedience to Guru and Scripture. If we have the attitude that 'I have refrained myself from sense pleasures' then we are standing on a very slippery slope. It is so easy to fall and get tricked by our ego. Instead if we have deep gratitude to Guru and our attitude is that 'because of my Guru senses pleasures have turned away from me. I have no such capacity to refrain. I am under his protective guard. He knows what is best for me. I don't. I shouldn't do anything without his wise counsel. Scripture knows better than me. I should not do anything against those guidelines' then we will be protected.

I always remember one thing that Pujya Guruji Swami Tejomayanandaji said: Just like our knowledge can change actions, our actions can change our knowledge. If we are not alert about our taste for sensuous tendencies then we can lose all that we gained.

17)To expose the mind to the quiet atmosphere of meditation upon the All-perfect Being is to heal its ulcers.(2.61)

It is very easy to give up things that are gross, material, external and outside. It is very easy to nurse the external wounds and feed body needs. However, it is not easy to shed subtle tendencies and inclinations, negative thoughts and emotions, deep wounds and scars on our minds left by our past lives.

When we go to doctor, doctor cannot immediately give us medicine. First he makes us tell all our symptoms and problems, then comes the treatment. When we sit for meditation steadying our body and limbs in a quiet conducive atmosphere, we can't suddenly get absorbed in meditation. At first there will be surge of fragments of the wounds of the past (Kashay) bubbling forth from inside. We have to let those out without engaging in them like watching clouds. Just like in a song many instruments play but there is a steady note(shruti) that keeps playing in the background, we have to keep holding on to steady thought of divinity which is filled with love and goodness like Prabhu Ramachandraji. Such noble loving peaceful remembrance acts like a soothing ointment on our aching mind. Mind starts dissolving in it with ease on its own. The taste for sensuality, negative thoughts, wounds of the mind, all these are due to incompleteness within. When we are plugged in to that which is fuller than the fullest, infinite, Joy and Love incarnate, then these negativities start losing their grip like snow melts when sun comes up. Soon the joy overpowers everything. Engulfed in love inside out all our wounds heal.

[Padmaja]

Hari OM. Pranams.

Let's now take up Shlokas 62 to 68 for our study. We will learn about 'Sources of all evil and means of deliverance' in these verses.

Please post verse, word meaning and brief explanation from Pujya Gurudev's Gita commentary book for the assigned verses.

62-63 - Umaji
64-65 - Padmaja
66-67 - Muruganji
68 - Abhayji

Holy Gita Ready Reference:

Terms and Definitions: Q. 24, 25, - Umaji
Thoughts and Concepts: Q. 32, 33, 34, - Padmaja
Selection for Reflection: - 18, 19 - Muruganji
Verses for memorisation: 62, 63, 67 (All) - Padmaja

[murugans61]

Hari OM

Verse 66:

nasti buddhi-ayuktasya na cayuktasya bhavana
na cabhavayatah santir-asantasya kutah sukham

na-not, asti – is, buddhih- knowledge of the self, ayuktasya- of the unsteady, uncontrolled, na-not, ca-and, ayuktasya-of the unsteady, bhavana- meditation, na-not, ca-and, abhavayatah-of the unmeditative, santih – peace, asantasya- of the unpeaceful, kutah- from where (how), sukham – happiness.

For the uncontrolled, there is no knowledge (of the Self), nor possibility of meditation, and to the unmeditative there is no peace; for the unpeaceful, how can there be happiness?

This verse explains the importance of quietude of the mind. Unless the mind is quiet, the individual will not have the intellectual leisure for cultural self development nor the internal energy needed for it. Only with tranquility of mind, steadiness of intellectual application, discriminative analysis, devotion to Self Knowledge and happiness can be achieved.

Verse 67:

Indriyanam hi caratam yat-manonuvidhiyate
Tad-asya harati prajnam vayur-navam-ivambhasi

Indriyanam – senses, hi –for,caratam –wandering, yat –which, manah – mind, anuvidhiyate –follows, tat-which, asya – his, harati – carries away, prajnam – discrimination, vayuh –the wind, navam – boat, iva –like, ambasi – in the waters

When the mind follows the wandering senses, it carries away one’s ability to discriminate,just as the wind carries away a boat on the waters.
The senses have to be controlled if an individual is to live a better and more purposeful life, designed for enduring success.

Pranams

[murugans61]

Hari OM

Selection for Reflection:

18.By running away from the sense objects, nobody can assure for himself any inner peace, because the inner disturbance depends not upon the presence or the absence of the sense objects in the outer world, but essentially upon the mind’s agitations for procuring desirable objects or for getting rid of the undesirable ones.

19.Life in self-control alone is life worth living, if we demand from life anything more than tears,sobs,sighs and groans ( 2.68)

Pranams

[uma]

Hari Pm. Pranam to all

Posting the verses and Terms from HGRR :

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्संजायते काम : कामात्क्रोधोsभिजायते ||२.६२ ||

dhyayato vishayanpusah sangasteshoopajaayate
sangaat saMjaayate kaam : kaamtkrodhobhijaayate (2.62 )

ध्यायत: - thinking , विषयां -on objects of the senses, पुंस: - of a man, संग : -attachment, तेषु -in them, उपजायते -arises, संगात -from attachment, संजायते -is born, काम: -desire, कामात -from desire, क्रोध: -anger, अभिजायते -arises

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger.

क्रोधात्भवति संमोह : संमोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||२.६३||

krodhaad bhavati samohah samohaat smrutivibhram:
smrutibhrashaad buddhi naasho buddhi naashaat pranashyati (2.63 )

क्रोधात -from anger, भवति -comes, संमोह: -delusion, संमोहात -from delusion, स्मृतिविभ्रम loss of memory-, स्मृतिभ्रंशात -from loss of memory, बुद्धिनाश: -the destruction of discrimination, बुद्धिनाशात - from the destruction of discrimination, प्रणश्यति -(he) perishes

From anger comes delusion; from delusion loss of memory; from loss of memory the destruciton of discrimination; from destruction of discrimination he perishes.

These two stanzas describe how contemplation of sense objects amounts to be a source of evil. A pattern is described in these stanzas about how a person can fall. The seed lies in our wrong thinking or false imagination. Thought is creative, so if it is not rightly used, it can mar us. Continous thoughts about sense objects creates an attachment towards the object and more and more thoughts result into burning desire to possess and enjoy that object. Obstructions result in anger (krodha) and krodha results in delusion. Delusion is losing discrimination, conscience. Conscience is that knowledge which discriminates between right and wrong, good or bad. Dulling of this conscience raises animalistic tendencies in the person.

HGRR
Terms and Definitions :

24. Define "conscience ".
"Conscience" is that knowledge acquired for differentiating the good from evil with which one often forms a standard in oneself. Whenever it can, the conscience warns the mind against its lustful sensuousness and animalism. Once this conscience is dulled , man becomes a two-legged animal. (2.63 )

25. What is "Prasada" ?
When a mind is trained in two aspects : (a) to live in self control, and (b) to move among sense objects, with neither attachment for non aversion to them, the disturbances and agitations in the mind caused by the sense -enchantments are all immediately brought under control. This condition of the mind is called "prasada" or "peace" (tranquillity) (2.64 )


Regards

uma