The Moksha Gita: Chapter: 5 Slogas 8; Chapter: 6 -Slogas - 1,2,3. by Swami Sivananda - Commentary by Swami Krishnananda.

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Saturday 11, April 2026, 19:30. 
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Bhagavad Gita & Hinduism
The Moksha Gita: by Swami Sivananda: Commentary: 5  Swami Krishnananda.
Chapter 5: The Nature of the Universe - 8.
Chapter 6: The Nature of the Mind: Slogas 1,2,3.
Swami Krishnananda.

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Slogam- 8

इति श्रीमन्मोक्षगीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे

गुरुशिष्यसंवादे विश्वस्थितियोगो नाम पञ्चमोऽध्यायः ॥५॥

Just as a man does not behold the object which he has seen in his dream when awake, so also the Jivanmukta does not perceive the universe after he attains knowledge of Brahman.

There are countless images seen in a dream. So long as the person is dreaming, the objects of the dream appear to be absolutely real. The consciousness of the dreamer is confined within the four walls of the dreaming state, and it cannot remember anything that is outside that limited consciousness, neither the past nor the future. Nor does the dreaming person know when the dream will terminate. His whole thought is concentrated on the state of life dominated by the dream and that condition becomes the only reality for the dreamer. Ages after ages appear to pass in the dream consciousness and the waking into another state is realised only after the event actually takes place. Critically examining, it cannot be said whether one is really dreaming or waking, for both states have similar characteristics, similar space and similar timing.

The nature of the existence in the life of the universe cannot be realised to be otherwise so long as the person is within the range of the physical consciousness. The universe is absolutely real until another conscious state is reached. The test of reality is non-contradiction. The consciousness of life in the universe is further contradicted by a higher and wider experience where lower states are not only included but transcended. The individual leading the earthy life cannot understand when the dream of the universe will come to an end. Even just a minute before the waking into the superior state of consciousness the Jiva will be conscious of the preceding state merely and the blossoming into the greater experience is realised only after the actual transformation. The person who has woken up from the dream does not perceive any object of the past beheld in dream. Where they went and why he does not bother about. He is simply contented with the subsequent consciousness because he feels that the dream perception was false. The Jivanmukta who has woken up to the day of Self-Knowledge does not perceive the universe of his past dream and does not feel inquisitive about its disappearance from his vision. He rests contented in the Bliss of Brahman.

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Chapter 6: The Nature of the Mind: Slogas 1,2,3.

Slogam - 1.

गुरुरुवाच ॥
स्रष्टं संहर्तुमप्येतन्निमेषेणाखिलं जगत् ।
मनः शक्नोत्यतो हीदं विचारेण जहि द्रुतम् ॥
वासनाहननेनैवं तच्चाञ्चल्यजयेन च ॥१॥

 The Guru said: The Mind has the power of creating or undoing the whole universe in the twinkling of an eye. Slay this mind through Vichara (enquiry), destruction of Vasanas and control of its fluctuation.

The power of the mind is indescribable and unimaginable. The greatest Siddhis and Riddhis are all the effects of the working of the highly purified mind. Terrific powers and psychic abilities are the expressions of the mind when it nears the All-powerful Consciousness which is the very existence of Power itself. There are beautiful stories in the Yogavasishtha which illustrate the existence of the dreadful powers of the mind. Mind is a crude form of the Chit aspect of the Reality. The Chit-Shakti of Brahman alone appears as the mind. The purified mind has all the powers of Iccha, Jnana and Kriya which are the three aspects of the Supreme Shakti. The mind is more powerful than all the weapons of the world put together; it can do and undo things in a moment, for it is consciousness in its essence. All Yogic powers are due to the expansion of the mind in the higher and subtler regions which are swayed over by it by being included within the domain of its activities. When the mind reaches the highest state of conscious expansion or the Brahmakara-Vritti, then the goal of thought is near the reach. That is the glory of the majesty of the Self!

This Supreme State is reached through Vichara or enquiry and control of the fluctuations of the mind. Vichara or investigation into the reality behind the universe is the second stage in the development of spiritual consciousness. Such a thorough research into the hidden mystery lying as the back-ground of the universe compels the mind to desist from its terrible expansion into the Vishayakara-Vritti which beholds the external world with its innumerable functions. The hydra-hooded dragon of the mind flaps its mighty wings of lust and hatred, emits the fire of craving to protect its ego, beats the tail of self-assertion and devours the knowledge of the Truth. It can be shot dead by the gun of penetrating discrimination loaded with the explodent of burning dispassion for the three worlds. Protracted Sadhana alone can slay the evil mind and make the Jiva regain its lost Independence.

Slogas-2,3.

मनो हि वासनापुञ्जं ब्रुवते तत्त्ववेदिनः ।
जनयन्ति च ता बन्धं वासनास्तद्वधस्ततः ॥२॥

विमुक्तिमिच्छतावश्यं कार्यः सर्वात्मना भुवि ।
वासनासु विनष्टासु प्रदीप इव विन्दते ॥
उपभुक्ताखिलस्नेहो मनः शान्तिमनुत्तमाम् ॥३॥

 Mind is a bundle of Vasanas (subtle desires). Through Vasanas bondage is caused. Destruction of Vasanas will bring freedom. The mind will attain quiescence like a gheeless lamp if the Vasanas are destroyed.

The mind is not an impartite substance. Just as cloth is nothing but a bundle of threads, the mind is nothing but a cluster of Vasanas or past impressions and subtle desires that persistently lurk within the sub-conscience. When the threads are pulled out one by one, where is cloth at all? When the Vasanas are burnt with their seeds the mind vanishes into the Immortal Seat of Brahman. The Upanishad says, "when the senses do not work and stand together with the mind, and when the intellect is still, that, they say is the Highest State". The daily selfish actions of the Jiva add to the stock of these Vasanas and thus the embodied existence becomes unbroken, and the wheel of birth and death rolls on ceaselessly. The emptying of these Vasanas demands a twofold counter-activity by the Jiva. The first one is to stop the adding of newer Vasanas and the second is the destruction of the existing ones.

The first purpose is served by beholding the Self in all beings, by rendering selfless service to other fellow beings, by devotion to the Deity and by severe concentration of the mind. The second one is effected when the mind is completely thinned out and when the Self is realised.

When the threads of Vasanas are destroyed the cloth of the mind also disappears from existence. The Ambrosia of Brahman is drunk deep. The soul is drowned in the ocean of joy. The Wisdom-sun rises and the Immortal Life is lived. The Divine Existence, the Almighty Satchidananda is attained.

In this state supreme silence alone is. The mind becomes quiescent due to the exhaustion of Prarabdhas even as a lamp unfed by oil gets naturally extinguished. The zenith of being is the cessation of thought, change and action. It is a getting of everything at once, the living of the infinite life, the highest freedom, the most supreme blessing, the greatest happiness and limitlessness of Knowledge which is not a possession but an existence, not a means of Knowing but the very being of Knowledge-Absolute.

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