BG-06: The Yoga of Meditation

~ Sri_Krishna_Saras
Il St•ilnacl l; LÄ C'lta 11 O Bharatha ! Whenever there is decay (decline) in righteousness, and unrighteousness is On ascendant, then I manifest Myself. For the protection of virtuous, for the destruction of evil doers (wicked) and for establishing Dharma (righteousness) On a firm footing, I am born (manifest Myself, incarnate) from age to age (generation to generation). BG-06; THE YOGA OF MEDITATION—Y NC 06 Astanga-yoga, a mechanical meditative practice, controls the mind and senses and focuses concentration on Paramätma (the Supersoul, the form Of the Lord situated in the heart). This practice culminates in snmndhi, full consciousness Of the Supreme Nowhere else in the entire extent Of the voluminous spiritual literature that we have in the Upanishads, the Brahmasutra, can we find such a wealth of details, explaining not only the technique Of meditation but also the possible pitfalls and how to avoid them successfully, as we have them so clearly and vividly explained here. In fact, The effect Of meditation cannot be explained in words and the death of ego in us or the ego merging with Self and attains Samädhi, is to be experienced by the Seeker by constant practice, guided by Guru. After thus describing Sankhya Yoga & Karma yoga (BG-2,3 and 4) Krishna had to describe how one should intelligently renounce Karma and enter a nobler spiritual technique for completing, the pilgrimage to Perfection ( the Yoga of Action with Renunciation, BG-05). To whip man out of his sleepy inertia, vigourous activity is advised here as the first step. Activities are, at this stage, necessarily motivated by the individual's ego-cen tric desires, Inertia (Tamas) is thus invigorated/ intensified into the "agitations of dynamic activity" (Rajas). This state is again to be transcended through the process Of "non-ego-centric Divine activities undertaken in a spirit Of good-will and love for all," especially termed in the Geeta as Ynjna. I-Sri Krishna Saras
Thus sublimated (purified), the individdual reaches a certain amount of tranquility and peace, purity and joy (Sattwa). In this mental composure alone, can one meditate properly to reach the frontiers of the finite and experience the State of the Infinite. The mind thus gathered and trained, is certainly a better-equipped instrument for the higher purposes Of Self-contemplation and Self-unfoldment. How this is done through the famous technique of meditation is, in a nutshell, the theme of the VI-Chapter. This Chapter promises to give us all the means by which we can give up our known weaknesses and grow positively into a healthier and more potent life Of virtue and strength. This technique is called Meditation, which is one form or another, is the common method advocated and advised in all religions, by the Saints, at all times, in the history Of man.' q.. expecting does his bounden duty q: he is both sanyäsi • Karma Yogi I he is not a renouncer of sacred fire he has given up activities Il Shree Bhagavan said: He, who does his bounden duty without expecting the fruits of actions, he is both a Sanyasi (Sankya Yogi) and a Yogi (Karma Yogi); he is no Sanyasi/renouncer who has merely renounced the sacred fire; nor he is a Yogi who has given up all activi ties. Arjuna's plan, in his own words in the first chapter, was to escaqpe from the battlefield in order to live the Sanyas-life. He did not know that a truly Selfless worker is the greatest Sanyasi. TO escape from the buzz Of life in Our present state Of unpreparedness into the quiet atmosphere of the banks of the Ganges, is only the fall of an average good man to the level of the insentient stone in the very Ganges. The whole chapter is so fully and entirely dedicated to expounding the technique of cultivation, direction and application of the inner forces of thoughts and feelings; that it is very appropriate for Krishna to indicate the greater importance Of revolutionising our inner motives and mental attitudes before we enter the path Of spirituality. 2-Sri
I indeed renouncing the thought Of the world: none become Yogi Il O Pandava ! What they speak of as Sanyasa, know that to be the same as Yoga; for none become Yogi who has not given up (renounced) the thoughts of the world. Krishna is repeating the same idea, lest Arjuna should overlook the fact what they call Samnynsn "the renunciation Of agency", is itself Yoga, the "renunciation Of mnynsn is the state reached through Yoga- practice; and th the fruits-of-action.' iritual pract he b The Lord explains that, never can one become established in the practices for one's own cultural-rehabilitations unless one has learnt the art Of renouncing all Sankalpas or thought. By the time we prepare ourselves mentally and start executing our ideas in life, Qur mischievous fancy would again have wiped the distant goal clean (perfection). Thus each time the goal remains only so long as we have not started our pilgrimage to it; and the moment we start the pilgrimage, the goal fades away from our vision! In short, when we have got a goal we have not started, and the moment we start the strife, we seem to have no goal to reach. The subtle force in our inner composition which unconsciously creates this lunatic temperament in us is called the unbridled (unchecked) Sankalpa Shakti. We need no help from great commentators to understand that no achievement, either without or within us, can be gained so long as we have not pursued, arrested, and finally destroyed this dangerous inner saboteur called 'Snnknlpn; To show that there is no compromise in this, Bhagawan is using a very positive term that none (Kashcana) can ever reach any progress on the path of self-redemption without acquiring a capacity to renounce this self-poisoning Sankalapa-disturbances. KARMA YOGA, PRACTISED WITHOUT REGARD TO THE FRUIT OF ACTION FORMS AN EXTERNAL AID (BAHIRANGA SADHANA) TO DHYANA YOGA. THE LORD NOW PROCEEDS TO SHOW HOW KARMA YOGA IS A MEANS TO BETTER AND GREATER MEDITATION: the one who wishes to climb to Yoga action is said to be the means for Muni (contemplator) one who has attained Yoga zæzä-» tranquility of mind said to be the means 3-Sri Krishna Saras
For a Muni or sage 'who wishes to attain/climb to Yoga', action is said to be the means; for the same sage who has 'attained Yoga', tranquility of mind (absence of all thoughts and action of the world) is said to be the means.N_Q6.Q.3 To one who is "DESIRING TO SCALE OVER THE PRACTICE OF MENTAL CONCENTRATION AND SELF-IMPROVEMENT, WORK IS SAID TO BE THE MEANS." By working in the world with neither the ego-centric concept Of agency nor the ego-centric desires for the fruits of those actions, we are causing vasanas to playout without creating any new precipitate Of fresh impressions. The metaphor use here is borrowed from horse-riding, and it is very powerful in its suggestions. When a wild horse is being broken in, for some time, it will ride the rider before the rider can ride it. Having mounted, it is easy to control the animal, but till then, the rider, in his attempt to mount the horse, must pass through a stage where he is neither totally on the horse, nor on the ground. By thus prescribing two methods at the two distinct stages of the indidual's growth, it is meant that they are not contradictory. Earlier. 'work-without-self" is the means afterwards "work-on-self" is the the process is con tinued until, working or not working, through meditation, it is realised that the Self alone is the essence in the ego which, till then, was recognised as the only reality. In this sense of the term, we clearly know how ritualism has a definite place in the scheme of things as mapped out by the Vedantin Seers of unimpeachable intellectual eminence. one who is not attached to sense objects I action renouncer of all thoughts I he is said to have climed to Yoga Il When a man is not attached to sense objects or to action, who has renounced all thoughts, then he said to have climbed/attained to Yoga. It is the experience Of everyone, and therefore, it is not very difficult for a young seeker to know the state of an aspirant (Arurukshnh). It has been said by the Lord that so long as we are in the state Of seeking, the Path Of Self-Perfection is the high road of selfless activity. Withdrawal from activity is to be undertaken only when you have reached the state of mental mastery (Yngnrudhah). To renounce activity at an earlier stage, would be as unhealthy as to continue disturbing the mind with activites after having reached the second stage, where, we are told, quiescence (quite and inactive restfulness) is the means for gathering speed in our flight 4-Sri Krishna Saras
through meditation. Naturally, it is necessary for the seeker to know when exactly he reaches the second stage, indicated here by the term Yogarudhnh. WHEN A MAN HAS ATTAINED YOGA, THEN THE SELF IS RAISED BY THE SELF, FROM OUT OF THE NUMEROUS EVILS OF FINITE EXISTENCE. THEREFORE: lift oneself by his own self (effort) I an-qq- not degrade oneself I •31TFqT the Self alone is the friend of oneself I the Self alone is the eney of oneself. Il One should lift oneself up his own self (efforts) alone and not degrade oneself; for Self alone is the friend Of oneself and this Self alone is the enemy Of oneself.- N 0605 N Let a man lift himself by his own Self alone, and let him not lower himself; for, this Self alone is the friend Of oneself, and this Self is the enemy Of oneself. As a complete Shnstra , the Geeta has to be faithful to Truth and Truth alone, irrespective of what the tradition of the country at a given period, might have made the faithful ones believe. It is not very unhealthy to believe that Grace from an external source is constantly helping a true seeker striving on his path but this is really healthy only when this thought is correspondingly complemented with sufficient intense self-effort. "MAN SHOULD UPLIFT HIMSELF BY HIMSELF," is an open statement declared by no less a person than Lord Krishna Himself - - not cooed(cry softly) in a playful mood in the company Of the gopis on the Jam una- banks at a hilarious hour of laughter and play, but roared to Arjuna on the battlefield at a serious moment Of His life's fulfilment as an Avnfnrn Man, if he wants to exalt himself into the greater cultural and spiritual possibilities now lying dormant in him, has to raise the lower in himself to the greater perfection that is the true and eternal core in himself. Is e measure fall from his perfection. Within ourselves, if we, carefully watch, we ca iscover that intellectually we have a clear concept of a morally strong, eth • rfe h all v 11 isci lin oul but_in the mental zones of our emotions and feelings, however, we are harassed with persistent criticism or carping by our own attachment, likes and dislikes, love and hatred, appetites and passions. AS long as the individual has not realised the existence Of this dual personalities in himself, there cannot be any religion for him. If an individual has discovered that there is "enough in him to be divided into two portions," and when 5-Sri Krishna Saras
he wants to keep the lower as brilliant and chaste as the higer, the technique that he will have to employ to fulfil this aspiration is called RELIGION. so far Bhagavan has indicated an exhaustive treatment which may be, in many Of its aspects considered as equivalent to the modern psychological process called introspection. Realising our own weakness, rejecting the false, asserting the better, and trying to live, generally, as best as we can, the higher way-of-life, is the process of introspection. But this is openly half the entire process and not the whole of it. The other half also is insisted upon, here, by Krishna. It is not only sufficient that we 100k within, come to note our weakness, erase them, substitute the opposite good qualities, and develop in ourselves the better, but we must see to it, that, whatever little conquests we might have made out of Devil's province are not handed back to Devil's dominion. Krishna warns, almost in the same breath, "DO NOT ALLOW THE SELF THEREAFTER TO FALL DOWN AND BE DRAGGED AGAIN" to the Old level Of the cheaper way Of existence. We are considered both as our own friend and our own enemy. Any intelligent man observing and analysing life will vouchsafe for the truth Of the statment, but here, more is meant philosophically, than meets the eye. Generally, we do not fully understand the import when we say "THE SELF IS THE FRIEND OF THE SELF." The lower in us can never raise itself to the attunement Of the Higher, but the Higher can influence only when the lower is availbale. for Its influence. To the extent the lesser in us surrenders itself to the influence Of the Higer, to that extent, It can serve the lower as a great friend. But if the lower refuses to come under its influence of Diviner in us, the Divine Presence is accused as an enemy of ourselves. Ultimately, it is for the aspirant himself to accept the responsibility for blessing or damning himself. The potentiality for improvement, the chances for self- growth, the strength to haul ourselves out from our own misconception, are ever open for employment; but it all depends upon how we make use of them. S a:TTS : I one who has conquered the lower self I lower self is a frien for him I one who has not conquered the lower self; —s hia lower self behave inimically kike one' own enemy Il By whom the lower self (viz. the mind, the senses and the body) has been conquered by self, his own self is the friend of that soul; on the other hand, the very self Of him who has not conquered his lower self, behaves inimically (harmfully) like one's own enemy. N_O.606 6-Sri Krishna Saras
In short, the higher Self becomes a friend to the lower which is available for and which allows itself to be conqured by the higher influence; and the Diviner becomes inimical to undivine when the lower limited ego remains unconquered by the higher aspirations in us. This stanza is an elucidation annotation on the previous one. EARLIER, THE STATE OF MENTAL EQUIPOISE, CALLED YOGARUDHAH, WAS EXPLAINED. WHAT EXACTLY IS THE FULFILMENT OF SUCH A STATE IN YOGA IS BEING EXPLAINED NOW: the Supreme Self Of him, who have won over self I is perfectly peaceful is balanced I the midst Of cold & heat I honour and dishonour Il The Supreme Self of him, who has won over self (self controlled) and is perfectly peaceful, is balanced, in the midst Of cold and heat, joy and sorrow, honour and dishonour (pairs of opposi les) By these three representative pairs-of-opposites from the three worlds Of the body, the mind and the intellect, Krishna is trying to exhaust all possiblities of obstacles in man's life, and then he adds that in all such conditions, the Supreme Self is to be the object of constant realisation for one who is perfectly self- controlled and serene. He ever remanin unruffled in all circumstances favourable or unfavourable; in all environments good or bad; in all companies wise and foolish. WHAT IS THE GLORY OF SUCH AN INDIVIDUAL? WHAT DOES HE BECOME BY SUCH A PROCESS? WHY SHOULD HE GO THROUGH SUCH A LABORIOUS INWARD TRAINING AND SELF-DISCIPLINE? I I 11 the Yogi whose mind is satisfied with the knowled fZ— Fq:—» one who is unchangeable in all circumstancesl who has conquerd the senses I to whom a lump Of earth, a stone and the Yogi is harmonised soul Il a gold are the same The Yogi whose mind is satisfied with knowledge (Gyana-Knowledge Of Nirguna Brahma) and wisdom (Vigyana — knowledge of manifest Divinity), who is unchageable under all circumstances, --------who has conquered his senses, to whom 7-Sri Krishna Saras
a lump of earth, a stone and a gold are the same, is said to be harmonised soul (God realized soul / is one who attained Nirvikalpa samadhi). N_0608 Here the satisfaction is not merely the joy that an intelligent man comes to enjoy when he carefully studies and masters Vedanta, but, according to Krishna, the satisfied contentment which a true Yogin comes to experience and which is much superior to the thrilled joys experienced in all intense studies. 1. The knowledge gained through study is indicated by the term Jnnnn, 2. and the first hand experience gained by the seekers of the Self in himself is called the Knowledge Of direct perception, which is termed here, in the Geeta-vocabulary, as Vijnnna. UNCHANGING, IMMUTABLE (Kootnsthnh) - - This is the term used for Eternal Self. Its expressiveness becomes apparent when we understand that the term "koota" in Sanskrit, means the "anvil". The anvil is that upon which the blacksmith places his red-hot-iron-bits and hammers them into the required shapes.. In spite of the hammering, nothing happens to the anvil as the anvil resists all modifications and change, but allows other things to get changed upon it. Thus, the term "kootasthah" means that which remains "anvil like" and though itself suffer no change, its makes others change. He is a saint and has the full-blown fragrance of perfection, who has sought and discovered a perfect contentment which arises Out Of this subjective experience of what the Shastra says, and has come in contact with the Self that changes not. And such a saint becomes tranquil and a master Of equal vision in all conditions Of life. To him, a clod (a compact mass ) of mud, a precious stone and costly gold are all the same. This equanimity of mind in profit and loss, at the acquisition of precious things or at the presaentation Of a mere filth, is the very test to show that the individual has spiritually evolved and that to him no gain can bring any extra joy, nor any loss any sorrow!! 11 well-wisheres, friends, enemy he is unconerned/ indifferent he is neutral, the objects of hatred, relations, the virtuous and sinful consider equal, he stands supreme. He who is Of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the righteous and unrighteous, he excels. N 0609 In the right understanding of his own Self and the resulting realisation of his own Self, he becomes the Self everywhere. He discovers a unity in the perceived diversity and a subtle rhythm in the obvious discord in the world outside. TO him 8-Sri Krishna Saras
who has realised himself to be the Self which is all pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and same. Whether I get wounded in the hand or the leg, on the back or in the front, on the head or on the shoulder, it is the same to me, since I am equally identifying with my head, my trunk, and my legs, as myself. rwr*t- ft-qa:—» remaining in solitude, alone I qa- who subdued his mind & body I free from desire, bereft Of possessions I gfäa--> always, he keeps his mind steady Il The Yogi, who has subdued his mind and body and who is free from desire and bereft Of all possession, living in solitude all by himself alone, he should constantly engage to keep his mind steady (in It does not mean that meditation can be practised only in the jungle and in the solitude Of caves. It only means that the seeker should try to withdraw himself from his mental and physical preoccupation and should retire to a corner in his house, for the purpose Of early meditation. Solitude can be gained only when there is a mental withdrawal from the world outside. One who is full of desires and constantly meditating upon the sense-objects, cannot hope to gain solitude even in a virgin forest. Again, the word solitude (Rahasi) suggests a meaning Of secretiveness, indicating that religion Should not be broadcast Of self-adverftisement, but must be a set Of true values Of life, secretly practised within the heart, ordering our way of thinking and encouraging our pursuit Of the nobler values in life. When one, well-established in these necessary physical self-controls and essen tial mental and intellectual habits, sits meditating upon the Truth in all secrecy, he is a true seeker striving on the right path to achieve and acquire the highest that is possible in life. NOW, IN THE SEQUEL, THE LORD PROCEEDS TO PRESCRIBE FOR THE YOGA-PRACTONER PARTICULAR MODES OF SITTING, EATING RECREATION AND THE LIKE, THAT ARE AIDS TO YOGA. FIRST OF ALL, HE EXPLAINS THE MODE OF SITTING AS FOLLOWS: 9-Sri Krishna Saras
ää- firmly place in clean place I a cloth, skin & kuga grass one over the other I not very low I In a clean spot having firmly placed his seat with Kusa grass, a deer skin and a cloth (spread thereon) one below another (Kusa below, deerskin in the middle and cloth upper most), neither very high nor very low; N 0611 If meditation is the path by which one can gain tranquility and equal-vision within oneself, it is necessary that, in this text-book on self-perfection, Lord Krishna gives a complete and exhaustive explanation Of the technique Of meditation. In order to fulfil this demand, hereunder we get a few verses explaining the position, the means and the ends Of meditator at his work. I Tal—» having made the mind one pointed I ontrolling the functions of mind & senses I for self purification yoga be practised Il And sitting on that seat, having made the mind one pointed (concentrating the mind) and controlling the functions Of the mind and the senses, let Y Oga be practised for self purification. N 0612 Naturally, every seeker would desire to know why he should meditate thus. In order to remove all misunderstandings of the meditators that they would therby directly come face to face with the Atman, Krishna here appends to the verse the effects Of such meditation. Through steady and regular meditation, the Shastra promises inner purification only. Agitations in the mind are its impurities. A purified mind is that which has no agitations and when the mind has thus become pure and steady. The Consciousness looking at the steady reflection of Itself, comes to rediscover Its own Real Nature. This process is similar to the techniques by which we understand ourselves while consulting our reflections in a mirror. looking at the tip Of the nose I faT:— without looking in other direction I 10-Sri Krishna Saras
Keeping the body, head and the neck straight and steady, remaining firm and looking at the tip of his nose, without looking in other direction; N 0613 After describing in detail the arrangement Of the seat Of meditation and how to sit properly, Lord Krishna had thereafter explained what the meditator should do with his mind and intellect. He has also said that the mind should be made single- pointed by subduing all the activities of the sense-organs and the imagination. Adding more details to the technque of meditation, it is now said that the meditator should firmly hold his body in such a fashion that his vertebral column is completely erect. The head and the neck should be erect in this posture, which is geometrically perpendicular to the horizonatl seat upon which the Yogi is firmly setting himself, it is pointedly indicated that he should hold his body "firmly". This term should not be misunderstood as holding the body in tension. "Firmly" here means that the body should not be held stiffy but relaxed, it must be held in such a manner that there should not be any tendency to swing forward or sideways from right to left. serene minded a-na-•it:-» free from fear firm in the vow Of Brahmacharya I having controlled the mind I the vigilant Yogi I sit haveing Me as the Supreme Goal. Serene minded, fearless, firm in the vow Of Brahmacharya, having controlled the mind, thinking of Me and , let the vigilant Yogi sit, having Me as the Supreme Goal (absorbed in Me). N 0614 The concluding instruction in this most significant verse in the chapter is:" LET HIM SIT IN YOGA HAVING ME AS HIS SUPREME GOAL." It has been already said in an earlier chapter that the meditator should continue meditation, and before long (achirena), he will have the fulfilment Of his meditation. The same idea is suggested here. Having made the mind tame, and keeping away from its own endless dissipations, we are instructed to keep the single-pointed mind in contemplation of the Divine Self and His Eternal Nature. Immediately following this instruction is the order that we should remain in this attitude Of meditation, seeking nothing else but "ME AS THE SUPREME GOAL.' efore long, in the silence and quietude withi e withering mind and other equipments will exhaust themselves, and the seeke I I—Sri Krishna Saras
thus always keeping the mind balanced with the mind controlled peace consisting of supreme bliss one which rests in me I Thus, always keeping the mind balanced, the Yogi, with his mind controlled, attains lasting peace. consisting Of supreme bliss (culminate in total liberation), which rests in Me.N 0615 In short, when the meditator has come to the moment Of perfect silence within, first, a peace that is unknown in the world, and soo he comes to experience, it were, the experiencer gets slowly acted upon and digested into the Of t he meditator seemed to experience at the gateway of its own Real Divine Nature. In fact in the last stage Of fulfilment in meditation, the meditator 'awakens' to his status of Self-hood. This Advaita experience is the one fact that has been repeated and emphasised all through Krishna's Song Divine. 1 who eats too much who does not eat at all also no I •who sleeps too much who is also awke no (is not possible) Il O Arjuna ! Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleep too much, nor for him who is always awake. Moderation in indulgence and activities at all levels of one's personality is an imperative requisite L which alone can assure true success in meditation. Intemperance would bring discordant and riotous agitations in the various matter layers of the personality, shattering the harmonious melody (pleasant arrangement) of integration. Therefore, strict moderation in food, sleep and recreation is enjoined: everything should be well-measured and completely defined. YOGA IS NOT POSSIBLE FOR HIM WHO EATS TOO MUCH NOR FOR HIM WHO DOES NOT EAT AT ALL Here, the 'eat' should be understood in its comprehensive meaning, including all sense-enjoyments, mental feelings, and intellectual perceptions. It is not only the process of consuming things through the mouth: it includes the enjoyment gained through all the avenues of sense perception and inward experiences. THIS STANZA MIGHT CONFUSE THE DULL-WITTED, AND THEREFORE, THE FOLLOWING VERSE ANSWERS THE QUESTION: "HOW THEN CAN YOGA BE ACHIEVED?" 12-Sri Krishna Saras
yoga becomes destroyer of pain I regulated in diet and recreation regulated in performing action I regulated in sleeping & awaking Il Yoga becomes the destroyer Of pain for him, who is regulated in diet and recreation, who is regulated in performing his action, who is regulated in sleeping and waking.N 0617 The term Avabodha, used here, echoes the scriptural goal explained as Absolute Knowledge. To all intelligent and serious students of the Upanishads, the term, as used here, carries a secret message; that the meditator should not over- indulge either in the life Of mis-apprehensions nor in those deep silent moments Of pure meditation - - the moments of Avabodha. Krishna undicates that Sadhakas, during their early practices, should not over-indulge in the world of their perceptions nor try to practrise meditation for too long and weary hours and force inner silence. In the same stanza, by two insignificant-looking words, Krishna has conveyed to all generations of Geeta student, an indication why Yoga is to be practised at all."1T IS CAPABLE OF DESTROYING ALL MISERIES". the miond is brought under control au-fägä-»focussed on self alone FRI- qzi- free from gsu- established in yoga Il When the mind is brought under complete control focussed on Self alone (God), than the person who is free from yearning for all enjoyments, is said (that he is united) to be established in Yoga. Through discrimiantion and proper intellectual evaluation Of the sense- objects, when an individual has withdrawn his mind from its usual sense-gutters, the mind comes to take hold Of the subtler and the diviner theme Of the Self for its contemplation. The limited and the finite sense-objects agitate the mind, while the Unlimited and the Infinite Self brings peace and joy into it. This condition of the sense-withdrawal and the entry of the mind into the Self brings peace and joy into it. This condition Of the sense withdrawal and the entry Of the mind into the Self is called its condition Of steadfastness ( Yuktnh). Such an individual has a fully integrated (Yuktah) personality. 13-Sri Krishna Saras
SUCH A YOGIN'S INTEGRAED MIND IS DESCRIBED BELOW: a-TTö-z:4a: 1 1 11 lamp in the windless place I does not flicker I —Y consider similar I of controlling the mind I practising yoga in the self Il As lamp placed in a windless place does not flicker (remain steady), is considered analogous to the Yogi Of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self) or meditation of 0619 As an efficient complement to the previous verse, the stanza explains the mind Of the Yogi Of collected thoughts, who is absorbed in Yoga. This explanation is given through the help Of a famous simile: "as a lamp in a spot sheltered from the wind does not flicker." The example is quite appropriate inasmuch as the mind is fickle and unsteady as the tip of a flame. Thughts appear in the mind every second, in a continuous stream, and these constant thought disturbances each dying, yielding its place to new one give us the apprehension of a solid factor called the mind. In short. repeated and constant thoughts of Brahman Vast and Infinite. Eternal and Blissful. the Substratum for the entire Universe is "Yoga of the Self (Yogam ntm,qnah). HAVING THUS, THROUGH MEDITATION, BECOME SINGLE-POINTED, WHAT WOULD BE THE STAGES OF PROGRESS ACCOMPLISHED? THIS IS DESCRIBED IN THE FOLLOWING FOUR STANZA: S S 11 —s curbed through practice of Yoga restrained mind zq-(Aä- comes to rest/ attain qietude I I —s in which, seeing Self (realization) with the Self (of logic) The state in which mind, curbed through practice Of Yoga, comes to rest (attains quietude), and in which, seeing (realizing) Self (God) through subtle reason (Self-purified by meditation on God), the soul rejoices on Self N 0620: N 0621: N 0622: N 0623 Krishna Saras
-grasped by intellect super-sensuous infinite/eternal I this yogi knows/ experiences wherein established - the said Yogi, never moves from reality Il When the Yogi experiences the eternal and supersensuous joy which can be grasped by the intellect (subtle and acute reason) and wherein established, the said Yogi never moves from N 0620: N 0621: N 0622: N 0623 he thinksthere is no ohter superior gain I wherein established qFOTT- even in great sorrows a- •not moved I Which having obtained, he thinks there is no other superior gain to it; wherein established he is not even moved by great sorrow:-0622•; N 0620: N 0621: N 0622: N 0623 : S 11 g:q- that state of separation from union with pain by name Yoga fq-qn-» be known I resolutely practised; unwearied mind Il That state Of severance from the union-with-pain, be known as Yoga; This Yoga should be resolutely practised with an unwearied N_Q6.201 N 0621: N 0622: N 0623 These four verses together give a complete picture of the state of YOGA and Krishna ends with a very powerful call to man that everyone should practise this Yoga Of Meditation and self-development. In order to encourage man and make him walk this noble path Of self-development and self-mastery, Bhagavan explains the goal which is gained by the meditator. When the mind is completely restrained as explained in the above four stanzas, it attains serene quietude and in that silence gains the experience of the Self, not as anything separate from itself, but as its own true nature. is self-discovery of the mind, that is in fact nothing other than the Divi nscious Principle, is the State of Infinite Bliss. This awakening to the cognition o 15 —Sri Krishna Sara S
jun e ti io That this bliss is not an objective experience such as is gained among pleasures Of the world. is evident by the qualification that it "transcends the senses" (Afi- indriynh). A doubt may now arise that when, as a result of these almost super-human efforts, an individual has at last come to experience this transcendental Bliss, it may provide only a flashy momemt of intense living, which may then be disaapear, demanding all over again, similar super human efforts to regain one more similar moment of Bliss experience. To remove this possible misunderstanding. the stanza insists: ESTABLISHED WHEREIN. HE NEVER DEPARTS FROM HIS REAL STATE". To summarise: when by the quietude of the mind, gained through concentration, one comes to re-discover one's own Self, his is the Bliss Absolute, which cannot be perceived through the senses and yet, can be lived, through a 'pure intellect', and having reached which there is no more any return; having gained which, there is no greater gain to strive for; and which is not shaken even by the lashings of the greatest trajedies of our existence. This is the wonderous Truth that has been indicated as the the Self by the Geeta, the goal Of all men Of discrimination and spiritual aspiraton. This Self is to be known. The means Of knowing this goal, as well as the state of its experience, is called "Yosn" in the Geeta (VI---23). 9-qATQ—» arising from thoughts all the desires completely giving up I restrain g the senses q*Faa: —s by the mind from all sides. Completely giving up all desires arising from thoughts Of the world, and fully restraining the senses by the mind from all the sides 0624: N 0625 held in firmness Ha: mind established in the Self I åTå: åTå: little by little let him attain quietude I should not think of anything else Il 16-Sri Krishna Saras
Little by little, let him attain tranquility by intellect held in firmness; Having made the mind established in Self, he should not think of anything else.-0625—» N 0624: N 0625 In the previous section the entire goal of Yoga was indicated as that state "WHEREIN THE MIND, THROUGH THE PRACTICE OF CONCENTRATION, COME TO GET ITSELF ABSOLUTEL RESTRAINED." Later on, we have been given a glorious word-picture Of the state Of enjoyment and erfection that one will et introduced into, in this state of meditation. is theoretical exposition has actical value unless exhaustive instructions are given, as to how a diligent seeke an bring about this In these two brilliant stanzas the subtle art of meditation has been explained. The secrets of how to bring the mind to single-pointedness, and what to do thereafter with that mind in concentration and how to approach the Truth and ultimately realise It in an act Of deliberate and conscious becoming--- are all exhaustively indicated in these two significant stanzas. Renouncing "all" (Snrvnm) desires 'fully' (Asheshatnh) by the mind, control all the sense-organs from their entire world of sense-objects. Herein, every word demands a commentary, since every phrase leaves a hint which is so important in ultimately assuring the seeker a complete success. It is not only sufficient that ALL desires must be TOTALLY eradicated. By these two terms (Sarvam and Ashcshatah), no trace Of doubt is left in the mind Of the seekers, as to the conditon Of their mental equipoise, during moments Of higher meditation. The term Asheshntnh means that even the desire for this perfection in "Yoga" is to be. in the end. totally renounced! When once the renunciation of disturbing desires has been accomplished, the individual's mind gains strength and stamina to assert itself, at first to make the wild horses Of the sense-organs tame so that they run under greater control and then to restrain all the sense-organs from all sides. "ATTAIN QUIETUDE AS A RESULT OF HIS WITHDRAWAL FROM THE WORLD OF SENSE-OBJECTS, BY DEGREES." Slowly, slowly (Shanaih-shnnnih), the mind gains more and more quietude. No doubt, when the sense-organs have stopped, their mad onrush to their respective sense-objects, a certain amount Of mental quietude is gained. The methods Of intensifying this inner peace have been indicated in this stanza. "PATIENTLY, WITH THE INTELLECT, THE MIND IS TO BE CONTROLLED, AND RESTED IN THE CONTEMPLATION OF THE SELF." This advice is extremely important to every seeker as it gives the next item of the programme- for a meditator, when he has accomplished, through the exertion Of the mind during his meditation, a total withdrawal of himslef from the sense-world. A total rejection Of the sense-world is possible only during meditation. The mind that is thus brought to a relative quietude is next to be controlled ust as the sense-organs are controlled and restrained by the mind, the mind is now treated 17-Sri Krishna Saras
by the discriminating intellect and brought under complete restraint. The mind cannot be restrained except by fixing its entire attention on one idea to the total exclusion Of all other ideas. The mind 'THOUGHT-FLOW" and as such, the constant thought Of the Nature Of the Self, is to be the exercise by which the mind should should be restrained by the intellect. A mind that has merged in the steady contemplation of the Self becomes still. and a divine quietude comes to pervade its very substance, This is the last lap of the journey to which deliberate and conscious action (Purushnrtha) can take any seeker. After the "halt-moment" there is nothing more for the seeker to act and achieve. All that he has to do to avoid starting any new line of imagination. "UNDISTURBED BY ANY NEW THOUGHT WAVE. LET HIM MAINTAIN HIS INNER SILENCE AND COME TO LIVE IT MORE AND MORE DEEPLY " is all the instruction that the technique of meditation gives to the meditator. "Knocks and thou shalt enter" is the promise; you have 'knocked', and into the Supreme Presence, thou shalt - before long (Achircna). en ter AS AN INSTRUCTION TO THOSE WHO HAVE A FICKEL UNSTEADY MIND, THE FOLLOWING IS ADDED: 11 qa:—» from whatever the cause the restless & unsteady mind wanders away aa:- aa: from that let him restrain the mind 1 bring it back under the control Of Self alone Il From whatever the cause, the restless and the unsteady mind wanders away, from that let him restrain it and bring it back to under control Of the Self (God) alone. N-0626 11 I I indeed for this Yogi I whose mind is perfectly calm I whose passion is reduced I who is sinless & identified with Brahma I he reaches Supreme Bliss Il In deed for this Yogi, whose mind is perfectly calm, whose passion is subdued, who is sinless and who is identified with Brahman, Supreme happiness comes (as a matter of course). N 0627 18-Sri Krishna Saras
In the second line of the verse, the reason are given to show how and why the quietened mind becomes an open widow, through which the prospect of the Self comes to our view. A mind, thus held steadily in the inner atmosphere Of thrilled silence, comes to drop Off all its previous vasanas: the mind gets "FREED FROM TAINT (Akaimasham). In Vedanta, technically the "impurities" of the mind are called mala, and it is considered as constituted of "SPIRITUAL NON-APPREHENSION" and the consequent "MENTAL AGITATIONS. The "veiling power (Avarana) generated by the inertial Of the intellect (T amas), creates in its wake, the disturbing "agitations" (Vikshepa) in the mental zone. The agitation-nuisance in the mind is most prominent when it is under the influence of Rajo-guna. This Vedantic theory, explaining "'the fall of man" into sorrow, is fully echoed in the words of the Lord here: a) "passions quienened" (Shanta-Rajasam) and b) "'freed from taint" (Akalmasham). An individual in whom all "agitations" have ceased, and consequently, who has become perfectly freed from his "ignorance" Of Reality, should naturally be considered as one who has regained his "Knowledge Of the Self." As long as there is agitations, so long there is the mind; and the Self identified with the mind, is the ego the seeker who started meditating. When, as it has been explained, the meditator has exposed his mind to the atmosphere Of inner peace and quietude, he comes to end completely all his mental agitations, and therefor, the ego rediscovers itself to be nothing other than the Self. this non-dual-Truth has openly declared by the Lord through His brilliant phrase "Brahman-become" (Brahma-bhutam) in describing the man of Self-realisation.a s0627 HAVING THUS EXPLAINED THE ACHIEVEMENTS OF A TRUE MEDITATOR THE LORD EXPLAINS HOW THIS EXPERIENCE OF THE SELF CAN BE, THEREAFTER, THE CONSTANT LIFE OF THE PERFECT ONE: —+ engaging his self alway like this I sinless Yogi I easily contact with Brahman enjoys eternal bliss Il The sinless Yogi thus, engaging his Self (with God- in the practice Of Yoga), easily enjoys the eternal bliss Of Brahman-contact (oneness with N 0628 The mind too, at the pinnacle of meditation. shatters itself. drops the ego down and merges with Supreme. Just as the space in the balloon automatically merges with the space outside when it has exploded, so too, when the finite mind is ended, "WITH EASE IT ATTAINS THE INFINITE BLISS ARISING OUT OF ITS CONTACT- WITH-BRAHMAN. " 19-Sri Krishna Saras
"ATTAINS THE INFINITE BLISS THROUGH THE BRAHMAN-CONTACT". This phrase "Brahmnn-contact" should be understood as "Self-contact " in contrast to the finite joys which we ordinarily gain inlife through the "not-Self-contact. IN THE FOLLOWING STANZA WE GET A DESCRIPTION OF THE EFFECTS OF YOGA AND THE CONSEQUENT PERCEPTION OF ONENESS IN THE PLURALISTIC WORLD: S E-qT Il one who is united in identity with with all pervading Self qq-«ia:-» looks on all with equal self present in all being I q- sees all being existing in Self Il The Yogi, who is united in identity with the all pervading infinite consciousness, and looks on all with an equal eye, sees the Self present in all beings, and all beings existing in 0629 With this understanding in Our mind, the stanza becomes quite clear when it says: "HE BEHOLDS THE SELF IN ALL BEINGS AND EQUALLY BEHOLDS ALL BEINGS IN THE SELF." Such a Perfect One, who has realised the Unity in the world of diversity, alone can afford to entertain the equality of vision in all circumstances and conditions "on a noble Brahmana, a cow, an elephant, a dog and a Pariah. NOW WILL BE DESCRIBED THE EFFECT OF THIS PERCEPTION OF UNITY OF THE SELF. he who sees Me present in all being I & sees all being exist in Me 1 I never go Out Of Sight (never separate) I q: he is not evr out Of sight (separae) Il He, who sees Me (the Universal Self) present in all beings, and sees all beings existing in Me, I am never out Of sight (never him, nor is he ever out Of sight (separate) Of Me. N—0.63.0 HE WHO SEES ME IN ALL THINGS AND AND SEES ALL THINGS IN ME In this stanza, as everywhere else, the first person singular "1" and "ME" are to be understood as the Self. To one who is re-reading the stanza in the light of ths annotation, this and the previous stanza together express more fully the pregnant meaning Of the most famous Upanishadic declarations found in the Ishavasya. 20-Sri Krishna Saras
HE NEVER BECOMES SEPARATED FROM ME On transcending the intellect, the expereince of the ego is not that it sees or perceives or cognises the Eternal but that it discovers itself in essence to be nothing but the Self (Shivoham). The dreamer, on awakening, himself becomes the waker; a dreamer can never see or recognise the waker as separate from himself. NOR DO 1 BECOME SEPARATE FROM HIM: At present we are divorced from ourselves; the ego is a rebel who has exiled himself from his native kingdom, the Self. On re-discovery of the Self, the ego BECOMES the Self in such a happy blending that thereafter there is no distinction between the ego and the Self. On awakening, the dreamer becomes the waker; not only does the dreamer become the waker, but the waker can never remain separate from the dreamer. q: he who established in unity I worships Me residing in all being I q: «üT- even engaged in all form of activity I dwells in Me Il He, who established in unity, worships Me as residing in all beings (as their very Self), that Yogi, though engaged in all forms of activities, dwells in Me.N 0631 The meditator who has inegrated himself in a singlepointedness, steadily contemplates (Bhajati) upon Me, the Self, which the essential Spark-of-Life in all forms in the world. Such an individual, whatever be his activities in the external world, ever live in "Me' thorugh a conscious awareness of the Self. This stanza is given mainly to indicate that the Man-of-realisation need not necessarily retire to some secret cave in some forgotten valley Of the Himalayas, but can maintain his Divine Consciousness in all states of existence, in all conditons of life, and under all happy or unhappy circumstances.. Similarly, a disintegrated man Of unhealthy tempramanet is, in spiritual life, treated through meditation, and when he regains his Godly strength and vitality, he can certainly re-enter the fields Of his earlier activity, and yet maintain in himslef the cultural perfection and spiritual treatment. Work, in fact, can be performed and really enduring fruits be gained, only when the worker is established in the Self. The message of the Geeta is that dedicated work is a means of self-development. 21-Sri Krishna Saras
1 on the analogy of ownself I q: regarded as supreme O Ariuna! He who looks on all as one equal, on the analogy of his own self, and looks upon the pleasure and pain of all with a similar eye, such a Yogi is regarded as Supreme. N 0632 True meditators, well-established in their intellectual understanding and spiritual experience, intutively recognise the Divine Presence immanent; occurring entirely within the mind in everything. Such Men Of Perfection see in all activities the glory of the Self and understand their own bodily functions as nothing but the Grace of the Self. For them, there is no experience but of Divine. Everything experienced in the gross world Out side, and in the subtle realm within, is nothing but an emanation from the Eternal Self. In thus concluding the description Of a perfect Yogi, with a word-picture Of perfect man's attitude to life, and his relationship with the world outside, Krishna would fascinate any eagerly listening student; but Arjuna, a practical man-of-the- world, immediately discovers his incapacity to attain the goal pointed out here, and raises his own doubts, in the form Of question. SEEING THAT THE YOGA DESCRIBED THE YOGA OF RIGHT KNOWLEDGE IS VERY DIFFICULT TO ATTAIN, ARJUNA WISHES TO KNOW THE SUREST MEANS OF GAINING THIS YOGA. Il I the yoga of equanimity I q:- aqT- which you have taught I enduring cotinnuity, I do not see because due to restlessness Arjuna said: O Slayer Of Madhu! This Yoga Of Equanimity,which you have taught, I do not see the enduring continuity because Of the restless (Of the Mind). N_0633 'DETACHMENT FROM PAIN-ATTACHMENTS' (Duhkh-samyogn-viyoga) was the definition Of 'Yoga' that Krishna provided in this chapter. The process Of achieving success in this "detachment- Yoga" has been explained herein as the technique Of withdrawing the mind from the objects by lifing it to the planes Of higher contemplation The goal pointed out perfect equanimity in all conditons, challenges, and circumstances of life is an admirable gain, but the technique seems to Arjuna to be sheer poetic fantasy, with no roots in the soil of the actual life. The acute intellect 22-Sri Krishna Saras
of Arjuna, systamatically approaching the Science of Self-realisation, discovers as it were, a dangerous missing link in the chain of arguments.. Thus, Arjuna tauntingly points out YOGA WHICH YOU HAVE BEEN TERACHING ME, WITH SUCH MENTAL TRANQUILITY, IS NOT AT ALL PRACTICABLE." The argument given out by Arjuna and the daring with which he directly faces his teacher, show the characteristic spirit of a true student of Vedanta. Blind faith can gain no entry into the fields of pure spirituality. In contradicting the Krishna-philosophy, Arjuna is extremely careful. He does not say that mental equanimity cannot at all be gained through meditation, but his doubt is, that it cannot be an experience of "LONG ENDURANCE." The implication is that, even if after years Of practice the mind were to be won over, the experience of the Self can only be mometary, and although a full 'experience' of the Infinite can be had in that split moment, that direct realisatin could not be maintained by the Man Of Knowledge for any lengthof time, the mind, being by its very nature, ever restless. mind is restless turbulentl very strongl unyielding controll (control), I consider very difficult I like a wind Il O Krishna! Indeed, the mind is restless, turbulant, strong and unyielding. I consider it as difficult to control as the wind. N—06.3.4 The strength and vigour, the vivacity (high spiritedness) and treachery, the penetrativeness Of the mind, cannot be better expressed than by the similie given here "AS THE WIND." In raising this question, Arjuna is asking Krishna for some practical tips by which he can gain perfect control over the stormy nature of "unyielding, strong, turbulent and restless mind." Herein, unlike the previous Stanza, the Lord is addressed by His most familiar name 'Krishna'; a word that come from the root Krisha to scrape". The term "Krishna" is applicable to the Self because, on realisation of the Truth, the threats of the delusory mind and the consequent dreamy vasanas will all be scraped away from cognition. 11 23-Sri Krishna Saras
Il I undoubtedly the mind is difficult to control is restless I I by dispassion and by practice it is controlled Shree Bhagavan said: O Mighty Armed! Undoubtedly, the mind is difficult to control and is restless. O Son of Kunti! But it is controlled through practice and dispassion.N-0035 At this juncture in the Geeta, the situation, in a nutshell, is this: the Lord propounds a theory that MIND STILLED, IS SELF GAINED, and Arjuna argues that mind cannot be stilled and so Self cannot be gained. In the second line of this stanza, the eternal missionary in Krishna, very carefully weighs his words and uses the most appropriate terms to soothe the mind of Arjuna. "O SON OF KUNTI, IT CAN BE BROUGHT UNDER CONTROL" is an assertion which comes only at the very end Of the stanza. Through practice and renunciation, the mind can be brought under control in the beginning, and ultimatley to a perfect 'halt'--- this is the confident, reassuring declaration of the Lord in the Geeta. Thus viwed, practice (Abhynsn) strengthen renunciation (Samnynsn), which generates deachment (Vniragyn), and which in its turn deepens meditation (Abhynsn). Hand in hand, each strengthening the other, the progress is maintained. WHAT THEN WILL BE THE LOT OF THOSE WHO HAVE NO SELF- CONTROL? by a man of uncontrolled self yoga is difficult to obtain 1 qiä.•.this is my conviction Il but whose mind is under control properly striving, by means Of efforts possible to attain Yoga is difficult to achieve for one whose mind is not subdued. However by him, who has the mind under control and is properly striving, it is possible to be obtained through practice; such is My conviction. It is natural, in a discussion, that you have to present your arguments against a team of opposite arguments so that the discriminative intellect of the listener may, by contrast easily judge the acceptability and logic Of your view-point. Krishna uses here this common place technique, when He, in the second line, explains as a contrast, how "THE SELF-CONTROLLED, STRIVING HARD, BY RIGHT MEANS, CAN OBTAIN IT." Self-control , achieved through the process of total withdrawal 24—Sri Krishna Sara S
gained through a true appreciation, is the mighty power called faith "that can move mountains" and "can bring the very heavens on the earth." TO THROW MORE COLOR ON TO THE PICTURE OF THE SPIRITUALLY DESPERATE SEEKER, WHOM ARJUNA HAS ATTEMPTED TO PAINT IN THE PREVIOUS STANZA, THE FOLLOWING IS ADDED qfü Il 1 qfü- deluded in the path of Brahman I al-gfäg:-» without any support I does he not perish? I like a torn cloud deprived of both Il O Mighty armed ! Deluded in the path Of Brahman, without any support, does he not perish like torn cloud, deprived Of both (God realization and worldly N 0638 A sincere traveller on a journey, faithfully treading the path self-control to re- discover the Self, may get lost, if death were to rob him on his way, or for want Of complete self-control, he were to fall from Yoga. The striking example with which this idea is brought out by Arjuna. In summer, mushroom-shaped floating castles of clouds arise from behind the mountains to peep into the valley below. At the touch of some strong current of wind the mass takes to flight, leaving along its trail, small bits Of fleecy(brushed) cloudlets, aimlessly kicked about according to the whims and fancies Of the winds, can never fulfil the expectations of the farmers, or the clamour of the thirsty. Unfulfilling themselves, they get tossed hither and thither without any haven for themsleves. "LIKE THE RENT (split, ripped) CLOUD," Arjuna asks, "will not the aspiring self in the seeker be forced to roam about and ultimately get lost ? 11 I al-äq-a:. totally- to clear I dispeller aq-qqä• cannot be found Il O Krishna ! It behoves you to dispel this doubt Of mine complely; for none other than Yourself can be found, who can clear this 0639 Every true seeker, if he be diligent enough must come to discover a couple of new doubts, when a previously existing doubt has been cleared. The process Of slowly eliminating all these doubts, is the process of Vichara that is practised both consciously, during all Satsangas 26-Sri Krishna Saras
IN THE FOLLOWNG FIVE STANZAS, BHAGAVAN TRIES TO EXPLAIN THE PATH OF PROGRESS OF A SEEKER WHOSE SPIRITUAL ENDEAVOURS HAVE BEEN EITHER CLIPPED BY UNTIMELY DEATH, OR ARRESTED BY THE INTERVENTION OF SOME SENSUOUS TEMPTATION. gaifä Il in this world no I in the next world no @-qä-» seen who strives to do good does not get evil destiny Il Shree Bhagavan said: O Partha ! Neither in this world or the next world, is there destruction (fall) for him; O my son! indeed, none who strives to do good (for self-redemption Or God realization), meets with an evil destiny. arlng In e ec s, rave y pus Ing a ea In e ques o un ers an an prehend the laws Of life and the meaning and purpose Of the Universe, canno ut accept that the existence Of an individual in its present embodiment is but ingle pearl in the necklace of Infinite Beauty adorning the bosom of Truth. Th resent is the product of the past, and thought by thought, action by actio owledge by knowledge, we are creating for ourselves in the present the blue prin our future. Therefore, the Hindus believe in previous lives as well as in futu Based upon this principle, Krishna insists that no seeker is ever lost, although he may slip and fall, or even end his present manifestation; tomorrow is but today modified, but directly continued. WHAT EXACTLY WOULD BE THE DESTINY OF A MAN WHO COULD NOT COMPLETE HIS PILGRIMAGE IN YOGA? WHAT HAPPENS TO HIM THEN? who has fallen from Yoga having attained the world righteous men I residing many years I pure/pious people in the house of wealthy people takes birth Il 27-Sri Krishna Saras
He who has fallen from Yoga, having attained the higher world (heaven, etc.) wherein only righteous men are entitled, and having resided there for countless years, takes birth in the house Of pious and wealthy men.N_O.6.4J in the family of the enlightened yogis I kind of birth I this world difficult to attain Il Or, (if he has developed dispassion), he may be born in the family of enlightened Yogis; but this kind Of birth is difficult to obtain in this world.N_0642 I previous birth; reunion of intellect regains I again (with greater vigour than before) perfection they strive O son of Kurus ! There he regains the understanding of his previous birth (i.e. the latency of the Yoga of even mindedness are roused in him); and through that he strives, With greater vigour than before, for perfection (in the form Of God realiza tion).N 0643 s fäqää Il Il q: he, even without efforts I —+ by that prenatal habit cause to take birth; even the seeker Of Yoga I goes beyond Sabda Brahman Il ICJ. afä-ä I cause to carry The one (who takes birth in a rich family, though subject to senses,) feels drawn towards Yoga (God) without efforts due to prenatal (Occurring or existing before birth) habit, and the seekers of Yoga goes beyond Sabdabrahma (the fruits of action performed with motive as laid down by Veda. N 0644 28-Sri Krishna Saras
qa-qra.• who with efforts strive I purified from sins I —+ (latency) Of many birth one who is perfect I then attain Supreme State However, the Yogi who with efforts strive, purified from sins, attains perfection in this very life, through the help Of latencies Of many births, forthwith reaches the Supreme State.N 0645 äta-ft s m I zarft Yogiis superior to ascetics I even considered superior to men Of knowledge I he is considered superior to the men of action I therefore you do become Yogi. engaged in any work or business; one who perform religios deed with the expectation of reward I The Yogi is superior to ascetics; and is even superior to men Of knowledge (mere studies); he is considered superior to those who perform action with some motive; therefore Arjuna ! you do become Yogi. N 0646 In order to bring out the importance of meditation among the various practices in the Science of Spiritual develoment, Lord Krishna is providing here a tabulated list Of the various types Of seekers, indicating the greatest Of the whole lot. Compared with those who practise thoughtless and dull witted physical self denial (Tapnswins), the meditator is certainly nobler. Nobler than those who vigorously read the scriptures and try to learn and remember their declaration (Jnanis) is the Yogi (Meditator). There are others Who strive towards the same Bright Peak of Perfection, treading along the path of selfless work (Knrmis), undertaken in the world outside in a spirit Of Yajnn, and who perform worship (Upnsnna) in a spirit Of divine dedication. These ritualists, both in the secular and in the sacred fields of activities, believe that they can reach the Infinite Bliss through these very activites. Krishna concludes here that a silent and quiet meditator, who struggles hard to withdraw himself from his own false identification with his body, mind and intellect, through constant and consistent contemplation upon the nature Of the Self, is ever the best. Thus, comparing a meditator with: a) a man of utter self denial, b) deep student of the scriptures, and c) ritualists, Krishna concludes his observations that a meditator alone is the best among 29-Sri the whole lot, standing nearest to Truth and Krishna Saras
THERE ARE DIFFERENT TYPES OF MEDITATORS, EACH MEDITATING UPON A DIFFERENT POINT OF CONTEMPLATION. WHO AMONG THEM IS THEN THE BEST AND THE GREATERST MEDITATOR? LISTEN: among all Yogis I q:- who is full of faith I inner self focussed on Me I worships Me I he is the best Yogi considered by Me Il Among all Yogis, he who is full of faith, with his inner-self focussed on Me, worships Me, he is considered by Me, the most devout (the best Yogi).N 0647 Whereas the previous stanza gives us a relative estimate Of the different paths in spirituality, and finally declares that meditation is the best among the lot, the stanza now under review explains who exactly is the best among all the meditators. Meditation is, in the beginning at least, a deliberate act by which the seeker strives to keep his thought channelised into one pre-determined divine line Of thinking; and this is maintained by disallowing the mind to run into dissimilar thought-channels.. Meditation, therefore, must Of necessity start with an effort on the part Of the meditator to fix his mind upon some object of contemplation. The Art of Meditation can be classified under different types, according to the nature of the object of contemplation chosen and according to the nature of the persuasions adopted in curtailing the mind from its mad roamings. Thus we have, in the tradition Of our practices, meditations prescribed upon a symbol, on the God-principle with a form, on the teacher, on the Kundnlini, on any Of the great elements, or on a chosen scriptural text. Accordingly, the practitioners may be considered as followers of different kinds of meditations. The Singer of the Geeta is trying to indicate here, who exactly is to be considered as the best and the most successful meditator among the types mentioned above. In this concluding stanza Of the chapter, the Lord insists that Of all the meditators, he who "WITH HIS INNER-SELF (MIND-AND-INTELLECT) MERGED IN THE SELF, AND WITH 'SHRADDHA' DEVOTES HIMSELF TO THE SELF, IS THE MOST FIRM AND STREADFAST MEDITATOR. " The pregnant suggestions contained in this stanza can fill volumes, inasmuch as it is a summary of the entire Yoga Shastra. For the purpose Of our understanding this chapter, it is sufficient for the time- being if we gather from this stanza that the essence of meditation is not so much in our attempt at integrating the mind as in the ultimate merging of the inner equipment (Antnknrana), and getting completely sublimated in the final experience Of the Self. That, this can be done only by one who does proper Bhajana upon the Self with all Shraddhn, is the truth-declaration made here with a loving insistence by the Eternal Lover Of the gopis. 30-Sri Krishna Saras
In the Vedantic text-books, Bhajana is "the attempt of the ego to pour itself out" in an act of devoted dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores Of the mind-intellect equipment& One who does this invocation (Bhajnnn) Of the Self, and naturally gets himself merged in that awakening, is declared here by the teacher Of the Geeta, as belonging to the highest type Of meditation. 11 Thus in the UPANISHAD Of the glorious Bhagavad Geeta, in the science Of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna the sixthe discourse end entitled: THE YOGA OF MEDITATION 31-Sri Krishna Saras

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