THIS POST IS CONTINUED FROM PART 13, BELOW-
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |
योगारूढस्य तस्यैव शम: कारणमुच्यते || 3||
arurukshor muner yogam karma karanam uchyate
yogarudhasya tasyaiva shamah karanam uchyate
BG 6.3: To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.
For a man who cannot practice meditation for a prolonged period and who is not able to keep his mind steady in meditation, action or work is a means of establishing himself in concentration and self-improvement. By working in the world with no egocentric concept of agency and desire for the fruits of actions, the mind gets purified and makes it fit for the practice of steady meditation.
When the required amount of concentration is achieved and his mind conquered, his agitations get well under control. In that state of mental growth his mind thoroughly gets fixed in the soul. These two means are not contradictory. Selfless work is necessary for a beginner; but a developed seeker needs more calmness and self-withdrawal for deep meditation to realize the soul. All his actions are then performed with perfect equanimity,
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 4||
yada hi nendriyartheshu na karmasv-anushajjate
sarva-sankalpa-sannyasi yogarudhas tadochyate
BG 6.4: When one is neither attached to sense objects nor to actions, such a person is said to be elevated in the science of Yog, having renounced all desires for the fruits of actions.
Krishna explains the physical and mental condition of the Yogarudha - the one who is established in Yoga. The Lord says that when one is without mental attachment to sense-objects or actions in the outer world, he is said to have obtained mastery over the mind.
When the mind is without even traces of attachment either to the sense-objects or to the fields of activity, even then it is possible that it will get distracted by its own power of longing and desiring. Such disturbances caused by the inner forces of the mind (Sankalpa) are more devastating than the ones caused by the external world of objects.
Krishna indicates that the one who is said to have gained a complete mastery over his mind is he who has not only withdrawn himself from all sense-contacts and activities in the outer world but has also conquered all the Sankalpa-disturbances arising in his own mind. Such an individual, at the moment of meditation, in that inward state, is termed Yogarudha.
जितात्मन: प्रशान्तस्य परमात्मा समाहित: |
शीतोष्णसुखदु:खेषु तथा मानापमानयो: || 7||
jitatmanah prashantasya paramatma samahitah
shitoshna-sukha-duhkheshu tatha manapamanayoh
BG 6.7: The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.
This verse explains what exactly is achieved in the state of mental equipoise called `Yogarudha'. When the stage of Yogarudha or the state of mental equipoise is reached, the mind is held steadfast in the contemplation of the Supreme and the seeker is capable of maintaining consistency of meditation in all circumstances, favorable and unfavorable.
Krishna enumerates all possible threats that an individual may come across against his maintaining mental tranquility. These impediments fall into three categories viz.
• relating to body - heat and cold,
• relating to mind - pleasure and pain
• relating to intellect - honor and dishonor.
The soul in the body is generally absorbed by the world of dualities, heat and cold, pain and pleasure but when it controls the senses and masters the world, the soul becomes free. The Supreme Self ( paramatma ) is not different from the soulin the body. When the soul is bound by the modes of prakriti or nature, it is called kshetrajna; when it is freed from them, the same self is called the Supreme Self
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: |
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: || 8||
jnana-vijnana-triptatma kuta-stho vijitendriyah
yukta ityuchyate yogi sama-loshtashma-kanchanah
BG 6.8: The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same.
Krishna says that an individual, self-controlled and serene, who contemplates constantly on the nature of the soul in all circumstances in life, soon gets full divine satisfaction and becomes an unshakeable Yogi.
Knowledge gained by study of Sastras is Gnana and one's own experience of the teachings of Sastras is Vignana. Kootastha is the anvil. Red hot iron pieces are hammered on the anvil for giving proper shape to them but the anvil itself remains unchanged in spite of receiving repeated hammerings. So too, the seeker is called changeless-Kootastha- whose heart remains unchanged in spite of it being surrounded by the worldly objects.
He is unperturbed by things and happenings of the world and is therefore said to be equal-minded to the events of this changing world. Such a sage remains tranquil with equal mental vision in all conditions of life. To him a clod of mud, a stone and gold are all the same. Thus equanimity of mind is the touchstone for spiritual evolution.
योगी युञ्जीत सततमात्मानं रहसि स्थित: |
एकाकी यतचित्तात्मा निराशीरपरिग्रह: || 10||
yogi yunjita satatam atmanam rahasi sthitah
ekaki yata-chittatma nirashir aparigrahah
BG 6.10: Those who seek the state of Yog should reside in seclusion, constantly engaged in meditation with a controlled mind and body, getting rid of desires and possessions for enjoyment.
A Yogi should always try constantly to concentrate his mind (on the Supreme soul), remaining in solitude, living alone with the mind and body controlled, free from desires and possessions.
Solitude can be gained only when there is mental withdrawal from the world outside. One who is full of desires and constantly thinking about sense-objects cannot gain solitude even in a remote forest. Solitude lifts our hearts and exalts our minds. In a world which is daily growing noisier, the duty of the civilized man is to have moments of thoughtful stillness. Retiring to a quiet place, we should keep off all external distractions.
The human mind is ordinarily turned outwards. Absorption in the mechanical and material sides of life leads to misbalanced condition of consciousness.
Yoga attempts to explore the inner world of consciousness and helps to integrate the conscious and the sub-conscious. We must divest our minds of all sensual desires, abstract our attention from all external objects and absorb it in the object of meditation.
By summoning all the energies of the mind and fixing them on one point, we raise the level of reference from the empirical to the real, from observation to vision and let the spirit take possession of our whole being. The practice must be constant. It is no use to taking to meditation by fits and starts. A continuous creative effort is necessary for developing the higher, the intenser form of consciousness..
तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||
tatraikagram manah kritva yata-chittendriya-kriyah
upavishyasane yunjyad yogam atma-vishuddhaye
samam kaya-shiro-grivam dharayann achalam sthirah
samprekshya nasikagram svam dishash chanavalokayan
BG 6.12-13: Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.
Krishna now gives a complete and exhaustive explanation of the technique of introspecton. The seat for practice of meditation should be in a clean place. The external conditions have a direct bearing on the human mind. The chances for the seeker to maintain a pure mental condition are more in a clean place. A tidy atmosphere causes the least mental disturbances.
Krishna tells here what a seeker should do in the seat of meditation having brought his body in a steady condition and how his mind and intellect should be kept engaged.
One should make the mind single pointed by subduing the faculty of imagination and activities of the sense organs. Although single pointedness is the nature of the mind, by virtue of its capacity for imagination or wishful thinking and on account of the pulls and pressures of the external sense objects on the sense organs, it gets wild and scattered. Krishna says that if these two sources of dissipation are closed, the mind will get automatically single pointed. Keeping the mind contemplating on the Ultimate Self constantly is the inner Yoga suggested here.
The effect of such meditation is inner purification. A purified mind is the one wherein there are no agitations and when the mind becomes thus steady and pure, it discovers its own Real Nature just like one understands himself by looking at his own image in a mirror. The purification of the heart, chittasuddhi, is a matter of discipline. It is a disciplined disinterestedness. Blessed are the pure in heart for they shall see God. Wisdom is a condition in a being at rest.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||
prashantatma vigata-bhir brahmachari-vrate sthitah
manah sanyamya mach-chitto yukta asita mat-parah
BG 6.14: Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy ( noting to do with semen retention ) , the vigilant yogi should meditate on Me, having Me alone as the supreme goal.
Serene minded, fearless, firm in the vow of Brahmacharya ( nothing to to with semen retention) , having controlled the mind, thinking on Me and balanced, let him sit in yoga, having Me as the Supreme goal.
The word Prashaanta means inward peace. This is the inner joy in which the meditator will find himself as a result of regular practice. Fear is the quality in a person who cannot believe that there is something beyond himself which is the Supreme.
The very process of turning towards the Supreme makes him afraid of nothingness. The seeker should therefore be fearless since it is the deadliest enemy for spiritual progress.
Even after the mind becomes peaceful and joyous and fearlessness achieved after a continuous practice of meditation and study of scriptures, no progress towards the goal can be possible unless the seeker gets established himself in perfect Brahmacharya. Brahmacharya implies the observance of celibacy as well as the practice of self control in all fields of sense-stimulations and sense-gratifications.
Without self control the mind will become chaotic due to the pressures of the world of objects. Unless the mind is provided with another target to concentrate upon it cannot retreat from its usual pre-occupations with the external world. This alternative is the inner field of the soul.
When the body, mind and intellect are controlled through the above process, the seeker gains mental energy and experiences an increasing capacity to withdraw within himself and fix all his thoughts on `Me’, the soul.
After taming the mind and stopping it from its external wanderings, it should be kept focused upon the Divine seeking nothing but the Supreme. The mind becomes still but not vacant for it is fixed on the Supreme. Ishvara Pranidhana is a recognized way in yoga discipline. They act in the world but the passionless tranquility of the spirit remains undisturbed. They are like lotus in the lake which is unruffled by the tide.
Hinduism does not allow brahmacharya ( celibacy ) in the Grihasta stage.. Brahmacharya has nothing to do with semen retention as falsely claimed by Vivekananda who had prostate gland cancer ..
Kamasutra has nothing to do with sex
Jew Rothschild used fake Abhinavagupta to spread the lie of preserving semen and brahmacharya – and introduced anal sex receiving effiminate vermin as gurus in his fake mutts…
BRAHMACHARYA means purity of speech, of body, and of mind –being a righteous person—not what Rothschild’s agent conmen Jew Gandhi and Vivekananda told you about withholding semen.. PASSION mentioned below ( Bhagavad Gita 3.43 ) does not involve semen and ojas bullshit . It has to do with temptation, greed , cravings , indulgence in sense objects , avarice , self restraint and unbridled ego. “evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā, jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam”..” Kill this powerful enemy, passion, by the observance of Brahmacharya”..
Gandhi’s world famous book “ my experiments with truth” which i studied as a social studies NCERT school text book, were actually experiments with “retaining semen” ( brahmacharya if you pleajje ) while having a raging hard on, and experiments with “enema ejected shit” ..
All know that after Jew Gandhi kicked out wife Kasturba from his bed, quoting brahmacharya, he took in homosexual German Jew body builder Hermann Kallenbach on to his single bed at Satyagraha house... .
Rothschild agent, Herman baby’s father Jew Kalman Leib Kallenbach, was a Hebrew teacher… Hermann Kallenbach gave Gandhi his Tolstoy farm .. Tolstoy Farm was a 1103 acre fruit plantation having 1200 trees.. It was 19 miles from Johannesburg and a mile from railway station Lawley... I have been there. .
Rothschild invested well in Gandhi before he burst on the scene in India.. Gandhi and kallenback called each other “upper and lower house” .. Gandhi wrote thousands of passionate letters to kallenbach in which he declared that the jar of vaseline on his mantle piece of his room reminded him daily of kallenbach....
Gandhi’s handwritten to Kallenbach, is addressed to ‘My dear Lower House’ and signed ‘SINLY yours, Upper House’.. In Great Soul: Mahatma Gandhi And His Struggle With India, Lelyveld quotes a letter from Gandhi to Kallenbach in which he wrote: ‘How completely you have taken possession of my body. This is slavery with a vengeance.’ .. Rothschild got his fake and backdated Rishi Yajnavalkya ( Subramanian Swamy does propaganda for Yajnavalkya ) to write: “Brahmacharya is abstaining from sexual pleasure for ever, under all conditions and in all places, either physically, mentally or verbally.”
If Gandhi had lived a couple of decades more he would have died in jail– incarcerated for pedophilia , incest among others. Like BR ambedkar said ( i appreciate him for that ) — the memory of gandhi is being kept alive by the white invader and his sold out stooges by giving a national holiday on 2nd Oct.. Otherwise Indians would have forgotten Gandhi in one generation..
Modi, wastes crores of tax payers money in making lakhs of charkhas our 75th year long independence celebrations..
Gandhi copied his charkha thingy from old Ladakh men/ women who don’t waste a single minute of their awake time.. They use a small hand held charkha within their right palm , fed with wool using their left palm, to spin into fine thread .. They knitted sweaters and sold it ..
Gandhi concentrated on his charkha while spinning .. The Ladakh people did their spinning as a beautiful subconscious job even while walking .. Brahmacharya in Sanskrit and Malayalam does NOT mean sexual abstinence…
Gandhi in brahmacharya mode, needed variety and these underage girls would be replaced often. Gandhi used to beat his wife Kasthurba —he degraded her by forcing her to empty the “chamber pot” containing the missed shit of Gandhi and two teenaged girls..
Brahmacharya has nothing to do with withholding semen.. Don’t believe this bullshit given by Gandhi and Vivekananda…. In the Hindu system four stages of life have been prescribed: brahmacharya (student celibate life), grihastha (family life), vanaprastha (literally, living in a forest), sanyasa (total renunciation as Sannyasi , total freedom with nothing left to lose ). In grihasta ashrama, man must marry and procreate..
Brahmacharyam is the “on the path to Brahman” and this has nothing to do with semen the way JEW Rothschild injected into our scriptures and used his agents like Gandhi to propagate.
Self control as meant by Brahmacharya brings a healthy relationship into your life and, being so channeled, gives great strength and energy, as Patanjali has explained. The word brahmacharya literally means a lifestyle adopted to seek and understand Brahman – the Ultimate Reality. It means “devoting oneself to Brahman”.
Brahmacharya is the virtue of celibacy when unmarried and fidelity when married. . Procreation is gods equation.. love , when it culminates in procreation is the most beautiful thing.. Sex must be face to face , eye to eye, chakra meeting chakra ( for electrified sperm prodicing champion babies ) – not doggie position where the woman is fantasizing of the large dong of her filthy office peon. ..It represents a virtuous lifestyle that also includes simple living owning only what you need.
Brahmacharya is a means, not an end. . Brahmacharya is about allocation: using your resources effectively to achieve your aspiration. Brahmacharya means not misusing sex. Brahmacharya means ‘to respect the creative power of sex and not abuse it by manipulating others sexually.. The sex you have with your wife is LOVE. The sex you have with a whore is LUST.
Like the other yamas, brahmacharya has to do with balance, and how we choose to use or “invest” our resources. Each and every act and thought is an outflow of energy. Some thoughts and actions offer beneficial dividends, while others simply drain our resources. In the name of continence, we are asked to be wise investors.
The yamas all center around intuitive ways of being, and of treating ourselves and others, so that we can be more connected internally and externally. The yamas are about how to treat others – to achieve the aim of dissolving otherness. Yama is personal practices consisting of ahimsa (noninjury), satya (truthfulness), asteya (not appropriating what belongs to others), brahmacharya (moving toward Ultimate Truth or Brahman), and aparigraha (non-acceptance of gifts).
Brahmacharya is about harnessing the energy or power of our senses and directing that instead to greater personal understanding- not withholding semen. Virya implies the indomitable courage and will to follow the path of yoga. This determination will bring us back on the path of yoga when the mind is distracted by the sensual objects.. jew rothschild introduced “brahmacharya ” (celibacy ) and we have his agent rogues like Vivekananda and Gandhi making a virtue out of it.. '
Vivekananda had very little prana within and suffered from 33 major illnesses. So balls to his bullshit brahmacharya / ojas theory.. Gandhi took fake vows of brahmacharya with a weeping wife Kasturba in front of Rothschild’s journalists.. It was Jew Rothschild who created fake mutts to introduce gay and unmarried pujaris into temples –and be gurus.. He had agents like Vivekandanda extolling virtues of brahmacharya and semen retention..
The Vedas and Upanishadic sruti texts of Hinduism in their discussion of brahmacharya, make no mention of any restraint on sexual activity. Now we have the fake Brahmakumari cult peddling celibacy for women. Hinduism is not Catholic Christianity were priests do not marry.
In Hinduism a pujari must marry and have children . A man without a living wife cannot do a fire yagna.. All our ancient maharishis were married with children. If you find any literature that a maharishi was unmarried , it is poison injected. In ancient Indian literature you do not find any mention of homosexuals , due to our Y CHROMOSOME preserving gotra system..
Barren women and unmarried childless men do not make good rulers or spiritual leaders —as per Sanatana Dharma.. Jew Rothschild used Abhinavagupta to spread the lie of preserving semen and brahmacharya – and introduced anal sex receiving effeminate vermin as unmarried gurus in his fake mutts…
Abhinavagupta is the fountainhead of agama shit— which is not part of Hinduism. .. Today Tamil pride party ( of fake Kanchi mutt ) tout these fake agama texts as the real Vedas. ..most passages in agama texts repudiate the authority of Vedas.. Jew Rothschild used Abhinavaguptas work Ghatakarpara Kulaka Vivrithi to praise Ghatakarpara , the fake work of Kalidasa who never existed ..
When in brahmacharya stage ( birth till age 25 ), the student is asked to move away from tamas … ” tamasomaah jyothirgamaya“, my school morning prayer ..
Tamas in the prayer is not exactly darkness.. tamas is the quality of :– inertia/ stagnation/ decay/ darkness,/ chaos/ ignorance/ destruction/ negativity/ delusion/ fear of change/ apathy/ carelessness/ lethargy/ errors/ false beliefs/ laziness/ depression/ irritation/ self centredness/ cravings/ instability/ disease/ fatigue/ indecisiveness/ drive for short term pleasure/ messy/ forgetful/ prone to accidents/ doubt/ excessive belief in fate/ low living/ low thinking/ complacency/ loss of power of discrimination/ vulgarity/ malice/ despair/ emotional clinging/ splitting hairs faalthu mein/ sweating the small stuff/ forgetfulness/ inaction/ bewilderment/ indifference/ greed/ immorality/ deceitfulness/ hostility/ coarseness/ negligence/ insensitivity/ cruelty/ loss of self control/ impetuousness/ inability to adapt to change/ inability to move outside comfort zone/ cynicism/ procrastination/ surrender in the face of hostile forces….
When Jew Rothschild shat on Bharatmatas face , we Indian watched as impotent tattus with our thumbs up our assholes.. not any more.. whether Gujju no 2 childless Modi , the darling of the Jewish deep state , wants it or not.. We the people know what to do.. we know the meaning of “MOONH THODH JAWAAB”..
युञ्जन्नेवं सदात्मानं योगी नियतमानस: |
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||
yunjann evam sadatmanam yogi niyata-manasah
shantim nirvana-paramam mat-sanstham adhigachchhati
BG 6.15: Thus, constantly keeping the mind absorbed in Me, the yogi of disciplined mind attains nirvāṇ, and abides in Me in supreme peace.
Always keeping the mind balanced, with his mind controlled, the Yogi attains to the peace abiding in Me - the peace that culminates in total liberation - Moksha.
Krishna gives out the last step in the technique of meditation. When all the above stages of meditation have been gone through the seeker becomes an unwavering person in his physical and subtler existence. Such a person who constantly keeps his mind free from agitations surely reaches the Supreme. The word `constantly' does not mean at the cost of his duty to his home and the society. It means a consistent inner silence during meditation. At the peak of meditation the mind becomes completely `still' and comes to a `halt'.
The individual comes to experience an infinite peace when his mind is calmed. This is the peace that always resides in the seeker. Thus when there is no mental, intellectual and bodily disturbances and agitations, the seeker attains the peace unknown in the outside world that ultimately ends in the Supreme Liberation i.e. Nirvana-Paramam. In brief, the.meditator awakens to his own status of Selfhood which is the fulfillment of the introspection.
The controlled mind remains peaceful and explaining the process by which the seeker can gain the experience of the Essential Self through such disciplined mind. By training the mind, one must give up its preoccupation with the world and direct it to the soul within and make it introvert.
As soon as the mind tastes the bliss of the soul it will realize that there is no greater enjoyment. Being established therein, even the greatest of the sorrows in the world cannot disturb its equanimity and peace. One practices that Yoga (union with the soul) through complete control of the senses and the thought flow which are the source-point of all desires. This sets the stage for practicing meditation and the realization of the soul.
The mind in the state of meditation thinks of the soul. The intellect holds the mind single pointedly upon the soul without allowing it to slip into any other thought. Whenever the mind wanders away the intellect brings it back through supervision and control. By maintaining single pointed thought of the soul, the mind becomes absolutely tranquil and quiet. The Jnani then experiences the infinite bliss of Brahman. Thereafter, he sees the soul in all beings and all beings in the Self. He sees the Supreme Being everywhere.
When he heard the exposition on how to discipline and control the mind, Arjuna raises a doubt as to whether the mind is such a thing which can be controlled at all. He wonders how the mind, a restless, turbulent, strong and obstinate entity, can be brought under control. And even if forcefully brought under control, how can the mind continue to remain steady and calm? Krishna assures Arjuna that the intellect can control the mind through sustained practice and dispassion.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
yada viniyatam chittam atmanyevavatishthate
nihsprihah sarva-kamebhyo yukta ityuchyate tada
BG 6.18: With thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the soul. Such persons are said to be in Yog, and are free from all yearning of the senses.
When the well-controlled mind rests in the soul alone, free from longing for objects of desires, then one is said to have attained yoga.
When the mind is completely under control it rests peacefully in the soul alone. Uncontrolled mind is the one which wanders in search of satisfaction among the sense objects. To make the mind withdraw from its nomadic nature for contemplating continuously on the soul, which is the substratum that illumines all perceptions and experiences, one has to make it free from desires. While desires by themselves are not unhealthy, Gita advises us to renounce our cravings for all objects of desires seen or unseen, belonging to this world or the next.
When the mind is withdrawn from sense objects, it becomes capable of contemplating on the soul as it is free from agitations. The finite and limited sense objects disturb the mind, while the unlimited and infinite Self brings peace and joy to it. This condition of replacing sense oriented thoughts with contemplation on the soul is called steadfastness.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yatha dipo nivata-stho nengate sopama smrita
yogino yata-chittasya yunjato yogam atmanah
BG 6.19: Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.
“Like a lamp kept in a windless place which does not flicker” - that is the figure (used by the wise) for the disciplined mind of a yogi practicing concentration on the soul.
Mind is as unstable as a flickering flame of a lamp. But when the same mind is made to concentrate in the soul by the meditator its vacillations and wanderings are stopped. It becomes brilliant just as a flickering lamp when placed in a windless spot.
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
yatroparamate chittam niruddham yoga-sevaya
yatra chaivatmanatmanam pashyann atmani tushyati
BG 6.20: When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.
When the mind, restrained by the practice of yoga, attains quietitude and when seeing the soul by the soul, he is rejoiced in his own Self.
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||
tam vidyad duhkha-sanyoga-viyogam yogasanjnitam
sa nishchayena yoktavyo yogo ’nirvinna-chetasa
BG 6.23: That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.
Let that be known as Yoga which is severance from the contact of pain. This yoga should be practiced with perseverance and with an undaunted mind.
All these four Verses (20 - 23) should be taken together which give a complete picture of Yoga and explain the stages that a Yogi passes through whose mind has become single pointed by meditation. They end with a call given by The Lord to all mankind to practice this Yoga of Meditation and self development.
The goal of the meditator is attaining serene quietitude when his mind becomes completely restrained and gains an experience of the Self, not as an entity separate from himself but as his own true nature. This self discovery of the mind is nothing other than the process by which ego's identification with body, mind and intellect is replaced by the principle of Divine Consciousness. The experience of the soul is an enduring state from which there is no return.
Sri Krishna says that having gained this Infinite Bliss; no one can come to the worldly sorrows and feel the urge to go after the worldly objects and pursuits. The Yogi who attained the state of Supreme Truth will consider no other gain as equal to it and worth comparable. Thus Sri Krishna defines Yoga as a state of “DISUNION FROM EVERY UNION WITH PAIN”.
The term yoga means contact. Man is always in contact with finite worldly objects through the instruments of body, mind and intellect and gets finite joy only. When this temporary joy ends on account of the cessation of the instrumentality of the senses, sorrow begins. Therefore it is said that life through these matter instruments is called the life of union-with-pain.
Detachment from this union is the process in which we disassociate ourselves from the fields of objects and their experiences. As mind cannot exist without any attachment, once it is detached from the unreal and pain giving world of objects, it has to get itself attached to the Real and Permanent Bliss, which is called meditation. In deep meditation, the senses do not function; they are resolved into their cause i.e. the mind. And when the mind becomes steady and cognition alone functions, then the indescribable Self is realized.
Thus Yoga is nothing but a man's renunciation of contacts with sorrows and turning towards Bliss which is his real nature. Krishna says that this Yoga is to be practiced with an eager and decisive mind.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||
sankalpa-prabhavan kamans tyaktva sarvan asheshatah
manasaivendriya-gramam viniyamya samantatah
shanaih shanair uparamed buddhya dhriti-grihitaya
atma-sanstham manah kritva na kinchid api chintayet
BG 6.24-25: Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.
Abandoning without reserve all desires born of Sankalpa and completely restraining the whole group of senses by the mind from all sides...
Little by little let him attain quietitude by the intellect held in firmness; having made the mind established in the soul, let him not think of anything.
The goal of Yoga was to accomplish that state wherein the mind, through the practice of concentration, comes to get it absolutely restrained and achieves perfection or bliss. The way of attaining single pointedness of mind, what the single pointed mind should then do, how to approach and ultimately realize the Truth have all been exhaustively dealt with here. The various stages to be undergone in this regard are:
the sense organs from their fields of sense objects. This mind-quietening process cannot be achieved at one go. It is clearly advised that mind should achieve quietitude as a result of withdrawal from sense objects by degrees - slowly and slowly.
Thereafter, patiently, the mind should be made to contemplate on the soul with the aid of the intellect. A mind that continuously contemplates on the soul becomes still and gets pervaded by the divine quietitude. This is the last stage of the journey that conscious and deliberate action can take any seeker.
Krishna warns that the meditator after reaching the last stage of inner peace should not think of anything else. Undisturbed by any new thought waves he should maintain inner silence and come to live it more and more deeply.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||
yato yato nishcharati manash chanchalam asthiram
tatas tato niyamyaitad atmanyeva vasham nayet
BG 6.26: Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.
From whatever cause the restless and the unsteady mind wanders away, from that let him restrain it and bring it back to be under the control of the soul alone.
Mind by its very nature is unsteady and restless; it always wanders away from the point of concentration. The true seeker on the path of meditation will therefore get despaired at his inability to fix his mind on a focal point, contemplating on the soul. During the practice of meditation although the sense organs are controlled, the chasing of the sense objects by the mind will continue and cause dejection in the seeker.
The reasons for this roving mind may be many such as memories of the past, proximity of the tempting sense objects, attachments etc. Krishna directs that whatever be the reason for the restlessness of the mind, the seeker is not to lose hope. On the contrary he should understand that these tendencies are the very characteristics of the mind and the process of meditation is the technique to eliminate them.
The means of bringing under control the restless mind are the realization of the illusoriness of sense-objects and the cultivation of indifference to them. Through practice of discrimination and detachment the mind gradually attains inner peace.
The Lord advises the seeker to bring back the mind that has gone out on a roaming mission. As soon as the mind is withdrawn through will power it will go out again because mind means flow of thoughts and it can never be steady without any motion. Therefore in the meditation when the mind is withdrawn from the sense objects it should be provided with an alternative to keep it busy. That alternative is its application towards contemplating on the soul alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 27||
prashanta-manasam hyenam yoginam sukham uttamam
upaiti shanta-rajasam brahma-bhutam akalmasham
BG 6.27: Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.
Supreme bliss verily comes to this yogi whose mind is completely tranquil, whose passions are quietened, who is free from sin and has become one with Brahman.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||
yunjann evam sadatmanam yogi vigata-kalmashah
sukhena brahma-sansparsham atyantam sukham ashnute
BG 6.28: The self-controlled yogi, thus uniting the soul with brahman the mother field becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.
When the mind is withdrawn from the world of objects and is concentrated on the soul, it acquires quietitude and the thought flow ceases. Where there is no thought flow there is no mind. Where the mind has ended, there the seeker experiences the Infinite nature of the soul and the meditator reaches to the Supreme Bliss by ending all his mental agitations.
The ego discovers that it is none other than the soul and hence there is no dualism at this stage. Such a man of self-realization himself becomes Brahman. The meditator (Upasaka) becomes one with the object of meditation (Upasya).
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||
sarva-bhuta-stham atmanam sarva-bhutani chatmani
ikshate yoga-yuktatma sarvatra sama-darshanah
BG 6.29: The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.
With the mind harmonized by Yoga he sees the soul abiding in all beings and all beings in the soul; he sees the same everywhere.
the perfect man of Self-knowledge or God-Realization is not merely the one who realized his own divinity but is also one who has equally understood and has come to live in the knowledge of divinity inherent in all creatures without any distinction. He sees the same spirit dwelling in all objects. He sees the identity of Atman, the inmost reality of himself, and Brahman, the inmost reality of the universe.
The essence in all names and forms is the same soul which is the substratum in the world of objects just like the clay in all the pots, gold in all the ornaments, ocean in all the waves and electricity in all the gadgets. The Yogi observes oneness or unity of the soul everywhere.
Isa Upanishad penned 7000 years ago, says “But he who sees all beings in the Self and the self in all beings, no longer hates anyone”.
Perfect equanimity, a mind free from torpidity and restlessness, in all circumstances, conditions and challenges of life seemed an uphill task and impracticable to Arjuna. He says that achieving evenness of mind is day dreaming because the human mind, by its very nature, is restless in its own excitements.
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34||
chanchalam hi manah krishna pramathi balavad dridham
tasyaham nigraham manye vayor iva su-dushkaram
BG 6.34: The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.
The mind verily is restless, turbulent, powerful and unyielding, O Krishna; it seems to me, to control it is as hard as to control the wind.
Arjuna argues that the mind is without doubt restless, turbulent, strong and unyielding and is as difficult to control it as the wind. The characteristics of the mind described in this verse are:
•Restless - Because the mind constantly changes its focus from one object to another.
•Turbulent - Because of the speed in the flow of thoughts and consequent agitations it creates in the body and the senses by bringing them under the control of the sense objects.
•Strong - Because once it gets attached to any sense object, it gains strength in the same attachment and sticks to that object despite logical reasoning to the contrary.
•Unyielding - Because of the impossibility of an individual to pull it back from its fasting journey into the world of sense objects and to make it steady on a predetermined focus.
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||
shri bhagavan uvacha
asanshayam maha-baho mano durnigraham chalam
abhyasena tu kaunteya vairagyena cha grihyate
BG 6.35: Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.
Krishna agrees that mind is unsteady and restless and therefore difficult to control and that the goal cannot be easily reached. But through practice and detachment mind can be brought under control.
Practice is the effort of the mind towards calmness. Practice becomes firmly grounded when it is followed for a long time and unremittingly with devotion. The end is easily achieved with the help of austerity, continence, discrimination and faith. The aspirant must not lose courage in the face of repeated failures.
Detachment is freedom from thirst for any pleasure seen or heard of. It is acquired through a constant perception of evil in sensuous happiness, either of this life or hereafter.
Patanjali Yoga Sutra 1.12 says “abhyasavairagyabhyam tan nirodhaha” meaning that the restless mind, accustomed to act on impulse, can be controlled only by non-attachment and practice. Of these two methods, the attempt to make the mind steady is called practice. (Sutra 1.13)
An uncontrolled mind cannot progress in spiritual path unless it discovers the soul. The discovery of the soul is possible by self-control achieved through the withdrawal of sense organs from their respective objects. Yoga can be attained by striving hard to utilize the conserved energies for the Divine purposes.
Arjuna has faith in the efficacy of Yoga but who is unable to control the senses and the mind. Arjuna asks what happens to such a person for he may lose both the joys of the sense objects and the Absolute Bliss hereafter. The word Sraddha does not mean blind faith but an intellectual understanding of the deeper significance of what the sages declare.
When a soul parked in astral layers one to six, takes a human body again in this world, his previous efforts and practice of Yoga do not go in vain. They bear fruit in this birth and hasten his moral and spiritual evolution. Our thoughts, actions and experiences are left in our subconscious mind in the form of subtle impressions. These impressions of the present and the past births will be re-energized in the next birth. The impressions of the yogic tendencies will compel the seeker to work with greater vigor than in his former birth. Whatever progress a man makes in the path of yoga he retains. He again starts from there when the next opportunity arises.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||
prayatnad yatamanas tu yogi sanshuddha-kilbishah
aneka-janma-sansiddhas tato yati param gatim
BG 6.45: With the accumulated merits of many past births, when these yogis engage in sincere endeavors to make further progress, they become purified from material desires and attain perfection in this life itself.
Mind and intellect of an individual function through the body in the world outside as per the qualities they assume because of the actions performed in their earlier births. The wrong and negative qualities of the mind and intellect are sins in the language of Vedanta. After purifying the mind from these sins the aspirant practices meditation and ultimately the mind becomes devoid of impressions which is called the end of the mind since the mind is nothing but a flow of thoughts.
When there is no thought, there is no mind and where there is no mind there is no ego which is termed as `reaching the highest goal' or Self-Rediscovery. Little by little acquiring, through many births, the knowledge of Reality, he ultimately attains perfection. The Gita gives us hopeful belief in the redemption of all.
. Meditation is a deliberate act by which the seeker strives to keep his thoughts channelized into one pre-determined line of thinking by not allowing the mind to entertain any other thoughts. It is therefore an attempt to fix the mind upon some object of contemplation.
According to the chosen nature of the object of contemplation and the method of controlling the mind from its wanderings, the art of meditation is classified as meditation upon a symbol, on a god-principle with a form, on the teacher, on the Kundalini, on any of the Great Elements or on a chosen text in the scriptures. Accordingly, the practitioners may be considered as followers of different kinds of meditation.
Yoga or union with the God which is attained through Bhakti is the highest goal. It also means the science of concentration and stilling of the modes of the mind.
He who controls his body, mind and senses can remain calm in pleasure and pain, heat and cold, honor and dishonor. For him there is no friend or enemy and he feels no difference between gold and stone. He is a perfected Yogi. He sees God in everything. Such a sage who is self-controlled and free from all desires constantly engages his mind in meditation.
Krishna describes the pre-requisites for meditation and explains to Arjuna the method of its practice. After observing all the preliminaries, with serenity of mind, fearlessness and vow of continence, the meditator should think of god’s presence between the two eye-brows which is the point of concentration. Such a person will attain supreme peace or liberation.
Krishna says that mind can be controlled by dispassion and practice.
Whenever the mind, due to its previous habits, strays away from the object of meditation, it should be repeatedly brought back on the object of concentration with effort. By such constant practice of meditation the meditator and the object of meditation will become one and then he will enjoy the supreme Bliss.
The Yogi whose mind is thus harmonized will see the Self in all beings and all beings in the Self. He never becomes separate from The Lord nor does The Lord become separated from him. The perfected sage acts as an instrument in the hands of God. The key words are vairagya, dispassion and abhyasa, practice.
The mind must be made to rest in God like a lamp placed in a windless room. When the mind is restrained by the practice of meditation, it realizes the soul within. It experiences such Bliss as if there is nothing else in the three worlds worth possessing. Even the bitterest of the sorrows will not disturb such a mind. One should practice Sadhana with determination to enjoy that supreme joy.
Krishna teaches that meditation is the only means to attain God-consciousness in all stages of human evolution and that attaining such consciousness is the purpose of all Yogas. In all the methods of spiritual practices (Yoga) the mind alone plays an important role.
When the mind is directed towards God, with a comprehensive understanding, one's perception, attitude and desires for the world change automatically. On realizing the soul even the taste for the sense-objects ceases.
Thus by experiencing the God-consciousness through continuous meditation one perceives the UNITY IN DIVERSITY ( traitor Romila fuckin’ Thapar thinks this is Communism ) when all the desires come to an end.
TO BE CONTINUED
CAPT AJIT VADAKAYIL