Hari Aum.
So far in the Gita, we have seen Krishna tell Arjuna that there is something higher than the body, something that is eternal and blissful-- this is the soul. He has told Arjuna of the need to seek knowledge and experience of one's nature as the immortal soul in order to overcome the pains of samsara (the cycle of birth and death).
In order to acquire knowledge of the soul, Krishna has advised Arjuna (who represents all of us--humanity) to control the sensual cravings/desires in his mind and also act selflessly for the welfare of society (karma yoga).
Karma yoga is regarded as essential for success in meditation according to my Guru, Sivananda, and other gurus. The gurus say that selfless service of humanity performed as a form of worship of God, without expectation of any earthly reward, purifies the mind and makes it fit for meditation.
Karma yoga is regarded as essential for success in meditation according to my Guru, Sivananda, and other gurus. The gurus say that selfless service of humanity performed as a form of worship of God, without expectation of any earthly reward, purifies the mind and makes it fit for meditation.
So, having explained the need for karma yoga to Arjuna, Krishna now tells him about meditation. He firstly reminds Arjuna that a real sannyasi, a real yogi, is one who has renounced cravings for the fruits of actions, not one who abandons duties/actions.
He then outlines the key points related to meditation. He says one should sit in a clean area, on a suitable cloth. Yogis advise against sitting on the bare ground to meditate as this is supposed to result in a loss of some of the (electrical) energy generated during meditation-- sitting on an insulating material is therefore advised (Sivananda advises wool for example).
Krishna mentions using sacred kusa grass and then spreading an animal hide such as deer skin or tiger skin (note- animals were never killed by yogis due to the absolutely essential principle of ahimsa/non-violence, but if an animal died naturally, its skin could be utilised to sit on for meditation).
Having described the seat for meditation, Krishna then explains the posture. He says one should sit without moving, holding the head, neck and body erect. One should then practice concentration on the Self or God, keeping this as one's goal. One needs to be fearless and self-controlled while practising meditation, He says. This will lead to attainment of "Nirvana" or eternal peace.
Krishna also declares that a moderate lifestyle is essential for success in mediation. He specifically states that one should not eat or sleep too little or too much, but do just the right amount of both.
He presents before Arjuna the reason to meditate and attain Self-realisation-- He states that the yogi crosses over the pains of samsara and experiences infinite bliss.
Some of the famous verses from this chapter are:
"One should raise oneself by one's Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself."
Sivananda explains this as meaning that the higher mind is one's friend and should be cultivated and strengthened--this is that part of our mind which is filled with positive noble qualities, which is self-controlled and has devotion to God. The lower mind is that aspect of our mind which drags us down into samsara, which has negative qualities including fear, anger and doubt, which does not allow us to perform spiritual practice/sadhana. Krishna says one should lift oneself by oneself-- here He emphasises the importance of self-effort. This self-effort by the individual then draws the grace of God which helps one attain success on the spiritual path.
and
"Yo mam pashyanti sarvatra, sarvam cha mayi pashyati,
tasyaham na pranashyami, sa cha me na pranashyati."
Meaning:
"One who sees Me everywhere, and sees everything in Me,
never becomes separated from Me, nor do I become separated from him".
This sloka describes the vitally important practice of the presence of God that mystics talk about in both East and West. Here, the devotee tries to cultivate divine vision-- tries to recognise the all-pervading Intelligence that runs this entire universe. One reminds oneself that God is present everywhere, and that all creation, animate and inanimate, resides in Him. In this way, one cultivates the constant remembrance of God-- a practice which leads to the attainment of God. Krishna emphatically declares here that He is always with a person who practices this spiritual technique, and that person is also always with Him.
After all the discussion about mind-control and meditation, Arjuna complains to Krishna that it is all too much for him. He is not confident that it can even be done! He tells Krishna that the mind is extraordinarily difficult to control and attempting to control it is "like trying to control the wind". Krishna listens and agrees that it is indeed a challenge. However, He declares that it very much can be done through a combination of "abhyasa" (practice) and "vairagya" (detachment from worldly things).
Arjuna then raises another doubt/worry. He asks Krishna what happens if one tries to meditate, tries to walk the spiritual path, but fails in reaching the goal in one's lifetime. Does one not lose out, he asks. Lose out both materially and spiritually?
Krishna provides a reassuring answer to this question too. He declares that:
1. Those who strive to do good/walk the path of yoga, will not be destroyed in this world or the next. They will experience rewards for their good deeds in the afterlife.
2. They will then be reborn on Earth in good families and get the opportunity to re-start their yoga practice and attain success. Krishna declares that nobody who does good will come to harm.
Having reassured Arjuna, Krishna tells him that a Self-realised yogi has reached a better state that people of great intellect/action (but who do not have the knowledge of the immortal Self or God). He therefore says: "yogi bhava Arjuna" i.e. "Be a yogi, Arjuna".
He then declares that, among yogis, those who practice the path of devotion excel (this is the final sloka of the sixth chapter). He states:
"Yoginam-api sarvesham, madgatena-antaratmana
shraddhavan bhajate yo mam, sa me yuktatamo matah"
Meaning (as per Sivananda): And among the yogis, he who full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout".
This last sentence of the sixth chapter mentioning His devotee paves the way for the next six chapters (7 to 12 inclusive) which discuss bhakti yoga, the path of devotion, as a means to attain Self-Realisation.
To be continued....
Om Namo Narayanaya
Hari Aum Tat Sat
"Yo mam pashyanti sarvatra, sarvam cha mayi pashyati,
tasyaham na pranashyami, sa cha me na pranashyati."
Meaning:
"One who sees Me everywhere, and sees everything in Me,
never becomes separated from Me, nor do I become separated from him".
This sloka describes the vitally important practice of the presence of God that mystics talk about in both East and West. Here, the devotee tries to cultivate divine vision-- tries to recognise the all-pervading Intelligence that runs this entire universe. One reminds oneself that God is present everywhere, and that all creation, animate and inanimate, resides in Him. In this way, one cultivates the constant remembrance of God-- a practice which leads to the attainment of God. Krishna emphatically declares here that He is always with a person who practices this spiritual technique, and that person is also always with Him.
After all the discussion about mind-control and meditation, Arjuna complains to Krishna that it is all too much for him. He is not confident that it can even be done! He tells Krishna that the mind is extraordinarily difficult to control and attempting to control it is "like trying to control the wind". Krishna listens and agrees that it is indeed a challenge. However, He declares that it very much can be done through a combination of "abhyasa" (practice) and "vairagya" (detachment from worldly things).
Arjuna then raises another doubt/worry. He asks Krishna what happens if one tries to meditate, tries to walk the spiritual path, but fails in reaching the goal in one's lifetime. Does one not lose out, he asks. Lose out both materially and spiritually?
Krishna provides a reassuring answer to this question too. He declares that:
1. Those who strive to do good/walk the path of yoga, will not be destroyed in this world or the next. They will experience rewards for their good deeds in the afterlife.
2. They will then be reborn on Earth in good families and get the opportunity to re-start their yoga practice and attain success. Krishna declares that nobody who does good will come to harm.
Having reassured Arjuna, Krishna tells him that a Self-realised yogi has reached a better state that people of great intellect/action (but who do not have the knowledge of the immortal Self or God). He therefore says: "yogi bhava Arjuna" i.e. "Be a yogi, Arjuna".
He then declares that, among yogis, those who practice the path of devotion excel (this is the final sloka of the sixth chapter). He states:
"Yoginam-api sarvesham, madgatena-antaratmana
shraddhavan bhajate yo mam, sa me yuktatamo matah"
Meaning (as per Sivananda): And among the yogis, he who full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout".
This last sentence of the sixth chapter mentioning His devotee paves the way for the next six chapters (7 to 12 inclusive) which discuss bhakti yoga, the path of devotion, as a means to attain Self-Realisation.
To be continued....
Om Namo Narayanaya
Hari Aum Tat Sat
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