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प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ २७ ॥
Verily, the Supreme Bliss comes to that Yogi, of perfectly tranquil of mind, with passions quieted, Brahman – become, and freed from taint.
(VI - 27)
Shri Krishna elaborates on the mindset of one practising dhyaana; how does his mind behave in hours outside his Dhyaana practice. He says “it is rid of Rajo guna; It is freed from sins; and it is calm.
Everything in this creation is constituted by the three gunas. Excitement, anxiety, desire to seek and acquire physical plasures and comforts, restlessness, absence of peace, demonic attitude, boosted ego and arrogance, etc. are the traits of Rajo Guna. Rajoguna is the breeding ground for sins. If the ignorant Tamo gunee does not involve in actions, neither himself nor the world is affected by his ignorance and inaction. If the Satva gunee, with his knowledge, is inactive, neither himself nor the world is benefitted by his knowledge. His action is beneficial to all. If the ignorant Rajogunee acts, both the world and himself are harmed. If he acts with vigour and excitement? His harming potential increases in proportion to his vigour and excitement. This is the reason for birth of sins. (Inaction of one predominantly Satvika is also sinful. It is an indirect sin. This trait is common among the Hindus. Knowledge is there. Satvika attitude is also there. Inaction or dormancy is also prevalent.)
In this state of complete absence of Rajoguna, (absence of excitement, desires and ego), in this sinless state, the Dhyaana Yogee experiences `Satveeka happiness.
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युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥
The Yogi freed from taint (of good and evil), constantly engaging the mind thus, with ease attains the infinite bliss of contact with Brahman.
(VI - 29)
We see the other lives in this world through our senses. We relate with them through senses. We know their emotions through the mind. Mind relates with minds. The intellect (Buddhi) understands the thoughts, ideas in other lives. The intellect interacts with intellects. All these actions and the respective faculties fall within the domain of Prakriti. Our real Self is the Aatman, which is beyond Prakriti and all its manifestations. How does one relate with or experience the Aatman in other lives? The Veda says, ‘Sarvam Khalvidam Brahman’. Why is the Aatman, the essence in all lives, not seen by the eyes or experienced through the senses? The Aatman can not be seen through the eyes or experienced through the other physical senses. The senses, mind, the intellect, Prakriti have to be transcended and the subtlest inner vision has to be opened up to see or realize the Aatman. The dhyaana Yogee, having mastered the techniques of Dhyaana, sees the One and Only Aatman Tattva in all lives. Aatma is One and not different in different lives. Hence, the Dhyaana Yogee, who has eliminated the Prakritik sheaths, viz. the body, mind, intellect, ego, etc. and seen Aatma Tattva, sees the same Tattva in all the lives. He also sees all the lives in Self.
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युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥
With the heart concentrated by Yog, with the eye of evenness for all things, he beholds the Self in all beings and all beings in Self.
(VI - 29)
We see the other lives in this world through our senses. We relate with them through senses. We know their emotions through the mind. Mind relates with minds. The intellect (Buddhi) understands the thoughts, ideas in other lives. The intellect interacts with intellects. All these actions and the respective faculties fall within the domain of Prakriti. Our real Self is the Aatman, which is beyond Prakriti and all its manifestations. How does one relate with or experience the Aatman in other lives? The Veda says, ‘Sarvam Khalvidam Brahman’. Why is the Aatman, the essence in all lives, not seen by the eyes or experienced through the senses? The Aatman can not be seen through the eyes or experienced through the other physical senses. The senses, mind, the intellect, Prakriti have to be transcended and the subtlest inner vision has to be opened up to see or realize the Aatman. The dhyaana Yogee, having mastered the techniques of Dhyaana, sees the One and Only Aatman Tattva in all lives. Aatma is One and not different in different lives. Hence, the Dhyaana Yogee, who has eliminated the Prakritik sheaths, viz. the body, mind, intellect, ego, etc. and seen Aatma Tattva, sees the same Tattva in all the lives. He also sees all the lives in Self.
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यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३० ॥
He who sees Me in all the things, and sees all the things in Me, he never becomes separated from Me, nor do I become separated from him.
(VI - 30)
There is an incident in Shri Krishna’s life mentioned in the Bhagwatham. Brahma takes away all the cows gone for grazing along with the cow herd boys and hides them ina cave. Shri Krishna takes forms of all the boys, cows and calves and reaches respective houses in Gokul Brindavan. One Shri Krishna had taken so many forms and was everywhere in Gokul. The cows, instead of feeding their respective calves, were eager to feed Shri Krishna in guise of grown cows. Probably, these could see Shri Krishna disguised as those cows. The mothers too, saw only Shri Krishna every where at every moment, though He was in various different forms.
Arjuna had said in the eleventh chapter that, “I see the whole world and all the lives in You.”
‘I do not separate from the one who sees all the lives in Me and Me in all the lives. He also never disappears from my sight’, says Shri Krishna. As he sees the Divine everywhere, Paramaatman is always in his ‘eyes’. ‘I respond to My Bhakta the same way as he relates with Me’, Shri Krishna had said in the 11th verse of 4th chapter. The Bhakta sees the Paramaatman everywhere. Hence, Bhagawan also sees the Bhakta everywhere. The Bhakta never disappears from His sight.
‘He is the Master of the whole creation and all lives. He is Omniscient, Knower of all everything (VII - 26). Then, all the lives should be in His sight. How does He say that the Bhakta never disappears from His sight?’ Such a question may arise in our thought. Yes. None of the lives disappear from His sight. But, when a life turns his face away from the Lord and faces the world, He is away from his sight. Such a life too is away from His sight, as He returns what we offer to Him, as He responds the same way as we do to Him.
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सर्वभूतस्थितं यो मां भजन्त्येकत्वमास्थितः ।
सर्वथा वर्तमानोsपि स योगी मयि वर्तते ॥ ३१ ॥
आत्मौपम्येन सर्वत्र समं पश्यति योsर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ३२ ॥
He who being established in unity, worships Me, who am dwelling in all beings, whatever his mode of life, that Yogi abides in Me.
He who judges of pleasure or pain everywhere, by the same standard as he applies to himself, that Yogi is regarded as the highest, Oh Arjuna.
(VI – 31, 32)
Here Shri Krishna explains the vision of a Yogee. Seeing the ‘diverse’ world and all the lives as one and same; seeing self in all the lives; Seeing the Divine in all the lives. Diversity is so obvious, so explicit in creation that it is very difficult to see all as one. It is impossible to know and see all as one unless everything is seen as quaint essence of the Divine. How does one see the Divine in every life?
The Paramaatman is beyond forms. He is beyond every restriction and boundary. Man identifies self with the body. Hence, he firmly anchors himself to the world and all its objects. For him, there is nothing the perceivable world. Senses are eligible enough to perceive the world. These are unfit to know the Formless, Boundless, Unperceivable Paramaatman. So long, he identifies self with the body, so long he binds self to perceivables, he can not know Paramaatman. Man has to transcend form, boundaries, senses etc. to have a glimpse of the Paramaatman.
There was an RSS pracharak by name Deendayal Upadhyaya. He was working in political field. He had propounded an idea by name ‘Ekatma Manava Vad’. It was essentially spiritual, though proposed as a political idea. “Our political, social, family and educational set-up should be such that Man should expand from what he is at childhood. Man is just a ball of flesh and bones with only one instinct of hunger, when newly born. He is conscious of and totally identified with body. He expands to encompass family as he grows. Now, he is not him alone, but his family. He is joyous and sad for the family. He is ready to give up own pleasures and take harddships for the family. As he proceeds on life journey, he gradually expands further to be one with the society. He works and lives in the interest of society. He celebrates when society flourishes and worries when it falls. When social demand clashes with self interest or family’s demand, he unhesitatingly gives the later. This expansion goes on further to cover Nation, the whole humanity and further still to encompass the whole creation. These units are not at logger heads with each other. The next is anatural blossoming from previous. It is true that most stop at family level. A few expand further to social and National level. One in millions have expanded to realize oneness with the whole humanity and all lives in this creation. Shri Ramakrishna Paramahamsa swooned on seeing a horse being whipped; Shri Ramalinga Adigalaar shed tears on seeing plant dying for want of water; Shri Namadeva chased a dog and offered ghee applied roti to a dog; these and other such examples are of men who attained the ‘infinite expansion’.
Many of those practising Dhyaanam come out with statements like, ‘I see blue light surrounding me’; ‘I feel sensation of something rising up in my vertebral column’; ‘My room was filled up with pleasant smell of Camphor’; and claim that they have attained perfection in Dhyaanam. I met one who practises Dhyaana for hours together. His disciples showered praises of powers he had attained through Dhyaanam. He narrated his ‘fantastic’ experiences in Dhyaanam. Probably he read scepticism in my face and wanted to convince me. He asked me to place my open palms together facing him. Seated ten feet away from me, he waved his hand and I could feel a stream of cool air flowing across my palms. I definitely felt cool breeze on my palms. But, does that testify attainment of Yog through Dhyaana? He had property dispute with his sons in the court. He lacked cordial relationship with his neighbours. Success in Dhyaana is an expanded, all-encompassing vision. ‘Can I see self in other lives?’ ‘Can I see all lives with equanimity?’ Everything else is mere circus trick, if the vision does not expand to cover the whole world.
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अर्जुन उवाच -
योsयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ३३ ॥
Arjuna said: Oh slayer of Madhu! This Yog which has been taught by Thee, as characterized by evenness, I do not see (the possiblity of) its lasting endurance, owing to restlessness (of the mind).
(VI - 33)
Here Arjuna is not putting up a doubt or question, but an opinion. The understanding of a subject is not dependent on the speaker but also on the listener. The greatness of the speaker and the subject spoken, combined with the best efforts on his part to explain, does not ensure the understanding by the listener. The mindset of the listener, at the time of listening, is important. More important is his general mindset, the depth of mind he has attained through introspection and grasp of so many subjects in his life. Arjuna says ‘He is unable to grasp with a turbulent mind’. We are tempted to believe that ‘his present mindset was turbulent due to the excited atmosphere on a war-front’. Is it so? The next verse clarifies.
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चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४ ॥
Oh Krishna! Verily, the mind is restless, turbulent, strong and unyielding; I regard it quite as hard to achieve its control, as that of the wind.
(VI - 34)
Arjuna is a kshatriya, has been a busy one too. He has lived a life full of activities and excitement. He would rarely have experienced a session of meditation, sitting calmly at a place doing nothing. He used to do Shiva Pooja daily. Even that used to be full of sound, lavish decorations and ostentatious. That he could not grasp Dhyana Yog is obvious. If he stopped with saying that ‘I could not grasp’, it would have been better. But, he is a declaring an opinion, not even as an opinion of himself, but as a declaration. “Oh Krishna! The Mind is turbulent and restless. It is unyielding too. Like the wind, it is very hard to hold the Mind.” Compare this with Shri Krishna’s way of coming up with truthful statements, but putting it as His opinion.
It is the tendency of common man to regard as final and universal, his personal experience. One who has troubles one after another declares that human life is full of never ending miseries. One who has had bad time with his wife tends to declare that ‘All women are vicious’. Arjuna too is making a similar declaration here. One who realizes that his own experience is limited and there are things beyond, would have said, “The mind is reatlessness. How do we acieve control over it?” Arjuna is a common man, like any one of us.
Restlessness and stability go together. That is the law of Nature. The opposites always are together in Nature. Heat is there with the cool. Light and darkness are together. Friendship is hand in hand with enmity. Love and hatred, start and the end, appearance and disappearance etc. are together. These pairs are two side of a single coin. Once, a minister travelled in the last coach of a train. The last coach was always at the end of the platform whenever the train stopped at stations enroute. The end of a railway platform does not have any eatery or drinking water tap. The minister travelled hungry and thirsty. Enraged, he issued an ordinance as soon as he reached Delhi. ‘From now on, there won’t be any last coach in any train’. Is it possible? There should be an engine but not the last coach. There won’t be a train without the last coach. Similarly, if one of these pairs of opposites is removed, the other will also vanish. If you wish to retain one by removing the other, you are mistaken. If one thinks, only friendship will remain once enmity is removed or only love will remain once hatred is removed, he is ignorant. Mound is there only because of pit and will remain so long as the pit remains. The pit will also vanish and only plain will remain once the mound is removed. Similarly, stability has to be there if restless is there. Arjuna was not in a state to understand this and hence this asks this question.
Arjuna is quoting the example of wind. There is an error in this. Wind is matter. The mind is not. That the wind can not be captured is partially true. Every material is present in three states, solid, liquid and gaseous. The wind, if transformed into either solid or liquid state can be held. It is clear that Arjuna has not put thought in his words.
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श्री भगवानुवाच -
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५ ॥
Shri Bhagawan said: Without doubt, the mind is restless and difficult to control, Oh Mighty armed!. But, through practice and renunciation, Oh Son of Kunti! it may be governed.
(VI - 35)
Shri Krishna agrees with Arjuna’s words and comes out with the method to restrain the Mind. ‘There is absolutely no doubt that the Mind is restless. Again, there is no doubt that it is very difficult, almost impossible to calm the Mind. It can be brought under control only by practise and detachment’, says Shri Krishna.
He calls Arjuna, ‘Mahabaho’. Mahabaho is one who has strong shoulders and arms, a sign of manliness and brvery. Establishing Control over mind is a task of the brave and valorous. “You being one, can definitely succeed in this.” This is probably His intent in calling Arjuna as Mahabaho. In the next sentence, He calls him Kaunteya. He reminds Arjuna that he is son of Kunti, who led a life of complete detachment, even while being in midst of plenty. Kunti had sought pain and misery as blessing of Shri Krishna. ‘Being her son, Vairagya is also not out of bound for you’, seems to be His suggestion.
Abhyasa is repetitive practise. Like Vedabhyasam (repititive study of Veda Mantras), Aksharabhyasam (repititive writing of letter), the suggestion here by Shri Krishna is that the Mind is to be again and again focussed on Paramaatman. Abhyasa demands time and perseverance. ‘Practise whenever I find time’ is not Abhyasa. Daily and consistent practise is the first condition in Abhyasa. An Ethiopian runner came first in an international marathon run. Media persons asked him the secret of his success. “I run ten kilometers in mornings and evenings daily”, he replied. “That is funy. You run ten kilometers as a practise for a 42 kilometer race”, they poked him. “I run daily ten kilometers in the mornings and evenings”, he said again. “OK. You practise twice. Is that sufficient for a marathon run of 42 kilometers?” “You did not grasp my reply. I run DAILY, I said. Daily means daily, all the 365 days, without fail”. Daily and consistent practise has tremendous potential.
Ordinary things are got easily while the more glorious and precious things are got only on a higher price. Price is not merely monetary, but includes time, energy and talent. If paddy is to be harvested, if fine silk is to be woven, if deeper subjects are to be learnt, if intricate skills are to be developed, if nobler qualities are to ingrained in Mind, the investment interms of effort and time is much higher. Which demands more hardwork, higher skills and larger amount of money, the election as a member of Parliament or local village council? If this is true for mundane things,..? Aspiration to become a Yogee, to unite with the Paramaatman, will definitely need tremendous effort, dedication in form of Dhyana practise and Detachment. These two are complementary, i.e. Dhyana will nourish Vairagya and Vairagya will result in more effective Dhyana.
Here are some suggestions by Swmi Ramsukhdas of Gita press, Gorakhpur, to strengthen dhyana practice:
· The Mind is to be fixed on Paramaatman. Other thoughts, if these rise, are to be ignored.
· Try to see Paramaatman in the object or place where the Mind travels.
· An auto-suggestion that ‘I have ejected from Mind, the thoughts on the world and now I have only thoughts on Paramaatman’ just before sitting for Dhyana, will help.
· The Name of Paramaatman is to be repeated slowly, clearly and continuously. The repetition must be audible to the inner ear.
· Instead of using the beads or fingers, it is better to do mental counting of the repetition.
· Alternating verbal and mental repetition of the Mantra will help the mind with better focus.
· The names or the Mantra may be set to tune and repeated.
· Visualize the Lord and look at Him from the feet to the head.
· Bring the image of Lord on the memory screen and write His names on Him, i.e. decorate Him with ornaments made of His Name.
Some tips to strengthen vairagya or detachment:
1. ‘This world and everything in it changes, deforms and decays every minute, while I am beyond these. Hence, I am not bound with this world. I appeared to go through changes like childhood, boyhood, youth and old age. Yet, I stand aloof and am not linked with these changes. Similarly, I am aloof from the world and its objects too. Neither are these bound with me nor am I with these.’ Rooting this thought firmly helps strengthening detachment with the world and its objects.
2. The persons around us whom we consider as ‘mine’, (family and friends) expect from us actions, speech and attitude favourable to them. Let us try to our maximum capacity, to fulfill their rightful expectations. But, never expect in return, favourable speech or attitude or supportive action or effort to fulfill any of our own desires. This will strengthen detachment with the persons.
3. Shortfalls, sinful actions, grief, defects, etc. arise primarily due to the attachment. Obviously, Detachment gives birth to happiness and peace. Itrospection over this thought will strengthen Vairagya.
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असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योsवाप्तुमुपायतः ॥ ३६ ॥
Yog is hard to be attained by one of uncontrolled self: Such is My conviction; but the self – controlled, striving by right meas, can obtain it.
(VI - 36)
We saw Arjuna declare an emphatic statement in the 34th shlokam. On the contrary, we see Shri Krishna express a grand idea with a humble addition that this is ‘in my opinion’. The more one exhibits his ‘greatness’ or arrogance, the more he prepares for fall. And, the more humble one is, the higher his reach will be.
It is one thing to eliminate instability in the mind and steady it any one object. Detaching self from the world and establishing perfect control over the mind is antirely different. Focussing can be achieved through rigorous practise. But, Yog can not be attained without establishing total reign over the mind. There are some objects and actions universally condemned like eating flesh, drinking wine, gambling etc. It is easier to give up these actions and objects. But, the pleasurable objects in the world do not seem to be wrong and hence attachments with these and desire for these are not easy to be eliminated. In spiritual terms, the fall caused by attachment with sense objects and pleasures out of these is greater than fall, if at all, caused by condemned objects and condemned actions. The mind is not reigned in so long as there is attachment within. Dhyaana Yog is not attained for a man with attachment.
One who continues with the efforts through Dhyaana practise, with the right food, sleep and other desciplines, establishes perfect control over the mind through detachment within, is sure to succeed in Dhyaana Yoga. Practice without vairagya is sufficient for mind focussing. The one who practises Dhyaana without eliminating attachment within will never become a Yogee. He may, at best, gain some special powers. The seeker of worldly greatness may tread this path. But, the seeker of Paramaatman has necessarily to detach and practise. Vairagya is must for him.
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अर्जुन उवाच -
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७ ॥
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ३८ ॥
Arjuna said: Though
possessed of Shraddha but unable to control himself, with the mind wandering
away from Yog, what end does one, failing to gain perfection in Yog, meet, Oh
Krishna?
Oh Mighty - armed!
Does he not, fallen from both, perish, without support, like a rent
cloud, deluded in the path of Brahman?
(VI – 37, 38)
This
is an honest expression of a doubt by Arjuna, a common man, very much like
us. He is attracted to the path of Yog
by the words of Shri Krishna. At the
same time, he also nurtures some reservations due to the restlessness of Mind. If he adopts the path of Yog, despite an
unconquered mind, there is a large probability of slipping in the path. What will happen to such a person? This is Arjuna’s fearful doubt.
A
student wants to get into a reputed institution, score maximum marks, get a job
with a hefty pay and lead a comfortable life.
His desire demands more hard work.
He has to give up other enjoyments like TV, Cinema and parties. What if he fails to enter the best campus or
to score best marks, although he worked hard and gave up all types of
enjoyments? He feels to have lost the
present because he gave up all enjoyments so dear to his mind and the future
because he could not get into the ‘reputed’ institution.
A
patient afflicted with a dreaded disease bears all the pains and sufferings,
those due to the disease and also those through the treatment. He has to give up his favourite food items,
swallow bitter medicines, and spend a lot of money. What if the disease is not cured? Loss of money and denial of pleasures on one
hand and continuation of the horrible disease on the other.
Arjuna’s
fear is somewhat similar. He feels that
the state of a Yogabhrashta, one who falters on the path of Yoga, will be like
that of a cloud scattered by wind. A
cloud has to lose itself and cause rain to benefit the world. That could be the finest achievement of a
cloud. If it does not cause rain, but
continues to exist, at least there is a hope that it will cause rain in future
and attain fulfillment. If it neither
causes rain and ceases to exist nor does it continue to exist, that is, the
cloud is scattered to non-existance by wind, that would be a pitiable
situation.
The
real fear is that ‘I will cease to exist’.
The very feeling that I exist is wrong.
The real ‘I’ has no existance separate from the Paramaatman. It is essentially same as Paramaatman. To be one with the Paramaatman is its
mission. That is possible with total
detachment from the world. The other
unreal I that we regard ourselves to be is meant to be destroyed. It denies the destruction, so definite and so
glaringly visible and firmly binds itself to the world with a ‘mythical’ hope
to exist. The world is alluring to this
unreal ‘I’. ‘Okay. Death may be definite. Atleast, I enjoy the possessions fondly
collected by me; my wife, my children,
my wealth, my people, my status, my achievements, atleast till I leave this
world and these are snatched from me.
The seeker on the path of Yoga gives up all these pleasurable
objects. At the same time, unable to
conquer the mind, he fails to reach the Divine.
He is a loser on both counts;
loses all the enjoyments in this world and does not attain the
Paramaatman in the next. He is just
lost, like the cloud getting scattered by wind.
Arjuna’s words seem to echo our own.
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एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ३९ ॥
This doubt of mine, Oh Krishna! Thou should completely dispel; for, it is not possible for any but Thee to
dispel this doubt.
(VI - 39)
As
the practitioner of Yog intended to seek Paramaatman, he is already free from
sins and hence will definitely not reach the hell. As he never sought Swarga, he will also not
reach swarga. He does not want a human
birth again. As he was successful in
developing a complete Vairagya or detachment, he will also not reach the
Paramaatman. With nowhere to go, what will
happen to him? Will he be just scattered
and be perished into nothing? That was
the question in Arjuna’s mind. Doubt
must be eliminated. Getting a doubt is
usual. Eradicating it through
consultation with elders around is wisdom.
We try that. But, as soon as one
doubt is solved, there rises another.
Who can remove doubts totally, without leaving a trace of doubt? He, who has no doubt at all in himself, can
remove doubts of others. Our parents,
teachers, writers of books, lecturers, leaders of various religious
institutions, etc. have heaps of doubts in themselves. How can they ever wipe out our doubts?
Arjuna
was fortunate to have Shri Krishna as his mentor. Shri Krishna never had any doubt right since
His childhood days. He had never approached
anyone for doubt clarification. Arjuna
was, no doubt, very blessed to have got such a guide (Guru). Arjuna was right when he said, “There is
none, more quaified than You, to rid me of my doubts”.
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श्री भगवानुवाच -
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ ४० ॥
The Blessed Lord said:
Oh son of Prittha! Verily, there
is destruction for him, neither here nor hereafter: for, the doer of good, Oh my son! never comes to grief.
(VI - 40)
Shri
Krishna calls Arjuna in a very affectionate tone. Taata means ‘son’. The Lord is everything to us. Shri Krishna is related to Arjuna. (Arjuna’s mother Kunti, is paternal aunt,
father’s sister, to Shri Krishna. Shri
Krishna’s sister Subhadra is married to Arjuna.) Shri Krishna is a friend to Arjuna. The two have spent finest moments
together. Shri Krishna is now a
charioteer or driver to Arjuna. He is
Guide, who blessed Arjuna with the great Gita.
Shri Krishna has been the Lord and saviour of Arjuna and his family in
their times of distress. Now, here He is
addressing Arjuna as ‘My dear Son’.
Shri
Krishna is giving a grand assurance to all of us in this verse. “He is never doomed. He never falls, neither in this world nor in
the next. Who is this blessed one? The one who puts in effort with noble
intention. Most of us feel that goodness
does not pay. These are cover-up words
by us, plunged deep in sins, only to justify our wickedness and crookedness. Are we ‘good?
Are our intentions noble? Then,
we will never be doomed assures Shri Krishna.
The
one who performs actions with noble intention, with benovelance, is not let
down. All the stories in English, meant
for children, end with the words, ‘And the he/she lived happily’. Most of these stories have a witch character,
a non-loving step-mother character. The
happiness in the end is after killing the witch, on marrying a prince and on
acquiring loads of gold, diamonds and other treasures; i.e. after one succeeds
in his effort. The suggestion by Shri
Krishna is to the contrary. The effort
may not be successful. Even then, Shri
Krishna’s assurance stands, if the intention behind the effort is for
well-being. The Bhavana behind the
effort is more important than the effort itself. Mere intention may not sufficient. It has to accompanied by effort.
Gauthama
Buddha initiated a prince into the path of Sannyasa. The other disciples were surprised, because
the prince was notorious for attrocities, cruelties on his subject. Abduction and rape of women, betrayal,
extortion, conspiracy and murders, nothing was beyond him. How could such a man ever think of taking
Sannyasa? Knowing their minds, Gautham
Buddha narrated to them an incident in the life of the prince in his past
birth. “The noble thought that sprang in
his mind in the previous birth is the reason.
He was an elephant in his previous birth, a leader of his herd. There was a forest fire. All the animals ran for safety. The elephant (prince) also ran for life. Gasping for breath, he rested a while under a
tree. The moment he lifted one of his
legs to run further, a small rabbit came and sat under his huge foot. The rabbit, probably took it to be a shelter. The sharp eyes of the elephant noticed the
rabbit. With an intention to save it, the
elephant never placed the lifted foot and stood still. It was consumed by fire. The idea of getting initiated has come to the
prince as a reward for the noble effort.”
The
elephant did not succeed in its effort of saving the rabbit. The mere thought ‘this rabbit should not
perish in fire’ and an effort towards that was enough for (his) its
emancipation. He was born into a royal
family in this birth, got an idea to seek Sannyasa deeksha and again, got an
opportunity through me to execute that idea.
The
story of Ajamilan in Shrimad Bhagawatham also corroborates this. Ajamilan led a life of noble thoughts, noble
deeds. He diverted to bad bad frinds and
bad ways. He got trapped in the clutches
of a prostitute. Now, he was in his
death bed. Right at the moment of death,
he cried out the name of his youngest son.
He had given meaningless names to all his other sons, but named his
youngest son Narayana. He reached the
Vishnu Loka. That is the story. The noble thoughts and deeds before he took
to bad ways, prompted him to name his one son as Narayana, to call out (at the
last moment) his name, when there were ten more sons. Though he called only his son and not the
Lord Narayana, the mere pronunciation of the Lord’s name was enough for him to
reach Vishnu Loka.
The
opposite is also true. An action with
malicious intention, will ensure fall, even if the action is incomplete or a
failure. The sin of a murder is accrued
if a thought of murdering is nourished in mind.
Similarly, refusing to support a noble intentioned deed and causing
hurdles on the path of one pursuing effort for general well being are also
guarantees for fall. Mahaveer used to
read a pledge whenever he gave initiation.
“I will not involve in wrong, malevolent deeds; will not encourage or support any one
involving in such deeds; will not admire
the doer of such deeds.” What do we
observe around us? One good hearted wants
to take up Sannyasa. Near and dear and
everyone around him start hectic efforts to discourage, disenthuse him.
‘Na
hi Kalyana krut kaschit durgatim Taata gacchati’. This assurance by Shri Krishna is a great
booster for the seeker. The prince who was
initiated into the Divine path by Goutham Buddha, spent that night by the
roadside. It was a horrible night for
him. He was disallowed his sleep by the
humming mosquitoes and barking dogs. His
mind was upset. He decided to approach
Buddha and give up his vow of Sannyasa, as the first task in the morning. He waited for the night to finish and went to
Gautham Buddha, bowed before him. Before
he could say anything Gautham Buddha said, “I know why you have come here. I just want to remind you only one thing. Can you not show as a human, the same
fortitude, the same endurance that you showed as an elephant?” The prince did not understand Buddha’s
words. Gautham Buddha touched his
forehead. He recollected the incident of
fire in the forest, in his previous birth.
He realized his folly. “Please
forgive me, Oh Buddha! I was about to
commit a great blunder. You saved
me. Please assign a tougher area to
me. Also, please bless me so that, I may
always remember that even a small thing might cause great changes.” We all very well know that a small seed is
the cause for a huge tree.
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प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोsभिजायते ॥ ४१ ॥
अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ४२ ॥
Having attained to the world of righteous, and dwelling
there for everlasting years, one fallen from Yog reincarnates in the home of
the pure and the prosperous.
Or else, he is born into a family of wise Yogis only; verily, a birth such as that is very rare to
obtain in this world.
(VI – 41, 42)
The
one who performs noble actions like Yagya, Daana and Tapas accrues Punya and
enters swarga, the world of Deva. He
enjoys the pleasures there, till all his amassed Punya spent. (Punya is cash card for enjoying the
pleasures in Swarga.) Then, he has to
take birth again in this world of death.
The one on the path of Yoga does not desire and seek Punya, swarga or
worldly comforts. Paramaatman was the
only one he sought and strived for. If
he falters on the path, he also reaches Swarga, though not sought by him. He does not plunge and get lost in the
pleasures. After the phase in swarga, he
also takes birth in this world. Swarga
and Naraka are the worlds meant only for enjoyment (pleasures or miseries). Actions (Karma) and hence acquisition of more
Punya or Paapa is not possible there.
This world of humans is the only place Karma can be performed and Punya
or Paapa gaine. This is also the only
world where Yogik efforts can be attempted to reach the Paramaatman. Man has to return to this world from any
world that he reaches by virtue of his actions.
He is relieved from this cycle of births and deaths only on becoming one
with the Paramaatman.
The
Yogabhrashta or the one who falters in the path of Yoga, has a choice when he
takes birth again in this world after a stint in Swarga. He may be born in a ‘pure’ wealthy family or
he may take birth in a family of Yogees.
Thus, he is born in an environment congenial to his further progress on
the path of Yoga.
‘A
pure wealthy family’ says Shri Krishna.
How does wealth become impure?
Wealth is considered to be the fruit of good and noble deeds. In the sixteenth chapter while describing the
traits of a demon, Shri Krishna says that he accumulates wealth through
unethical, immoral ways. Yes. Wealth earned through wrong ways is
impure. The demon also gains wealth due
to his noble deeds in his previous lives.
It was a family of a demon, that gave birth to the great devotee,
Prahlada. When one starts considering
the wealth as his own and for him alone, then the wealth becomes impure. The yogabhrashta could spend his life in
Swarga, detached from all the pleasures.
So, the alluring and mesmerizing wealth should not be aproblem for
him. He is given a chance to live like a
‘lotus petal in water’ amid wealth, detached, unconcerned and continue on the
path of Yoga. If he gets involved in
wealth, he is again lost from the Yogik path.
Very few of the scientists, thinkers, wise elders are from rich
families. Wealth is a potent force to
hypnotize and drag one away from right thinking.
Yogabhrashta
takes birth in a family of yogees, in an environment of Gyaana or wisdom, among
men striving to reach higher. He
continues the efforts, left incomplete in the prvious birth.
-\-
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ४३ ॥
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोsपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ४४ ॥
Oh Son of the Kurus!
There he is united with the intelligence acquired in his former body,
and strives more than before, for perfection.
By that previous practice alone, he is borne on in spite of
himself. Even the enquirer after Yog
rises superior to the performer of Vedik rites.
(VI – 43, 44)
Venkataraman
was an ordinary boy like anyone else. A
death occured in his family, when he was in his ninth standard in school. And, that drastically changed his life. Memories of his earlier life must have been
rekindled. He left his house, reached
Tiruvannamalai and became Ramana. With ninety
nine percent achieved, the remaining one percent may require many births. Buried deep inside Chitta (memory), the
spiritual efforts of previous lives may be revealed any moment, like a
flash. The effort then continues and the
rest is fulfilled. It may be a happening
or a word for some. It may be a contact with the Guru for
others. Anything may act as a key for
the lost memory.
It was a word for Samartha Shri
Ramadas. He was on the dias for his own
marriage. The nuptial knot was about to
be tied. He heard the word, ‘Savadhan’
in mantra being recited for the occassion.
He was as if woken from deep slumber.
He jumped off the dias and started running. He jumped into the river, swam across and disappeared into the forests. He reappeared as Samartha Shri Ramadas. Shatakopan was another name of Shri
Ramanuja. Shata is the ‘cover’ that
hides memories of previous lives. Kopa
is anger. He showed his anger towards
‘shata’ and demanded it to vanish. He
instantly linked with his previous lives and his own real Self. (In Vaishnava temples, the practise of
placing ‘Shataari’ on head, continues till date. Shataari is that which destroys shata and reveals
one’s real self.)
No effort of
ours on the path of Yoga goes in vain.
These accompany us in our future births.
We come across opportunities to continue these efforts. This is what Shri Krishna says here.
-\-
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ४५ ॥
The Yogi, striving assiduously, purified of taint, gradually
gaining perfection through many births, then reaches the highest goal.
(VI - 45)
A
wealthy man purchased a whole hill in Colarado on hearing about availability of
gold there. Gold was being mined at
depths of a few feet, everywhere in the district. This wealthy man could not strike gold even
after digging two hundred feet. He had
spent more than three crores in this vain search for gold. While men holding small bits of land there
became millionaires, he was losing millions.
Finally he gave up the search and sold the hill at a much lower price. The buyer was cautioned by many. People even thought him to be a fool to
purchase a land where there was no trace of gold upto two hundred feet
deep. But, he was firm and proved to be
right. He struck probably the largest
mine of gold just a feet deeper. The
seller was disheartened. In our worldly
pursuits, even if ninety nine percent effort is put in and a mere one percent
left, the whole effort goes in vain.
That is not the case in Yogik pursuit.
Any effort put in, however meagre, does not go in vain. It is carried forward to the next birth. The effort should be proper and sincere. I wanted a friend of mine to devote a few
years after education in Nation building work.
“That is almost my decision too.
Ninety percent of my mind is for it.
There is a ten percent doubt and hence I hesitate”, he said. “You refuse to listen to the ninety percent
part and heed the ten percent”, I said.
What is our attitude in worldly pursuits? Do we venture into a trade or a profession
only after we clear all the doubts about it and are hundred percent sure? Are we completely sure about the future when
we take up a particular field of study?
If an ennobling thought arises,
it should be immediately tried in action.
Sins
decimated, inner self purified, he reaches Divinity. There was a sufi saint by name Bhaijit. The head of the town once appraoched him with
a lakh of rupees. Placing the whole
amount at his feet, “I want to give up everything. Please accept”, the head pleaded. “Sacrifice your sacrifices. I will accept”, the saint said. The head did not grasp. “This wealth pollutes mind. I came to you and chose to give this up so
that I may cleanse my mind. You have
disappointed me by refusing to accept”, said the head. “That is fine. Then, take a broom and start cleaning the
streets from tomorrow. Carry the rubbish
on your head and dump the same outside the town”, said Bhaijit. The head was in fix. ‘I wanted to clean my inner self and he is
asking me to clean the town’. He started
doing the cleaning work out of respect he had for Bhaijit. He wished to ask the saint to clarify the
relationship between this work and inner spiritual progress, but
hesitated. So many months had passed
since he started cleaning the streets.
Once, he was joyfully singing bhajans and deeply engrossed in cleaning
work. Shri Bhaijit passed by. The head never noticed. Bhaijit tapped on his shoulder and said, “It
is over. You need not engage in this
work.” Sweeping the streets had become
Bhajan for him.
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तपस्विभ्योsधिको योगी ज्ञानिभ्योsपि मतोsधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ४६ ॥
The Yogi is regarded as superior to those who practise
asceticism, also to those who have obtained wisdom (through the Shastras). He is also superior to the performers of
action, (enjoined in the Vedas).
Therefore, be thou aYogi, Oh Parththa!.
(VI - 46)
A
question rose in the second chapter.
‘Arjuna wanted to avoid the war and Shri Krishna incited him to it. Hence the Gita is a ‘blood thirsty’ text. How can we call it a spiritual text? “Is it so difficult to incite ‘war
thirst’? Is such a long and detailed
lecture essential, if inciting fury and violence was the purpose? A brief, but emotional recollection of the
attrocious incidents heaped on Draupadi and the Pandavas would have served the
purpose. Shri Krishna’s effort was not
at inciting war passion in Arjuna but transforming him into a Yogee. He took up a tougher task of transforming a
piece of coal into diamond.’ This reply
was not from the imagination of the writer.
Shri Krishna himself is clarifying this effort of His in this
verse. “Arjuna! Become a Yogee” says Shri Krishna. In the eighth chapter he says, ‘Yogayukto Bhava
Arjuna’ (VIII-27). ‘Tasmaad Utthishta
Kaunteya! Yuddhaaya Kruta Nischaya’ says
He. He wants Arjuna to involve in the
battle with a Yogee mind set.
A
Yogee is greater than a Tapasvee. He is
greater than Gyaani and also a Karmee.
Let us try to understand the terms Tapasvee, Gyaani and Karmi.
A
tapasvee is one who pursues a single pointed effort and bears all hardships on
the way. Hardships are mostly
physical. He relinquishes food and
sleep. He bears thirst and pain. He suffers bitter cold and heat. He lashes and pierces his body, stands on one
leg or upside down. The tapasvees have
discovered so many ways of torturing the body.
What is the purpose of all these efforts? To gain a special power or to gain a
boon. One sadhu came to meet Shri
Ramakrishna Paramahamsa. “I can walk on
water. I did severe penance for ten
years to achieve this”, he said. “You
have wasted ten precious years of your life”, Shri Ramakrishna said. The sadhu was unhappy that Shri Ramakrishna
did not appreciate his effort. “You can
cross water on giving a mere ten paise to the boatman. Tou have wasted ten years for a ten paise
matter”, Shri Ramakrishna continued. The
common man seeks bodily pleasures and the Tapasvee seeks bodily pain. Body is the focus for both. Just because we desire pleasures and comforts,
we rever the Tapasvee, denying pleasures and seeking pains, as a great soul and
bow before him. But, Shri Krishna is not
prepared to be swayed by these circus tricks.
The
tapas of a tapasvee is outward while the status of Yogee is inward. The body is the focal point of the taps of a
tapsvee while the yogee travels beyond the body and the physical world. The tapasvee denies food to the body while
the yogee is unconcerned by a feast or a starvation. The tapasvee refuses to see and closes his
eyes while the yogee removes the ‘seer’ from his eyes. The worldly man seeks and plans for
pleasures. The tapasvee seeks and plans
for pains while the Yogee refuses to plan.
He just takes anything, pleasure or pain, that comes his way. We condemn anyone who snatches the food of
someone else, while we honour the tapasvee who denies food to self and accede
to his unreasonable demands. Thus we
nourish his ahankara and help it flourish.
Tapasvee’s tapas is food to his ahankara, while ahankara itself is
consumed and the Yogee attains his yogik status. Tapas sets in him as he develops his Yogik
status. Thus, a tapasvee is a part of a
Yogee and a Yogee may not be in a tapasvee.
Yes. A Yogee is higher than a
tapasvee.
A
Yogee is higher than a Gyaani. Shri
Krishna refers to the ‘Textual’ Gyaani here.
He has studied every text. He is
thorough in Veda, shastra, Sutra and sookta.
He can quote these texts off hand and offer solution to complex problems
and doubts. Words and sounds may be
gained and accumulated by the study of texts.
But, Truth or its realization may never be gained through mere study of
texts. Fame may result from the study of
texts but ‘Expeience’ will never.
Worldly status and wealth may be gained but Divinity can never be gained
by the study of texts.
Texts
are written on papers and hence study of texts is a study of papers. The Yogee studies ‘self’, he studies his
experiences, he studies the truth and attains Knowledge. The knowledge of texts can be a referrance,
can be used as a testimony, but can never be the truth itself. Shri Ramakrishna Paramahamsa or Shri Ramana
or Kabirdas did not study texts. Yet,
their pronouncements and experiences reflect the declarations in texts. Astonished, we exclaim, ‘He speaks the
essence of Gita’; ‘His words are the same as those in shastra’. Anyone who listens to Shri Ramana’s speeches
will refuse to believe that he never studied.
One who studies the poems of Kabirdas may not believe that he was
unlettered. The speeches are not
delivered. The poems are not
written. These are manifestations of
truth revealed within. The very life of
a Yogee becomes a shastra to guide generations.
Thus, gyaani is a part of a Yogee while the Gyaanee may not have
attained the state of a Yogee. Hence,
Yogee is higher than Gyaani.
A
Karmee is one who is devoted to rites like Yagya, Daana and Pooja. These rituals are performed with a view to
attain desired fruits in this world and favourable status in the next. The prime condition of Yog is desirelessness,
detachment. The Yogee also performs
rites, but with a detached mind set. The
doer and desire for the doer are absent in Yogee’s karma. Both are present in a Karmee’s actions, the
vanity of being a doer and desire behind the action. Hence, a Yogee is higher than a Karmee.
“Therefore,
hey Arjuna! Become a Yogee”, Shri Krishna beckons. Let us accede to his call and become a Yogee.
-\-
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ४७ ॥
And of all Yogis, he who with the inner self merged in Me,
with Shraddha devotes himself to Me, is considered by Me the most steadfast.
(VI - 47)
The
attainment of Yog, through the path of Dhyaana has been explained in stages.
·
Steadying
the body by practice of Asana.
·
Focussing
the mind.
·
Giving
up worldly attachments. Practising
Vairaagya, or detachment.
·
Viewing
‘Self’ in all beings. Viewing every
thing in ‘Self’.
·
Viewing
the Paramaatman in ‘Self’.
·
Viewing
the Paramaatman in everything.
·
Be
engrossed in God, His thoughts captivating the mind. Always plunged in His Glory. The one
who has rached this stage is the best among Yogees, says Shri Krishna.
Here, Bhajan is not what
we know, songs with musical instruments.
Bhajan is a Bhaavana, the innermost feeling. Ever immersed in His thought; Ever relishing His Grace; Ever singing His Glory joyously; Inspite of hectic worldly activities, not
allowing the world to enter inside, as it is completely filled with His
thoughts; that is Bhajan. The Gopis in Gokula Brindavan had no space
for any thoughts other than those of Shri Krishna, whether they were ingaged in
cooking and other household chores, milking the cows, feeding their children or
churning butter out of milk. Shri
Krishna left Gokula Brindavan at the age of fourteen. He challanged and killed Kamsa, reinstalled
Kamsa’s father Ugrasena as the king of Mathura, released his parents from
prison, helped the king to put state administration back in order, faced the
onslaught of Jarasandha, established a new state in Dwarika and thus his life
was too hectic to pay a visit to Gokula Brindavan. A long time had passed. Shri Krishna sent His friend Uddhava to
Gokula Brindavan to enquire the well being of the Gopis and to know how they
faced separation from Him. He knew that
Gokula Brindavan was Krishna-centered and derived all its enthusiasm, merriment,
inspiration and everything valuable in life from Him. He now assumed it to be plunged in gloom
without Shri Krishna. To his surprise,
he found the Gopis joyful. “Where is the
need for grief? We would have been in misery
only if He was separated. He never
parted from us. He is in us. He is in every inch of our body. We feel His joyful presence in our every
breath. He has filled up our
thoughts. We see Him, only Him in every
bit of land here, in every life and every nook and corner of Brindavan. Anything and everything we do is only for
Him. Where is the question of separation
and grief?” said the Gopis. Uddhava
humbly bowed before them.
There
is a beautiful song by Kabirdas. “I
united with Him and His colour is stained me.
I have become Him”.
-\-
\ तत् सत् इति श्रीमद् हगवद् गीतासु उपनिशदसु ब्रह्म विद्यायां योग शास्त्रे श्री कृष्णार्जुन संवादे ‘आत्म संयम’ योगो नाम शष्टोsध्यायः
Thus concludes ‘Aatma
Samyama Yog’, the sixth chapter in the grand dialogue between Shree Krishna and
Arjuna, called the Shreemad Bhagawad Geeta, which is verily an Upanishad,
elaborating on ‘The Divine Knowledge’ and also describing the ‘Way to Godhood’.
\\\\\ HARIH OM TAT SAT \\\\\
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