Lessons from Bhagavad Gita - 59 (from the discourses of Pujya Sri Swamiji)
"When the mind restrained by the practice of Yoga withdraws (from the objects) and when seeing the self, one rejoices in his own self;" "When he experiences that infinite joy, beyond the reach of the senses, perceived by the intellect (purified), and having become steadfast, he never departs from the reality;" "When after obtaining which, he regards no other gain greater than that, and when therein established, he is not shaken even by heavy sorrow;" (20,21 & 22 - VI) The above three verses five us an idea of the experience a Yogi has when his mind like a lamp in a windless place becomes concentrated on the self. At this stage the Yogi gets supreme happiness, which an ordinary man can never hope to experience. An ordinary man enjoys pleasures through his mind and the sense organs. For instance, the pleasure of eating a delicious food is enjoyed though the sense organ called tongue. In the same way the beauty of any form is enjoyed through the sense called eye. But the experience of happiness that is felt when oneÕs mind is fully concentrated on the Self does not come through the sense organs or the mind even. Mind and the sense organs always get attracted by the external objects. They can enjoy only the external objects. They are incapable of experiencing the happiness of the self. Therefore the happiness of the Self is called ÔAteendriyaÕ, which means that it is beyond the reach of the senses. Then how can we experience this happiness of the self? Sri Krishna says that this can be grasped through the intellect (Buddhigamyam). Intellect always remains with the self as it does not go outwards in search of sensual pleasures. When all the sense organs turn away from their respective objects, the mind becomes steady. As a result the intellect begins to work and delights in the Self. Or, in other words, when the mind becomes steady and gets concentrated in meditation the intellect starts functioning. It cognises the self and the self is realised. The happiness derived from the sense organs is short lived. It also ends in misery. But the happiness of the self is everlasting and infinite (atyantikam). Being established in this blissful state, the Yogi does not slip from that reality. By the practice of Yoga, one has to withdraw oneÕs mind from all external movements and focus it on the Self. The mind then merges in the Self and delights in it. The idea is, when senses get restrained through the practice of Yoga discipline, the mind easily turns inwards and cognises the self. It then becomes one with the supreme spirit of the self and enjoys permanent bliss. In this state, the Yogi enjoys the absolute peace and eternal happiness. There is nothing greater than this state. Even the possession of the entire world and its wealth is nothing compared to this state. When a man attains this status, he will not be shaken by any sorrow or suffering. Even if his body is going to be struck with weapons, he will not feel sorry as he enjoys peace and bliss of the self. "Let that be known as the states called by the term Yoga - a state of severance from the contact of pain. This Yoga must be practised with determination and with an undejected mind." (23-VI) The man who has attained the bliss of the Self forgets the pain and pleasures of the body. He will not be shaken even if mountains of misery are to crash down upon him. He is always full of peace and cheer. The ideal of Yoga is to attain to this supreme state of Blessedness. Thus the need or purpose to pursue the Yoga is again spoken of in this verse. This Yoga is to be practised with firm determination and with an undejected mind. Or, in other words, perseverance and non-dejection are the two disciplines of Yoga. There might appear lot of difficulties and obstacles in the spiritual path. But one should not give up hope. With patience and perseverance one should practise the Yogic disciplines. This is the idea. "Giving up all desires which arise from thoughts (Samkalpa), restraining all the senses from all quarters by the mind;" (24-VI) "Little by little (gradually or by degrees) let him withdraw, with the intellect set in firmness and with the mind fastened on the self; let him not think of anything else." (25-VI). These verses clearly set forth the means of securing mastery of Yoga. Firstly, the aspirant of Yoga should five up all desires arising out of thoughts of cherished aims. A man may entertain in his mind different types of desires of enjoying worldly pleasures. These desires make his mind fickle. Therefore in order to make the mind steady these desires are to be totally given up. Even if the aspirant has a negligible or least desire to enjoy a particular object he should totally erase it from his mind. Otherwise this least desire lurking in his mind may gain strength in course of time and give trouble to him. Therefore it is said that the aspirant has to give up desires totally (karmaan asheshatah). He should give up desires after well understanding that they are of no use to him. Along with this, with the help of his mind endued with discrimination the aspirant should control his sense-organs. When all desires are abandoned, automatically the sense organs become quiet. The mind then becomes peaceful, calm and collected. At this time the aspirant should fix up his mind on the self. Thus gradually which means not impetuously but little by little and with the intellect set in firmness which means with a resolute intellect one should withdraw the mind from oneself. The idea is the outgoing mind should be turned inwards by a slow and steady practice and should be fixed upon the self. Having made his mind remain steady on the self, he should not think of anything else with the idea Ôthe self alone is all; there is nothing apart from itÕ. This is the highest instruction on Yoga. "By whatever cause the restless unsteady mind wanders away, from that let him restrain it and bring it under the control of the self alone." (26-VI) In the beginning the Yogi may find it difficult to fix his mind on the self as it easily escapes and runs away to different objects. He should then make conscious efforts to bring mind back to the self and make it remain steady there. Thus due to whatever objects the restless mind wanders away, it should be restrained and brought back through discrimination and detachment. If it is thus pursued every time and made to come back, it gets itself tamed and subjugated and then ceases running here and there. Repeated efforts to bring the mind from where it has fled is of paramount importance. Through this practice, the mind will gradually be accustomed to become steady and will merge in the self. "Verily the supreme bliss comes to that Yogi of tranquil mind, who has quietened the Rajas(passion) in him, and who has become Brahman and who is blemishless." (27-VI) The Yogi whose mind has become perfectly tranquil attains supreme bliss. Such a Yogi is always at peace because he has destroyed the Rajas, that is, passion, anger, greed and other afflictions of the mind. So he is blemishless or sinless (Akalmashah). As such he gets identified with Brahman and becomes free even while living. Jaya Guru Datta ------------------------ Yahoo! Groups Sponsor --------------------~--> Get fast access to your favorite Yahoo! Groups. 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