श्रीः
प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥
ॐ नमो भगवते श्रीरमणाय
Chapter 6. ध्यानयोगः
This chapter is called ध्यानयोग़ः / आत्मसंयमयोगः (the yoga of meditation / yoga of abidance in the self).
In chapters 4 and 5, Bhagavan’s upadesha was focussed on the primary role of knowledge of the self, (for moksha) and on how a jnani performs karma in a spirit of dedication to Ishvara and without the sense of agency. Performance of karma with this attitude (karma yoga), liberates us rather than binds us, because it is based on knowledge.
Shankara Bhagavadpadacharya explains in the Bhashyam of shloka # 4.25 that the perception of the self as a limited jeeva (limited by the body, mind, intellect, etc), has to be sacrificed in the fire of knowledge of the supreme Brahman - (सोपाधिकस्य आत्मनः निरुपाधिकेन परब्रह्मस्वरूपेण एव यत् दर्शनं स तस्मिन् होमः तं कुर्वन्ति ब्रह्मात्मैकत्वदर्शननिष्ठाः संन्यासिनः - BGB IV.25.1). This doing away with the identification with limiting adjucts such as the ego, which creates the sense of agency and manifests as the jeeva-bhava, is the end goal - one of dissolution of the jeeva bhava in Brahman. This is achieved only by knowledge. Chapter 6 appears to be a detailed vyakhya of this shloka.
By acquiring this knowledge from the guru, many benefits are pointed out but the most powerful amongst them is explained in # 4.35 as the ability to see all beings in the self and then in Me (Ishvara) - येन भूतान्यशेषेण द्रक्षस्यात्मन्यथो मयि. This spiritual seeker sees oneness of himself with his fellow beings and in Ishvara. He works constantly to purify his mind and for loka-kalyanam. # 5.11 says योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये the yogi works without attachment, to purify his mind.
This absence of selfish interest is at the very heart of spiritual life. However for this awareness to remain deep-rooted, one has to undertake Vedantic meditation / Nidhidhyasanam. In this chapter it is called dhyanam.
Who is the adhikari for this? The karma yogi, who works for Ishvara alone, is ready to move to this stage, because his mind is pure. Karma yoga is considered a prerequisite for undertaking dhyanam because the pure mind does not wander much, it can stay focussed on the object of dhyanam. Dhyanam makes the knowledge he has acquired, a consistent and living reality. It makes the learning firm and effective.
The jeevam mukta's state is described in # 5.17 as तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ With the intellect set on Brahman, having established Brahman as the self, abiding in Brahman, and with Brahman as the goal, they have no rebirth, their sins having been destroyed in the fire of knowledge.
Householders who are seeking to realise the self, are usually involved in karma. There is neither an option of running away to sanyasa, nor is it required. In this chapter, Bhagavan declares that the person performing karma is the same as the sanyasi, as long as his attitude is right - if he performs his karma as a yoga, as a dedication to Ishvara and with equanimous acceptance of the results of his karma. The very fact that he has renounced the fruits, makes his mind pure and he can get onto the jnana-marga. Once again, Bhagavan reassures us that the goal can be reached while being a householder.
Consistent effort has to be made, to establish oneself in this knowledge. One has to conquer the negative vasanas which are deeply ingrained in us. The sadhaka who has conquered his self, is his own friend. How ? By knowledge of the self, by the power of the same self, coupled with divine grace and a purified mind, controlled sense organs and focussed intellect (संस्कृतं मनः, नियमितेन्द्रियाणि, व्यवसायात्मिका बुद्धिः), one has to let go of the ignorant idea that I am this body or mind or intellect. The mind and intellect can be used to help us – they are my most powerful tools, but they are not what I really am.
The purpose of dhayanam and object of dhyanam need to be clear in the sadhaka's mind. Otherwise the sadhana becomes an exercise in futility.
The object of dhyanam is the self - being established in the self by removing the superimposition of the non-self upon it.
Dhyanam is the continuous flow of similar mental modifications. With the mind under control and turned inwards, the teaching should be contemplated on, undistracted by desires or craving. There has to be a strong will to restrain the mind and find the truth. The message has been communicated by verse 6.25 - आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् - placing the mind in the self, think of nothing else whatsoever.
As described in the Kathopanishad, the reins (mind) of the chariot have to be placed in the one-pointed intellect (represented by Guru and Ishvara), and the wild horses (unrestrained sense organs) should not be leading the weak mind. Then the rider will reach the intended destination - विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् (1.3.9).
By constant practice, the mind turns naturally meditative, it is no longer an effort to restrain it and practice dhyanam. One experiences the self in all activities and thoughts, without the veil of ignorance covering it.
The fickleness of the mind places an obstruction but has to be overpowered by constant practice and detachment from the non-self. Any effort, however small, will give benefits, and carry over to succeeding janmas, in case the goal is not reached in this janma. This explains the spiritual inclination some people display at a very young age. There is no negative consequence of any sadhana done with shraddha and devotion.
As a result of this effort, the person finds peace and equanimity. He is uniform in his view of everyone around him, because he is grounded in the knowledge of oneness of his self with all. He is a sama-darshi and even-minded in his view of people, things and situations. He is a blessing to the people around him. He is contented and has severed his connection with the non-self, which can only give him grief. He has become Brahman himself. He sees the same Brahman in all. Bhagavan uses a beautiful expression ब्रह्मसंस्पर्शम् (6.28) - he achieves contact with Brahman.
Shankara Bhagavadpadacharya says in Manisha Panchakam -
जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भते या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणीम् ।
सैवाहं न च दृश्यवस्त्विति दृढा प्रज्ञापि यस्यास्ति चेत् चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥
The person who has attained the firm knowledge that he is not an object of perception, but is that pure consciousness which shines clearly in the states of waking, dream and deep sleep, and which, as the witness of the whole universe, dwells in all bodies from that of the Creator Brahma to that of an ant, is my Guru, irrespective of whether he is an outcaste or a Brahmana. This is my conviction. These exquisitely beautiful words describe the person who is firmly established in the self.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं श्रीकृष्णार्पणमस्तु
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