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. By
giving up the limited individuality (represented primarily by the ego), into
the fire of Nirguna Brahman (ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति – 4.25),
the ego is subsumed in Brahman and ceases to impact us.
By acquiring this knowledge from the guru,
many benefits are pointed out but the most powerful amongst them is explained
in the second line of the shloka # 4.35 –
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन
भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥
O Arjuna, Not only will you never get deluded
again, but you will behold all beings in the self and then in Me (with
knowledge of the self and its oneness with brahman).
This spiritual seeker sees oneness of himself
with his fellow beings and in Ishvara. He is forever in a state of
desirelessness though he works constantly – he works to purify his mind (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 make the knowledge he has acquired, a consistent and living
reality. It makes the learning firm and effective.
The
chapter can be split into the following topics broadly –
- Preparatory steps – re-emphasis on karma yoga’s importance – 1,2
- The yogi Vs the aspiring yogi – 3,4
- The role of confidence, effort and self-control, moderation in
habits – 5,6,16,17
- Conditions for effective dhyanam (during dhyanam) – 10 to 14
- Object & form of dhyanam – 18,19, 24, 25, 26
- Result / benefits of dhyanam – 7,8,9,15,20 to 23, 27 to 32
- Obstructions to dhyanam and how to overcome them – 33 to 36
- Yogabhrashta prakaranam – 37 to 45
- Greatness of yoga, preparation for chapter 7 – 46, 47
Preparatory steps – re-emphasis on
karma yoga’s importance – 1,2
श्री भगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥6.1॥
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन॥6.2॥
The
sanyasi or yogi is the one who performs karma without selfish desire. Merely
renouncing karma or rejecting the duty of maintaining the household fire
(required by gruhasthas), does not make a person a sanyasi or yogi. Renouncing
sankalpa (the idea that I need this, I do not like this, etc, which pushes us
into action), is real sanyasa or yoga.
Here
the karma yogi is equated with the sanyasi. The karma yogi rejects the fruits
of karma, whereas the sanyasi rejects karma itself. The seeming dichotomy here
is that former performs karma and the latter rejects it, so how can they be
equated? The answer is that they are united in not seeking the results of their
karma, for personal benefit.
Bhagavan
bhashyakara says in a beautiful usage of words – सर्वकर्मतत्फलपरित्यागलक्षणं संन्यासं….
…..…कर्मानुष्ठानलक्षणं योगं…...अस्ति हि परमार्थसंन्यासेन सादृश्यं कर्तृद्वारकं कर्मयोगस्य
(BGB VI 6.2.1) – sanyasa is characterized by rejection of all work and its
fruits. Yoga is characterized by performance of work. There is similarity
between the two in respect of the karta. While one works, the other gives
up work as well, along with the fruits. The real renouncer discards craving and
mental constructions as regards fruits, which is exactly what the yogi does. Mentally
clinging to fruits, distracts the mind. Hence he has given it up.
The yogi Vs the aspiring yogi – 3,4
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते॥6.3॥
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते॥6.4॥
Karma
is the means (sadhanam) for the person seeking to scale the peak of yoga. The
one who has already scaled it, needs shama / calmness / quietude. When the sadhaka
has let go of all sense objects and work, he discards all sankalpa / mental
constructions. He has scaled the peak of yoga.
These
2 shlokas explain that the first step is to do unselfish work (by placing all
work and results at the feet of Ishvara, and working as his servant – nishkama
karma), acquiring purity of mind and then becoming a yogi by developing
calmness by reducing mental distractions caused by action.
Our
past actions create vasanas / impressions, which create new sankalpas. which
push us into desire-driven action. When there is sufficient discrimination
(viveka) between what is permanent and what is not, detachment (vairagyam)
develops towards the impermanent. This helps overpower vasanas and pushes us on
the spiritual path while we may continue to do action. This way, we spiritualise
all action.
The role of confidence, effort and
self-control, moderation in habits – 5,6,16,17
EFFORT
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥6.5॥
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥6.6॥
Elevate
yourself by Yoga-sadhana. Do not drag yourself down. You can be your own friend
or enemy. The sadhaka who has conquered the self, is his own friend. Otherwise,
he is his own enemy.
Through
desire-less action and dhyanam, one has to lift oneself up to the higher
plane. A similar verse has been composed
by Shankara bhagavadpadacharya in Vivekachudamani –
उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ । योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया
॥ 9
Lift
yourself from samsara, get established in yoga and abide in perfect awareness
of the self.
Later
in Vivekachudamai itself, he says in this powerful verse –
नियमितमनसाऽमुं
त्वं स्वमात्मानमात्मन्ययमहमिति साक्षाद्विद्धि बुद्धिप्रसादात् ।
जनिमरणतरङ्गापारसंसारसिन्धुं
प्रतर भव कृतार्थो ब्रह्मरूपेण संस्थः ॥ 138
Using
the controlled mind and by the clear perception by the intellect (without any
defects), experience atman directly within you, as ‘I’. Cross over this
seemingly limitless ocean of samsara, having achieved all that has to be achieved,
being firmly established in Brahman. He uses an expression – अयम् अहम् इति विद्धि
give up the ideas of what you thought so far to be ‘I’ and what you thought so
far, to be brahman – realise that you are not different. Tattvamasi !
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), 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, not what I really am.
The
ego limits us and drags us down. The superimposition / adhyasa of the non-self
on the aatma, keeps us in the zone of ignorance. Through effort we have to
release ourselves from this identification. In chapter 3, Bhagavan said – जहि शत्रुं
महाबाहो कामरूपं दुरासदम् (3.43) – win over desire, which is the enemy who is
hard to conquer. All desires are मनोगतान् (says Bhagavan in # 2.55) arising in
the mind.
Kathopanishad
says
उत्तिष्ठत
जाग्रत प्राप्य वरान्निबोधत ।
क्षुरस्य
धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ 1.3.14
Arise,
awake, find the realised gurus and learn from them. This path is as sharp as a
razor’s edge, sages say it is difficult to traverse it.
But
this effort is the only thing we own, sadhana has to go on ceaselessly.
MODERATION IN HABITS
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन॥6.16॥
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥6.17॥
Yoga
is not for one who eats too much or too less, or one who sleeps too much or too
less. Yoga brings suffering to an end for the person who is moderate in diet,
recreation, who is moderate in actions, in sleep and wakefulness.
These
shlokas talk about the importance of moderation in habits. The body and mind
are instruments for spiritual progress, they can hamper progress if misused.
Like the strings of a Veena, which should neither be kept too loose or too
tight, balance should be maintained.
Conditions for effective dhyanam
(during dhyanam) – 10 to 14
Until now, we have been talking
about preparatory stages to dhyanam, including a pure mind, focussed intellect
and moderate habits. In the following shlokas, Bhagavan talks about how to make
dhyanam effective while undertaking it.
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥6.10॥
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥6.11॥
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥6.12॥
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥6.13॥
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥6.14॥
The
yogi should constantly keep his mind focussed on the practice, in solitude,
having subdued his body and mind, and having let go of possessions. His mind
should be firmly yoked to the self, looking inwards.
Seated
in a clean place, on a firm seat which is neither too high nor too low, having
spread kusha grass, deerskin and cloth on the ground, making his mind focussed,
controlling the sense organs and actions, he should work on purifying his mind.
He
should keep the body, head and neck erect and stay still without looking
around, and remain as if gazing at the tip of his nose.
He
should be calm, firmly in the vow of a brahmachari, steadying the mind, and remain
focussed on Me.
A
few important points from these shlokas –
·
Dhyanam to be done in a clean place. Cleanliness and purity can be either
by the intrinsic nature of the location, (such as a temple or an ashram), or by
our own samskara (by repeatedly practicing dhyanam in a particular place, it
becomes pure)
·
When a devotee asked Bhagavan Sri Ramana Maharshi which was the
best asana for a sadhaka, he replied ‘nidhidhyasana’ – the state of abidance in
the self, is the most stable state.
·
The main purpose of dhyanam (6.12) is to purify the mind. Hence the
object of dhyanam should be clear – it is to look inwards and abide in the
self. Vivekachudamani says – सम्यगास्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा । तत्समाधानमित्युक्तं
न तु चित्तस्य लालनम् ॥ (27) – the perfect establishment of the buddhi in pure
brahman, is samadhanam, not the indulgence of the mind.
Object & form of dhyanam –
18,19, 24, 25, 26
यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ 6.18॥
Free
from craving for objects, when the well-controlled mind abides solely in the
self, he is said to be a Yogi (integrated in Yoga). This shloka describes the
object of dhyanam. He has done shravanam and mananam, he knows the theory, such
as what is the aatma, what is bondage, what is adhyasa, etc. He now keeps his
mind under control and contemplates on this by turning the mind inwards,
undistracted by desires or craving. The object of dhyanam has been
described here.
Maharshi
Patanjali says in Yoga sutram 3.2 - तत्र प्रत्ययैकतानता ध्यानम् । Dhyanam is
the continuous flow of similar mental modifications.
Bhagavan
Ramana Maharshi says in Upadesha saram - आज्यधारया स्त्रोतसा समम् । सरलचिन्तनं विरलतः
परम् ॥ (7) – Uninterrupted contemplation, which is like a stream of ghee or the
flow of a river, is superior to contemplation with interruptions. All these
verses tell us the importance of focus and consistency in our effort.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: ॥ 6.19॥
This
shloka talks about the form of dhyanam. Like a lamp which does not flicker
in a windless place, the disciplined mind of a Yogi does not waver – he remains
in steady contemplation.
He
constantly strives to make the mind abide in the self. He is a sthitaprajna.
His mind is one-pointed by constant practice.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: ।
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: ॥ 6.24॥
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् ॥ 6.25॥
Having
completely given up all sankalpas, (which lead to desires) and controlling the
mind and sense organs, withdraw completely with the help of the clear
intellect. Anchor the mind in the self and think of nothing whatsoever.
The
form of dhyanam is described here. The 24th shloka talks of
the mind, and the 25th mentions the intellect. As explained earlier,
a controlled mind and clear perception are needed. We have to keep reminding ourselves that the mind and intellect are the two most invaluable tools we have.
Kathopanishad
says मनसैवेदमाप्तव्यं नेह नानास्ति किञ्चन । मृत्योः स मृत्युं गच्छति य इह नानेव
पश्यति ॥ 2.1.11
By
the mind alone can Brahman be realised. The one who sees a difference, goes
from death to death.
The
concept of I and mine exists in the mind. Names and forms are seen by the mind.
When the mind arises, the universe of names and forms, appears. Through karma
and upasana, the mind becomes pure and ready to contemplate on the truth.
When
the mind is purified and the intellect is firm, vasanas are no longer potent.
This is done by Dhriti – will power, says shloka 25, which is crowning glory of
this chapter. This will is the will to restrain the mind and realise the
truth. The end goal of Yoga, is this state - आत्मसंस्थं मन:
कृत्वा न किञ्चिदपि चिन्तयेत्.
Bhagavan
Ramana’s oft-quoted ‘Cease thinking. Be’ seems to reflect exactly this idea. His
one-line upadesha to a devotee (Akhilandamma) who used to help in the Ashram’s
kitchen was - தன்னை விடாமல் இரு – Remain without letting go of the
self.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ 6.26॥
Whenever
the fickle mind wanders, withdraw it and steady it and make it abide in the
aatma.
Until
the mind realises that wandering around only brings grief, it will continue to
do so. We must keep making efforts to bring it back. When this knowledge is
understood, abidance becomes a natural state.
Result / benefits of dhyanam –
7,8,9,15,20 to 23, 27 to 32
जितात्मन: प्रशान्तस्य परमात्मा समाहित: ।
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ॥ 6.7॥
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: ॥ 6.8॥
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ 6.9॥
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं
निर्वाणपरमां मत्संस्थामधिगच्छति॥6.15॥
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ 6.20॥
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ 6.21॥
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते ॥ 6.22॥
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ 6.23॥
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ 6.27॥
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ 6.28॥
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ 6.29॥
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ 6.30॥
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ 6.31॥
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ 6.32॥
The
results of Dhyana Yoga are described in these shlokas. The Yogi is ever in
samadhi. He is a sthitaprajna, steady in the self. His mind is quiescent. (#7).
He
has samattvam – he is equanimous in his view of things (#8), people (#9) and
situations (#7). He is contented and unchanging, immutable. He looks at people
beyond the upadhis and hence treats friends and foes alike, irrespective of their attitude to him. He is alike in
situations of honour and disgrace, pleasure and pain. He is described as a sama-darshi
in shloka # 29. He sees the same self in all, and all beings in the self. Such
a jnani does not even look at anyone as an ajnani.
As
a direct result of this sama-darshanam, he perceives only ananyatvam (#30) – he
does not see the ‘other’, but only Brahman in all. Hence Ishvara (Brahman) does
not ever leave him. Bhagavan Krishna goes on to say that that he adores Me
(Brahman), worships Me, irrespective of his life situation (whether is a karma
yogi or a sanyasi) he always remains in Me. (# 31).
Bhagavan
Krishna uses a beautiful phrase - आत्मौपम्येन सर्वत्र समं पश्यति
(# 32) – on the analogy of his own self, he sees pleasure and pain in all beings
- the way he thinks is that whatever happens to me, applies to everyone. He can
view things from the other’s point of view. At a transactional / vyavaharika
level, this distinguishes the person from others – he has and hence displays
the ‘sarvatma-bhava’.
He
experiences peace (# 15) always – this is the state of nirvana, which is the
state when the ego / jeeva bhava has been vanquished.
He
enjoys santosha (# 20), by the constant practice of Yoga – by experiencing the
self-luminous aatma. Since this bliss is beyond what can be achieved through
the mind, sense organs and intellect, it is steady and consistent bliss. (#21).
No worldly sorrow shakes him because he has obtained that state which cannot be
bettered by any other. (#22).
In
#23, Bhagavan sums up the goal of Yoga as - तं विद्याद्
दु:खसंयोगवियोगं योगसंज्ञितम् – know Yoga to be the severance from
everything that gives sorrow. We are united with sorrow (dukha-samyoga) due to
ignorance. Severance (viyoga) from it happens by knowledge. We have to practice
this Yoga consistently and without getting dejected.
In
shlokas 27 to 32, Bhagavan says – since the root cause of all disturbance has
been removed, the Yogi experiences bliss and is a Jeevan-mukta. Bhagavan
bhashyakara says – ब्रह्मभूतं जीवन्मुक्तं ‘ब्रह्मैव सर्वम्’ इत्येवं निश्चयन्तम्
- he has become
Brahman, liberated while living and is convinced that Brahman alone is - (BGB
6.27.1).
Obstructions to dhyanam and how to
overcome them – 33 to 36
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्॥6.33॥
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥6.34॥
Arjuna
said – O Krishna ! The yoga you speak of (of equanimity driven by knowledge which
makes the yogi see everyone in the self) is not evident to me, because of the
fickle nature of the mind. It is well-known that the mind is fickle and powerful,
it is as difficult to control as the wind.
This
is familiar territory to an ordinary sadhaka. Arjuna would have noticed that
Bhagavan did not lose his poise even while approaching the battlefield. Infact He
speaks to him with a gentle smile on His face.
The
challenge is in turning the mind away from constant chatter. Because of this,
it is restless and turbulent. The ever-present effect of the vasanas, keep it
going. One keeps trying but old habits die hard, the mind is constantly on the
move. Trying to meditate for five full minutes seems like an unsurmountable
challenge. How can I make the mind withdraw ? How do I meditate on the self in
such a way that the mind’s activities are reduced to zero ?
श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥6.35॥
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥6.36॥
Doubtless,
O Arjuna! The mind is restless and hard to control. By constant practice and detachment,
it can be conquered.
Yoga
is difficult to achieve, by the one whose mind is not reined in. the one who
has controlled his mind can achieve it by appropriate means, through sincere
effort.
The
way Bhagavan has responded – saying yes, you are right, gives us hope. Abhyasa
and vairagyam are our tools. By repeatedly making the mind withdraw from the
world and abide in the self and by developing detachment towards everything which
is anatma / everything that is detrimental to spiritual progress, one can control
the mind. By constant and consistent practice (abhyasa) of a sadhana such as
nama japa, the mind quietens down. Developing the ability for ‘dosha-darshanam’
in everything that takes us in a different direction, comes by repeated practice.
The dosha-darshanam is driven by understanding that the happiness got from
worldly pursuits is only apparent, and not long-lasting. Overdoing the pursuit
of sense objects leads to either anger or greed, depending on whether we obtain
the object or not.
As
the Kathopanishad says, handing over the reins of the chariot into the safe hands
of the steady intellect (represented by Ishvara or Guru), ensures that the
chariot stays on course and reaches विष्णोः परमं पदम् – moksha.
The
appropriate means hence, is vairagyam. It is not out of place to mention here
that bhakti plays a role – when one is able to surrender to Ishvara / Guru, all
sadhana becomes fruitful and focussed. How does one do this ? The ego has to be
surrendered at the feet of Guru – I belong to him is the desired bhava (तस्यैवाहम्).
When by the strength of abhyasa and vairagyam, powered by Guru Krupa, when undesirable
vasanas are overpowered, there is no longer any obstruction to being deeply
established in knowledge.
Yogabhrashta prakaranam – 37 to 45
In
the previous 2 verses, Bhagavan has shown us hope that yoga can be achieved by
effort. But what if, during his lifetime, a sadhaka does not reach the desired
state even though he is proceeding in the right direction? He has got the
teaching, he is devoted to the guru, he is doing the required sadhana but his
mind is not yet completely won over (possibly his vasanas are so strong that he
has been unable to overpower them, yet). He has not achieved the state of peace
that is promised. This is Arjuna’s doubt – what happens to this sadhaka now?
Does his effort go waste?
अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥6.37॥
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥6.38॥
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते॥6.39॥
Arjuna
says - The one who has shraddha but has not attained perfection in yoga because
his mind is not under control – what end does he meet with?
Having
fallen from both (worldly life and spiritual life), confused and unestablished in
Brahman, will he not perish like a scattered cloud?
O
krishna! this is my doubt, which you must dispel completely. There is nobody
else who can dispel this doubt of mine.
The
question here, in short, is – can there be a complete fall for a person on the
spiritual path? Bhagavan reassures us that there is no fall for him, in the
next few shlokas.
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति॥6.40॥
This
is a beautiful verse which fills one with hope. In a display of utmost compassion
and love, Bhagavan says O Partha! Neither in this world nor in the next, is
there destruction for him. My dear child! The one who performs auspicious deeds,
shall never meet with an inauspicious end.
There
is no person called an unsuccessful yogi. Once he has started the journey, even
if progress is slow, he will not slide backwards as long as his effort is being
performed.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते॥6.41॥
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥6.42॥
The
one who has fallen from yoga (Yoga-bhrashta) reaches the abode of the meritorious,
and after being there for many years, he is born again in a family of the pure
and prosperous. (41)
His
good karma takes him to a higher world with a superior body and environment, but
after the karma is exhausted, he is born in a cultured and rich home, where he
can expect to be raised with a dharmic lifestyle and satsanga. An example that
comes to mind, is the Buddha who was born as Prince Siddhartha.
Verse
42 talks about what Bhagavan is hinting at as a better scenario. He could be
born in a family of wise yogis, but this is very rare. An example that comes to
mind here, is the life of Sant Jnaneshwar – he was born to Vitthala Pant, who
was a jnani. Jnaneshwar and his 3 siblings were all on the spiritual path right
from the time they were children. They were all Jeevan-muktas.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन॥6.43॥
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते॥6.44॥
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥6.45॥
In
this janma, his earlier abhyasa / sadhana, and the knowledge he had, comes back
to him. He works harder now, to reach the goal and his sadhana likely fructifies
now, in this conducive environment. (43)
Despite
himself, he is dragged to spiritual practices, by the strength of his previous
sadhana. He goes beyond the scope of the karmakanda of the vedas while he seeks
yoga. (44)
This
yogi who has many janmas of sadhana behind him, strives hard and attains
perfection, all his sins having been washed away. (45)
When
a relative uttered the word “Arunachala”, Bhagavan Ramana’s purvaabhyasa came
back to him and he stood stunned, in a state of samadhi. He realised that he had
never heard the word before but he knew what it represented, from the knowledge
he had acquired earlier.
Greatness of yoga, preparation for
chapter 7 – 46, 47
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥6.46॥
Bhagavan’s
upadesha here, is to become a Yogi. The Yogi is superior to the tapasvi, the
jnani and the karma yogi.
When
through upasana (tapas), knowledge (shravanam and mananam) and karma, the mind
has been purified, sense organs controlled and intellect is focussed, the sadhaka
is ready for nidhidhyasanam / dhyanam. He places his mind in the self and
abides in it, getting rid of the viparita-bhavanas, he is at peace because he
is in a stable place.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः॥6.47॥
Even
amongst yogis, he who has shraddha and worships Me with utmost devotion and is absorbed
in Me – he is the one I consider the most integrated.
The
jnani is the highest bhakta because he has ananya-bhakti. He abides in the
aatma and without the individuality / jeeva bhava, beholding everyone as the
self and merged in the self.
Here
Bhagavan lays the foundation for Chapter 7 – the who is established in Me is
the person who has surrendered his ego to Ishvara. He is supreme meditator. What
is His tattvam? This question will be answered in Chapter 7.
Summary / उपसंहारः
In
this chapter, Bhagavan has explained how to reach the state of samadhanam –
placing the mind and intellect in the self, through knowledge, by using a pure
mind, controlled sense organs and a clear and focussed intellect. The result of
such abidance, is peace and equanimity. Such a yogi who has practiced dhyanam consistently
and in a conducive environment, is a sama-darshi because he has churned within his
mind, the knowledge he has acquired through shravanam and mananam. He is firmly
established in this knowledge. Even if the Yogic practice is not complete before
he gives up his body, the effect of his sadhana carries over to the next janma
and he can realise perfection.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र
श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं
श्रीकृष्णार्पणमस्तु
