Bhagavad Gita- Chapter 6 (Part-2) Dhyaana Yogah- Yoga of Meditation


sarvabhootasthamaatmaanam sarvabhotani  chaatmani
    eekshate yogayuktaatma sarvatra  samadarshanah  // 6.29 //

With  the mind harmonized by Yoga he sees the Self abiding in all beings and all  beings in the Self; he sees the same everywhere.

That  the perfect man of Self-knowledge or God-Realization is not merely the one who realized  his own divinity but is also one who has equally understood and has come to  live in the knowledge of divinity inherent in all creatures without any  distinction. He sees the same spirit dwelling in all objects. He sees the  identity of Atman, the inmost reality of himself, and Brahman, the inmost  reality of the universe.

The  essence in all names and forms is the same Self which is the substratum in the  world of objects just like the clay in all the pots, gold in all the ornaments,  ocean in all the waves and electricity in all the gadgets. The Yogi observes  oneness or unity of the Self everywhere.

Isa  Upanishad says “But he who sees all beings in the Self and the self in all  beings, no longer hates anyone”. (6)

yo maam  pashyati sarvatra sarvam cha mayi pashyati
    tasyaaham  na pranashyaami sa cha me na pranashyati   // 6.30 //

He  who sees Me everywhere and sees everything in Me, never gets separated from Me  (by time, space or anything intervening) nor do I get separated from him.
  Here  the words `I' and `Me" mean the Self. On rediscovering the Self the ego  becomes the Self and there is no distinction between the ego and the Self just  as the dreamer becomes the waker and the waker is not separate from the  dreamer. When we are one with the Divine in us, we become one with the whole  stream of life.

sarvabhootasthitam yo maam  bhajatyekatwamaasthitah
    sarvathaa vartamaano pi sa yogee  mayivartate // 6.31 //

He  who, being established in oneness, worships Me, who dwells in all beings - that  Yogi, in whatever way leads his life, lives in Me.

The  Lord dwells in all beings as their inmost Self irrespective of their forms. The  Yogi who sees the Lord in all beings and worships him through all beings has  attained liberation. No matter how he lives and acts, he is always free. He is  no longer under the control of scriptural injunctions.

aatmaupamyena sarvatra samam pashyati  yo'rjuna
    sukham vaa yadi vaa duhkham sa yogee  paramo matah  // 6.32 //

I  hold him to be a supreme yogi, O Arjuna, who looks on the pleasure and pain of  all beings as he looks upon them in himself.

This  verse is the golden rule of Hinduism. The highest yogi sees that whatever is pleasant  to him is pleasant to all others, including subhuman beings and that whatever  is painful to him is painful to all others. Therefore he cannot cause pain to  any. He leads a life of complete non-violence. The true Yogi is one who feels  the pains and joys of others as if they were his own. He feels the entire  universe as his own form.


arjuna uvaacha
    yo'yam yogastwayaa proktah saamyena  madhusoodana
    etasyaaham na pashyaami chanchalatwaat  stithim sthiraam // 6.33 //

Arjuna  said
    This  Yoga of equanimity, taught by You, O slayer of Madusudana (Krishna),  I do not see how it can long endure, because of the restlessness of the mind.

Perfect  equanimity, a mind free from torpidity and restlessness, in all circumstances,  conditions and challenges of life seemed an uphill task and impracticable to  Arjuna. He says that achieving evenness of mind is day dreaming because the  human mind, by its very nature, is restless in its own excitements.

chanchalam hi manah krishna pramaathi  balavad dridham
    tasyaaham nigraham manye vaayor iva  sudushkaram  // 6.34 //

The  mind verily is restless, turbulent, powerful and unyielding, O Krishna; it seems to me, to control it is as hard as to  control the wind.

Arjuna  argues that the mind is without doubt restless, turbulent, strong and unyielding  and is as difficult to control it as the wind. The characteristics of the mind  described in this verse are: 
•Restless - Because the mind constantly changes its focus from one object to another. 
•Turbulent - Because of the speed in the flow of thoughts and consequent agitations it creates in the body and the senses by bringing them under the control of the sense objects. 
•Strong - Because once it gets attached to any sense object, it gains strength in the same attachment and sticks to that object despite logical reasoning to the contrary. 
•Unyielding - Because of the impossibility of an individual to pull it back from its fasting journey into the world of sense objects and to make it steady on a predetermined focus.

sri bhagavaan uvaacha
    asamshayam mahaabaaho mano durnigraham  chalam
    abhyaasena  tu kaunteya vairaagyena cha grihyate  // 6.35  //

Sri  Bhagavan said
    Undoubtedly,  O Mighty Armed, the mind is difficult to control and restless, but, by practice  and detachment, O Son of Kunti, it is restrained.

Sri  Krishna agrees that mind is unsteady and restless and therefore difficult to  control and that the goal cannot be easily reached. But through practice and detachment  mind can be brought under control.

Practice  is the effort of the mind towards calmness. Practice becomes firmly grounded  when it is followed for a long time and unremittingly with devotion. The end is  easily achieved with the help of austerity, continence, discrimination and  faith. The aspirant must not lose courage in the face of repeated failures.

Detachment  is freedom from thirst for any pleasure seen or heard of. It is acquired  through a constant perception of evil in sensuous happiness, either of this  life or hereafter.

Patanjali  Yoga Sutra 1.12 says “abhyasavairagyabhyam tan nirodhaha” meaning that  the restless mind, accustomed to act on impulse, can be controlled only by  non-attachment and practice. Of these two methods, the attempt to make the mind  steady is called practice. (Sutra 1.13)

Bhagavatam  explains non-attachment (vairagya) as “When there is earth to lie upon, why  trouble about bed? When one’s arm is readily available, why need pillows? When  there is the palm of one’s hand, why seek for plates and utensils? When there  is the atmosphere, the bark of trees etc., what need is there of silks?”

Yoga  Sutra (1.16) says “Supreme or the highest form of dispassion represents absence  of thirst for all the three Gunas or modes of Prakriti. It is attained through  the Knowledge of Purusha or Spirit, who is altogether different from Prakriti.”

asamyataatmanaa yogo dushpraapa iti me  matih
    vashyaatmanaa tu yatataa  shakyo'vaaptumupaayatah  // 6.36 //

Yoga,  I think, is hard to attain by one who is not self-controlled but by the  self-controlled it is attainable through proper means.

An  uncontrolled mind cannot progress in spiritual path unless it discovers the  Self. The discovery of the Self is possible by self-control achieved through  the withdrawal of sense organs from their respective objects. Yoga can be  attained by striving hard to utilize the conserved energies for the Divine  purposes.

Yoga  is the science of religion. The test of its validity lies in one’s seeing  results through actual experimentation. Hence the teachers of yoga emphasize  self-control and other disciplines.

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