THE PERFECT YOGI
tapaswibhyo'dhiko yogee jnaanibhyo'pi mato'dhikah
karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna // 6.46 //
The Yogi is thought to be superior to the ascetics and even superior to men of Knowledge (obtained merely through the study of scriptures); he is also superior to men of action; therefore, you strive to be a Yogi, O Arjuna .
Sri Krishna brings out here that meditation is more important than various other practices in the matter of Spiritual Development. He says that the meditator is nobler than the Tapaswi, the one who observes austerities of the body and physical self-denials. The meditator is nobler than the Gnani also who deeply studies the scriptures and acquires their knowledge. The meditator is nobler than Karmis who undertake actions like sacrifices and other rituals enjoined in the Vedas as also charitable activities for obtaining rewards.
Through austerities, study, Vedic rituals, and philanthropic action, one attains purity of heart and then follows the path of Self-Knowledge. But the practice of yoga which is said to be superior to jnana, tapas and karma has the best of all the three and includes devotion. Yoga or union with God which is attained through Bhakti is superior because it enables one to arrive directly at the Supreme Goal. Arjuna is therefore advised to strive to be a yogi. Jnana here means scriptural learning and not spiritual realization.
yoginaamapi sarveshaam madgatenaantaraatmanaa
shraddhaavaan bhajate yo maam sa me yuktatamo matah // 6.47 //
And among all the yogis, the one who worships Me with faith, his inmost self abiding in Me, I hold him to be the most closely united with Me in Yoga.
It has been told earlier that meditation is the best among all the paths of spirituality. Meditation is a deliberate act by which the seeker strives to keep his thoughts channelized into one pre-determined line of thinking by not allowing the mind to entertain any other thoughts. It is therefore an attempt to fix the mind upon some object of contemplation.
According to the chosen nature of the object of contemplation and the method of controlling the mind from its wanderings, the art of meditation is classified as meditation upon a symbol, on a god-principle with a form, on the teacher, on the Kundalini, on any of the Great Elements or on a chosen text in the scriptures. Accordingly, the practitioners may be considered as followers of different kinds of meditation.
Yoga or union with the God which is attained through Bhakti is the highest goal. It also means the science of concentration and stilling of the modes of the mind. After giving a long account of the yoga discipline, the obstacles to be overcome, the Lord concludes that the greatest among the yogins is the devotee or the Bhakta.
This verse, following the praise of yoga, tells that devotion to God which makes one to cling to The Lord in utter faith and self-surrender makes yoga all the more exalted.
Gita stresses the importance of love of God or Ishwara and devotion to Him which make spiritual discipline complete. It emphasizes the path of Bhakti (devotion) as the easiest and best form of Yoga.
om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre
sri krishnaarjuna samvaade dhyaanayogo naama shashthodhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled The Yoga of Meditation
Concepts and Issues
Entitled ‘The Yoga of Meditation’, this chapter of the Bhagavad Gita elucidates meditation as the final gateway to Self-realization. Krishna begins with the definition of a sannyasi, a renounced person. Renunciation is not giving up enjoyments, abandoning one’s duties and escaping to a safe sanctuary. It is this misunderstanding that has turned away genuine seekers and prevented them from accessing the benefits of renunciation. Krishna describes a sannyasi as one who does what one ought to do, fulfils one’s duties and responsibilities fully, without depending on the fruit of action.
A sannyasi is not one without a higher ideal, nor is he an inactive person. Krishna describes the three stages of spiritual evolution, from an active yogi to a meditative sannyasi and, finally, to the exalted state of a jnani, the enlightened One.
A sannyasi has offloaded the bulk of his desires and is in contemplation of the higher. He is fit for meditation and embarks on the path of deep reflection and focus on reality. A jnani has reached the exalted state of enlightenment. Krishna describes the three stages in terms of mental states rather than external appearances.
Step by step, Krishna takes us through the preparatory disciplines as well as disqualifications for meditation. One must have a balanced contact with the world – neither too much nor too little. Every activity must be carefully supervised by the intellect so that no desire interrupts the subtle practice of meditation.
Krishna then gives the test of enlightenment. A realized soul is one who feels one with everyone. He sees his Self as the Self in all beings. In the end he worships God not in a temple, but in every living being. Thereafter, he lives in Atman, whatever his lifestyle. It is to be understood that declaring love for God has no meaning when we cannot connect with His images around us.
On hearing the glory of the qualities of equanimity of mind and equal vision Arjuna wants to know how the powerful turbulence of mind can be got over. Sri Krishna says that mind can be controlled by dispassion and practice.
Whenever the mind, due to its previous habits, strays away from the object of meditation, it should be repeatedly brought back on the object of concentration with effort. By such constant practice of meditation the meditator and the object of meditation will become one and then he will enjoy the supreme Bliss. The Yogi whose mind is thus harmonized will see the Self in all beings and all beings in the Self. He never becomes separate from The Lord nor does The Lord become separated from him. The perfected saint acts as an instrument in the hands of God. The key words are vairagya, dispassion and abhyasa, practice.
The mind must be made to rest in God like a lamp placed in a windless room. When the mind is restrained by the practice of meditation, it realizes the Self within. It experiences such Bliss as if there is nothing else in the three worlds worth possessing. Even the bitterest of the sorrows will not disturb such a mind. One should practice Sadhana with determination to enjoy that supreme joy.
In this Chapter Sri Krishna teaches that meditation is the only means to attain God-consciousness in all stages of human evolution and that attaining such consciousness is the purpose of all Yogas. In all the methods of spiritual practices (Yoga) the mind alone plays an important role.
When the mind is directed towards God, with a comprehensive understanding, one's perception, attitude and desires for the world change automatically. On realizing the Self even the taste for the sense-objects ceases. Thus by experiencing the God-consciousness through continuous meditation one perceives the Unity in Diversity when all the desires come to an end.
Arjuna, like us, is afraid of leaving the safe confines of his present existence to discover the unknown realm of the Infinite. He asks Krishna what would be the fate of those who commit themselves to a spiritual life but die before realization. Krishna gives a fitting reply to reveal one of the most insightful laws of life. He says, “One who is righteous will never come to grief – either now or in the future. His efforts will not go in vain. He will carry forward the credits to his future life”.
A spiritually evolved person who falls short of realization will either be born in the family of the pious and the pure or Yogis. There, endowed with the wisdom acquired in previous lives, he will strive even more to attain enlightenment. Thus the diligent seeker effortlessly reaches Brahman.
Live as the Gita Teaches You to Live
Meditation is the highest spiritual technique that needs to be practiced diligently and devotedly by qualified practitioners. The essential prerequisite is a calm mind. A mind burdened with desires and attachments is unable to take off into subtler realms of concentration and meditation.
Yoga brings about a disciplined mind. This can be brought about by curtailing the outgoing tendencies of the mind. It leads to bliss. Once the state of bliss is reached, all other worldly matters lose their influence over the body and mind. Such a man will feel his oneness with God. He will experience unity in diversity. Any effort towards meditation is not wasted and it will have its benefits in the future births also.
Points to Ponder
•State of thoroughly disciplined mind
•State of the one who realized God
•Process of meditation
•Withdrawing and controlling the mind from its wanderings
•The greatest among all types of Yogis
•Seeing the Self in all beings and all beings in the Self
Next time we will take up Chapter 7
Harih Om