Chapter 6:
Summary:
Lessons learnt from this chapter:
1. Control of the mind is a basic requirement for any religious pursuit. In fact true sanyasa is nothing but a highly disciplined outlook.
2. Dhyana which is contemplation which is more a discovery than a pursuit. The steps leading to dhyana are a) conscious work with alert body - b) bringing the non-dual "I" - into the focus of one's mind. -c) non-dual bliss is a pathway to the realisation - I am Brahman.
3. The techniques of dhyana as detailed in slokhas 19 - 23 should be scrupulously followed.
4. The common obstacles in practising dhyana are - a)laya - sleepiness, b) feeling of complacence and c) entertaining negative thoughts.
Explanations:
The perfect yogi looks at cosmos as Brahman and considers himself and all beings as members of the cosmos, i.e. his own kith and kin. Where then is the scope for conflict? Such an attitude only paves the way for co-operation and co-ordination and eschews confrontation. A true yogi judges others by standards he sets for himself. He is fully aware, what is pleasant to him is pleasant to others and what is painful to him is no less so, to others. Such a laudable trait is highlighted in slokha 32 of the chapter.
The topic of chapter 6 is Dhyana yoga, steady self knowledge through contemplation for liberation or self realisation. It may be recalled chapter 3 enjoined "work without self" - i.e.: work with dedication with the firm conviction - "I do not perform, but cosmic law operates". There is complete dissociation with - "I ness"- and "Myness".
Chapter 4 emphasised the concept of - "work on the self" - i.e. listen, reflect and contemplate, thus marking the Vikarma stage. Chapter 6 predominantly underscores the quality of "Sama" - restraint. One has to completely control the mind to attain the - "Yogaaruda" status :- to enable one to be "the Self".
Really speaking Karma yoga and Sanyasa yoga are the same as mentioned by Bhagavan in this chapter. Karma yoga is performance of action in - "yoga spirit" - with, - "Sanyasa" - in memory. In other words, it is selfless dedicated activity whether in thought word or deed, with no eye for results and with mind ever focussed on Brahman. One would look upon the whole world as Brahman because both have the same Self as the substratum.
Usually good memories seldom come to the average man. On the other hand questionable vasanas flood his thoughts. Bhagavan advocates to avoid - samkalpa -, (the fanciful imagination building castles in the air) - of bad thoughts, and stick to - Samskara - (good memories to elevate the mind). A true Yogi acts regardless of results, but in strict conformity with scriptures. Through Vikarma stage he attains Akarma status when he realises real happiness is within and not without. He thus reaches Budha status. He revels in Sath-sangha, association with holy men and sincere Gurus and attains Nara stage. He indulges in discriminatory reflection and comes to the Rishi level. He endeavours further with japa and upaasana to qualify as a Muni. Continuing to identify himself with Brahman, he becomes a Yathi. He thus becomes a Samkalpa sanyasa yogi - not a mere renouncer of Agni-symbolic of worldly activity and bare ritualism. Samkalpa sanyasa is the foundation for contemplation ultimately leading to realisation. The steps thus enumerated are calculated to make one avoid likes and dislikes and control one's sense organs. Verily, vedanta begins where it ends namely as a Jithendriya, one who has conquered his senses.
True Sanyasa, it may be recapitulated, has nothing to do with sack cloth and ahses on the one hand, or kaupin and kamandulu on the other. Manu has said - "desires are the off-springs of Samkalpa". Just as in a political sense, eternal vigilance is the price of liberty, so also eternal vigilance over the body and mind is the price of liberation in a spiritual context. Our treasure is not worldly things which are transitory but true knowledge which endures for ever. Knowledge is the end and karma yoga the means. Arjuna in his ignorance (like all of us), asks of the Lord a choice between "end" and "means".
It is revealing to note that the Githa synthesises the ideas in the Karma kanda and the Jnana kanda on the one hand, Smrithy and Sruthi on the other into a harmonious whole..Karma kanda enjoins desire oriented rituals which afford one a pass-port to Heaven. But when one's stock of Punya - merits - is over he reverts back to earth.. Githa inculcates desireless activity for ultimate release. Githa aims even higher than Smrithy because Smrithy advocates action in the first three stages of life whereafter it is given up for good in the Sanyasa stage. Githa while maintaining that true knowledge and desire-prompted activities are poles apart enjoins action even after the acquisition of knowledge for the sake of universal welfare and to set an example worthy of emulation. In fine Sanyasa being a mental attitude rather than a physical attribute, a person steeped in karma yoga, performing without attachment, having an eye on the benefit for others and dedicating the fruits of his action to Brahman is an out and out nitya sanyasi ie a sanyasi ever even if he is a householder. The appropriate term for Dhyana is contemplative attitude rather than meditation. It is more a discovery than a practice. During Dhyana one's memory should be focussed on the illuminator and not on the illumined. The steps leading to Dhyana may be stated as follows.
Chitta nirodha - conscious work with alert body. Involves flow of thoughts in the same pattern unaffected by distraction and uninfluenced by others' actions. It is also termed sajaathiya pravaaha --
Chitta uparama - It represents a higher stage of uni-flow of thoughts. It is also known as samaana vritti pravaha.
Atma darsana - Marks a still loftier stage wherein the non-dual " I" comes into sharp focus. Continuing to reflect and contemplate at this stage, one realises the thinker, the thought and the exercise of thinking merge.
Atma thusti - It is a stage of non-dual blissful identity leading to Akanda aakara vritti pravaha wherein nothing will ever shake the seeker and beyond which there is nothing further to achieve. It is the summum bonum of the pursuit, the zenith of unalloyed bliss which can neither described in words nor conceived in thoughts. Yatha vaacha nivathanthe, apprapya manasa saha - i.e. words turn back after a futile attempt to describe, and thoughts do so, unable to contain. It is a state where the seeker fully understands, appreciates and revels in the supreme realisation that - "I am Brahman - Aham Brahma asmi".
During brief moments of ecstasy, we are lost to the world if only for a moment with the inner joyous feeling - I was in infinite bliss. We thus have a hunch undiluted happiness is at the back of our personality if only we can tap it. It is sachidanandha though for a moment. In high school physics we learn that inertia is overcome by force. The same principle holds good mutatis-mutandis in metaphysics too. The moment to moment change that takes place in the universe, has to be perforce caused by an infinite power all-pervading and operating from the beginning of time. In other words there is an agency - GOD- who generates, organises and dissolves. The acronym for God is not a mere piece of obiter dictum but an unassailable Truth as verified by Rishis through the rich heritage of their spiritual experience and as enshrined in the Githa, upanishads etc.
In this context the slokhas 19 - 23 - assume conspicuous importance. Bhagavan describes the techniques for the practice of Dhyana yoga in scintillating verses remarkable for the cadence of poetry and the content of truth.. Bhagavan outlines briefly regarding posture to be adopted etc. It was given at a time when such practices were resorted to in the forest. The ground there will be moist and infested with insects. Hence the suggestion is made about the raised seat, with grass skin and cloth covering it. The cloth absorbs perspiration if any. The skin and grass insulates the body from the earth's magnetism. The basic intention is the posture should be comfortable, convenient, and conducive for concentrated contemplative meditation without there being even a trace of physical inconvenience that may distract one's mind.
Normally the term yoga implies union with any pursuit. In a seemingly paradoxical manner, Bhagavan describes in slokha -23- disunion with association with pain as yoga.
Tham vidyaath dukhasamyoga viyogam yogasamjnitham
Sa nischayena yokthavyo yogo nirvinna chethasaa.
"Let it be known that this severance from union with pain is known as Yoga. It has to be assiduously practised with firm determination and undisturbed mind".
In that yogic state, there is only perpetual joy untinged with even an iota of pain. The seeker in that state is supremely oblivious even to the most calamitous form of adversity. It is pure satchitananda - happiness - and marks the acme of achievement signifying the concept - I am Brahman -through one's own personal experience. It is the crown of -Nithidhyasana- supreme meditation when duality in its totality disappears between one who sees and what he sees. The yogic experience defies description. One can perhaps quote Sri Ramana Maharshi who in his Sat dharsan opined thus -To recover an object from inside a deep well, one should dive making sure the water is clear and free from ripples and waves. In like manner one should delve deep into the well of consciousness with controlled breath and speech and mind freed from ripples of desires and waves of thoughts. The attempt should be of course sincere, serious and systematic to trace the "I" and merge with the self.
Certain aids that help and obstacles that hinder in concentration may now be catalogued. During contemplation one think himself in the lap of a chosen Deity, whose grace melts away one's inherent weaknesses. Yatha sastram kinchit avalambanam upadhaya i.e. Some support as an aid helps. Continuing to meditate in terms of a supreme benevolent Deity as a support one develops a sameness of attitude with that support. It is comparable to the flow of the Ganges which does away with obstacles on it's course.
One has to live within bounds and avoid extremes particularly in the matter of sleep, food and recreation. The mind like a notoriously restless monkey jumps from object to object, activity to activity. Bhagavan advocates Abhyasa - persistent practice - and Vairagya - total detachment as keys to control the mind. Since the mind is fickle, one is nowhere near one-pointedness. Instead of filling it with thoughts on God, we frivolously fritter away its capacity in mundane matters.
Bhagavan extols the status of a Brahmachari because celibacy goes hand and glove with meditation. It entails total abstention from, sex in though word or deed at all times and under all circumstances.
Some of the common stumbling blocks in meditation are worth noting. Laya is sleepiness- mental inertia. Laya pramodhayath chittam - i.e. audible japa (chanting ) can overcome sleepiness. Also when mind wanders japa helps. The progress can be assessed from the quantum of peace of mind one gets. Kashaya is a concentrated form of negative thoughts. Even highly evolved seekers can at times be victimised..One should consciously smile away such hurdles Rasa aaswadhana is yet another impediment It is a feeling of complacence as though the efforts are bearing fruits. It is a dangerous trend being an off-shoot of ego which should be eliminated root and branch. A little success should never turn one's head.On the other hand one should be always humble and never be overconfident. After all, after so many cycles of births and deaths,now only one has come to this pass. Is it not a matter of shame ? In any case it is no occasion for self-aggrandisement. Finally one should remain unshaken in the attitude of even-mindedness. i.e. sama praaptham na chaalayeth.
The crux of the teaching in this chapter is that one should lift oneself from where he is and never lower oneself. One should escape from the evil influence of the mill stone round his neck in the form of Prakrithi.
Dhyana yoga is a whole time pursuit and that too spread over several cycles of births and deaths before realisation becomes a fait-accompli. One can do no better than to conclude in the words of Sri Sankaracharya - Nithyabyasath rithe praapthir na bhaveth sachidatmana i.e. without constant and unbroken practice attaining the Atman is an absolute impossibility
cont...
