Lord Krishna discusses AtmasanyamYoga, also known as the Yoga of Centering
Self, in this chapter. The chapter mainly focuses on the practice of yoga, the
yogi who practices it, and the result of practising yoga. The key points of the
chapter are as follows:
1. It is essential not to degrade
oneself. One should not identify oneself only with the physical body. When the
mind is directed towards the body and senses, it leads to degradation. We
should recognize that our thinking can be both our enemy and our friend.
2. A person who has not given up
their desires cannot be a true yogi. To practice yoga, one must be willing to
renounce their desires and attachments.
3. Sannyas, which means
renunciation, must be accompanied by jnana, or supreme knowledge. A sannyasi is
a person who has attained supreme knowledge and is not attracted to the
pleasures and activities of the senses. They are indifferent to the world.
4. A yogi's diet, activities, and
sleep should all be balanced and worthy. When a person practices self-restraint
in these areas, their yoga practice can destroy all sorrows. This philosophy is
similar to the Middle Path of Buddha.
5. The jiva-self, or the
individual soul, who has strayed from their yoga practice due to Maya, is
reborn into a noble or wealthy family with pure conduct and intelligent yogis.
6. A person who lacks inner peace
and does not practice yoga regularly cannot control their mind. When the mind
is not controlled, it becomes impossible to achieve yoga.
In summary, Lord Krishna emphasizes the importance of self-restraint, renunciation,
and supreme knowledge for practising yoga. To achieve the ultimate goal of
yoga, which is self-realization, one must control their mind, renounce their
desires, and practice regularly with a balanced lifestyle.
Sri Bhagavan (Lord Krishna) speaks to Arjuna about the nature of sannyasa
(renunciation) and karma yoga (the path of action). Sri Bhagavan explains that
a person who does not desire results is a sannyasi and a yogi. This means that
when a person performs actions without being attached to the outcome, they
become detached from the material world and can achieve a state of inner peace
and self-realization. According to Sri Bhagavan, a karma yogi (one who follows
the path of action) and a sannyasi (one who has renounced the world) are
essentially the same, as both are focused on achieving spiritual goals rather
than material ones. He also clarifies that a person who renounces only the fire
(symbolizing household duties and responsibilities) is not a true sannyasi, but
rather a householder who is still attached to the problems and concerns of
everyday life. Finally, Sri Bhagavan emphasizes that a true karma yogi is one
who performs actions with devotion and without attachment, remembering their
duty and performing it selflessly. Only such a person can achieve spiritual
growth and ultimate liberation.1.
Sri Bhagavan explains to Arjuna that sannyasa or jnana is actually karma
yoga, which means that the path of action is essential for spiritual growth and
self-realization. One cannot become a yogi (a person who is united with the
divine) without renouncing their desires and attachments. He clarifies that
true enlightenment comes from giving up desires and attachments, which frees
one from the cycle of birth and death. A karma yogi performs all actions
without attachment to the results, which allows them to achieve inner peace and
spiritual growth. In essence, Sri Bhagavan is teaching Arjuna that there is no
contradiction between sannyasa or jnana (renunciation or knowledge) and karma
yoga (the path of action). Both are necessary for spiritual growth and
self-realization, and they complement each other. By performing actions without
attachment and renouncing desires and attachments, one can achieve the ultimate
goal of union with the divine. 2.
This passage describes the qualities and practices that are necessary for
someone who wants to become a real yogi, particularly through the practice of
meditation. The author emphasizes the importance of working without attachment
and using intellect to cultivate a focused and disciplined approach to the
practice.
Here teachings of Maharishi Patanjali, who detailed the eight limbs of yoga
in his Yoga Sutras are important. These include principles for ethical
behaviour, physical postures, breath control, concentration, and meditation,
among others. Lord Krishna's teachings in the Bhagavad Gita are also
referenced, with specific rules given for achieving the ultimate results of
yoga. These include practising asanas in a balanced and focused manner, keeping
the head, neck, and body in alignment, and directing the vital force (prana)
between the eyebrows to focus the mind. To take the vital force between the
eyebrows refers to the practice of focusing one's attention on the point between
the eyebrows, which is also known as the "third eye" or the "Ajna
chakra" in yoga. This area is believed to be a common centre of prana
(life force energy) and thinking in the brain. By fixing the vital force or
attention on this point, the practitioner can enter a state of meditation where
they focus on a single thought or object. This type of meditation is known as
"Dharana" in yoga, and it helps to calm the mind and increase concentration.
The thinking that is recommended during this practice should be pure and
determined, meaning that it should be focused on positive and uplifting
thoughts. The practitioner should avoid distractions and negative thoughts, and
instead cultivate a single-pointed focus on the object of their meditation.
Through regular practice of this technique, the yogi can achieve greater mental
clarity and spiritual insight, leading to a deeper understanding of the self
and the universe. The repetition of the sacred sound "Om" is also recommended to help maintain a pure
and focused state of mind. The passage concludes by suggesting that a perfected
yogi will be able to act without any selfish motivations, with all their
actions being directed towards the welfare of others. This reflects the idea of
selfless service (karma yoga) as a key component of the yogic path, and the
ultimate goal of union with the divine through the cessation of all desires and
attachments.3.
Lord Krishna describes the signs of a person who has accomplished yoga and
attained supreme bliss. These signs are as follows:
1. A person who has attained yoga
is free from all attachments and desires for sensual pleasures.
2. They are indifferent to the
external world and are not affected by worldly ups and downs.
3. Such a person has complete
control over their mind and senses and is not swayed by external influences.
4. They are self-disciplined and
have a balanced lifestyle, maintaining a moderate approach to food, sleep,
work, and other activities.
5. They are compassionate and
considerate towards all living beings, treating everyone equally and with
respect.
6. Their mind is steady and
focused, and they are able to concentrate for long periods of time without
distraction.
7. They have a deep sense of inner
peace and contentment and are not affected by external circumstances or
material possessions.
8. They have a sense of detachment
from the ego and see themselves as part of the larger cosmic consciousness.
Overall, a person who has accomplished yoga is someone who has transcended
the limitations of the ego and achieved a state of complete union with the
divine.4.
Lord Krishna emphasizes the importance of understanding the true nature of
oneself and the world. He advises that one should not identify oneself solely
with the physical body, which is impermanent and subject to change. Instead,
one should recognize that their true self is the eternal soul or consciousness
that lies beyond the physical body. Lord Krishna warns against allowing the
mind to be constantly distracted by external stimuli and sensory experiences.
He advises that one should develop the ability to control the mind and direct
it towards higher spiritual goals. The mind, when controlled, can be a powerful
tool for gaining knowledge and understanding. According to Lord Krishna, the
mind can be both an enemy and a friend. When it is controlled by negative
thoughts and desires, it can lead one down a path of suffering and confusion.
However, when the mind is directed towards positive and virtuous goals, it can
help one to attain a state of inner peace and enlightenment. Lord Krishna
encourages critical thinking and the use of intelligence in the pursuit of
knowledge and truth. He suggests that one should approach the world with the
curiosity and open-mindedness of a scientist, constantly seeking to understand
the underlying principles and laws that govern the universe. In essence, Lord
Krishna's teachings encourage individuals to transcend the limitations of the
physical body and develop a deeper understanding of the true nature of reality.
By controlling the mind and cultivating the intellect, one can achieve a state
of inner peace and enlightenment, and ultimately realize their full potential
as a spiritual being.5.
A person who has mastered their mind and senses, bringing them under their
control, finds a friend within themselves. On the other hand, someone who is
attached to worldly things and fails to control their body, mind, and senses
becomes their own enemy. The belief "I am the body" leads to a sense
of enmity, while the belief "I am the pure self" creates a sense of
friendship. Emotions limit the body, and the self within the body is confined
and subject to all the miseries brought on by the passage of time..6.
The individual who has achieved mastery over their mind, with desires that
are silenced, experiences a divine and blessed state. Their mind is perfectly
serene, free from the influence of duality. They remain immersed in the self,
unaffected by the opposing experiences of cold, heat, happiness, sorrow,
humiliation, honour, and ignominy, treating them all as equal.7.
The yogi, who embodies the teachings of yoga, keeps their mind focused on
the self and finds contentment in the knowledge and understanding of truth.
They are a wise individual, devoid of disorder, and free from attachment to
material possessions such as clay, stone, and gold. Such an individual remains
continuously immersed in the Brahmi state, transcending the limitations of the
physical world..8.
The yogi, who is centred on the self, and maintains equal sentiments
towards all beings in the world, whether they are good-hearted, friendly,
indifferent, mediocre, spiteful, captive, godly, or sinful, is considered
superior. They perceive the world as no different from themselves. They accept
everyone, whether friend or foe, as Narayan (God) and in doing so, they become
one with Narayan themselves.9.
Lord Krishna says, by subduing the mind, abandoning all hope, seclusion,
and collection free, the yogi lives alone in a solitary place immersed in the
truth.10
It is important to have a calm and pious place for meditation. Such a
place, with good vibrations, is highly favourable and effective, especially if
it has been used by a great yogi or saint for austerity. The quietness of the
place naturally awakens the mind. To prepare the place, one can use Kush grass,
deerskin, or warm and comfortable cotton clothes, as available. It is also
important that the place is neither too high nor too low. Once the place is
prepared, one should stabilize their posture and sit there for meditation.11.
While sitting in this pious place, assume a comfortable yet straight posture
and remain attentive to the actions of the mind and the senses. Through this
practice, one can engage in yoga to purify their conscience. To achieve this,
align the body, head, and throat in a straight line and set the eyes on the tip
of the nose, without looking in any specific direction or place.12.13.
A Yogi who practices Brahmacharya (celibacy) and focuses on the self is
able to control their mind and attain a fearless and peaceful state of
consciousness. By not allowing their mind to be drawn towards external
distractions, they are able to establish themselves in the pure self and
experience pure bliss.14.
A Yogi who has control over their mind is situated in their reality and can
receive the ultimate peace as a divine benefit.15.
. The practice of yoga is not meant for those who indulge in overeating,
nor for those who enjoy fasting excessively, or for those who oversleep or stay
awake continuously. To succeed in yoga, one should strive for a balanced
approach to sleeping, waking, eating, and drinking. This verse highlights the
importance of balance in the practice of yoga. It suggests that extreme
behaviours, such as overindulging in food or depriving oneself of it, can
hinder progress in yoga. Similarly, oversleeping or staying awake for long periods
can disrupt the balance necessary for a successful practice. Instead, a
moderate and balanced approach to these basic aspects of life is recommended
for optimal results in yoga.16.
A person who maintains a balanced and virtuous approach to their diet,
physical activity, actions, waking hours, and sleeping patterns can achieve a
state of restraint in their practice of yoga. This disciplined approach can
help to eliminate all sources of sorrow and suffering. This verse emphasizes
the importance of balance and virtue in the practice of yoga. It suggests that
by maintaining a balanced and disciplined approach to various aspects of life,
one can achieve a state of inner peace and happiness. This, in turn, can help
to eliminate sources of sorrow and suffering. The passage implies that the
practice of yoga is not just about physical exercise, but rather encompasses a
holistic approach to life that promotes physical, mental, and spiritual
well-being. 17.
Through continuous practice and subduing of the mind, a yogi can become
immersed in their true self. At this stage, the yogi becomes indifferent to all
external desires and experiences a state of desirelessness, where they remain
self-satisfied. This verse highlights the transformative power of yoga in helping
individuals attain a state of inner peace and contentment. It suggests that by
practising yoga, one can gradually subdue the mind and connect with their true
self. This connection can lead to a state of detachment from external desires
and a sense of inner fulfilment. The passage implies that the ultimate goal of
yoga is not just physical fitness or stress reduction, but rather a deeper
sense of spiritual and emotional well-being. 18.
A yogi who has merged their mind with the true self experiences a stable
and unwavering state of mind. It is like a lamp whose flame remains steady in
an airless place. Even the sensual desires of the world cannot sway the yogi's
mind. It describes the state of mind achieved by a yogi who has successfully
connected with their true self through the practice of yoga. It suggests that
this state of mind is characterized by stability, focus, and detachment from
external distractions. The imagery of a lamp burning steadily in an airless
place highlights the idea that the yogi's mind is not influenced by external
factors or distractions. The passage implies that achieving this state of mind
is a goal of yoga, and can lead to a deeper sense of inner peace and spiritual
well-being. 19.
When a yogi practices yoga and places their mind in their true self, they
become free from all desires and experience a state of bliss. The mind becomes
a true reflection of the pure self and remains absorbed in its true form. This
saying describes the state of mind achieved by a yogi who has successfully
connected with their true self through the practice of yoga. It suggests that
this state of mind is characterized by a sense of liberation from worldly
desires and a feeling of pure, unadulterated joy. The mind becomes a reflection
of the pure self and remains constantly focused on its true nature. The passage
implies that achieving this state of mind is a goal of yoga, and can lead to a
deeper sense of inner peace and spiritual fulfillment.20.
In his teachings to Arjuna, Lord Krishna imparts the ultimate secret that
self-realization can only be attained through subtle intelligence. Pure
intelligence is the only means to access the truth, as all disciplines rely on
and operate through this faculty. The intellect, which surpasses the senses,
transforms into pure and subtle wisdom. This supreme wisdom brings immense joy
and contentment, allowing a yogi who has attained it to remain undisturbed in
any situation.21.
Upon attaining the true self-state, a yogi reaps the ultimate benefit.
Recognizing this truth, they come to understand that nothing surpasses that in
all of creation. With this realization, a yogi gains an unshakeable steadiness
of mind, and even the heaviest of sorrows and grief cannot distract them. To a
yogi with self-realization, happiness and sorrow become equal, and they remain
unperturbed by the ups and downs of life.22.
The practice of yoga is essential to be understood. It is the only means
that can free us from the sufferings of this world. Therefore, one must
practice yoga with determination and patience. A restless mind is easily
distracted, so it is crucial to cultivate patience in our practice.23.
The aspirant must renounce all desires arising from Sankalpas - the effect
of making mental resolutions. They must also exercise complete control over
their senses, restraining them from all sides through the power of the mind. In
the pursuit of spiritual growth, the seeker is required to let go of all
desires that arise from making mental resolutions. These desires often lead to
attachment and create obstacles on the path of spiritual progress. Furthermore,
to achieve this state of detachment and control, the seeker must discipline
their senses and direct them inward. This is done through the power of the
mind, which serves as the master controller of the senses. By restraining the
senses, the seeker can channel their energies towards the pursuit of spiritual
advancement.24.
By practising this sequence, when the mind is caught by pure intelligence,
it automatically turns away from external distractions and ceases to wander
towards worldly objects. In this state, the seeker must exercise patience and
direct their mind towards the pure intelligence within themselves. Once the
mind is positioned in the true self, there is no need to worry about anything
else. When the mind is caught up in pure intelligence, it gains a deep
understanding of the true nature of reality and is no longer drawn towards
external objects. At this stage, the seeker must have patience and allow the
mind to focus on the pure intelligence within themselves. By doing so, the
seeker gains access to the true self, and all worries and concerns related to
the external world lose their significance. The mind becomes stable and
tranquil, allowing the seeker to experience a state of inner peace and
harmony.25.
The mind is restless and prone to wandering. It easily gets distracted and
moves away from the focus point. Therefore, it is crucial to repeatedly bring
it under control and redirect it towards the self. The mind tends to gravitate
towards external objects based on its natural tendencies and interests.
However, by engaging in self-reflection and contemplation, the mind's interests
and tendencies shift towards introspection, away from external distractions.
Therefore, it is essential to practice continuous self-awareness with a witness
to keep the mind focused and grounded.26.
When the mind ceases to wander, it becomes still and tranquil. Such a yogi
experiences eternal happiness and peace. All the actions of such a yogi become
centred on the self and free from attachment. As soon as the mind stops its
constant chatter, the yogi attains detachment. Not only that, but the restless
nature of Rajoguna also comes to a halt, and the yogi enters a state of natural
Samadhi, the state of ever-enlightenment. When the mind is stilled, the yogi
experiences a state of inner peace and contentment that is not dependent on
external factors. In this state, the yogi's actions become centred on the self
and are free from attachment. Detachment enables the yogi to remain undisturbed
by the ups and downs of life. As the mind becomes quiet, the restlessness of
the Rajoguna also subsides, and the yogi enters a state of natural Samadhi, the
state of supreme consciousness. This is a state of everlasting enlightenment
that remains unaffected by the changing circumstances of life.27.
A Yogi who has centred themselves in the self and shed their karmic burden
attains enlightenment and realizes their identity as Brahman. Through this ultimate
and genuine understanding, they naturally experience profound peace and bliss.28.
The Yogi who has merged with their soul, and is situated in the self,
perceive themselves as existing in all beings and see all beings within
themselves. Thus embodied in all manifestations, the Yogi experiences the state
of Brahman and a sense of universal presence.29.
When the Cosmic Yogi unites with me, they see my existence in all things
and realize that all things are contained within me. To such a Yogi, I am not invisible,
nor are they to me. We become one. The Yogi centred in the self becomes a
cosmic self, experiencing the ultimate Brahmic state and achieving the ultimate
result of yoga." This saying describes the concept of a union in yoga,
where the individual self (Jivatman) merges with the universal self
(Paramatman). The Cosmic Yogi refers to the universal consciousness, and the
sentence implies that when one is in union with it, one perceives the
interconnectedness of all things. The centred self yogi mentioned here is one
who has achieved a state of stillness and centeredness within themselves,
enabling them to experience the cosmic self. The ultimate Brahmic state refers
to the state of consciousness where one realizes their identity as Brahman, the
ultimate reality.30.
A Yogi who is established in truth realizes my presence in all beings,
continuously remembers me, and is liberated from the limitations of their
physical body and karmic bondage, thus becoming one with the cosmic self. It
describes the concept of liberation in yoga, where one achieves freedom from
the limitations of the physical body and karmic attachments by realizing the
ultimate truth. The sentence suggests that a Yogi who has realized the truth
recognizes the presence of the divine in all beings, and through continuous
remembrance, they are liberated from their body and karmic bondage, ultimately
merging with the cosmic self.31.
The Yogi who sees all beings as one with themselves, perceiving the
pleasures and sorrows of the world as equal, is ultimately superior. There is
no difference between such a Yogi and me, as they become a cosmic soul. This
saying describes the concept of oneness in yoga, where one perceives all beings
as an extension of themselves and recognizes the interconnectedness of all
things. The sentence suggests that the Yogi who attains this state of
consciousness, where there is no differentiation between themselves and the
external world, achieves a higher state of being. They perceive the world's
experiences as equal and are thus liberated from the cycle of pleasure and
pain. Ultimately, such a Yogi becomes one with the cosmic soul, realizing their
true nature as part of the universal consciousness.32.
Mahatma Arjuna expressed his doubts to Sri Bhagavan, saying that he did not
find the equanimity of Yoga practical because of his restless mind. Arjuna did
not see stability in it and felt that it drained the senses and deluded the
intellect. He compared it to an imp that constantly ran in every direction.33.
Arjuna expresses his difficulty in controlling the mind, describing it as
fickle, powerful, stubborn, and strong. He feels agonized by the fact that no
one obeys the mind. He considers stopping such a mind to be as difficult as
stopping the air.34.
Sri Bhagavan acknowledges Arjuna's statement about the fickle and
difficult-to-control nature of the mind. However, Bhagavan also suggests that
with practice, the mind can be brought under control. He explains that
practising restraint of lust or meditation can help to stop the habit of the
mind wandering, which ultimately leads to gaining control over it.35.
According to Sri Bhagavan, a person who lacks inner peace and does not
practice regularly cannot control their mind. Without a subdued mind, one
cannot achieve yoga. However, Bhagavan suggests that constant practice of
premeditation can make it easier for a striving individual to achieve yoga.36.
Arjuna asks Sri Bhagavan about the state of a person who reveres yoga and
seeks self-knowledge but fails to practice restraint, and whose mind becomes
distracted from yoga. Arjuna wonders what will happen to such a person who
fails to attain the self and achieve success in yoga.37.
Arjuna questions whether a person who is distracted and fascinated by the
mind from the path of self-knowledge is corrupted from both sides. Such a
person may not be able to fully enjoy the world and may also fail to attain the
ultimate goal. Arjuna wonders whether such a person would be destroyed on both
sides, like a scattered cloud that does not fulfil its purpose.38.
Arjuna seeks clarification from Sri Bhagavan, expressing that only he can
remove his doubt as he cannot find anyone else who can help him overcome his
scepticism. Arjuna recognizes the importance of having the right teacher or
correct instruction from scripture along with regular practice on the path of
yoga. He understands that it is crucial to have a proper understanding of the
scriptural instructions, or else the seeker may remain in a state of confusion
and doubt.39.
Sri Krishna assures Arjuna that a person who practices yoga and follows the
path of self-knowledge will never face destruction in this world or the
hereafter. Sri Krishna believes that practising the welfare path of
self-knowledge will prevent any human from experiencing misery. Sri Krishna
also explains that the seed of truth and knowledge of Brahman is ever-lasting
and can never be destroyed. Once the seed is planted, it will definitely
germinate and grow.40.
According to the teaching of Sri Krishna, the Jiva-self who has been
corrupted from the path of yoga by Maya will go to the world of the virtuous
after death, and reside there for a long time. Eventually, they will be reborn,
either in the house of noble and rich people with pure conduct or in the house
of intelligent yogis. This type of birth is considered to be rare in this
world..41,42.
Sri Krishna teaches that the yoga practices of the previous birth of a yogi
who has been corrupted by Maya will slowly begin to manifest in them, sometimes
quickly, and with its influence, the yogi will move towards Jnana. The yogi
will try harder to enlighten their mind through more practice and detachment
than in their previous birth because the seed of Brahman within them can never
be destroyed.43.
In their new birth, the yogi who was previously corrupted by Maya may be
subservient to their parents, family, and society, but their intellect is
naturally attracted towards knowledge of the self due to the yoga practices of
their previous birth. Through their curious ability, practice, and detachment,
they transcend the Jnana Brahman and attain enlightenment..44.
Due to their previous birth and inherent nature, the yogi practices yoga
with great care and diligence, freeing themselves from all karmic bondage and
eventually attaining the ultimate state of enlightenment. This means that their
previous actions and tendencies have paved the way for their current path of
yoga and spiritual progress. Through their persistent efforts, they are able to
transcend the limitations of the material world and experience the boundless
nature of the self.45.
The Karma Yogi who remains detached and self-reliant is deemed superior to
ascetics, learned scholars of scriptures, and even unrighteous Karma Yogis.
Thus, O Arjuna, strive to be a Yogi yourself.46.
Among the Karma Yogis who remain detached, the one who is devoted to me,
absorbed in my cosmic form and situated in a state of perpetual union with me,
is the ultimate and superior Yogi. Such a Yogi brings me great pleasure.47.
om tat sat
This commentary is taken from Basanteshwari Bhagavadgita.
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