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Gita : Ch-6. Slo-20, 21, 22, and 23.





Srimad Bhagavad-Gita :


Chapter-6. ( Dhyana-yogam )


Slokam-20, 21, 22, and 23. (  In these four  slokam-s   Lord Krishna  narrates   the  yoga-lakshnam....)

{ The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.}



(20)
yatroparamate     cittam    niruddham      yogasevaya,



yatra     caivatmanatmanam       pasyannatmani    tushyati.




yogasevaya   =   with   the   help   of    the   yoga    training;

niruddham     cittam   =   the    conquered    mind;

yatra     uparamate   =   in    which    situation   (  in that state of affairs),   becomes    silent    and    peaceful;

yatra   =    in    which   situation  (in that state of affairs );

atmana     atmanam   =   with   the   aid    of    atma   ( mind )    unto    the   atma    ( mind );

pasyan      atmani   =   realising    the    atma;

tushyati   =   becomes    satisfied;




(21)
sukhamatyantikam       yattad      buddhigrahyamatindriyam,



vetti     yatra    na     caivayam    sthitahcalati     tattvatah.



atindriyam    buddhigrahyam   =   excluding     the    senses   (  devoid    of    senses ),   experiencing    with    the   pure   mind    only;

vetti    ca   =   knows   too;

yatra    sthitah    ayam   =   in    which   state   of    affairs   situated   ( placed/positioned )   yogi;

tattvatah   =   from   the   tattvam/essence/truth;

na   calati    =   never    moves;




(22)
yam    labdhva     caparam    labham    manyate     nadhikam    tatah,



yasmin     sthito     na     duhkhena      gurunnapi     vicalyate.



yam    labdhva     tatah     adhikam   =   that    which    by attainment,   from that,   more than that;

aparam    labham   =   any   other    gain;

na   manyate   =   never,   does   not   think/mind;

yasmin     sthitah   =   in   which   state   of   affairs    being   positioned;

gurunna    duhkhena    api   =   even    in   very   stressful    misery;

na   vicalyate   =   never    shaken   by(   not   disturbed    at   all );    




(23)
tam     vidyad duhkhasamyogaviyogamyogasamjnitam,



sa     niscayena     yoktvyah    yoganirvinnacetasa.



duhkha-samyoga-viyogam   =   misery/sorrow,  together    and    separation,  fully   away   from   miserable    situations    and  
bondages;

tam    yogasamjnitam    vidyat   =   know   that    as    "yogam";

anirvinna    cetasa   =    with    cheerful   attitude;

yoktvyah   =   must   be   practiced.


 

Lord Krishna is revealing the superior meditation wherein as a result of dedicated effort one completely immerses their mind in the delight of spiritual transcendence, wherein as the mind perceiving the atma or soul receives the greatest satisfaction and contentment realising there is nothing else to be desired for, wherein the consciousness experiences that sublime and ineffable bliss beyond the scope of the senses to comprehend, wherein once established one never for a moment has the desire to relinquish the exquisite bliss experienced, wherein perfection of meditation is even once achieved one desires nothing else even in the times of not meditating, and wherein once established whether immersed in meditation or on the way to perfection one does not become shaken by adversity or disturbed by afflictions even as grave and devastating as the premature death of a beloved family member, One should learn this superior meditation which severs all connection with sorrow and misery. Knowing the intrinsic nature of meditation to be thus one should perform meditation with full trust and faith, free from all doubts with the mind happy and content.

After presenting the process such as the sitting place and the diet required while practising dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. Lord Krishna reveals the results of such endeavours in these verses. He places emphasis on this superior level of consciousness where the purified mind fully controlled by yoga becomes completely detached from worldly objectives and achieves atma tattva or realisation of the soul.

From this point on the yogi becomes perfected in yoga and experiences transcendental bliss independent of all contact with the senses. This transcendental bliss is perceived by the spiritual intelligence of the atma and the yogi established in this superior level of consciousness remains fixed in the atma never digressing from it even for a moment. Lord Krishna states the words na eva calati meaning one never deviates, even in times of great adversity.

This is because the transcendental bliss experienced emanates from within one's own inner self. How can one deviate from themselves for after having become established in this transcendence one realises that the immortal atma is the only thing worthy of attainment and that there is nothing greater to be gained. After explaining the condition of steadiness and non-deviation in general terms. Lord Krishna presents further in specific terms. That superior level of consciousness which brings about a total state of contentment and tranquillity without ever having even the slightest contact with sorrow and misery is known as yoga.

The word dukhena means misery and includes the consequence of suffering which is induced as a result of the senses contacting sense objects and this includes pleasure as well. This superior level of consciousness should be resolutely engaged in with firm faith and dedication by an aspirant seeking moksa or liberation from material existence. And if there appears to be a delay in its accomplishment one should not become distraught or disappointed as by perseverance the goal will assuredly be attained. Disappointment is the impotent propensity to doubt and lose faith for the success in one's efforts and should not be harboured.

Lord Krishna is revealing the superior meditation wherein as a result of dedicated effort one completely immerses their mind in the delight of spiritual transcendence, wherein as the mind perceiving the atma or soul receives the greatest satisfaction and contentment realising there is nothing else to be desired for, wherein the consciousness experiences that sublime and ineffable bliss beyond the scope of the senses to comprehend, wherein once established one never for a moment has the desire to relinquish the exquisite bliss experienced, wherein perfection of meditation is even once achieved one desires nothing else even in the times of not meditating, and wherein once established whether immersed in meditation or on the way to perfection one does not become shaken by adversity or disturbed by afflictions even as grave and devastating as the premature death of a beloved family member, One should learn this superior meditation which severs all connection with sorrow and misery. Knowing the intrinsic nature of meditation to be thus one should perform meditation with full trust and faith, free from all doubts with the mind happy and content.

In the slokam   twenty  Lord Krishna uses the word atmani to indicate the body and the word atmana to indicate the mind and atmanam refers to the resplendent Supreme Lord. In verse twenty-one the word tattvatah means the form of the Supreme Lord. In verse twenty-four the compound words dukha-samyoga-viyogam means that which severs the connection to misery. The word samyoga insures that not only all connection to misery is severed but also the possibility of misery arising in the future is severed as well. The words niscayena yoktavyo means practised with firm determination.

The word atmanam means the Supreme Lord and atmana is indicative to the Supreme Lord's grace experienced through the mind.

To be continued  ...



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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.


Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

Mahabutaniahankarah  bhuddhiraviyaktameva  ca,


Indriyani dasaikam  ca  panchendriyagocarah.



mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.



(7)-


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,


etat  kshetram  samasena  savikaramudahrutam.



etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

3.1
The five great …

Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Liste…

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.

13/04/2017

Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.

(8)

amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;

(9)

indriyartheshu  vairagyam   anahankara  eva  ca,

janmamrtyujaravyadhiduhkhadoshanudarsanam.

indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;

(10).

asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;

anab…