Gita : Ch-6. Slo-24 & 25.

Srimad Bhagavad-Gita :


Chapter-6. ( Dhyana-yogam )


Slokam-24 & 25. ( Lord Sri Krishna  gives  additional  instructions  on  the  practice  of  meditation in  these  two  slokam-s : )


{24 - One's  eternal duty is to perfect the science uniting individual Consciousness (Jivatma) with the Ultimate Consciousness ( Paramtma)  by perseverance, dedication, and conviction abandoning all desires for sense gratification arising from the stimulus of mental imagery, by withdrawing all the senses completely from the surroundings, by the mind.}


[25- By spiritual intelligence and concentrated  meditation the mind fully within the Self; gradually step by step become focused within, not thinking anything else.]





(24)
sankalpaprabhavan    kaman    tyaktva    sarvanaseshatah,


manasaivendriyagramam      viniyamya      samantatah.



sankalpa-prabhavan   =   born   of    material    desires;

sarvan    kaman   =   all    sense   gratification;

aseshatah    tyaktva    =   completely    giving   up;

samantatah     indriya-gramam    =   from    all    sides   the    full    set    of senses;

manasa    eva     viniyamya   =   certainly    regulating    by    the    mind;





In slokam eighteen Lord Krishna already explained that fixed concentration in the atma or soul frees one from the craving of sense enjoyments. Now reflecting that these enjoyments are the primary oppressors against the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, and are very difficult to eradicate due to latent impressions from past activities; Lord Krishna gives advice how to abandon them with the words sankalpa-prabhavan meaning desires of the world. The word sankalpa is the conceived images of one's desires. In the minds of the ignorant they are the forms of worldly objects yearned for. They also include the latent desires in the memory from the remembrance of past experiences of sensual pleasures and enjoyments in the thinking of: I enjoyed that and I want to enjoy this. These ideas and mentality are detrimental obstructions in the furtherance of yoga and are veritably the root cause of misery and suffering. One should reflect that they arise from the interactions of the sense objects in material existence and contemplating their banal and mundane nature develop a healthy aversion to engaging the body and the mind in their sense desires.



Having renounced all desires which arise due to infatuation of the mind for sense objects as well as renouncing the impressions within the mind from past sense experiences which are tangible obstructions to the achievement of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Controlling the senses from meandering in all directions by the strength of the purified mind which views sense gratification as a detrimental activity for spiritual development. This verse is a continuation of the previous verses and Lord Krishna is encouraging the practice of this superior yoga.




(25)
sanaiah    sanairuparamet    buddhya     dhrtigrhitaya,


atmasamstham     manahkrtva    na    kincidapi    cintayet.




sanaiah    sanaiah    uparamet   =   gradually,    and    step   by   step,   enjoy   in   inner    Atma   ( anthrathma );

dhrtigrhitaya    buddhya    =    with    the    intelligence    which   has   conviction;

manah   =   the   mind;

atmasamstham      krtva    =    once-after   placing  strongly   in    atmasvarupam   (in transcendence),   doing    so;

na    kincid-api    cintayet   =   thereafter    never   think    anything    else.





Lord Krishna uses the words sanaih sanair meaning gradually by degrees one who has completely withdrawn their senses from all external distractions fixes the un flickering mind on the atma or soul with firm and resolute determination that they will in due course of time most assuredly become established in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. By thinking in this way there will be no slackness in their practice or diversion in their enthusiasm although on occasion there might arise delays and obstructions on their way still they should think only on the atma.

Desires are of a two-fold nature. Sparsa-ja which arise from the impulses of the physical body or and sankalpa-ja which arise from the impulses of the mind or mental origin. Sparsa-ja includes desires for cold or for hot, or for sweet or for salty, or the lack of such. Sankalpa-ja includes desires for wealth, fame, dominion, progeny and such. With great effort it is possible to abandon the desires of the mind by avoiding to think about them. It is also possible to resist the sensations of pleasure and pain with an attitude of indifference; but between the two the desires of the mind are more easy to abandon because it is not possible to avert the sensations of the body. Thus it is necessary to comprehensively and systematically neutralize the senses from their external corresponding sense objects. This should be undertaken gradually by degrees with determination and a resolute will. Then in due course of time the mind will be weaned from all things except the eternal atma or soul and absorbed exclusively in the atma, one thinks of nothing else. This is the meaning Lord Krishna intended.

If the mind should become unfocused due to the influence of latent impressions in the mind from past activities; then one unperturbed should firmly bring the mind back by concentration and refocusing meditate on the atma or soul while withdrawing the mind away from the external impressions of the subtle body. This will manifest gradually by degrees and should not be expected to happen immediately. The way of confirming if the external impressions of the subtle body have been evaporated is being given by Lord Krishna with the words na kincid api cintayet meaning one will think of nothing but the atma. Having attained communion with the ultimate consciousness perceived spontaneously by a focused and tranquil mind one should desist even from all conceptions of meditation that present the person meditating as different form the object of meditation or otherwise as the individual consciousness being different from the atma.

The word sarvan means all desires in every sphere of endeavour. The word asesatah means complete cessation of all desires. The word manasaiva means by the sole strength of the mind only is restraint possible. Spiritual intelligence is the instrument for restraining the mind as well as restraining the sense. This is what Lord Krishna is indicating.

To be continued   ....