Bhagwad Gita - Post 252

Summary of 'Bhagwad Gita' ... Continued

What happens after the expected goal of self-integration is reached by way of direct restraint of the senses and the mind, and meditation as per the suggestions given in the Sixth Chapter? Meditation on what? 

The restraint of the mind and the senses is intended for the purpose of achieving Self-identity — the establishment of consciousness in the Atman.

Very little of the cosmos is mentioned in the first six chapters other than a reference to the three gunas of prakriti, etc., in the Third Chapter. 

 “Do this.” “Do not do this.” “Restrain yourself.” We heard this many a time in the first six chapters. 

From the Seventh Chapter on wards, the Supreme Lord assumes an important position. 

Now he speaks in a different tone altogether, as a representative of the Almighty Himself. 

Therefore, the ideas of “Come to Me. Resort to Me. Be intent on Me. Depend on Me. Surrender yourself to Me” are more prominently emphasized from the Seventh Chapter onwards. 

Krishna says that whatever exists is nothing but Himself. He is the cause of the appearance of the universe and all things in it. Everything is strung on Him like clusters of gems on a string. 

He is the essence, substance and substratum of everything, whether visible or invisible. Although everything is in Him, yet He transcends everything as the action less Self. 

Sri Krishna tells Arjuna that the supreme Godhead has to be realized in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.

This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realization.

  

Now, we are getting into the very core of Vedanta, from this chapter onwards. 

Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain. 

All beings, including even the Gods, come again and again into this created universe from the state of un-manifest being wherein they remained at the end of an age-cycle. 

But the Lord exists even beyond this un-manifest being. That radiant, imperishable Divine Reality is the highest goal to be attained. Single-minded devotion of our heart is the means of attaining this highest blessed state.

By always remaining in tune with the Lord through pure love, everything is made auspicious, if one can ever remain united with the Divine through deep devotion, constant remembrance, regular meditation and continuous communion, then all times, places, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.

Arjuna here asks Lord Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. 

Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self and all action. (Chapter 7-29)

Those who know Me with the Adhibhuta (pertaining to the elements), the Adhidaiva (pertaining to the Gods), and Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind. (Chapter 7-30).

Arjuna wants clarity on the above declaration by the Lord and also  wishes to know what is that Supreme Being, what is Karma or action that He refers to, and what is the meaning of that which pertains to this spirit, the elements and the center of all things within this human body.

Beyond all things manifest and un-manifest, beyond these names and forms, there is the Supreme Being — Brahman. He indwells this body as the center of all things, including even our own self (individual soul). 

The secret of reaching the Divine Being and thus freeing oneself forever from birth and death and the pains and sufferings of this earth-life, is to constantly practice unbroken remembrance of the Lord at all times, in all places and even amidst one’s daily activities. 

If one practises such steady remembrance through regular daily Sadhana, then he will be rooted in His remembrance even at the time of departing from this body at death. Thus departing, he will go beyond darkness and bondage and attain the realm of eternal blessedness.

  

Now the Lord proceeds to describe His nature as the eternal, all-comprehensive Truth. He is everything that is invisible and visible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. 

All beings who are ignorant of this knowledge are caught helplessly in the cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a silent witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.

The Lord’s divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasizes, is the essence of all spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. 

The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of righteousness and truth, reaches the Lord. Whatever vocation one follows, one can attain the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the mind on the Lord and dedicate everything unto Him—one’s body, mind, actions, emotion and will.

In the Tenth Chapter we go further, to a greater emphasis of the immanence of God — not God coming sometimes when we are in a state of distress, not a God who provides us with what we need when we need it, but God perpetually residing in all things which are the glories of this world.

The enchanting, beautiful character of God is especially brought into high relief in the life of Bhagawan Sri Krishna, who is the might of mights, the power of powers, and represents the fatherhood of God in this tremendous incarnation as the height of yogic ecstasy and power; and yet, he was the beauty of beauties. 

Bhakta asks- “Where are You actually present in this world, O Lord? You said that You are in all things. Are You in an atom? Are You in a dustbin? Are You in a tree? Are You in a stone? Where are You?” 

Lord responds- “I am in everything, no doubt, yet My presence can be especially felt in certain exalted manifestations.” Towards that description we are entering the most glorious chapter, the Tenth—where Sri Bhagavan Himself starts speaking without Arjuna raising a question. “I shall speak to you further about My glories and My supernal greatness.”

Krishna tells Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their Karmas. All these qualities—wisdom, truth, contentment, etc. — originate from Him.

Arjuna accepts the descent of the Supreme in a human form but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe.

The true devotees of the Lord are wholly absorbed in Him. They have completely surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed, and knowledge gained through Divine Grace alone.

Love.