Bhagwad Gita - Post 82

THE YOGA OF WISDOM AND REALISATION

Summary of Seventh Discourse

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? 

There is not much detail on this subject in the first six chapters. There was a reference to the Atman towards the end of the Fifth Chapter, and this continues throughout the Sixth Chapter: ātmanyeva vaśaṁ nayet (6.26). 

This has been reiterated several times. The restraint of the mind and the senses is intended for the purpose of achieving Self-identity — the establishment of consciousness in the Atman. We have heard this word ‘Atman’ a number of times, but in the Sixth Chapter the Bhagwad Gita does not go into detail as to what this Atman is, though it says that it is immortal, and it is pervading everything.

From the Seventh Chapter onwards, we enter into a new field of observation and study — namely, the encounter of the individual with the cosmic purpose. 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. 

But a direct onslaught, as it were, on this great subject of the Universal Being having an organic connection with the individual, and God being the Creator of the world, did not receive adequate emphasis. “Do this.” “Do not do this.” “Restrain yourself.” We heard this many a time in the first six chapters. 

From the Seventh Chapter onwards, the Supreme Lord assumes an important position. In the first six chapters, Sri Krishna speaks as an instructor, as a mentor, as a good guide,

a friend, philosopher and guide, as it is said. 

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

He is no more a teacher of the ordinary type. 

He is not a simple friend of Arjuna or a philosopher par excellence but is God Himself speaking. He is the mouthpiece of the Almighty. 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. 

Prakriti or Nature is made up of the three Gunas or qualities — Sattwa, Rajas and Tamas. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion, termed Maya, can only be removed by the Grace of the Lord Himself.

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.

Love.

Bhagwad Gita - Post 81

Verse 41

Praapya punyakritaam lokaan

Ushitwaa shaashwateeh samaah;

Shucheenaam shreemataam gehe

Yogabhrashto’bhijaayate.

Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy.

Verse 42

Athavaa yoginaameva

Kule bhavati dheemataam;

Etaddhi durlabhataram

Loke janma yadeedrisham.

Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world.

Dear All,

With the understanding of the above 2 verses, let us get deeper into the next verse.

Verse 43

Tatra tam buddhisamyogam

Labhate paurvadehikam;

Yatate cha tato bhooyah

Samsiddhau kurunandana.

There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O Arjuna!

God, who is seated within the heart of every living being, is perfectly just. Whatever spiritual assets we had accumulated in the past life — detachment, wisdom, devotion, faith, tolerance, determination, etc. — are known to him. 

So, at the appropriate time, he gives us the fruits of our past efforts and enhances our spirituality from within, in accordance with our previous attainments. 

This explains why some people harboring materialistic views suddenly become deeply spiritual. When their spiritual sanskaras awaken, they get the benefit of their sadhanā of previous lives.

A traveler may break journey to rest the night in a hermitage / rest house. But when he wakes up, he does not need to again tread the distance already covered. He simply moves ahead to cover the remaining distance. 

Likewise, by God’s grace, the yogi of past lives receives the previous spiritual assets accumulated, to be able to continue the journey where he had left off, like someone who has woken up from sleep. That is why such a yogi never gets lost.

This does not apply only in rebirth. Even in this lifetime, one can get second wind. If one invests all  thoughts in the spiritual field, his environment changes and life becomes easy.  

This truth is validated 100% in this very life of the Author who, having spent desire filled life up to 40+ years in this very birth, was awakened by the Lord with one glance which came as second wind, uprooting  all his  left over desires, all his left over ego from their  very roots.  

Bhagwad Gita thus revitalizes spiritual aspirant with enthusiasm, clarity and cheer. Then the sadhaka is  able to focus all  his energies on marching  towards Self-realization.

Love.

Bhagwad Gita - Post 80

Verse 40

Sri Bhagawan Uvaacha:

Paartha naiveha  naamutra

Vinaashas tasya vidyate;

Nahi kalyaanakrit kashchid

Durgatim taata gacchati.

The Blessed Lord said:

O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My dear one, ever comes to grief.

Sri Chinmaya’s words of pure wisdom comes handy to explain this verse.

“At the very opening of this section, Krishna assures, with all emphasis at His command - "Neither here nor in the hereafter, is there any destruction for him, who performs right action."

The present is the product of the past, and thought by thought, action by action, knowledge by knowledge, we are creating for ourselves in the present the blue-print of our future.

Therefore, the Hindus believe in previous lives as well as in future births for all embodied souls; this is otherwise called the theory of re-incarnation. Based upon this principle, Krishna insists that no seeker is ever lost, although he may slip and fall, or even end his present manifestation; tomorrow is but today modified, but directly continued.

In addressing Arjuna as "O MY SON," Krishna has here not only followed the traditional practice of the Upanishads, but there is also a deeper significance.

However deceitful, cunning and cruel a brute one might be to everyone else in the world, one cannot ever come to advise a false philosophy to his own son. With fatherly love, Krishna is assuring Arjuna that one who is striving in the direction of evolution shall never come to suffer any real  fall. On the ladder of cultural growth, each step that is placed forward is an ascent towards the Absolute Perfection.”

Dear All,

We have to carefully parse the meaning of Shri Krishna’s words. He is in no way implying that the meditator will somehow attain material success due to his meditation. The common standard for attaining success in our world is wealth, power and fame, none of which is guaranteed as a result of meditation. 

Sri Krishna wants us to understand is that one who takes up meditation sincerely will automatically develop dispassion towards wealth, power and fame. He will not care whether he attains material success or not. So therefore, a lack of material success will not cause him distress.

 

But that does not mean that the meditator obtains a pitiable state either. In fact, by sincerely practicing mediation, the seeker will be in tune and in harmony with the world. 

Remember Sai's words of assurance - "If your thoughts / intentions are pure and noble, then Anugraha will pour in from all Navagrahas".

In essence, yoga of meditation is aligned with the good karmas done with Shraddha by the aspirant, in this verse.

Thus, though, in the present birth, he may not attain liberation, still, his faith and his sadhana , his quietened / equipoised / tranquil / steady mind  is sure to make him engaged in  good karmas  in the present birth and the result of such good karmas may not  lead him to distress in the future birth(s) as well.

And, still, due to accumulation of some past karmas, even  if some misery strikes such a sincere aspirant, as mentioned above, "He will not care whether he attains material success or not. So therefore, a lack of material success or at worst, even utter failures in life (to clear the prarabdha of past lives)  will not cause him distress."

Love.