Category Archives: yogaha

Bhagavad Gita Verse 36, Chapter 6

13 Sunday May 2012

Posted by in asaiyataatmanaa, avaaptum, chapter 6 verse 36, dushpraapa, iti, matihi, me, shakyaha, tu, upaayataha, vashayaatmanaa, yatataa, yogaha

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asaiyataatmanaa yogo dushpraapa iti me matihi |
vashayaatmanaa tu yatataa shakyovaaptumupaayataha || 36 ||
 
Yoga is inaccessible for one with an uncontrolled mind, this is my opinion. But, for one with a controlled mind who strives intelligently, it is possible to attain.
 
asaiyataatmanaa : one with uncontrolled mind
yogaha : yoga
dushpraapa : inaccessible
iti : this
me : my
matihi : opinion
vashayaatmanaa : one with controlled mind
tu : but
yatataa: strive
shakyaha : possible
avaaptum : to attain
upaayataha : intelligently
 
Previously, Shri Krishna spoke about the importance of disciplined practice and dispassion in controlling the mind. In order to emphasize this point, he says that a person who is not in control of his mind cannot ever attain the state of the meditator. Moreover, he advises Arjuna to put forth tons of effort, but do so dexterously and intelligently. Note that he does not issue any edict, he says that this is his opinion, take it or leave it.
 
Let us first look at the notion of meditation with an uncontrolled mind. Pursuing meditation without first controlling the mind could prove harmful, just like trying to tame a wild elephant by directly mounting it is physically harmful. The wildness of the mind is caused by hordes of desires living in the mind. We may know our conscious desires, but we have no idea of all kinds of desires that are lurking within our subconscious mind, and how powerful they are.
 
Many meditators think that they have conquered their minds within a few days, and lull themselves into a false sense of accomplishment. Some others get rid of all their material possessions and retire to an ashram. In both cases , they are brought back to reality when one of those desires rears its ugly head and completely overpowers the meditator.
 
Now, that is exactly why Shri Krishna recommends that our spiritual practice should be practiced intelligently. He uses the word “upaayataha” which is derived from the word “upaaya” meaning solution. It means that spiritual practice requires us to become “solution-oriented” or analytical in our approach. It requires us to focus and pay attention and be aware of each and every desire that lurks in our mind, just like a scientist conducts research in a lab. Simply abandoning all material objects may seem like dispassion, but it will not rid us of latent desires.
 
With this statement, Shri Krishna answered Arjuna’s question around the difficulty of controlling the mind. Arjuna asks Shri Krishna another question in the next shloka.
 

Bhagavad Gita Verse 33, Chapter 6

05 Saturday May 2012

Posted by in agam, ayam, chanchalatvaat, chapter 6 verse 33, etasya, madhusudhana, na, pashyaami, proktaha, saamyena, sthiraam, sthitim, tvayaa, yaha, yogaha

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Arjuna uvaacha:
yoyam yogastvayaa proktaha saamyena madhusudhana |
etasyaaham na pashyaami chanchalatvaatsthitim sthiraaam ||
 
Arjuna said:
Of this yoga of equanimity that you have spoken of, O slayer of Madhu, I do not envision stability in that state, due to the fickle nature (of the mind).
 
yaha : of
ayam : this
yogaha : yoga
tvayaa : you have
proktaha : spoken of
saamyena : equanimity
madhusudhana : O slayer of Madhu
etasya : in that
aham : I
na : do not
pashyaami : envision
chanchalatvaat : due to fickle nature (of the mind)
sthitim : state
sthiraaam : stability
 
Arjuna was listening attentively to Shri Krishna’s discourse on meditation. As the discourse concluded, he asked Krishna, the slayer of the demon Madhu, a series of clarifying questions. The first question that Arjuna raised was : how can we remain established in the meditative state, when the mind is so fickle? He then further elaborates on this question in the following shlokas.
 
Arjuna, being the perfect student, summarized the entire discourse of the sixth chapter in one word: “saamyena” or equanimity. The end goal of meditation is not some magic power or levitation or anything like that. It is the ability to see the eternal essence pervading everything, and thereby develop an attitude of equanimity or sameness towards everything and everyone. This vision reaches its peak when we do not perceive any difference between us and the world, giving us everlasting peace and joy.
 
But, as Arjuna states, it is difficult for someone to maintain such a vision because the untrained mind will not allow it. It may be possible to develop that vision for a few seconds, maybe for a few minutes, but not more than that. Moreover, it is difficult to see one’s own self in someone we hate or dislike. If we try to see our self in such a person, the mind quickly changes that thought from “I am the self of that person” to “he did a bad thing to me last year”.
 
Arjuna further elaborates on the fickleness of the mind in the next shloka.

Bhagavad Gita Verse 23, Chapter 6

25 Wednesday Apr 2012

Posted by in anirvinna, chapter 6 verse 23, chetasaa, dujhka, nischayena, saha, saiyoga, sanngitam, vidyaat, viyogam, yoga, yogaha, yotavyaha

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tam vidyaadyuhkhasaiyogaviyogam yogasanngitam |
sa nischayena yoktavyo yogonirvinnachetasaa || 23 ||
 
You should know the definition of yoga as that which severs connection with sorrow. You should engage in yoga with firm conviction and a non-despondent mind.
 
tam : that which
vidyaat : you should know
duhkha : sorrow
saiyoga : connection
viyogam : sever
yoga : yoga
sanngitam : definition
saha : that
nischayena : firm conviction
yoktavyaha : should engage in
yogaha : yoga
anirvinna: not despondent
chetasaa : mind
 
Shri Krishna motivates and inspires the meditator to attain perfection in meditation in this shloka. Only through meditation can the meditator completely sever all sorrows. He urges the meditator to follow the path of meditation with a firm and unwavering determination. No obstacles should deter the meditator from his goal.
 
We are introduced to yet another definition of yoga in this shloka. In the second chapter we saw two definitions of yoga: yoga is equanimity, and yoga is dexterity in action. Here, yoga is defined as “duhkha saiyoga viyoga”. Let us examine what this means.
 
Sorrow has an intimate relationship or connection with our live. We do get glimpses of happiness, but this is due to the degree of sorrow declining temporarily. This connection is termed as “dukha saiyoga”. We never lose this connection with sorrow throughout our life. Shri Krishna says that the yoga of meditation is the only means by which we can sever or separate this connection with sorrow. This is why the yoga is meditation is defined here as “duhkha saiyoga viyoga”.
 
In other words, if we have perfected ourselves in meditation, sorrows can never touch us. Even though we cannot stop sorrows from approaching us, we will not associate with them ever again after meditation. This capability comes as a result of the fixity of mind developed through meditation. So in addition to progressing in our spiritual journey, meditation gives us something which we continually seek on the material level as well – freedom from sorrows.
 
Now, Shri Krishna says something that he has not said anywhere else in the Gita. He says that we must make a firm determination to attain the state of the perfected meditator. He emphasizes that the state of the perfected meditator is the goal that we should aim towards. It is like a parent telling his child that he should focus on obtained his graduate degree. It implies that the child will put effort in school, high school and college, all the way until he gets his graduate degree. If each part of the curriculum is followed, the goal is attained easily.
 
Similarly, the Gita gives us a curriculum for attainment of liberation. It introduces us to the eternal essence in the second chapter. In the third chapter, it explains the method of giving up the sense of “mine” through karma yoga. In the fourth and fifth chapter, it explains the method of giving up the sense of doership i.e. “I am the doer” through karma sanyaasa. When the sense of I and mine is given up, our mind is then ready to get established in the understanding that the eternal essence is our own self through meditation.
 
Having said this, Shri Krishna is extremely pragmatic. He knows that this goal is not easy. It is going to take a long time. We will encounter obstacles in the way that may demotivate us or make us despondent and frustrated. So therefore, he says that we should not let the mind become despondent. Each time we encounter an obstacle that pushes us off the path of meditation, we get up and continue, again and again.
 
What are these obstacles and how to deal with them? This topic is taken up in the next shloka.
 

Bhagavad Gita Verse 17, Chapter 6

19 Thursday Apr 2012

Posted by in aahaara, asya, avabodhasya, bhavati, chapter 6 verse 17, duhkha, haa, karmasu, svapna, vihaara, yogaha, yukta, yuktacheshtasya

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yuktaahaaravihaarasya yuktacheshtasya karmasu |
yuktasvapnaavabodhasya yogo bhavati duhkhahaa || 17 ||
 
One who has regulated his intake and movements, his conduct in action, his sleep and wakefulness, his sorrows are eliminated through yoga.
 
yukta : regulated
aahaara : intake
vihaara : movement
asya : one who conducts
yuktacheshtasya : one who is well behaved
karmasu : in actions
yukta : regulated
svapna : sleep
avabodhasya : one who is awake
yogaha : yoga
bhavati : are
duhkha : sorrow
haa : eliminate
 
In several places within the Gita, Shri Krishna explains a point by highlighting both its positive and negative aspects. Previously, he advised the seeker against pursuing extensive austerities using the body. In this shloka, he urges us to lead a well balanced and regulated life so that our body can support our spiritual endeavours. He says that one who has a well regulated diet, exercise, conduct and sleep is fit to become a meditator. Meditation destroys sorrow when one leads a regulated life, but it can very well cause sorrow if one does not.
 
As we saw earlier, Shri Krishna advises us to monitor the quantity and quality of our food intake. We should be constantly aware of what we are eating, how often we are eating it, what will be the impact on our meditation and so on. On similar lines, the level of daily activity conducted by our body should be appropriate with regards to our health, job and so on. If we lead mostly sedentary lives, then we should undertake the right level of exercise so that meditation does not make the body less active. If we lead very active lives, then we need to ensure that our body is calm and rested when we attempt to meditate.
 
Furthermore, the quality of our actions also determines success in meditation. If we have the habit of getting into fights with people, we will not be able to meditate properly because the fight will pop up during meditation. Similarly, if we watch a lot of tv or read a lot just before meditation, those inputs will manifest as thoughts and disrupt the meditation. The need to have the appropriate amount of sleep is also re-emphasized.
 
Broadly speaking, we have to decide what takes priority in our life. If material pursuits take priority, then there always will be excuses and reasons why our meditation cannot happen properly. But if meditation becomes the primary priority, then not only will we progress on the spiritual path, but the well-regulated life that results out of the discipline the we gain becomes a welcome addition.
 

Bhagavad Gita Verse 16, Chapter 6

18 Wednesday Apr 2012

Posted by in anashnataha, arjuna, ashnaha, ati, cha, chapter 6 verse 16, ekaantam, jaagritaha, na, svapnasheelasya, tu, yogaha

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naatyashnatastu yogosti na chaikaantamanashnataha |
na chaati svapnasheelasya jaagrito naiva chaarjuna || 16 ||
 
This yoga is not for one who overeats nor for one who fasts, it is not for one who oversleeps nor for one who never sleeps, O Arjuna.
 
na : not
ati : extreme
ashnaha : eating
tu : for
yogaha : this yoga
ati : extreme
na : not
cha : and
ekaantam : ever
anashnataha : fasting
na : not
cha : and
ati : extreme
svapnasheelasya : sleeper
jaagritaha : waker
na : not
eva : only
cha : and
arjuna : O Arjuna
 
When we begin to think that we are progressing in meditation, we may begin to impose severe hardships on the body just because we have seen some others do it. Shri Krishna, in this shloka and the next one, dispels many of these misconceptions. Alternately, we may go in the other direction and begin to neglect the body. In this regard, he advocates a balanced and moderate lifestyle towards achieving our spiritual goals.
 
First let us examine the imposition of severe hardships on the body. Shri Krishna says that meditation will not be easy for one who constantly deprives his body of food and sleep. If the body is deprived of food for a long period of time, where will the mind go when we sit in meditation? It will go to food. The same thing will happen if we forcibly deprive the body of sleep. The minute we close our eyes to meditate, sleep will take over the body. Such hardships become obstacles in meditation.
 
Before the Buddha achieved enlightenment, he went through a phase where he deprived his body of food. When his body began to look like a skeleton, and when he realized that he was almost about to die of starvation, he came to the conclusion that such severe hardships do not in any way accelerate the process of enlightenment. One cannot torture the very instrument that one uses to attain liberation. Like a perfectly tuned musical instrument, the strings should not be too loose or too tightly wound.
 
The other extreme is living life improperly by overeating and oversleeping. Besides the health problems associated with overeating, the additional strain put on the digestive system will draw the mind’s attention away from meditation. Where meditation aims to negate association with the body, overeating pulls the meditator back to the body. Also, oversleeping makes the body dull and taamasic. Instead of meditation uplifting the meditator to a higher level of sattva, oversleeping will also pull the meditator down.
 
So therefore, any deviation from treating the body with care and moderation is not just an obstacle in the spiritual path, it also is an obstacle in any worldly activities. Shri Shankaraachaarya provides a simple formula for moderating our eating habits. He says that one should have a sense of how big one’s appetite is, and then divide it into four parts. Two parts of that appetite should be filled with solid food, one part with liquid and one part should be left empty.