Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
Forum rules
Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Thu Feb 14, 2013 10:30 am

Hari Om. Pranam to all.

Kindly Post

HGRR :

Thoughts and Concepts

1 Muruganji

2 Re Thought flow
- Chapter 2, 3, 4 Vighneshaji
- Chapter 5 Muruganji
- Chapter 6 Uma

Selections for Reflection

1, 2 - Uma

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Mon Feb 18, 2013 11:22 pm

Hari OM

1 How are the chapters of the Bhagavad Gita divided on the basis of the Mahavakya "Tat Tvam Asi"?

The eighteen chapters of the Gita fall into three definite sections and they group themselves to expound the implications and significances of the sacred Vedic statement ( Mahavakya) "Tat Tvam Asi - That Thou Art. The first six chapters ( 1-6) together constitute an explanation of the philosophical significance indicated by the word "Thou" ( Tvam); the next six chapters ( 7-12) explain "Tat"; and the last six chapters ( 13-18) are devoted to "Asi".

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Tue Feb 19, 2013 5:34 am

The thought flow and inter-connection of chapters two to six.

Chapter Two:
Lord Krishna paints herein the philosophical perfection which is the theme of all the Upanishads. He concludes the chapter with a vivid and expressive picture of a Saint of Perfection and his mental equipoise. Naturally, Arjuna's interest is aroused, and he seeks to find means and methods by which he too can grow within to reach these divine heights of self-control and equipoise.

Chapter Three:
Sri Krishna, as a true teacher, understands Arjuna's mental debilities and intellectual incompetency at that particular moment to start right away upon the arduous lines of pure meditation and clear detached thinking. In order to bring him to the level of Perfection, various lower methods of self-integration had to be prescribed. Hence , in chpater three, Sri Krishna provides an exhaustive, scientific treatment of Karma Yoga-the Path of Action.

Chapter Four:
Activities in the outer world, however noble they may be in their motive, cannot but leave deep ulcerations and painful restlessness in the seeker. To mitigate the " reactions of action" ( karma phala) and as a balm to soothe the bleeding mental wounds, new methods of maintaining the mind in quietude and ease are expounded in chapter four under the title "Renunciation of Action in Knowledge".
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Tue Feb 19, 2013 9:55 am

Hari Om. Pranam to all.

Thoughts and Concepts

2. Chapter Six
: A seeker who has faithfully followed the technique so far unravelled by the Lord, would have coe to a condition wherein his insentient and inert mind has been stirred into a field of intense activity. A mind developed through this training is taught to come under the intelligent will of the seeker. The mind thus gathered and trained is certainly a better equipped instrument for the higher purposes of Self contemplation and Self unfoldment. How this is done through the technique of meditation is, in a nutshell, the theme of chapter six. (Introduction)


Selections for Reflection

1 By constantly maintaining in the mind awareness of the Greater Principle that presides over all human endeavours, the seeker can even in the think of activities maintain a healthy and well ventilated inner life (Introduction)

2 The Yajna spirit - the spirit of dedicated activity for the benefit of the larger majority and not for any self arrogating profit - is teh antidote that Shri Krishna prescribes for a mind and intellect that are to work in the world (Introduction)

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Wed Feb 20, 2013 12:31 am

Hari OM

Chapter 5

Arjuna's limited intellect gets extremely confused , since the teacher argues in the beginning of chapter four for " action" , and in the conclusion for " the renunciation of action". In chapter five, therefore, the "Way of Renunciation" is explained and the technique of guaranteeing to our mind immunity form reactions, even while it is engaged in activity, is expounded. This " Way of Renunciation" is explained under two different categories: (a) renunciation of our sense of agency in activities and (b) renunciation of our unintelligent anxieties arising out of our thoughtless preoccupations with the fruits of our action. The chapter exhaustively explains these two techniques and shows how, by renunciation of agency or by the renunciation of our attachment to the fruits of actions, we can come to gain a release from the vasana bondages which generally shackle our personality when we act.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Wed Feb 20, 2013 9:54 am

Hari Om. Pranam to all.


Here is the consolidation of the Introduction.

If any one wishes to discuss, elaborate, summarise, please post your thoughts, views, questions.


Thoughts and Concepts


1. How are the chapters of the Bhagavad Gita divided on the basis of the Mahavakya "Tat Tvam Asi"?

The eighteen chapters of the Gita fall into three definite sections and they group themselves to expound the implications and significances of the sacred Vedic statement ( Mahavakya) "Tat Tvam Asi - That Thou Art. The first six chapters ( 1-6) together constitute an explanation of the philosophical significance indicated by the word "Thou" ( Tvam); the next six chapters ( 7-12) explain "Tat"; and the last six chapters ( 13-18) are devoted to "Asi".


2. The thought flow and inter-connection of chapters two to six.

Chapter Two: Lord Krishna paints herein the philosophical perfection which is the theme of all the Upanishads. He concludes the chapter with a vivid and expressive picture of a Saint of Perfection and his mental equipoise. Naturally, Arjuna's interest is aroused, and he seeks to find means and methods by which he too can grow within to reach these divine heights of self-control and equipoise.

Chapter Three: Sri Krishna, as a true teacher, understands Arjuna's mental debilities and intellectual incompetency at that particular moment to start right away upon the arduous lines of pure meditation and clear detached thinking. In order to bring him to the level of Perfection, various lower methods of self-integration had to be prescribed. Hence , in chpater three, Sri Krishna provides an exhaustive, scientific treatment of Karma Yoga-the Path of Action.

Chapter Four: Activities in the outer world, however noble they may be in their motive, cannot but leave deep ulcerations and painful restlessness in the seeker. To mitigate the " reactions of action" ( karma phala) and as a balm to soothe the bleeding mental wounds, new methods of maintaining the mind in quietude and ease are expounded in chapter four under the title "Renunciation of Action in Knowledge".

Chapter 5: Arjuna's limited intellect gets extremely confused , since the teacher argues in the beginning of chapter four for " action" , and in the conclusion for " the renunciation of action". In chapter five, therefore, the "Way of Renunciation" is explained and the technique of guaranteeing to our mind immunity form reactions, even while it is engaged in activity, is expounded. This " Way of Renunciation" is explained under two different categories: (a) renunciation of our sense of agency in activities and (b) renunciation of our unintelligent anxieties arising out of our thoughtless preoccupations with the fruits of our action. The chapter exhaustively explains these two techniques and shows how, by renunciation of agency or by the renunciation of our attachment to the fruits of actions, we can come to gain a release from the vasana bondages which generally shackle our personality when we act.

Chapter Six : A seeker who has faithfully followed the technique so far unravelled by the Lord, would have coe to a condition wherein his insentient and inert mind has been stirred into a field of intense activity. A mind developed through this training is taught to come under the intelligent will of the seeker. The mind thus gathered and trained is certainly a better equipped instrument for the higher purposes of Self contemplation and Self unfoldment. How this is done through the technique of meditation is, in a nutshell, the theme of chapter six. (Introduction)


Selections for Reflection

1 By constantly maintaining in the mind awareness of the Greater Principle that presides over all human endeavours, the seeker can even in the think of activities maintain a healthy and well ventilated inner life (Introduction)

2 The Yajna spirit - the spirit of dedicated activity for the benefit of the larger majority and not for any self arrogating profit - is the antidote that Shri Krishna prescribes for a mind and intellect that are to work in the world (Introduction)

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Feb 25, 2013 9:08 am

Hari Om. Pranam to all.

Let us now study Stanza 1 to 4 from the Chapter 6, Yoga of Meditation - Dhyan Yoga.

The current theme is Attainment of yoga – renunciation of sense of agency and fruits of action
Kindly post :

Verse 1 Uma
Verse 2 Muruganji
Verse 3 Sathyavathiji
Verse 4 Vighneshaji

Terms and Definitions

1, 2 Sathyavathiji

Thoughts and Concepts

3 Uma

4 Vighaneshaji

Selections for Reflection

3 Uma

4, 5 Muruganji

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby Guest » Mon Feb 25, 2013 5:44 pm

Pranams to all.

I am doing my Bhagavad Gita online course and was interested in joining the discussion. I am a Yoga therapist with SVYASA and joined the course as i wanted to get a more clear understanding of the Gita. I would like to be in category 2. I will participate in the discussions from chapter 6 on meditation.


Thanking You

Regards

Vijaya
Guest
 

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Thu Feb 28, 2013 2:13 pm

HARI OM

VERSE-3

Arurukshoremuniryogam karma karanamuchyate
yogarudasya tasyaiva sama karana muchyate.

yogam-to the heights of yoga; aruruksho-desirous of climbing;

karma-(disinterested) action; karanam-a stepping stone;

uchyate-is spoken of; mune- to him who is given to contemplation;

yogarudhasya tasya-for the same man when he is established in yoga;

sama- absence of the thought of the world; ave-only;

karanam-the way to blessedness; uchyate-is stated(to be);

To the contemplative soul who desires to climb to the heights of karmayoga, disinterested action is said to be

the stepping stone;for the same man when he is established in yoga,absence of all thoughts of the world is said

to be the way to blessedness.

Terms and definitions,

1 - Karmayoga forms an external aid to (bahiranga- sadhana)to dhyanayoga.

Who is yogarudha?

The yogarudha is one who has achieved mastery over his senses and mind.The following verse defines a yogarudha.

yada hindriyarthesu na karmasvanusajjate
sarvasankalpasamnyasi yogarudhastadochyate.

When a man is not attached to sense objects or to actions,having renounced all thoughts, then he is said to be a yogarudha.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Sat Mar 02, 2013 4:14 pm

verse 4
yada hi nendriyarthesu na karmsy anusajjate
sarva-samkalpa-sannyasi yogarudhas tadocyate
yada - when, hi -verily, indriyarthesu - in sense objects, na- not, karmasu - in actions, anusajjate- is attached, sarvasankalpasannyasi - renouncer of all thoughts, yogarudhah - one who has attained to Yoga, tada - then, ucyate - is said.
When a man is not attached to sense -objeccts or to actions, having renounced all thoughts, then he is said to have attained to Yoga.

Thoughts and concepts

4 For whom does the Gita prescribe action as the means for spiritual progress and for whom does it prescribe inaction ( sama)?

aruruksormuneryogam karma karanamucyate,
yogarudhasya tasyaiva samah karanamucyate.

For a muni or sage "who wishes to attain to Yoga", action is said to be the means; for the same sage who has"attained to Yoga", inaction (quiescence) is said to be the means.
An individual desiring to bring the mind under his control and rise over it ( aruruksa) takes upon work without the ego and ego-centric desires. Such desireless activities, undertaken in the spirit of Karma Yoga, cleanse the mind of its past impressions and integrate the entire inner equipment. An individual whose mind has been thus conquered and whose agitations well-controlled by the practice of Karma Yoga is termed as " having mounted the steed of the mind"( Yoga-arudha). To such an individual, in that state of mental equpoise and self -application, " inaction" ( sama or quiesccience) is the means for gaining higer perfection and self- growth. He has to stop his activities slowly and apply himself more and more to live in deeper meditation. ( 6.3)
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Sat Mar 02, 2013 11:38 pm

Hari OM

Verse 2

yam samnyasm iti prahur yogam tam viddhi pandava
na hy asamnyasta-samkalpo yogi bhavati kascana

yam- which, samnyasm - renunciation, iti -thus, prahur- (they) call, yogam-Yoga, tam -that, viddhi -know, pandava- O Pandava, na-not, hi-verily, asamnyasta-samkalpo- one who has not renounced thoughts, yogi - Yogi, bhavati- becomes, kascana - anyone.
O Pandava, please know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.

Selection for Reflection:

4) First , " work without self" is the means, afterwards " work on self" is the means; and the process is continued until , working or not working, through meditation, it is realised that the Self alone is the only reality. ( 6.3)

5) If the mind is kept engaged in the contemplation of a great Truth, providing a glow reflecting the ample joy within, it will no more go hunting for bits of joy in the gutters of sensuality. A well-fed pet dog will not seek the public dust-bins for its food. ( 6.4).

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Mar 04, 2013 9:30 am

Hari Om. Pranam to all.

Posting sholkas and from HGRR:

अथ षष्ठो s ध्याय:
श्री भगवानुवाच

अनाश्रित: कर्मफलम् कार्यम् करोति य: ।

स संन्यासी च योगी च न निराग्निर्न चाक्रिय: ।। १॥

anaashritah karmaphalam kaaryam karoti yah

sa sanyasi cha yogi cha niragnirna chaakriyah

अनाश्रित: -anashrith - not depending, कर्मफलम् - karmphalam -fruit of action, कार्यम् -kaaryam - bounden, कर्म- karma - duty , करोति -karoti- performs, य :-yah- who, स: - sah- he, संन्यासी -sanyasi -ascetic, च -cha- and, योगी-yogi - Yogi, च -cha -and, न- na- not, निरग्नि: -niragnih- without fire, न- na- not, च- cha- and, अक्रिय:- akriyah - without action

The Blessed Lord said

1. He who performs his bounden duty without depending on the fruits of action - he is a Sanyaasin and a Yogin, not he who (has renounced) is without fire and without action.

HGRR

Thoughts and Concepts

3. Explain why no acheivement can be gained so long as one has not destroyed the "unbrindled sankalpa shakti"

Man cannot ordinarily remain without imagining and constnatly creating. And in his imagination he invariably tried=s to pull down the beautiful veil thrown over the face of the future. Ripping open the veil over the unknown , every one of us, on all occasions , in our imaginations, fix for ourselves a goal to be fulfilled by us in the near future.Having fixed the temporary goal, our mind plans and creates a method for achieving that hazy goal. But before we execute our plans and enter into the field of effort to carve out a success for ourselves, the never tiring, ever active power of iagination in us would already have wiped clean the goal fixed earlier and would have rewritten a modified destination to be gained in the future. By the time we prepare ourselves mentally and start executing our ideas in life, our mischievous fancy would again have wiped the distant goal clean. Thus each time the goal remains only so long as we have not started our pilgrimage to it, and the moment we start the pilgrimage, the goal fades away from our vision!


In short, when we have a goal, we have not started acting and the moment we start the strife, we seem to have no goal to reach! The subtle force in our inner composition which unconsciously creates this lunatic temperature in us called the "unbridled sankalpa shakti". this is the inner saboteur of all achievements and as long as one has not arrested and destroyed this, no achivement is possible. (6.2)

Selections for Reflection

3. To escape from the buzz of life in our present state of unpreparedness into the quiet atmosphereof the banks of the Ganges, is only the fall of an average good man to the level of the insentient stone in the very Ganges (6.1)
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Mar 04, 2013 9:31 am

Hari Om. Pranam to all.

Welcome Vijayaji.

Please do post your thoughts and reflections during discussions.

Regards

Forum Members
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Mar 04, 2013 9:52 am

Hari Om. Pranam.

Here are the Verses 1-4 for our discussion. Please post your thoughts,
your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
============================================================



अथ षष्ठो s ध्याय:
श्री भगवानुवाचअनाश्रित: कर्मफलम् कार्यम् करोति य: ।
स संन्यासी च योगी च न निराग्निर्न चाक्रिय: ।। १॥

anaashritah karmaphalam kaaryam karoti yah
sa sanyasi cha yogi cha niragnirna chaakriyah

अनाश्रित: -anashrith - not depending, कर्मफलम् - karmphalam -fruit of action, कार्यम् -kaaryam - bounden, कर्म- karma - duty , करोति -karoti- performs, य :-yah- who, स: - sah- he, संन्यासी -sanyasi -ascetic, च -cha- and, योगी-yogi - Yogi, च -cha -and, न- na- not, निरग्नि: -niragnih- without fire, न- na- not, च- cha- and, अक्रिय:- akriyah - without action

The Blessed Lord said
1. He who performs his bounden duty without depending on the fruits of action - he is a Sanyaasin and a Yogin, not he who (has renounced) is without fire and without action.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पांडव ।
न ह्य संन्यस्तसंकल्पो योगी भवति कश्चन ।।२ ।।

yam samnyasm iti prahur yogam tam viddhi pandava
na hy asamnyasta-samkalpo yogi bhavati kascana

यं - yam- which, संन्यासं-samnyasm - renunciation, इति-iti -thus,प्राहु:- prahur- (they) call, योगं -yogam-Yoga, तं-tam -that, विद्धि-viddhi -know, पाण्डव-pandava- O Pandava, न- na-not,हि- hi-verily, असंन्यस्तसंकल्प:-asamnyasta-samkalpo- one who has not renounced thoughts, योगी -yogi - Yogi, भवति-bhavati- becomes, कश्चन- kascana - anyone.

2. O Pandava, please know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.

आरुरुक्षोर्मुनेर्योगम् कर्म कारणमुच्यते ।
योगारुढस्य तस्यैव शुभ: कारणमुच्यते ।।३॥

Arurukshoremuniryogam karma karanamuchyate
yogarudasya tasyaiva sama karana muchyate.

योगम्- yogam-to the heights of yoga; आरुरुक्षो:- aruruksho-desirous of climbing; कर्म- karma-(disinterested) action; कारण - karanam-a stepping stone; उच्च्यते- uchyate-is spoken of; मुने: - mune- to him who is given to contemplation; योगारुढस्य- yogarudhasya , तस्य - tasya-for the same man when he is established in yoga; शम-sama- absence of the thought of the world; एव-ave-only; कारणम् -karanam-the way to blessedness; उच्च्यते- uchyate-is stated(to be);

3. To the contemplative soul who desires to climb to the heights of karmayoga, disinterested action is said to be the stepping stone;for the same man when he is established in yoga,absence of all thoughts of the world is said to be the way to blessedness.


यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसंकल्पसंन्यासी योगारुढस्यदोच्यते ।।४॥

yada hi nendriyarthesu na karmsy anusajjate
sarva-samkalpa-sannyasi yogarudhas tadocyate

यदा- yada - when, हि- hi -verily, इन्द्रियार्थेषु - indriyarthesu - in sense objects, न- na- not, कर्मसु - karmasu - in actions, अनुषज्जते- anusajjate- is attached, सर्वसंकल्पसंन्यासी- sarvasankalpasannyasi - renouncer of all thoughts, योगारुढ - yogarudhah - one who has attained to Yoga, तदा- tada - then, उच्च्यते - ucyate - is said.

4. When a man is not attached to sense -objeccts or to actions, having renounced all thoughts, then he is said to have attained to Yoga.

HGRR

Terms and definitions,

1. Karmayoga forms an external aid to (bahiranga- sadhana) to dhyanayoga.

Who is yogarudha?

The yogarudha is one who has achieved mastery over his senses and mind.The following verse defines a yogarudha.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसंकल्पसंन्यासी योगारुढस्यदोच्यते ।।४॥

yada hindriyarthesu na karmasvanusajjate
sarvasankalpasamnyasi yogarudhastadochyate.

When a man is not attached to sense objects or to actions,having renounced all thoughts, then he is said to be a yogarudha.

Thoughts and Concepts

3. Explain why no acheivement can be gained so long as one has not destroyed the "unbrindled sankalpa shakti"

Man cannot ordinarily remain without imagining and constnatly creating. And in his imagination he invariably tried=s to pull down the beautiful veil thrown over the face of the future. Ripping open the veil over the unknown , every one of us, on all occasions , in our imaginations, fix for ourselves a goal to be fulfilled by us in the near future.Having fixed the temporary goal, our mind plans and creates a method for achieving that hazy goal. But before we execute our plans and enter into the field of effort to carve out a success for ourselves, the never tiring, ever active power of iagination in us would already have wiped clean the goal fixed earlier and would have rewritten a modified destination to be gained in the future. By the time we prepare ourselves mentally and start executing our ideas in life, our mischievous fancy would again have wiped the distant goal clean. Thus each time the goal remains only so long as we have not started our pilgrimage to it, and the moment we start the pilgrimage, the goal fades away from our vision!

In short, when we have a goal, we have not started acting and the moment we start the strife, we seem to have no goal to reach! The subtle force in our inner composition which unconsciously creates this lunatic temperature in us called the "unbridled sankalpa shakti". this is the inner saboteur of all achievements and as long as one has not arrested and destroyed this, no achivement is possible. (6.2)

4 For whom does the Gita prescribe action as the means for spiritual progress and for whom does it prescribe inaction ( sama)?

आरुरुक्षोर्मुनेर्योगम् कर्म कारणमुच्यते ।
योगारुढस्य तस्यैव शुभ: कारणमुच्यते ।।३॥

aruruksormuneryogam karma karanamucyate,
yogarudhasya tasyaiva samah karanamucyate.

For a muni or sage "who wishes to attain to Yoga", action is said to be the means; for the same sage who has"attained to Yoga", inaction (quiescence) is said to be the means.
An individual desiring to bring the mind under his control and rise over it ( aruruksa) takes upon work without the ego and ego-centric desires. Such desireless activities, undertaken in the spirit of Karma Yoga, cleanse the mind of its past impressions and integrate the entire inner equipment. An individual whose mind has been thus conquered and whose agitations well-controlled by the practice of Karma Yoga is termed as " having mounted the steed of the mind"( Yoga-arudha). To such an individual, in that state of mental equpoise and self -application, " inaction" ( sama or quiesccience) is the means for gaining higer perfection and self- growth. He has to stop his activities slowly and apply himself more and more to live in deeper meditation. ( 6.3)

Selections for Reflection

3. To escape fromm the buzz of life in our present state of unpreparedness into the quiet atmosphereof the banks of the Ganges, isonly the fall of an average good man to the level of the insentient stone int he very Ganges (6.1)

4. First , " work without self" is the means, afterwards " work on self" is the means; and the process is continued until , working or not working, through meditation, it is realised that the Self alone is the only reality. ( 6.3)

5. If the mind is kept engaged in the contemplation of a great Truth, providing a glow reflecting the ample joy within, it will no more go hunting for bits of joy in the gutters of sensuality. A well-fed pet dog will not seek the public dust-bins for its food. ( 6.4).
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Sun Mar 10, 2013 7:17 pm

One who performs action to be done without expectivng the result of action, is a sannyasi and not a renouncer of rituals. Karmayoga alone is called renunciation in other form, since nobody becomes a karmayogi with out renouncing fancies.

For a seeker who wants to reach dhyanayoga, karmayoga is said to be the means. For him who has reached dhyanayoga renunciation is said to be the means. When one is interested neither in sense objects nor in their pursuits, then, that renouncer of all fancies is said to be one who has reached dhyanayoga.
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Sun Mar 10, 2013 8:00 pm

Hari OM

The Lord indicates the role of karmayoga in meditation by praising the karmayogi. Karmayoga , being a conscious way of life, helps one in getting self control. It converts an extrovert mind into a contemplative mind. Once this is achieved, one should try to lead a quieter life, because active life becomes an obstacle to meditation. Total detachment is the characteristic of a contemplative mind.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Thu Mar 14, 2013 10:24 am

Hari Om. Pranam to all.

These four verses explain the importance of action. One cannot abandon an action, what is to be abandoned is setting your mind on the results of the action or contemplating upon further and further actions. Actions have to be done so long as we are in our body, but they have to be disinterested actions.

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Thu Mar 14, 2013 10:31 am

Hari Om. Pranam to all.

Let us now study Stanza 5 from the Chapter 6, Yoga of Meditation - Dhyan Yoga.

The current theme is Potentiality of human
Kindly post :


Verse 5 - Sathyavathiji

HGRR

Terms and Conditions

3 - Vighneshaji

Selections for Reflection
6 and 7 - Ganeshaji

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Sun Mar 17, 2013 3:37 pm

HARI OM

VERSE-1

Attachment naturally stimulates desire for the fruit of actions.Therefore, he who has given up dependance on the fruit of
actions have given up attachment as well.All enjoyments of the world such as the possession of wife, progeny,wealth, honour,
fame,and the enjoyments of heaven etc.are to be included in the fruit of actions.What ever an ordinary man does,he does it
with a particular motive or fruit.That is why his actions throw him repeatedly in to the cycle of birth and death.One
should wholly give up attachment, the sense of possession and the desire for fruit as all enjoyments of this world are
transient,momentery and a source of suffering.One should perform his duties in accordance with the scriptual ordinance
duly,earnestly and deligantly as a matter of duty, to the best of ones ability.One who has renounced the sacred fire
but has not given up the sense of doership,the feeling of mineness,attachment and identification with the body is not
a samnyasi in true sense of the term.He who has tottally abandoned all sorts of activities and wholly absorbed in
meditation is not a yogi if he has not renounced the feeling of possessin,doership, attachment,likes and dislikes,
desire and anger etc.So he who having renounced all activities remains constantly engaged in meditation and his mind is
altogether free from evils like sense of possession,likes and dislikes, lust and anger,and whohas thus given up
all thoughts of the world, is an ideal yogi.

VERSE-2

This verse establishes identity between samnyasa and yoga. To be established in identity with god,eradicating the
sense of doership in respect of all activities of the body senses and mind is what is meant by samnyasa. This represents
the final stage in the practice of samnkhya yoga.And yoga means attainment of actionlessness, which is the highest
stage of karmayogareached through the renounciation of the sense of possession,attachment and desire.Thoughts of the world are

tottally absent in both these states, and supreme reality or god whom the samnkhyayogi attains is no other than god attained
by the karmayogi.IT is in this sense that samnyasa and yoga have been declared as one.

VERSE-3

In this verse lord now goes on to point out the means of attaining karma yoga as wellas its fruit.One cannot attain freedom
from action without entering upon action.Performance of one's duties consistent with one's order in society,stage in life,
position and circumstances without attachment and the desire for fruit is a stepping stone to the attainment of perfection
in yoga. And the one when he has established in yoga,absence of all thoughts of the world is said to be the way to blessednesss.

VFRSE-4

This verse describes the marks of the man of yogarudha or one who is established in yoga.A man ceases to have any attachment
either for the object of senses or for actions,and has renounced all thoughts of the world when one is established in yoga
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Sun Mar 17, 2013 4:05 pm

HARI OM

VERSE-5

Udharatatmanatmanam atmanamavasadaate

atmaiva atmano bandhuratmaiva ripuratmanaha.

atmana--by oneself,by one's own efforts; atmanam--oneself;

udharate--should lift or rescue; atmanam--oneself;

na avasadaate--should not degrade; hi--for;

atma ava--one's own self; atmanaha bandhu--one's friend;

atma ava--one's own self; atmanaha ripu--one's enemy.


One should lift oneself by one's own efforts and should not degrade oneself;for one's own self is one's friend,and one's

own self is one's enemy.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Next

Return to Bhagavad Gita Discussion Forum

Who is online

Users browsing this forum: Google [Bot], Yahoo [Bot]

cron