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.
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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 » Mon Jul 29, 2013 12:31 pm

Hari Om. Pranam.

Dhanyvad Muruganji.

Posting from HGRR:

Thoughts and Concepts

8. Who is the highest Yogi?

He who through the likeness (sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
The highest Yogi, according to the Gita, is one who feels the pains and joys of others as intimately as if they were his own. (6.32)


Selections for Reflections

13. Misguided God is a man, Rightly guided, a man rediscovers himself to be nothing other than the Supreme. (6.30)
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Jul 29, 2013 1:00 pm

Hari Om. Pranam.

Here are the verses 30-32 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.
============================================================
यो माम् पश्यति सर्वत्र सर्वम् च मयि पश्यति ।
तस्याहम् न प्रणश्यामि स च मे न प्रणश्यति ॥३०॥

Yo mam pasyati sarvatra sarvam ca mayi pasyati
tasyaham na pranasyami sa ca me na pranasyati

य:- yah-for one who; पश्यति -pasyati-sees; माम् -mam-me; सर्वत्र -sarvatra-everywhere; च - ca-and;
pasyati-sees; सर्वम् - sarvam-everything; मयि - mayi-in me; अहम् - aham-I; न - प्रणश्यमि - -na pranashyami- am never forgotten; तस्य - tasya-by them; स:- च - sah ca-and they;
न प्रणश्यति- na pranasyati-are never forgotten; मे-me-by me.

30.For one who sees me everywhere and sees everything in me, I am never forgotten
by them and they are never forgotten by me.


सर्वभूतस्थितम् यो माम् भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानो s पि स योगी मयि वर्तते ॥३१॥

Sarvabhootasthitham yo maam Bhajatyekatvamaasthitah |
Sarvathaa varthamaanopi sa yogi mayi vartate ||

सर्वभूतस्थितम् - Sarvabhootasthitham – dwelling in all beings; य:- yah – who; एकत्वम् आस्थित: -ekatvamaasthitah – being established in unity ; माम् -maam – Me; भजति - bhajati – worships; सर्वथा वर्तमान: अपि - sarvathavarthamaanopi – whatever be his mode of living; स:-sa – that ; योगी - yogi – yogi ; मयि वर्तते - mayi vartate – abides in Me

31. ´He who, being established in unity, worships Me, dwelling in all beings, that yogi abides in Me, whatever be his mode of living.’




आत्मौपम्येन सर्वत्र समम् पश्यति यो sर्जुन ।
सुखम् वा यदि वा दु:खम् स योगी परमो मत: ॥३२॥

atmaupamyena sarvatra samam pasyati yorjuna
sukham va yadi va duhkham sa yogi paramo matah

आत्मौपम्येन- atmaupamyena - through the likeness ( similarity) of the Self, सर्वत्र -sarvatra - everywhere, समम् -samam - equality, पश्यति - pasyati -sees, य: - yo - who, अर्जुन -Arjuna - O Arjuna, सुखम्-sukham - pleasure,वा - va- and, यदि -yadi - if, वा -va -or, दु:खम्- duhkham - pain, स- sa- he, योगी-yogi - Yogi, परम:- paramo- highest,
मत:-
matah- is regarded.

32. He who, through the likeness ( sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.

Terms and Conditions

8. Who is the highest Yogi?

He who through the likeness (sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
The highest Yogi, according to the Gita, is one who feels the pains and joys of others as intimately as if they were his own. (6.32)

Thoughts and Concepts


28 Should a Man of Realization necessarily withdraw from the world to main tain his Divine Consciousness?

The Man of Realization need not necessarily retire to some secret cave in some remote valley of Himalayas, but can maintain his Divine Consciousness in all states of existence, in all conditions of life, and under all happy or unhappy circumstances.
When a man is ill, he has to withdraw from the fields of activities , strains, and exhausiting recreations, and go to a hospital to recuperate. Having regained his natural health, he need not thereafter live forever in the sanatorium. On the other hand, he should come back to his old fields of work and live, perhaps, a more active life than ever before. Similarly , a disintegrated man of unhealthy temperament is, in spiritual life, treated through meditation, and when he regains his Godly strength and vitality, he can certainly re-enter the fields of his earlier activity, and yet maintain in himself the spiritual Knowledge that he has gained. ( 6.31)


Selections for Reflections

13. Misguided God is a man, Rightly guided, a man rediscovers himself to be nothing other than the Supreme. (6.30)

14. There is a deeper significance in the fact that Sri Krishna, the Perfect, is exposing Himself, perhaps, more to the dangers of the battle than Prince Arjuna himself. A charioteer meets the arrows earlier than the warrior who stands behind him! Entering the battlefield, armed with nothing but His irresistible smile. He, in effect, almost becomes the Lord of the battlefield, wherein the entire war, as it were, comes to revolve round Him, the central personality. This means that a Man of Realisation will in all conditions be able to enter into any activity, and still maintain in himself the unbroken awareness of the Divine that he is. (6.31)


15 A Seer of Self-Realization instinctively becomes a divinely compassionate man , producing in society more than what he consumes, and creating in the community much more than what he destroys during his lifetime. Love is his very breath, kindness his very sustenance. ( 6.32)


Verses for Memorisation

यो माम् पश्यति सर्वत्र सर्वम् च मयि पश्यति ।
तस्याहम् न प्रणश्यामि स च मे न प्रणश्यति ॥३०॥

Yo mam pasyati sarvatra sarvam ca mayi pasyati
tasyaham na pranasyami sa ca me na pranasyati

30.For one who sees me everywhere and sees everything in me, I am never forgotten
by them and they are never forgotten by me.

आत्मौपम्येन सर्वत्र समम् पश्यति यो sर्जुन ।
सुखम् वा यदि वा दु:खम् स योगी परमो मत: ॥३२॥

atmaupamyena sarvatra samam pasyati yorjuna
sukham va yadi va duhkham sa yogi paramo matah

32. He who, through the likeness ( sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Sat Aug 03, 2013 12:03 am

Seeing the Atma in all beings and all beings in Atma, the yogi gets established in the vision of equality. This vision of Atma alone is the vision of The Lord , because the Atma is not different from The Lord. Thus the yogi is ever established in The Lord in spite of his activities.

Being established in Atma, he looks at all bodies including his body with the same attitude of detachment. Hence he is free from selfishness and is spontaneously established in dharma.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Tue Aug 06, 2013 7:05 pm

Hari OM

After realizing the unity of all beings, the yogi realizes that it is the Lord that manifests Himself as the beings at levels. The One appearing as many is not merely an imagination. It is the eternal sport of the Lord. He and His manifestations are interrelated as the ocean and waves on it.

The knower of Brahman is conscious of that Brahman alone is putting on the appearance of many in the universe. Because of the Brahmavastha in which he is established , his contact with beings is adoration of Brahman. His external behavior may indicate that he is meditating or attending to obligatory duties , but subjectively he is established in Brahman. This is the state of liberation from all bondage.

A person does not differentiate between the limbs of his own body as high and low. They are all of equal importance to him. An ordinary man is well established in this conviction. Similarly, a yogi beholds the cosmos as the body of the Lord and himself a limb of that Cosmic Personality. The yogi is established in the fact that he and his neighbours are not different; they are all the limbs of the same Iswara. So he works for the general welfare of all. He judges pleasure or pain everywhere by the same standard as he applies to himself.

pranams
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Sat Aug 17, 2013 2:30 am

HARI OM

VERSE-30

God is present in everybeing, and everybeing exists in god. He who realizes this fact is spoken of as seeing God present in all beings and all beings existing in god.

Knowing that the whole creation to be a manifestation of god he recognizes his presence in all beings. He may certainly observe outward distinction in his

dealings with different beings on account of the differences of the form, yet in his heart of heart he will adore them all. Such a man is never disconnected from

god nor does the supreme lord ever disconnect himself from them. This is to say that the supreme lord personally manifests himself with in their hearts and graciously


bestows blessings on them.


verse-31


The devotee who has realized God actually sees every thing as god himself.In this state whatever actions are performed by him through through his body,speech and

mind are, in his view, performed only in relation to God.His hands,when engaged in service of another, render service to him alone in that form.If he gratify

another by pleasing words,he gratifies the lord himself.If he accompanies any one to a perticular place, he accompanies God himself and moves in his direction.

Thus what ever activities he performs, he performs them in god and in relation to god. He performs actions which are conducive to the common good.He is utterly

incapable of doing anything which may really mar others interests even in the least degree.It is impossible for him to indulge in prohibitted or sinful acts.

"What so ever a great man does,other men also do the same".This throws a great responsibility on the shoulders of the man of wishdom not to do anything sinful.


VERSE-32

A God realized soul identifies himself equally with the whole world. He looks upon the pleasurable and painful experiences of all with the same eye. He looks

upon the joy and sorrow of all with a similar eye on the analogy of one's own self.Since the yogi looks upon all as his own self,the whole universe is transformed

in to his very self.There remains nothing in this world, which has a seperate identity from him.In this verse Lord is speaking of a god realized soul, and not

of a practising yogi.Equability or evenmindedness is an essential attribute of the god realized soul, no matter which path he has reached the goal. Where ever

GOD speaks of god realized soul, he stresses the importance of even temperedness .A man may be possessing a number of virtues;but if he is found lacking in equability,

it can be safely concluded that he has not yet realized god.For one who has not yet been able to develop evenmindedness cannot be free from attraction and repulsion

or conceive a natural fellow feeling for all creatures.He alone is the best or god realized yogi, who has attained equability.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Sat Aug 17, 2013 8:29 am

Hari Om. Pranam.

Thanks a lot Sathavathiji for beautifully explaining the verses. Vighaneshaji, Muruganji and Sathyavathiji have explained the verses very nicely and I do not have much to add. Will wait for a day for Ganeshaji to post his reflections, if any, otherwise we will proceed.

Regards

uma
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sganesh0112 » Sat Aug 17, 2013 10:54 am

Hari Om! Pranams to all!

The verses 30-32 describe the qualities of a realised yogi. A man of realisation, be he in any situation, would only Act and not react.

Pujya Gurudev, in one of his lectures, gives the example of Lord Jesus and the fallen woman, wherein when the entire crowd wanted to stone the woman to death for her sins, it was Lord Jesus who said ' I agree with you all because as per the law of land, she should be stoned to death, but the one who has not sinned at all should be the first person to throw the stone.' The entire crowd melted and she became one of the closest disciples of Jesus. Thus the man of realisation is compassion incarnate and would be in the forefront confronting any problems related to others.

Thus one who has realised the Param, he would continue to live in this world but would rather continue to live his life by correctly Acting in a situation rather than reacting like the majority of us. Thus a yogi lives his life for the others and is always the first to undertake any work related to 'Loka Kalyana' .

Pranams once again,
Ganesh
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Aug 19, 2013 9:47 am

Hari Om. Pranam to all.

Let us now study Stanza 33-36 from the Chapter 6, Yoga of Meditation - Dhyan Yoga.

The current theme is Control of mind by Abhyasa
Kindly post :

Verse 33 Vighaneshaji
Verse 34 Muruganji
Verse 35 Sathyavathiji
Verse 36 Ganehsaji

Terms and Definitions

9 Sathyavathiji

10 Ganeshaji

Thoughts and Concepts

29 Uma

30 Muruganji

31 Vighaneshaji

Selections for Reflection

16 Sathyavathiji

17 Ganehsaji

Verses for Memorisation

34
35
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Tue Aug 20, 2013 7:04 pm

Verse 33
Arjuna uvaca
yoyam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cancalatvat sthitim sthiram

yo- which, ayam-this, yoga - Yoga, tvaya - by thee, proktah - taught, samyena - by equanimity, madhusudana - O slayer of Madhu, etasya- its, aham-i, na - not, pasyami - see, cancalatvat - from restlessness, sthitim, continuance, sthiram - steady.
Arjuna said,
This Yoga of Equanimity, taught by Thee, O Slayer of Madhu, I see not its enduring continuity becasue of the restlessness (of the mind)
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Thu Aug 22, 2013 8:06 am

HARI OM

VERSE-35

Asamsayam mahabaho mano durnigraham chalam

Abhyasana tu kaunteya vairagyana ca guhyate.


mahabaho--o mighty armed Arjuna; asamsayam--without doubt; man--mind;

chalam--unsteady durnigraham--difficult to curb; tu--but;

kauteya--o sun of Kunti; abhyasana--through practice; cha--and;

vairagyana--through dispassion; guhyate--it can be controlled.


Sri Bhagavan said: The mind is restless no doubt: AND difficult to curb, Arjuna; but it can be brought under control by repeated

practice of meditation and by the exercise of dispassion, o son of Kunti.



Terms and definitions(6.9)

What does the word krishna mean?


The word 'Krishna' comes from Sankrit verbal root 'krs'-'to scrape. The term Krishna is applicable to the self becaquse, on realization

of the truth the threats of the delusory mind and the consequent vasanas will all be scraped away from our cognition.


selection for reflection(6.16)


It is no glory for a warrior to claim that he has plucked half-a-dozen flowers from a bush in his own courtyard. The mind is no

doubt, a great enemy_but,the greater the enemy, the nobler the victory.To achieve the impossible and the difficult is the job of the mighty.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Thu Aug 22, 2013 2:40 pm

Hari OM

Verse 34

cancalam hi manah krsna pramathi balavad drdham
tasyaham nigraham manye vayor iva suduskaram

cancalam - restless, hi - verily, manah - the mind, Krisna- O Krishna, pramathi - turbulent, balavad - strong, drdham - unyielding, tasya - of it, aham - I, nigraham - control, manye- think, vayor - of the wind, iva- as, suduskaram - difficult to do.

The mind verily is O Krishna, restless, turbulent, strong and unyielding; I deem it quite ( as) difficult to control as the wind.

Thoughts and Concepts

30. The mind can be brought under control through (1) practice' (abhyasa) and (2) 'dispassion' ( viaragya). This two-pronged method is made explicit in the following verse.

Asamsayam mahabaho mano durnigraham calam
Abhyasena tu kaunteya vairagyena ca grhyate.

Undoubtedly, O mighty-armed one, the mind is difficult to control and is restless; but, by practice, O son of Kunti, and by dispassion, it is restrained.

'Dispassion' (vairagya) is the giving up of (1) all clinging attachments to the objects of the world and (2) lingering expectations for the fruits of action. These two are the main causes for the agitation of thoughts, which thicken the food of the thought flow and make the mind uncontrollable. 'Practice' (adhyasa) is the constant repetition of an idea regarding one and the same object of thought. From the moment we start trying to become aware of our lives, we are in the realm of 'practice' (abhyasa). As a result of this, the detachment that comes automatically to us is the true and enduring 'detachment' (vairagya'). Vairagya born out of abhyasa alone is the charter for spiritual growth.

pranams
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Mon Aug 26, 2013 11:04 am

Thoughts and Concepts 29

Hari Om. Pranam to all.

Thoughts and Concepts 29.

29 The mind is being described by Arjuna as being ever turbulent, strong and unyielding. Explain.
Arjuna voices the experience of all medittors when he describes the mind to be "turbulent", "strong", "unyeilding". These terms are quite pregnant in their own import:

1. "Turbulence" shows not only the speed in the flow of thoughts but also their restlessness and agitations, causing undulating waves rising on the surface.

2. Not only does the flood of thoughts flow fast and rough, but havng reached its destination at some sense object or the other,it gets so powerfully attached to it, that it becomes "strong" in its new roots.

3. When the mind has flown into any new channel of its choice, for the moment, it is "unyielding" and so it is impossible for the individual to pull it back from its flight and persuade it to stay at any chosen point of concentration. (6.34)
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Tue Aug 27, 2013 12:58 pm

Thoughts and Concepts:

31. Sri Krishna gives 'practice' (abayasa) and ' detachment' (vairagya) as the twofold means to control the mind. What is the significance of listing 'practice' as the prior means of mind-control?

In scriptural textbooks, the arrangement of words is to be carefully noted, for, in all cases, the words are arranged in descending order of importance. While enumerating the two methods 'practice, (abayasa) and 'detachment' (vairagya) -Sri Krishna mentions 'practice' as the prior means.

To every seeker the question comes at one time or the other, whether he should wait for the 'spirit of detachment' (vairagya) arriving in his mind of its own accord, or he should start his (practice) abayasa). The majority wait in vain for the accidental arrival of the moment of 'vairagya' before they start their abayasa. The Gita, in this stanza, by putting the word 'practice' before the word 'detachment' clearly declares that such an expectation is as ridiculous as waiting for the harvest of the crops that we have never sowed! From the moment we start trying to become aware of our own lives, we are in the realm of 'practice' . As a result of this the detachment that comes automatically is the true and enduring 'vairagya' . Vairagya born out of abayasa alone is the charter for spiritual growth.

Practice (abhyasa ) strengthens renunciation (vairagya), which, in turn, deepens the practice of meditation (abhyasa). Hand in hand, each strengthening the other control of the mind is achieved.(6.35)
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Wed Aug 28, 2013 9:11 am

Hari Om. Pranam.

Ganeshaji seems to be busy - travelling or maybe some other concerns.

Sathyavathiji and Vighaneshaji, would you kindly post on behalf of Ganehsaji please?

Verse 36

Terms and Conditions 10

Selections for Reflections 17

Thanks

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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sganesh0112 » Wed Aug 28, 2013 4:16 pm

Hari Om! Pranams to all!

Happy Janmashtami


May the Blessed Lord bless us with success in all our endeavours.

Sorry for the delay in posting.

V 6.36 Asanyataatma yogo dushpraapah iti me matih |
Vashyaatmanaatu yatata shakyovaaptu mupayatah||

Asanyataatma – one of uncontrolled self; yogo – Yoga; dushpraapah – hard to be attained; iti – such; me – I; matih – think; vashyaatmanaa – with self control; tu – but, yatatah – striving ; avaaptum shakyam – can obtain by ; upayatah – through proper means

YOGA, I think, is hard to be attained by one of uncontrolled self; but the self-controlled, striving, can obtain it by (proper) means.

Terms and conditions:

10 . Define “ Abhyasa”. –“Abhyasa”(practice) is ‘constant repetition of an idea regarding a single object of thought’. (6.35)

Selections for reflections:

17. Even in ordinary life, when a person wants to achieve something, of true value, he will have to live, to a large extent, a life of self-denial. The life of a candidate during election time, that of a student before examinations, or of an actor or a dancer before his first performance…ar all examples wherein w find that the individuals deny themselves all their idle preoccupations in their anxiety for success in their respective fields. If, for material gains and flimsy ephemeral glories, we have to deny ourselves, how much more should w deny ourselves the joys of the world outside in order to win the glories of the Eternal and Permanent, the Infinite and the Absolute Bliss of the Self. (6.36)

Pranams once again.

Ganesh
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sganesh0112 » Wed Aug 28, 2013 4:16 pm

Hari Om! Pranams to all!

Happy Janmashtami


May the Blessed Lord bless us with success in all our endeavours.

Sorry for the delay in posting.

V 6.36 Asanyataatma yogo dushpraapah iti me matih |
Vashyaatmanaatu yatata shakyovaaptu mupayatah||

Asanyataatma – one of uncontrolled self; yogo – Yoga; dushpraapah – hard to be attained; iti – such; me – I; matih – think; vashyaatmanaa – with self control; tu – but, yatatah – striving ; avaaptum shakyam – can obtain by ; upayatah – through proper means

YOGA, I think, is hard to be attained by one of uncontrolled self; but the self-controlled, striving, can obtain it by (proper) means.

Terms and conditions:

10 . Define “ Abhyasa”. –“Abhyasa”(practice) is ‘constant repetition of an idea regarding a single object of thought’. (6.35)

Selections for reflections:

17. Even in ordinary life, when a person wants to achieve something, of true value, he will have to live, to a large extent, a life of self-denial. The life of a candidate during election time, that of a student before examinations, or of an actor or a dancer before his first performance…ar all examples wherein w find that the individuals deny themselves all their idle preoccupations in their anxiety for success in their respective fields. If, for material gains and flimsy ephemeral glories, we have to deny ourselves, how much more should w deny ourselves the joys of the world outside in order to win the glories of the Eternal and Permanent, the Infinite and the Absolute Bliss of the Self. (6.36)

Pranams once again.

Ganesh
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby uma » Thu Aug 29, 2013 9:19 am

Hari Om. Pranam.

Here are the verses 33-36 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.
============================================================
अर्जुन उवाच

यो यम् योगस्त्वया प्रोक्त: साम्येन मधुसूदन ।
एतस्याहम् न पश्यामि चंचलत्वात्स्थितिं स्थिराम् ॥३३॥

Arjuna uvaca

yoyam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cancalatvat sthitim sthiram

य:- yo- which, अयम्॒ ayam-this, योग:- yoga - Yoga, त्वया- tvaya - by thee, प्रोक्त:- proktah - taught, साम्येन - samyena - by equanimity, मधुसूदन् - madhusudana - O slayer of Madhu, एतस्य - etasya- its, अहम् -aham-i, न- na - not, पश्यामि - pasyami - see, चंचलत्वात् - cancalatvat - from restlessness, स्थितिम् -sthitim, continuance, स्थिराम् -sthiram - steady.

33. Arjuna said, This Yoga of Equanimity, taught by Thee, O Slayer of Madhu, I see not its enduring continuity becasue of the restlessness (of the mind)

चंचलं हि मन: कृष्ण प्रमाथि बलवद दृढम् ।
तस्याहम् निब्रहं मन्ये वायोरिव सुदुष्करम् ॥३४॥

cancalam hi manah krsna pramathi balavad drdham
tasyaham nigraham manye vayor iva suduskaram

चंचलम्- cancalam - restless, हि - hi - verily, मन्:- manah - the mind,कृष्ण- Krisna- O Krishna, प्रमाथि -pramathi - turbulent, बलवत् -balavad - strong, दृढम्- drdham - unyielding, तस्य-tasya - of it, अहम् -aham - I, निग्रहम् -nigraham - control, मन्ये - manye- think,वायो:- vayor - of the wind, इव - iva- as, सुदुष्करम् -suduskaram - difficult to do.

34. The mind verily is O Krishna, restless, turbulent, strong and unyielding; I deem it quite ( as) difficult to control as the wind.

श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौंतेय वैराग्येण च गृह्यते ॥३५॥

Asamsayam mahabaho mano durnigraham chalam
Abhyasana tu kaunteya vairagyana ca guhyate.


महाबाहो - mahabaho--o mighty armed Arjuna; असंशयं- asamsayam--without doubt; मन: - man--mind;
चलम् - chalam--unsteady, दुर्निग्रहम् - durnigraham--difficult to curb; तु tu--but;
कौंतेय - kauteya--o sun of Kunti; अभ्यासेन - abhyasana--through practice; च - cha--and;
वैराग्येण- vairagyana--through dispassion; गृह्यते -gruhyate--it can be controlled.


35. Sri Bhagavan said: The mind is restless no doubt: AND difficult to curb, Arjuna; but it can be brought under control by repeated
practice of meditation and by the exercise of dispassion, o son of Kunti.


असंयतात्मना योगो दुष्प्राप इति मे मति:।
वश्यात्मना तु यतता शक्यो वाप्तुभुपायत: ॥३६॥

Asanyataatma yogo dushpraapah iti me matih |
Vashyaatmanaatu yatata shakyovaaptu mupayatah||

असंयतात्मना -Asanyataatma – one of uncontrolled self; योग:- yogo – Yoga; दुष्प्राप:- dushpraapah – hard to be attained; इति -iti – such; मे -me – I; मति:- matih – think; वश्यात्मना -vashyaatmanaa – with self control; तु -tu – but, यतता- yatatah – striving ; अवाप्तुम शक्य:- avaaptum shakyam – can obtain by ; उपायत: -upayatah – through proper means

36. YOGA, I think, is hard to be attained by one of uncontrolled self; but the self-controlled, striving, can obtain it by (proper) means.

Terms and conditions:

9. What does the word krishna mean?

The word 'Krishna' comes from Sankrit verbal root 'krs'-'to scrape. The term Krishna is applicable to the self because, on realization
of the truth the threats of the delusory mind and the consequent vasanas will all be scraped away from our cognition.

10 . Define “ Abhyasa”. –“Abhyasa”(practice) is ‘constant repetition of an idea regarding a single object of thought’. (6.35)


Thoughts and Concepts

29 The mind is being described by Arjuna as being ever turbulent, strong and unyielding. Explain.

Arjuna voices the experience of all medittors when he describes the mind to be "turbulent", "strong", "unyeilding". These terms are quite pregnant in their own import:
1. "turbulence" shows not only the speed in the flow of thoughts but also their restlessness and agitations, causing undulating waves rising on the surface.
2. Not only does the flood of thoughts flow fast and rough, but havng reached its destination at some sense object or the other,it gets so powerfully attached to it, that it becomes "strong" in its new roots.
3. When the mind has flown into any new channel of its choice, for the moment, it is "unyielding" and so it is impossible for the individual to pull it back from its flight and persuade it to stay at any chosen point of concentration. (6.34)

30. The mind can be brought under control through (1) practice' (abhyasa) and (2) 'dispassion' ( viaragya). This two-pronged method is made explicit in the following verse.

Asamsayam mahabaho mano durnigraham calam
Abhyasena tu kaunteya vairagyena ca grhyate.

Undoubtedly, O mighty-armed one, the mind is difficult to control and is restless; but, by practice, O son of Kunti, and by dispassion, it is restrained.

'Dispassion' (vairagya) is the giving up of (1) all clinging attachments to the objects of the world and (2) lingering expectations for the fruits of action. These two are the main causes for the agitation of thoughts, which thicken the food of the thought flow and make the mind uncontrollable. 'Practice' (adhyasa) is the constant repetition of an idea regarding one and the same object of thought. From the moment we start trying to become aware of our lives, we are in the realm of 'practice' (abhyasa). As a result of this, the detachment that comes automatically to us is the true and enduring 'detachment' (vairagya'). Vairagya born out of abhyasa alone is the charter for spiritual growth
31. Sri Krishna gives 'practice' (abayasa) and ' detachment' (vairagya) as the twofold means to control the mind. What is the significance of listing 'practice' as the prior means of mind-control?

In scriptural textbooks, the arrangement of words is to be carefully noted, for, in all cases, the words are arranged in descending order of importance. While enumerating the two methods 'practice, (abayasa) and 'detachment' (vairagya) -Sri Krishna mentions 'practice' as the prior means.

To every seeker the question comes at one time or the other, whether he should wait for the 'spirit of detachment' (vairagya) arriving in his mind of its own accord, or he should start his (practice) abayasa). The majority wait in vain for the accidental arrival of the moment of 'vairagya' before they start their abayasa. The Gita, in this stanza, by putting the word 'practice' before the word 'detachment' clearly declares that such an expectation is as ridiculous as waiting for the harvest of the crops that we have never sowed! From the moment we start trying to become aware of our own lives, we are in the realm of 'practice' . As a result of this the detachment that comes automatically is the true and enduring 'vairagya' . Vairagya born out of abayasa alone is the charter for spiritual growth.

Practice (abhyasa ) strengthens renunciation (vairagya), which, in turn, deepens the practice of meditation (abhyasa). Hand in hand, each strengthening the other control of the mind is achieved.(6.35)


Selections for reflections:


16. It is no glory for a warrior to claim that he has plucked half-a-dozen flowers from a bush in his own courtyard. The mind is no
doubt, a great enemy_but,the greater the enemy, the nobler the victory.To achieve the impossible and the difficult is the job of the mighty.

17. Even in ordinary life, when a person wants to achieve something, of true value, he will have to live, to a large extent, a life of self-denial. The life of a candidate during election time, that of a student before examinations, or of an actor or a dancer before his first performance…ar all examples wherein w find that the individuals deny themselves all their idle preoccupations in their anxiety for success in their respective fields. If, for material gains and flimsy ephemeral glories, we have to deny ourselves, how much more should w deny ourselves the joys of the world outside in order to win the glories of the Eternal and Permanent, the Infinite and the Absolute Bliss of the Self. (6.36)


Verses for Memorisation

चंचलं हि मन: कृष्ण प्रमाथि बलवद दृढम् ।
तस्याहम् निब्रहं मन्ये वायोरिव सुदुष्करम् ॥३४॥

cancalam hi manah krsna pramathi balavad drdham
tasyaham nigraham manye vayor iva suduskaram


34. The mind verily is O Krishna, restless, turbulent, strong and unyielding; I deem it quite ( as) difficult to control as the wind.


श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौंतेय वैराग्येण च गृह्यते ॥३५॥

Asamsayam mahabaho mano durnigraham chalam
Abhyasana tu kaunteya vairagyana ca guhyate.

35. Sri Bhagavan said: The mind is restless no doubt: AND difficult to curb, Arjuna; but it can be brought under control by repeated
practice of meditation and by the exercise of dispassion, o son of Kunti.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby murugans61 » Tue Sep 03, 2013 12:44 am

Hari OM

A doubt that arose in the mind of Arjuna is explained in verse 33. The wavy ocean of the mind can not be made waveless. Because of the restless nature of mind, how can it be made equnimous is the doubt that Arjuna had. Mind is labelled as restless due to its constant shifting its interest from object to object.
The way of culturing the mind is shown by the Lord in verse 35. The uncontrollable and restless mind can be made calm through practice. Mind becomes pacified as it gets drawn to the Self. Mind runs after those objects to which it has been attached. The evils of such attachments have to be repeatedly and timely presented to the passionate mind. When all the base attachments are wiped out though discrimination, mind blooms into serenity.
To whom is yoga possible and to whom it is impossible is explained in verse 36. Yoga is hard to attain by a man who cannot control himself. But it can be obtained by one who has controlled himself and who strives by right means.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby sathiavathi » Fri Sep 06, 2013 5:03 am

HARI OM

VERSE -33

Hearing the teaching of the Lord about equability Arjuna find it most difficult for him to get firmly established in that state due to restlessness of

his mind. Restlessness means lack of concentration.This happens due to the attraction and repulsion of wordly objects.Equability never exist in a mind

which is swayed by attraction and repulsion.Equability is incompatible with these two impulses. That is why restlessness of mind is considered as obstacle

in the attainment of equability.


verse--34

In this verse Arjuna pleads that the mind is very difficult to control.The mind is unsteady, turbulantand powerful. The unruly mind refuses to get out of the

dreary forest of sense-enjoyments.The mind is also tenacious or unyielding as an iguana. Whatever it takes a fancy for, it clutches with all its force

and more or less identifies itself with that object.Arjuna find it most difficult to control the unsteady, turbulent,tenacious and powerful mind moving

constantly amoung the objects of enjoyment.


VERSE-35

In this verse Lord tells Arjuna how to fix the restless mind on God.Lord explains that mind can be brought under control by repeated practice of meditation

and by the exercise of dispassion. Abhyasa or practice cosists in directing the flow of one's thoughts repeatedly towards god.The practice should be carried

out with the firm conviction that God is the supreme and almighty lord of all, the highest and the only truth, and that the supreme object of life is

to realize him. Vairagya or dispassion is the complete cessation of attraction and hankering for the object of this world and the next.Joy or sorrow

fail to produce any unhealthy reaction on the mind of him who is possessed os dispassion.Dispassion does not allow the mind to be drawn by any object

under any circumstance what so ever.Consant practice and cultivation of dispassion,both are necessary for bringing the mind under control.Practice is

like a beautiful channel for the flow of thought currents in the direction of God. Dispassion is like an embankment to restrain the flow of mind towards

the objects of enjoyment.Practice promotes dispassion and viceversa.

In thisverse Arjuna has been addressed as 'Mahabahu' to remind Arjuna of his own prowess and encourage him to fight and conquer the mind. The Lord gives



a clear hint to him that it does not befit a hero like him to feel afraid of the mind and lose heart.
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Re: Geeta Chapter 6 Dhyan Yoga - Yoga of Meditation

Postby vignesh » Sat Sep 07, 2013 10:03 pm

The nature of the mind is to be restless. Moving from one thought to another , thought flow, like the wind is its inherent quality.

However, practice and detachment, when constantly applied as sadhana, it helps the mind to be in state of meditation. Practice strenghthens renunciation and detachment deepens meditation. Hand in hand, each strengthening the other, the progress is maintained.

The self-controlled person, striving hard by right means can obtain Yoga. Self-control , achieved through the process of a total withdrawal of the sense -organs from their respective objects, is the begining of the spiritual life.
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