Gita Satsang - Chapter 5 [concluded]: Verses 26-29 - Thu. Feb 15, 2001

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Namaste,

 

mat chittaaH mat gata-praaNaaH bodhayantaH parasparam.h .

kathayantaH cha maa.n nitya.n tushhyanti cha ramanti cha ..

 

shriimad-bhagavad-giitaa 10:9

 

'With their thought on Me, with their life absorbed in Me,

instructing each other, and ever speaking of Me,

they are content and delighted.'

Ch.10:v.9.

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atha pa~nchamo.adhyaayaH . Ch. 5: v. 26-29 [with Shankara-Bhashya,

tr. Sw.Gambhirananda]

 

sa.nnyaasa-yogaH . The Way to Renunciation of Actions.

 

Further,

 

kaama-krodha-viyuktaanaa.n yatiinaa.n yata-chetasaam.h .

abhito brahmanirvaaNa.n vartate vidita aatmanaam.h .. 26..

 

26. To the monks who have control over their internal organ, who are

free from desire and anger, who have known the Self, there is

absorption in Brahman either way.

 

yatiinaam, to the monks; yata-chetasaam, who have control over their

internal organ; kama-krodha-viyuktaanaam, who are free from desire

and anger; vidita-aatmanaam, who have known the Self, i.e. who have

full realization; vartate, there is; brahma-nirvaaNam, absorption in

Brahman, Liberation; abhitaH, either way, whether living or dead.

 

Immediate Liberation of the monks who are steadfast in full

realization has been stated. And the Lord has said, and will say, at

every stage that Karma-yoga, undertaken as a dedication to Brahman,

to God, by surrendering all activities [The activities of body, mind

and organs] to God, leads to Liberation through the stages of

purification of the heart, attainment of Knowledge, and renunciation

of all actions. Thereafter, now, with the idea, 'I shall speak

elaborately of the yoga of meditation which is the proximate

discipline for full realization,' the Lord gave instruction through

some verses in the form of aphorisms:

 

sparshaan kR^itvaa bahirbaahyaa.nshchakshushchaivaantare bhruvoH .

praaNaapaanau samau kR^itvaa naasaabhyantarachaariNau .. 27..

 

yatendriyamanobuddhirmunirmokshaparaayaNaH .

vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 28..

 

27-8. Keeping the external objects outside, the eyes at the juncture

of the eye-brows, and making equal the outgoing and incoming breaths

that move through the nostrils, the contemplative who has control

over his organs, mind and intellect should be fully intent on

Liberation and free from desire, fear and anger. He who is ever so,

is verily free.

 

kR^itva, keeping; bahyaan, the external; sparshaan, objects-sound

etc.; bahiH, outside: To one who does not pay attention to the

external objects like sound etc., brought to the intellect through

the ear etc., the objects become verily kept outside. Having kept

them out in this way, and (keeping) the chaksuH, eyes; antare, at the

juncture; bhruvoH, of the eye-brows (-the word 'keeping' has to be

supplied-); and similarly, samau kR^itva, making equal; praaNa-

apaanau, the outgoing and the incoming breaths; naasa-abhyantara-

chaariNau, that move through the nostrils; muniH, the contemplative-

derived (from the root man) in the sense of contemplating-, the monk;

yata-indriya-mano-buddhih, who has control over his organs, mind and

intellect; should be moksha-paraayaNah, fully intent on Liberation-

keeping his body is such a posture, the contemplative should have

Liberation itself as the supreme Goal. He should be vigata-ichchha-

bhaya-krodhaH, free from desire, fear and anger. The monk yaH, who;

sadaa, ever remains thus; saH, he; is muktaH; yaH, who; sadaa, ever

remains thus; saH, he; is muktaH, ever, verily free. He has no other

Liberation to seek after.

 

What is there to be realized by one who has his mind thus

concentrated? The answer this is beig stated:

 

bhoktaara.n yaGYa-tapasaa.n sarva-loka-maheshvaram.h .

suhR^ida.n sarva-bhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati ..

29..

 

29. One attains Peace by knowing Me who, as the great Lord of all the

worlds, am the enjoyer of sacrifices and austerities, (and) who am

the friend of all creatures.

 

R^ichchhati, one attains; shaantim, Peace, complete cessation of

transmigration; j~naatvaa, by knowing; maam, Me who am Narayana; who,

as the sarva-loka-mahesvaram, great Lord of all the worlds; am the

bhoktaaram, enjoyer (of the fruits); yaj~na-tapasaam, of sacrifices

and austerities, as the performer and the Deity of the sacrifices and

austerities (respectively); (and) who am the suhR^idam, friend; sarva-

bhutaanaam, of all creatures-who am the Benefactor of all without

consideration of return, who exist in the heart of all beings, who am

the dispenser of the results of all works, who am the Witness of all

perceptions.

 

 

AUM tat-sad-iti shriimad-bhagavad-giitaasu-upanishhatsu

brahma-vidyaayaa.n yoga-shaastre shriikR^ishhNa-arjuna-sa.nvaade

sa.nnyaasa-yogo naama pa~nchamo.adhyaayaH .. 5.

 

 

[ Ch. 5 concluded.

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For Gita Dhyana Shlokas/Mantras and Mahatmya

/message/advaitin/6987

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Adi Shankara's commentary, translated by Swami Gambhirananda, at URL:

[kindly supplied by Madhava-ji]

advaitin/Gita/Shankara1/gmbCH5.htm

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Adi Shankara's commentary, translated by Shri Varriar, at URL:

[kindly supplied by Shankara-ji]

advaitin/GCh5SYAABV1-24

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Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitin/Gita/Chinmaya/COMM5.HTM

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Verse 26

In the eyes of the God-realized soul God alone, who is the supreme

Reality and the embodiment of Knowledge and Bliss, exists here, there

and everywhere, in all directions, above as well as below, outside as

well as inside, at all times and every moment. Nothing else than

Brahman, the one without a second, has any reality. This is what is

meant by the statement that "to the wise man God is present all

round."

 

Verse 27 & 28

 

We have been in contact with external objects from time without

beginning; our mind is, therefore crowded with impressions left by

them, which are countless in number. Regarding sense-objects as

charming and delightful, we ever go on dwelling on them, with the

result that old impressions, stored up in the mind, get revived one

after another and continue to stir the fire of attachment and desire

burning in our heart. Our mind is, therefore, never at rest. Nay,

memories of past experiences keep haunting our mind even when we

occasionally sit down to meditate on God in some secluded corner,

renouncing sense-objects externally. The result is that we are unable

to meditate upon God. Constant thoughts of sense-objects are the main

obstacle in our way. And this chain does not end so long as one

regards these objects as delightful. It is, therefore, that the Lord

asks us to realize by dint of reason and dispassion all external

objects as ephemeral, transient, full of sorrow and a source of

suffering, and wipe off all their impressions from our mind. Then and

then alone will the mind be tranquil and steady.

 

If we keep our eyes wide open and go on gazing all round our attention

will be naturally diverted and we shall not be able to collect and

concentrate our mind; if, on the other hand, we close our eyes, we are

apt to fall an easy prey to sloth and drowsiness. That is why we have

been asked to keep the gaze fixed on the space between the eye-brows.

Besides, there are other reasons also connected with the science of

Yoga. We are told that in the space between the eye-brows is located

the bi-petalled spiritual plexus known as the `Ajna-Cakra'. In the

vicinity of this plexus lie the seven sheaths, the last of which is

known as `Unmani' having reached this last sheath, the soul does not

return to this mortal world. It is for this reason that the yogis fix

their gaze on the `Ajna-Cakra'.

 

The next step we have been called upon to take is to regulate the flow

of the outgoing and ingoing breaths. Let us remember in this

connection that the natural flow of the outgoing and ingoing breaths

is uneven. Sometimes they flow through the left nostril and sometimes

through the right. When flowing through the left, they are said to be

flowing through the passage of `Ida'; and when flowing through the

right, they are said to be flowing through the passage of Pingala'. In

such a state, man's mind remains unsteady. To maintain an even flow of

the Prana and the Apana breathes through both the nostrils is what is

meant by regulating their flow. This is also known as directing their

flow through the channel of `Susumna'. When passing through the

`Susumna' the flow of the Prana and Apana breaths is very thin and

gentle. In this state the unsteadiness and restlessness of the mind

automatically disappear, and it gets easily concentrated on God.

 

In order to maintain an even flow of the two breaths, the Apana breath

should be inhaled through the left nostril, and the Prana breath

exhaled through the right. The order should be changed alternately.

Mental repetition of God's Name should continue side by side with this

process and an endeavor should be made to see to it that the processes

of exhalation and inhalation take an equal amount of time, and to make

their flow even and thinner. Through continuous practice when the flow

of both becomes even, gentle and this and they cease to be felt

outside the nose and within the throat and so on, it should be

understood that the prana and Apana breaths have become regulated and

thin. The adjective `Nasabhyantaracarinau' has been used just to

indicate that the processes of exhalation and inhalation have to be

regulated and made even and not to be suspended in this practice.

 

The senses are noted for their way-wariness; they run after any object

they like and any time they please, of their own free will. The mind

too is ever unsteady and loath to give up its habits; and the

intellect does not firmly adhere to one supreme conviction. To reduce

them to orderliness and submission and turn them inwards or Godwards

by regular training with the help of reason and dispassion is what is

meant by bringing them under control. This being done, the senses will

not wantonly indulge in their respective objects but will tamely

follow our will and remain tied down to where we direct them to be;

the mind will get concentrated according to our will, and the

intellect will firmly and resolutely adhere to one conclusion of our

choice. It is believed, and rightly so, that the fifth limb of the

Astangayoga or the Yoga of eight limbs, viz., `Pratyahara' (which

consists in with drawing the senses from their objects) is easily

accomplished through control of the,( senses; the next limb, viz.,

Dharana focusing the mind on a particular spot) becomes easy through

subjugation of mind; and control over the intellect makes the seventh

limb, viz., Dhyana or meditation (fastening the intellect to one

conclusion) easy. Therefore, in the practice of meditation subjugation

of all these three is essential.

 

Moksa or Liberation is the same as God-Realization, the attainment of

the Supreme Goal or the Highest Abode or Mukti (Release). This is a

state which lies beyond the range of mind and speech. Only this much

can be said with regard to it that in this state the Yogi is released

completely and once for all, from all the shackles of Karma and

becomes the very embodiment of supreme Blessedness and the highest

Bliss, infinite and unique in character. The sage who has thoroughly

devoted his/her senses, mind and intellect to the attainment of this

Liberation or God, is ever and unceasingly striving after this end,

nay, whose sole aim is to realize God and who does not consider

anything else as worth seeking for, is signified by the word

`Moksaparayanah'.

`Munih' (literally means one who is given to contemplation) stands

here for the sage who has the firm belief on the omnipresence of God

and who always contemplates on Him even in the hours of meditation.

 

Verse 29

To know God as Omnipotent, the controller and supervisor of all, and

the Overlord of all Lords in this way is to know Him as the "Supreme

Lord of all worlds". The true devotee (sage) who has thus known Him

comes to realize His great glory and divinity and cannot forget Him

even for a moment. Altogether free from fear and anxiety, the Yogi

dwells exclusively upon Him. Enemies like lust and anger, which

disturb the calm of one's mind, disappear once for all. In the eyes of

the sage, there is none greater than God. Therefore, the sage is

always and constantly absorbed in meditation on God, the boundless

ocean of supreme peace and bliss.

 

Again, there is nothing in the whole world, which is unattained by God

and for which He may have any selfish connection with anyone. He is

always and at every moment fully satisfied (III. 22). But being the

very embodiment of compassion, He naturally provides for the

well-being of all as an act of Grace to all, and appearing amidst us

again and again performs such a variety of wonderful deeds that men

obtain redemption by merely chanting them. The good of the world is

involved in all His activities. He confers a boon even on those whom

He kills or chastises. No dispensation of His is devoid of compassion

and love. Hence God is the disinterested friend of all creatures.

We do not know this secret; that is why we rejoice and grieve on

coming in contact with what is agreeable and disagreeable respectively

in the eyes of the world; and that is why we have no peace of mind.

 

The word Mam, in this verse stands for the integral Divinity who,

though unborn, imperishable and the supreme Lord of all beings,

appears from time to time in our midst through His Yogamaya or divine

potency to revel in Leela (play) summoning His Prakrti to His aid. He

is now preaching to Arjuna in the form of Sri Krsna and He is both

with and without attributes, with and without form, manifest as well

as unmanifest,the supreme Reality, Omnipotent, all pervading, the

substratum of all and the Supreme Lord of all spheres.

 

Thus in the Upanisad sung by the Lord the Science of Brahman, the

scripture of Yoga, the dialogue between Sri Krsna and Arjuna, ends the

fifth chapter entitled "The Yoga of Renunciation of Action."