Gitasatsang: Chapter 6 Yoga of Meditation- Some observations

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Re: Gitasatsang: Chapter 6 Yoga of Meditation- Some observations

 

The organization of the chapters of Gita is quite unique: The entire Gita

explains the three words: tat tvam asi. The first six chapters deal with tvam,

the second six chapters discuss the topic on tat (Ishwara) and the final

chapters portrays asi. In the first chapter Arjuna wants to find an answer to

the doubts that arose in his mind. In chapter 2, Lord Krishna clears all his

doubts in the summary form to motivate Arjuna to ask all the ‘right'

questions. Then in Chapter 3, He gives a detailed explanation to Karma Yoga.

In Chapter 4, Karma Yoga is further elaborated using logical reasoning

(Sankhya Yoga). Chapter 5 combines Karma Yoga and Sankhya Yoga using Sanyasa

Yoga (Yoga of renunciation). Chapter 6 unifies chapters 3, 4 and 5 by

spelling out the Yoga of Meditation. The Lord said: The man who does his

duty without any selfish desire for fruit may be called a sannyasi as well as

a yogi. But he who abstains action altogether is only an idler. The root of

the matter is that one should not allow the mind to flit from on object of

desire to another. Essentially we should strive to stabilize our mind; divest

it of all sensual desires, and meditate in solitude on the Supreme Soul. This

equanimity is not for one who overeats or merely fasts, nor for one who is too

much addicted to sleep or to vigils. As seekers we have to keep a sense of

proportion in all our actions such as eating and drinking, sleeping and

keeping awake. To overeat one day and fast the next day, to overslept for a

day and keep a vigil the next, to work hard for a day and pass the next in

idleness is no characteristic of a yogi. The yogi is stable-minded at all

times, and is without effort free from all desires. The Yogi is like an

un-flickering lamp burning in a windless place. The Yogi is not tossed to

and fro by dramatic events on the world-stage or by his/her own brain waves.

Such mental poise can be acquired by slow but steady effort.

 

Yoga thus described seemed to Arjuna to be a tall order, and he exclaimed, How

is one to achieve such equanimity? The human mind is restless like a monkey,

and as difficult to control as the wind. How is it to be curbed?

 

The Lord replied, You are right. But if a man earnestly sets about conquering

attachment and aversion, yoga will not be difficult for him to practice. But

it should be clear to you that it is not for one who cannot control his mind.

 

Then Arjuna posed another question, Supposing a man has faith, but is lax in

his effort and is thus unsuccessful in perfecting himself, what happens to

him? Is he destroyed like a broken cloud in the sky?

 

The Lord said, Such a man of faith is never lost, for no one who takes the

right path ever comes to an evil end. After death he lives for a time in some

celestial world according to his merit and is then reborn on the earth into a

holy family. But such a birth is difficult to obtain. He then regains the

mental impressions developed in his former lives, and struggling harder for

perfection, reaches the supreme goal. Thus making an assiduous effort some

attain equanimity soon, while others do so after a number of lives in

accordance with the measure of their faith and endeavor. This evenness of

temper is superior to asceticism, to knowledge and to sacred rites, for these

latter are after all only means to the end of equanimity.