Gita Satsang - Chapter 6 : Verses 26-32 - Thu., May 3 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 shhashhTho.adhyaayaH . Chapter 6 : Verses 26-32 [with Shankara-

Bhashya, tr. Sw.Gambhirananda]

 

dhyaana-yogaH. The Yoga of Meditation

 

yato yato nishcharati manash cha.nchalam asthiram.h .

tatas tato niyamy-aitad aatmany eva vashaM nayet.h .. 26..

 

26. (The yogi) should bring (this mind) under the subjugation of the

Self Itself, by restraining it from all those causes whatever due to

which the restless, unsteady mind wanders away.

 

In the beginning, the yogi who is thus engaged in making the mind

established in the Self, etat vashaM nayet, should bring this (mind)

under the subjugation; atmani eva, of the Self Itself; niyamya, by

restraining; etat, it; tatah tatah, from all those causes whatever,

viz sound etc.; yatah yatah, due to which, due to whatever objects

like sound etc.; the chanchalam, restless, very restless; and

therefore asthiram, unsteady; manaH, mind; nischarati, wanders away,

goes out due to its inherent defects. (It should be restrained) by

ascertaining through discrimination those causes to be mere

appearances, and with an attitude of detachment. Thus, through the

power of practice of Yoga, the mind of the yogi merges in the Self

Itself.

 

prashaanta-manasaM hy enaM yoginaM sukham uttamam.h .

upaiti shaanta-rajasaM brahma-bhuutam akalmashham.h .. 27..

 

27. Supreme Bliss comes to this yogi alone whose mind has become

perfectly tranquil, whose (quality of) rajas has been eliminated, who

has become identified with Brahman, and is taintless.

 

uttamam, supreme, unsurpassable; sukham, Bliss; upaiti, comes; hi

enam yoginam, to this yogi alone; prashaanta-manasam, whose mind has

become perfectly tranquil; shaanta-rajasam, whose (quality of) rajas

has been eliminated, i.e. whose rajas, viz defects such as delusion

etc. ['The five kleshas, pain-bearing obstructions, are: ignorance,

egoism, attachment, aversion, and clinging to life' (P.Y.Su.2.3).]

have been destroyed; brahma-bhuutam, who has become identified with

Brahman, who is free even while living, who has got the certitude

that Brahman is all; and akalmashham, who is taintless, free from

vice etc.

 

yuJNjann evaM sadaatmaanaM yogii vigata-kalmashhaH .

sukhena brahma-sa.nsparsham atyantaM sukham ashnute .. 28..

 

28. By concentrating his mind constantly thus, the taintless yogi

easily attains the absolute Bliss of contact with Brahman.

 

sada yu~njan, by constantly concentrating; aatmaanam, his mind; evam,

thus, in the process stated; vigata-kalmashhaH, the taintles, sinless

yogi, free from the obstacles to Yoga; sukhena, easily; ashnute,

attains; atyantam, absolute-that which exists by transcending limits-

, supreme, unsurpassable; sukham, Bliss; of brahma-sa.nsparsham,

contact with Brahman-the Bliss that is in touch [in touch with, i.e.

identified with, homogeneous with, in essential oneness with.] with

the supreme Brahman.

 

Now is being shown that result of Yoga which is the realization of

identity with Brahman and which is the cause of the extinction of the

whole mundane existence . [Liberation is conceived of in two ways-

total cessation of sorrows, and attainment of unsurpassable Bliss.]

 

sarva-bhuutastham aatmaanaM sarva-bhuutaani cha aatmani .

iikshate yoga-yuktaatmaa sarvatra sama-darshanaH .. 29..

 

29. One who has his mind Self-absorbed through Yoga, and who has the

vision of sameness everywhere, see this Self existing in everything,

and everything in his Self.

 

yoga-yukta-aatmaa, one who has his mind Self-absorbed through Yoga,

whose mind is merged in samadhi; and sarvatra-sama-darshanaH, who has

the vision of sameness everywhere-who has the vision (darshana) of

sameness (samatva), the knowledge of identity of the Self and Brahman

everywhere (sarvatra) without exception, in all divergent objects

beginning from Brahma to immovable things; iikshate, sees; aatmaanam,

the Self, his own Self; sarva-bhuta-stham, existing in everything;

and sarva-bhutaani, everything from Brahma to a clump of grass;

unified aatmani, in his Self.

 

The fruit of this realization of the unity of the Self is being

stated:

 

yo maaM pashyati sarvatra sarva.n cha mayi pashyati .

tasya ahaM na praNashyaami sa cha me na praNashyati .. 30..

 

30. One who sees Me in everything, and sees all things in Me-I am

not lost to his vision, and he also is not lost to My vision.

 

yaH, one who; pashyati, sees; maam, Me, Vasudeva, who am the Self of

all; sarvatra, in all things; cha, and; sees sarvam, all things, all

created things, beginning from Brahma; mayi, in Me who am the Self of

all;-aham, I who am God; na praNashyaami, am not lost; tasya,of his

vision-of one who has thus realized the unity of the Self; cha saH,

and he also; na praNashyati, is not lost; me, to My vision. That man

of realization does not get lost to Me, to Vasudeva, because of the

identity between him and Me, for that which is called one's own Self

is surely dear to one, and since it is I alone who am the seer of the

unity of the Self in all.

 

sarva-bhuuta-sthitaM yo maaM bhajaty-ekatvam aasthitaH .

sarvathaa vartamaano.api sa yogii mayi vartate .. 31..

 

31. That yogi who, being established in unity, adores Me as existing

in all things, he exists in Me-in whatever condition he may be.

 

This being so, i.e. after reiterating (in the first line of the

present verse) the idea of full realization contained in the previous

verse, the result of that (realization), viz Liberation, is being

spoken of (in the second line): The yogi, the man of full

realization; vartate, exists; mayi, in Me, in the supreme state of

Vishnu; sarvathaa api, in whatever condition; vartamaanah, he may

be. He is verily ever-free. The idea is that he is not obstructed

from Liberation by anything.

 

Furthermore,

 

aatma-aupamyena sarvatra samaM pashyati yo.arjuna .

sukhaM vaa yadi vaa duHkhaM sa yogii paramo mataH .. 32..

 

32. O Arjuna, that yogi is considered the best who judges what is

happiness and sorrow in all beings by the same standard as he would

apply to himself.

 

aatma-aupamyena: Atma means the self, i.e. oneself. That by which a

comparison is made is an upamaa. The abstract from of that is

aupamya. aatma-aupamya means a standard as would be applicable to

oneself.

 

O Arjuna, yaH, he who; pashyati, judges; sarvatra, in all beings;

samam, by the same standard, in the same manner; aatma-aupamyena, as

he would apply to himself-. And what does he view with sameness?

That is being stated: As sukham, happiness, is dear to me, so also

is happiness agreeable to all creatures.

 

vaa, and-the word vaa is (used) in the sense of and; just as yadi,

whatever; duHkham, sorrow is unfavourable, unwelcome to me, so also

is sorrow unwelcome and unfavourable to all creatures.

 

In this way, he looks upon happiness and sorrow as pleasant and

unpleasant to all beings, by the same standard as he would apply to

himself. He does not act against anyone. That is , he is non-

injurious. He who is thus non-injurious and steadfast in full

Illumination, saH, that yogi; paramaH mataH, is considered as the

best among all the yogis.

 

[to

be cotd.

 

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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]

advaitinGita/Shankara1/gmbCH6.htm

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Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitinGita/Chinmaya/COMM6.HTM

[Guest guest]

Commentary by Jnaneshwar Maharaj... rendered by Swami Kripananda SUNY

1989

> 26. (The yogi) should bring (this mind) under the subjugation of

the

> Self Itself, by restraining it from all those causes whatever due

to

> which the restless, unsteady mind wanders away.

 

 

If reason, supported by steadfastness, slowly leads the mind by the

path of Self realization to the temple of the Self and installs it

there... This is one way to attain the Self. Consider this, but if

you find it impractical, there is another method. Listen.

 

A person should take a vow to stick to a resolute decision and not

depart from it. If the mind can be steadied in this way, then the

work will be easy. If not, it may be allowed to move freely. Then,

wherever it goes, the resolution will bring it back and steadiness

will be restored.

> 27. Supreme Bliss comes to this yogi alone whose mind has become

> perfectly tranquil, whose (quality of) rajas has been eliminated,

who

> has become identified with Brahman, and is taintless.

>

> uttamam, supreme, unsurpassable; sukham, Bliss

 

 

Thus, in the course of time, the mind will acquire steadiness and

will easily approach the Eternal. When it beholds That, it will

become one with it, duality will be lost in nonduality, and the

universe will become illumined by the splendor of unity. Just s the

sky alone fills the universe when the clouds, which seemed separate

from it, have melted away, Similarly, when the mind has become

absorbed in Consciounesess, that alone is the all pervasive essence.

This result can easily be obtained in this way. Many have attained

this yogic state simply be being utterly indifferent to the wealth of

the imagination.

 

 

>

> 28. By concentrating his mind constantly thus, the taintless yogi

> easily attains the absolute Bliss of contact with Brahman.

 

 

With joy, they have easily entered the Eternal. Just as salt cannot

be separated from water, In the same way, they attain union. Then,

in the palace of oneness with the Eternal, the world sees the

festival of supreme bliss. However, this is as difficult as if a

person had to walk with his legs on his back. If you cannot attain

this, listen to another way, O Arjuna.

 

>

> 29. One who has his mind Self-absorbed through Yoga, and who has

the

> vision of sameness everywhere, see this Self existing in

everything,

> and everything in his Self.

 

 

There is no doubt that I exist in all forms and that everything

abides in Me. Everything has been created in this way, and spirit

and matter are intermingled. You should understand this.

 

 

>

> 30. One who sees Me in everything, and sees all things in Me-I am

> not lost to his vision, and he also is not lost to My vision.

 

 

O Arjuna, whever worships Me as the One existing in all beings

through his realization of unity who knows that despite the

multiplicity of beings, there is no duality in their hearts, and who

knows that My essence pervades everything everywhere. It is

irrelevant to say that he and I are one. Don't speak like that, O

Arjuna, for I am truly he. Just as a lamp and its light are one, so

is he in Me and I in him. Just as wetness is essentially one with

water, and space and ether exist within the same boundaries,

similarly, a person's body is infused with My form.

 

 

 

>

> 31. That yogi who, being established in unity, adores Me as

existing

> in all things, he exists in Me-in whatever condition he may be.

 

 

O Arjuna, just as a woven thread is one with the cloth, in the same

way he sees Me everywhere as one and the same. Ornaments are

fashioned in many shapes, yet there are not different kinds of gold.

It is the same with a person who has attained the stability of

union. The person for whom the night of delusion has been followed

by the dawn of unity is like a tree which has many leaves although

they were not planted individually. Even though he may be imprisoned

in a body composed of the five elements, he is My equal through his

experience of Self-realization. What power can bind him? Because of

this experience, he is embraced by My all pervasiveness, although he

should not be called all pervasive. Though he has a body, he is not

of the body. Can a person express what is beyond the power of speech?

 

 

 

>

> 32. O Arjuna, that yogi is considered the best who judges what is

> happiness and sorrow in all beings by the same standard as he would

> apply to himself.

 

 

Let's leave this now. A person who regards the entire creation as

being like himself, whose mind is no longer aware of feelings of

pleasure and pain or of good and evil deeds, he sees all kinds of

distinctions and strange things as merely the limbs of his own body.

But what need is there to be specific? A person who has realized

that he is one with everything in the universe, although he has a

body and the world my consider him happy or unhappy, yet I am certain

that he is truly the Eternal. Therefore, O Arjuna, strive to realize

this oneness, to see the universe in yourelf and yourself in the

universe. For this reason, I repeatedly tell you that there is no

higher realization than the awareness of unity.