Bhagavadgeeta : ( 26/11/2012. )

8. In Harmony with the Whole Universe  : Part-6. What is this mould? The mould is there as a world, and there is no doubt about it. Who can deny that there is a world? No one; so that is one mould. We are cast into the mould of accepting, without any argument, that the world exists. And so many other corollaries of mould follow from this central mould of the acceptance of the fact that there is a world outside. If a world is there, it must have been created—it follows. It could not have suddenly jumped in from nowhere. Why should there be a Creator? Why should we accept that the world should have a Creator? Because of the fact that we have a certain mould of thinking that everything has a cause. We are accustomed to the observation of effects proceeding from causes. Everybody has come from somewhere; everything comes from something. We never see something suddenly popping up out of nowhere. Such a thing is unthinkable. Everything has to come

8. In Harmony with the Whole Universe  : Part-5. So, what is our level? It is taken for granted that we have become perfectly human beings, and conceding that we have undergone the training that is required of us in the first six chapters, what is our understanding of the world? It is a simple answer: we see a world outside ourselves, and we are obliged to ask for a Creator of this world. Every scripture speaks of creation. “In the beginning was the Word, and the Word was with God, and the Word was God” says the Bible. The Vedas, Upanishads, and other scriptures tell us that creation is the miraculous performance of God the Creator. Now, our mind is made in such a manner that it can accept truth only in a certain way and not in certain other ways. Our minds are conditioned to certain ways of thinking and understanding, and the knowledge that is to be given to us has to be cast into the mould of these manners of thinking into which we are born. So we have a mould,

8. In Harmony with the Whole Universe  : Part-4. So even among those who are really, honestly striving, many may have committed the mistake of not being comprehensive in their approach. Despite their sincerity and enthusiasm, a little error might have crept in. They may have jumped too far, etc. Endless are the reasons that can be given. The reason for this difficulty may be due to some cause from a previous birth or to some other equally obscure reason. Various reasons are there because of these complicated atmospheres in which one finds oneself. So even among the sincerely aspiring souls for perfection, very few will really succeed. Yatatam api siddhanam kascin mam vetti tattvatah: God can be known in reality and truth only by very few. We have only concocted gods in our minds—we have a Hindu God, a Christian God, a Hebrew God, and so on. We have created God; we have manufactured God for our own purposes. These ‘Gods’ can help us to some extent, but ultimately they

8. In Harmony with the Whole Universe  : Part-3. This is the subject of the next six chapters, which takes us by surprise, chapter by chapter. We are introduced into greater and greater profundities—truths which are unthinkable, surprising and stirring. To such wonders as these we are introduced, gradually, from the seventh chapter. The great Master tells us, at the commencement of the seventh chapter, that this is not an ordinary job. This is not a practicable affair for the ordinary man of straw, as we call him, or the man on the street, the commercial man, the give-and-take man, the profiteering man, the black-marketing man, the selfish man, the animal man—for him, this is not intended. This is intended for the free man who has left the heritage of his lower status, the vegetable and the animal layers, and becomes really a saint. It is only a truly human that can be regarded as fit for the art of uniting the self with the divine; it is not the animal that suddenly becom

8. In Harmony with the Whole Universe  : Part-2. Now Bhagavan Sri Krishna, the great Teacher of this gospel, taking Arjuna as a specimen of human individuality, gives an eternal gospel for all mankind, for all times, applicable to all conditions of life. In an outline of these teachings from the first chapter onwards until the sixth, we have probed into this a little. The sixth chapter, which sums up this teaching of concentration of the individual for a higher purpose by means of dhyana or meditation, concludes by saying that the aim of this concentrated, integrated person is the visualisation of the great reality in all things. Sarva-bhuta-stham atmanam sarva-bhutani catmani, iksate yoga-yukta-atma sarvatra sama-darsanah. Everything is seen everywhere—that is the great vision towards which we are moving. With this solacing as well as cautious admonition towards the end of the sixth chapter, we are lifted further up into a wider vision of things and introduced to a new vi

8. In Harmony with the Whole Universe  : Part-1 The Bhagavadgita is in eighteen chapters, and the first six chapters devote themselves to an exposition of the various methods of the integration of personality, the bringing together of the various parts of oneself into a concentration, and the transforming of oneself into a complete being rather than a dissipated individuality. We are not whole beings even now. We are psychological wrecks, distracted to the core, ruined in nerves and muscles and drooping in our psychic spirit. We are like a river that is rushing in various directions in the form of rivulets and streams, dashing against various objects and things of the world and thus losing ourselves in the dreary desert or the wilderness of this complicated existence called human life. None of us can be regarded as a whole personality in the true sense of the term, and that is why we are restless and never find peace of mind even for a few minutes continuously. We are

7: The Art of Meditation-12. When we were babies we could not even walk; we fell down many a time and injured our knees. When we learned bicycling we fell down many times, and so on. Swimming, cycling, walking—all these are difficult things, but once we master the technique, we can run without even being aware of our legs. Those who are master swimmers do not become conscious of the water in which they are swimming. People who are masters in cycling do not think of the cycle on which they are sitting, and when we walk, we do not even know that we have legs. But when we were babies we were very conscious, and therefore we fell. So, practice makes perfect. Gradual, honest desire to move away from distractive atmospheres and to concentrate the mind on the higher Being is mumukshutva, and is itself a potent aid. And finally, surrender of self to God. The surrender of the lower self to the higher Self is again, to reiterate, done by stages, by gradual isolation in the beginnin

7: The Art of Meditation-11 All this is very difficult to practice, says Arjuna—cancalam hi manah krsna pramathi balavad drdham. The mind is very fickle and impetuous, and we don’t know how to control it, just as we cannot control the clouds. But, abhyasena tu kaunteya vairagyena ca grhyate—by a real dispassionate attitude towards all externals and a persistent tenacity in the daily practice of concentration, we can subdue the mind. And finally, the great love that we have for the higher Self is itself a potent method of subduing the lower self. Towards the end of the sixth chapter there is a beautiful message for us, by which we are given solace that things are not as difficult as they appear to be. Sarva-bhuta-stham atmanam sarva-bhutani catmani, iksate yoga-yukta-atma sarvatra sama-darsanah: One who is in the state of the Self perceives the higher Self in such a manner that it is recognised in other persons also. All beings are seen in the Self, and the Self is seen in

7: The Art of Meditation-10. What is called psychoanalysis is nothing but the simple process of bringing the subconscious and unconscious to the conscious level. We are not aware of what we are inside us. Therefore many a time we have moods; we have whims and fancies; we think differently on different days. Suddenly some thought comes, and we do not know why this thought has come. We say, “Well, I thought differently. Yesterday’s thought was different; now I give up that idea.” Why did we give up that idea? We do not know what we are inside. Something that has been working and trying to get matured has suddenly come up to the conscious level. A deliberate process of bringing out the inner residue of the subconscious to the conscious level is to be attempted, and this is done by concentration. This process cannot be achieved by diversification of thought. Whenever we concentrate our minds, it is like hitting the subconscious with a hammer—it bursts. Otherwise it is like a

7: The Art of Meditation-9. So is yoga. It is not a beaten track that we are running on directly, as if it is an open highway, but it is a zigzag path where at every moment of time we should exercise caution. We have to know where our emotions stand, and where our intellect and mind are directing themselves; what are our achievements and what are our problems. Many a time this will be a hard affair, because it is easy to control others, but it is not so easy to control one’s own self. Therefore a Guru is necessary. In the earlier stages, when we are just chanting a few mantras or rolling a few beads, it may look as if everything is fine—everything is milk and honey. But if we are sincere and honest and really go deep into our own selves, we will find wonder, to our surprise, and we will be unravelling mysteries of our own self of which we had no prior awareness. We will become a miracle to our own self. We will be surprised. “I am this person. I never knew that.” When we

7: The Art of Meditation-8. Likewise, we have to understand our weaknesses and also our strengths. One of the important things that a yogi or a meditator should do is to investigate into his own self. He has to become his own teacher; he is his own psychologist; he is even a doctor and physician. We have some strength of our own, it is true, but we also have weaknesses. The weaknesses are many a time known to us, and sometimes not known to us.  But it is not difficult to know our weaknesses, because when we are absolutely alone we are free, to a large extent, to think in an impartial manner. We are not able to think in an impartial manner when we are in a public place or with a huge group of people, where our minds are diverted in a different direction altogether. When we are absolutely alone for a protracted period, we will be able to know our own subconscious, our desires which are vehemently troubling us—and we have to know how to deal with these desires. De

7: The Art of Meditation-7. For the purpose of the achievement of this great success in yoga, one has to carefully regulate one’s daily activity. Various types of advice are given to us—we are to be socially free and free from family engagements, we should not have harassment of any kind outside, and emotionally we should be calm. We should not have tension in the nerves, not even in the muscles; all tension should cease. When we are seated in an atmosphere of distraction, we are automatically in a state of tension, and therefore we are asked to move away from human society and be in a secluded place for some time, at least, until we are masters of our own selves. Gradually, says the Bhagavadgita, the senses have to be brought back to their own source. Sanaih sanair uparamed buddhya dhriti-grihitaya, atma-samstham manah krtva na kincid api cintayet. Gradually, slowly we have to educate the senses, the mind and the intellect, just as a father and a mother educate their ch

7: The Art of Meditation-6. For this purpose one has to regulate oneself with a sort of self-discipline, and yoga is self-discipline. Therefore it is necessary to put an end to all distractions, and a distraction is nothing but an agitation of the senses with respect to the objects outside, together with the similar and sympathetic attitude of the mind and the intellect. The mind, intellect and senses have all to be brought under control at one stroke. For this, a little hint has been given also in the third chapter where, in connection with the control of the emotions of the mind, the suggestion given was that: Indriyani parany ahur indriyebhyah param manah, manasas tu para buddhir yo buddheh paratas tu sah—something comparable to a similar verse occurring in the Katha Upanishad. “Above the senses is the mind, above the mind is the intellect, and above intellect is the higher Self.” So, one can control the senses by the mind, and control the mind by the intellect, and

7: The Art of Meditation-5 And so, yoga being the attention on the Self, it means that all these so-called selves have to be put together in harmony, one with the other. That is why great teachers of yoga, such as Patanjali, have instituted the methods of regulating our consciousness through all these layers of the self, beginning with the social self. The yama and niyama of Patanjali’s yoga system are only the methods of organising the social self for the purpose of withdrawing it into the personal self, from which it has emanated as a ray, as it were. From the personal self we go higher up, gradually into the universal Self by the technique of asanas, pranayama, pratyahara, dharana, dhyana, etc. The entire system of Patanjali’s Yoga Sutras is compressed into a few slokas in the sixth chapter of the Bhagavadgita. Yogi yunjita satatam atmanam rahasi sthitah, ekaki yata-cittatma nirasir aparigrahah. In a secluded place one must seat oneself and concentrate one’s whole