Bhagavadgeeta : ( 26/11/2012. )

Chapter 13: Centring the Mind in the Heart-10. The significance behind this chant is, again, not merely to utter a word or make a sound, but to set up a vibration. And what sort of vibration it will be can be known by each one of you by actually resorting to this practice. The chanting has to be done with a calm and settled mood. The personality has to be felt as if it is melting away into the atmosphere, so that the vibrations that are the sum and substance, or the material of the things of the world, become in tune with the substance of our own body or personality. This means to say, we reduce ourselves to the Ultimate Cause from which the effects have come forth in the form of the various bodies of individuals. All bodies can be reduced to a single vibration, a universal continuum of energy, whether it is the body of a man, the body of an animal, the body of a tree, or the body of a stone—it makes no difference. Any substance, any body, any embodiment can be converted into an ene

Chapter 13: Centring the Mind in the Heart-9. The recitation of Om is a common practice among all religious devotees. The pranava is attached to every mantra, and whenever we begin any religious performance or ablution, we repeat the mantra Om. The idea behind this recitation is to gather up our energies into completeness, so that we become filled with a vibration which is to be in sympathy with the vibration that originated this universe itself. The Om mantra that we chant is not merely a word that we utter, it is not a sound that we produce, but a vibration that is generated from every part of our system. Often it is said that the chant of Om has to rise from the nadi or the navel, the root of our body, and not merely from our lips or throat. This means to say that the whole of our being has to be shaken when we chant Om. This word, this letter, this sound symbol Om is recognised as the word of God, the seat of all wisdom and knowledge, the origin of all language ultimately. Any l

Chapter 13: Centring the Mind in the Heart-8. Now, towards this end, another advice is given here. All this is not easy to practice. Whatever be the details of the instruction we may listen to in respect of this great yoga, when we actually come to it, we will find that it is beyond us. The mind will revolt and the senses will clamour for satisfaction. Even at the point of death, desires do not cease—they become more acute. Oftentimes it is said that when the desires sense the destructive stroke that is going to be dealt at their very root by the phenomenon of death that is about to take place, they become extremely strong, and even those desires that we would not usually have in normal life will come to the surface when we are about to quit this world. Everything that we have pushed into the subconscious or the unconscious level comes up at the time of the departure from this world. We will be in a miserable condition when they all come up and ask for their dues. Death is the sh

Chapter 13: Centring the Mind in the Heart-7. But at present, in the context of these verses of the Bhagavadgita, we are speaking of the salvation of the soul, the liberation of the spirit, and are not speaking merely of samyama, or powers or siddhis, in respect of the temporal things of the world. In concentration on God, the whole of the personality is gathered up and focused. Every cell of the body unites in collaboration with every other, and every thought combines with every other thought, as a whole nation can voluntarily offer itself for conscription if there is a tremendous danger which threatens the entire country. There is a uniting of powers on account of the necessity felt due to the exigency of the occasion. What can be a more serious occasion than the departure of the soul from this world? It is the most consequent event that can ever take place in our lives, where our future is decided, where the last judgment is to be declared in respect of the de

Chapter 13: Centring the Mind in the Heart-6. We always say, “Well, we did it somehow, by an impulsion, without understanding.” On the other hand, there is also the logician’s brain, which is bereft of human feelings. The mathematical approach to the personal and social existence of people cannot be regarded as the whole of life. Mathematical logic cannot be always humane. It may be a precise instrument, like a machine, but a machine has no feelings. It does not understand the sentiments or requirements of people. To be a true human being, in the complete sense of the term, there has to be a coming together of understanding and feeling. When this is carried to its limits, the farthest end of this combination, we are on the borderland of the flash of intuition. Intuition is a total approach of the subject in respect of the object. Here we are discussing the supreme object of meditation, God Himself, and not merely an ordinary object. This method can also

Chapter 13: Centring the Mind in the Heart-5. This is not the only method of yoga, there are other methods also, but this is one specific technique that is precisely mentioned here in these two verses, apart from the various other instructions that we find in different places elsewhere in the very same scripture. Perhaps the intention of this admonition is that our reason and feeling should go together in the act of concentration on God. We should not be purely rationalistic individuals, minus feeling; nor should we be merely emotional, sentimental, feelingful people, without understanding. The two have to go together, and this again is a very difficult feat. We are driven by emotions or dry logic, with a preponderance of this or that at different times, and rarely do we become integrated personalities where our rationality combines with feeling, which is the deepest essence in us, psychologically. Intuition, in a way, may be said to be a blend of understanding or rea

Chapter 13: Centring the Mind in the Heart-4. We have to apply an inward technique of driving the mind inwardly to the heart, which is not necessarily the physical heart, but a state of feeling which is inseparable from the location of what we call the heart centre. We have a subtle body, inward to the physical body, and a psychic heart. Though it is not identical with the physical heart, it can be regarded as an inwardised counterpart of the physical heart. So the yoga practice mentioned here is not a physical activity. It is an effort of consciousness, whereby the whole of the arena of the senses and of the mind is restrained by a superior consciousness which centres itself in its own self—sarva-dvarani samyamya mano hrdi-nirudhya ca, murdhny adhayatmanah pranam asthito yoga-dharanam. There is another instruction which makes out that the pranas should not be allowed to move in the way in which they are moving at present. There should be an automatic restraint