2.6: Hindu Meditation

12 Hindu Meditation

Bhagavad Gita²⁶

Chapter 6: Path of Meditation

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit is a Samnyasi and a (Karma) yogi, not the one who merely does not light the sacred fire, and does not work. (6.01)

O Arjuna, know that to be the Karma-yoga which they call Samnyasa. No one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

For the wise who seeks to attain yoga (of meditation or the equanimity of mind), Karma-yoga is said to be the means; for the one who has attained yoga, the equanimity becomes the means (of Self-Realization). (6.03)

A person is said to have attained yogic perfection when there is no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.04)

One must elevate, not degrade, oneself by one's own mindxe "mind". The mind alone is one's friend as well as one's enemy. (6.05)

The mind is the friendxe "friend" of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.06)

One who has control over the mind is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor; and is ever steadfast with the Supreme Self. (6.07)

A yogi is called Self-realized who is satisfied with knowledge and understanding of the Self, who is equanimous, who has control over the (mind and) senses, and to whom a clod, a stone, and gold are the same. (6.08)

A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

Let the yogi -- seated in solitude and alone -- having mind and senses under control and free from desires and attachments for possessions, try constantly to contemplate on the Supreme Self. (6.10)

The yogi should sit on a firm seat that is neither too high nor too low, covered with sacred Kusha grass, a deerskin, and a cloth, one over the other, in a clean spot. (6.11)

Sitting (in a comfortable position) and concentrating the mind on a single object, controlling the thoughts and the activities of the senses, let the yogi practice meditation for self-purification. (6.12)

Hold the waist, spine, chest, neck, and head erect, motionless and steady, fix the eyes and the mind steadily between the eye brows, and do not look around. (See also 4.29, 5.27 and 8.10) (6.13) (A simple meditation technique is given here: (1) Fix your gaze and the mind inside the chest center, the seat of the causal heart, and breath normally. Imagine a crimson lotus with a cool radiant point-source of light in the center of the lotus. Quietly watch the breath coming in and going out of this lotus. Do not try to control your breathing. (2) Mentally chant your mantra, or "So" as you inhale and "Hum" as you exhale. Meditate calmly on the effulgent lotus, just witness and watch the thought waves of the mind, and feel the peace and serenity.)

With serene and fearless mind; practicing celibacy; having the mind under control and thinking of Me; let the yogi sit and have Me as the supreme goal. (6.14)

Thus, by always keeping the mind fixed on the Self, the yogi whose mind is subdued attains peace of the Supreme nirvana by uniting with Me. (6.15)

This yoga is not possible, O Arjuna, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake. (6.16)

But, for the one who is moderate in eating, recreation, working, sleeping, and waking, this yoga (of meditation) destroys (all) sorrow. (6.17)

A person is said to have achieved yoga, the union with the Self, when the perfectly disciplined mind gets freedom from all desires, and becomes absorbed in the Self alone. (6.18)

As a lamp in a spot sheltered (by Brahman) from the wind (of desires) does not flicker, this simile is used for the subdued mind of a yogi practicing meditation on Brahman. (6.19)

When the mind disciplined by the practice of meditation becomes steady, one becomes content in the Self by beholding Him with (purified) intellect. (6.20)

One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing Brahman, one is never separated from absolute reality. (6.21)

After Self-Realization (SR), one does not regard any other gain superior to SR. Established in SR, one is not moved even by the greatest calamity. (6.22)

The (state of) severance of union with sorrow is known by the name of yoga. This yoga should be practiced with firm determination and perseverance, without any mental reservation or doubts. (6.23)

Totally abandoning all selfish desires, and completely restraining the senses (from the sense objects) by the intellect; (6.24)

One gradually attains tranquillity of mind by keeping the mind fully absorbed in the Self by means of a well-trained (and purified) intellect, and thinking of nothing else. (6.25)

Wheresoever this restless and unsteady mind wanders away, one should (gently) bring it back to the reflection of the Supreme. (6.26)

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from sin (or faults). (6.27)

Such a sinless yogi, who constantly engages the mind with the Self, easily enjoys the infinite bliss of contact with Brahman. (6.28)

Because of perceiving the (same) Self (abiding) in all beings and all beings (abiding) in the (same) Self; a yogi, who is in union with the Self, sees everybeing with an equal eye. (See also 4.35) (6.29)

Those who see Me in everything and see everything in Me, are not separated from Me and I am not separated from them. (6.30)

The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31)

One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one's own, O Arjuna. (6.32)

Arjuna said: O Krishna, You have said that yoga of meditation is characterized by the equanimity (of mind), but, due to restlessness of mind I do not perceive the steady state of mind. (6.33)

Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.34)

The Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by Abhyaasa (or constant vigorous spiritual practice with perseverance), and Vairaagya (or detachment), O Arjuna. (6.35)

In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (6.36)

Arjuna said: For the faithful but of unsubdued mind, who deviates from (the path of) meditation and fails to attain yogic perfection -- what is the destination of such a person, O Krishna? (6.37)

Do they not perish like a dispersing cloud, O Krishna, having lost both (yoga and Bhoga, the heavenly and worldly pleasures), supportless and bewildered on the path of Self-realization? (6.38)

O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39)

The Supreme Lord said: There is no destruction, O Arjuna, for such a yogi either here or hereafter. A transcendentalist is never put to grief (or bad state), My dear friend. (6.40)

The unsuccessful yogi is reborn, after attaining heaven and living there for many years, in the house of the pure and prosperous; or (6.41)

Such a yogi is born in a family of wise transcendentalists. A birth like this is very difficult, indeed, to obtain in this world. (6.42)

After taking such a birth, O Arjuna, one regains the knowledge acquired in the previous life, and strives again to achieve perfection. (6.43)

The unsuccessful yogi is instinctively carried towards Brahman by virtue of Sanskaara (or the impressions) of yogic practices of previous lives. Even the inquirer of Brahman surpasses those who perform Vedic rituals. (6.44)

The yogi who diligently strives, perfecting (gradually) through many incarnations, becomes completely free from all sins (or imperfections) and reaches the supreme goal (of Self-realization). (6.45)

The yogi is superior to the ascetics. The yogi is superior to the (Vedic) scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)

I consider one to be the most devoted of all the yogis who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me. (See also 12.02 and 18.66) (6.47)

Chapter 7: Self-Knowledge and Self-Realisation

The Supreme Lord said: O Arjuna, listen how you shall know Me completely without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)

I shall fully explain to you the Self-knowledge together with Self-realization after knowing that nothing more remains to be known in this world. (7.02)

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely any one of the striving, or even the perfected persons, truly understands Me. (7.03)

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold transformation of My Prakriti. (See also 13.05) (7.04) ( That which creates diversity, and all that can be seen or known is called Prakriti. Prakriti is also the material cause or the material out of which everything is made. Prakriti is the original source of the material world consisting of three Gunas, and eight basic elements out of which everything in this universe has evolved according to Saamkhya doctrine. Prakriti is also referred to as Asat, perishable, body, matter, nature, material nature, Maya, Mahat Brahma, field, creation, and manifest state.)

This Prakriti is My lower energy. My other higher energy is the Purusha by which this entire universe is sustained, O Arjuna. (7.05) ( Purusha is the consciousness that observes, witnesses, watches, and supervises Prakrti. It is the spiritual energy or the efficient cause of the universe. This is also referred to as Sat, imperishable, Atma, consciousness, spirit, self, soul, energy, field knower, creator, and the unmanifest state. Prakriti and Purusha are not two independent identities but the two aspects of Brahman, the Absolute Reality.)

Know that all creatures have evolved from this twofold energy, and Brahman is the origin as well as the dissolution of the entire universe. (See also 13.26) (7.06)

O Arjuna, there is nothing higher than Brahman. Everything in the universe is strung on Brahman like jewels on the thread of a necklace. (7.07)

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and the manhood in men. (7.08)

I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39) (7.10)

I am the strength, that is devoid of lust and attachment, of the strong. I am the lust (or Kaama) in human beings that is in accord with Dharma (for procreation), O Arjuna. (7.11)

Know that the three Gunas, Saattvika, Raajasika, and Taamasika, also emanate from Me. I am not in (or dependent on) the Gunas, but the Gunas are in (or dependent on) Me. (See also 9.04 and 9.05) (7.12)

Human beings are deluded by these three Gunas of nature; therefore, they do not know Me who is above these Gunas and eternal. (7.13)

My divine Maya consisting of three Gunas or states of mind is difficult to overcome. Only they who surrender unto Me cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14)

The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose intellect has been taken away by Maya do not worship or seek Me. (7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the seeker of Self-knowledge, the seeker of wealth, and the wise one who knows the Supreme. (7.16)

Among them the wise one, who is ever united with Me and whose devotion is single minded, is the best. Because, I am very dear to the wise, and the wise is very dear to Me. (7.17)

All these (seekers) are indeed noble, but I regard the wise as My very Self, because the one who is steadfast becomes one with the Supreme Being. (See also 9.29) (7.18)

After many births the wise ones resort (or surrender) to Me by realizing that everything is (a manifestation of) Brahman indeed. Such a great soul is very rare. (7.19)

They, whose wisdom has been carried away by various desires impelled by their own Sanskaara, resort to other gods (or deities) and practice various religious rites. (7.20)

Whosoever desires to worship whatever deity (using whatever name, form, and method) with faith, I make their faith steady in that very deity. (7.21)

Endowed with steady faith they worship that deity, and fulfill their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.22)

Such (material) gains of these less intelligent human beings are temporary. The worshipers of Devas go to Devas, but My devotees come to Me. (7.23)

The ignorant think of Me, the Para-Brahman, as having no form or personality and I can take (any physical) form; because (these) people are not being able to comprehend My supreme imperishable and incomparable existence. (7.24) ( The word 'Avyakta' has been used in verses 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different meaning according to the context. Avyakta does not mean formless; it means unmanifest or a transcendental form that is invisible to our physical eyes. It is used in the sense of unmanifest Prakriti, and also in the sense of Para-Brahman. The Para-Brahman or absolute consciousness is higher than both Brahman and the unmanifest Prakriti. Para-Brahman (or Krishna) is imperishable, without any origin and end. Para-Brahman is not formless. It has Divya Roopa, a transcendental form and Supreme Personality. The ignorant think of the Lord as formless because He is not visible. Because:)

Veiled by My divine Maya, I am not known by all. Therefore, the ignorant one does not know Me as the unborn and eternal Brahman. (7.25)

I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)

All beings in this world are in utter ignorance due to the delusion of dualities born of likes and dislikes, O Arjuna. (7.27)

Persons of virtuous (or unselfish) deeds, whose Karma has come to an end, become free from the delusion of dualities and worship Me with firm resolve. (7.28)

Those who strive for freedom from (the cycles of birth) old age and death by taking refuge in Me know Brahman, the individual self, and Karma in its entirety. (7.29)

The steadfast persons, who know that Brahman is everything, the Adhibhoota, the Adhidaiva, and the Adhiyajna, remember Me even at the time of death (and attain Me). (See also 8.04) (7.30)