Dhyana Yoga: Shlokas 18 to 23
If you have not already done so, I would request you to review the Chapter 5, Karma Sanyasa Yoga before studying chapter 6 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 10 to 17 of chapter 6 here. Please go through that to get a better understand and maintain continuity in your learning.
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Verses 6.18 to 6.23
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā
यदा (yadā) – when; विनियतं (viniyataṁ) – controlled; चित्तम् (cittam) – mind; आत्मनि (ātmani) – in the self; एव (eva) – indeed; अवतिष्ठते (avatiṣṭhate) – remains; निःस्पृहः (niḥspṛhaḥ) – free from desires; सर्वकामेभ्यः (sarvakāmebhyaḥ) – from all desires; युक्तः (yuktaḥ) – disciplined; इति (iti) – thus; उच्यते (ucyate) – is said; तदा (tadā) – then;
Through disciplined practice of yoga, individuals learn to detach their mind from selfish desires, focusing instead on the supreme well-being of the self. In this state of tranquility, when one perceives the self by the self and finds contentment within, they are considered to be truly united in Yoga, free from the cravings of the senses.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ
यथा (yathā) – as; दीपः (dīpaḥ) – lamp; निवातस्थः (nivātasthaḥ) – in a place without wind; न (na) – not; इङ्गते (iṅgate) – flickers; सः (saḥ) – that; उपमा (upamā) – comparison; स्मृता (smṛtā) – is considered; योगिनः (yoginaḥ) – of a yogi; यतचित्तस्य (yatacittasya) – whose mind is controlled; युञ्जतः (yuñjataḥ) – practicing; योगम् (yogam) – yoga; आत्मनः (ātmanaḥ) – for the self;
Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
यत्र (yatra) – where; उपरमते (uparamate) – ceases; चित्तम् (cittam) – mind; निरुद्धम् (niruddham) – restrained; योगसेवया (yogasevayā) – by the practice of yoga; यत्र (yatra) – where; च (ca) – and; एव (eva) – indeed; आत्मना (ātmanā) – by the self; आत्मानम् (ātmānam) – the self; पश्यन् (paśyan) – seeing; आत्मनि (ātmani) – in the self; तुष्यति (tuṣyati) – is satisfied;
When a yogi, through the disciplined practice of yoga, stills the mind from material engagements, they achieve a state of inner tranquility. In this serene state, the yogi can perceive the soul through a purified mind, finding deep satisfaction and joy within the self, beholding the essence of their being through the self.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: || 21||
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
सुखम् (sukham) – happiness; आत्यन्तिकम् (ātyantikam) – ultimate; यत् (yat) – which; तत् (tat) – that; बुद्धिग्राह्यम् (buddhigrāhyam) – grasped by the intellect; अतीन्द्रियम् (atīndriyam) – beyond the senses; वेत्ति (vetti) – knows; यत्र (yatra) – wherein; न (na) – not; च (ca) – and; एव (eva) – indeed; अयम् (ayam) – this; स्थितः (sthitaḥ) – situated; चलति (calati) – moves; तत्त्वतः (tattvataḥ) – from the truth;
In that joyous state of Yoga, called samadhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate
यम् (yam) – which; लब्ध्वा (labdhvā) – having obtained; च (ca) – and; अपरम् (aparam) – other; लाभम् (lābham) – gain; मन्यते (manyate) – considers; न (na) – not; अधिकम् (adhikam) – more; ततः (tataḥ) – than that; यस्मिन् (yasmin) – in which; स्थितः (sthitaḥ) – situated; न (na) – not; दुःखेन (duḥkhena) – by sorrow; गुरुणा (guruṇā) – heavy; अपि (api) – even; विचाल्यते (vicālyate) – is shaken;
Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
तम् (tam) – that; विद्यात् (vidyāt) – should know; दुःखसंयोगवियोगम् (duḥkhasaṁyogaviyogam) – the disconnection from union with suffering; योगसञ्ज्ञितम् (yogasañjñitam) – known as yoga; स (saḥ) – that; निश्चयेन (niścayena) – with determination; योक्तव्यः (yoktavyaḥ) – should be practiced; योगः (yogaḥ) – yoga; अनिर्विण्णचेतसा (anirviṇṇacetasā) – with an undiscouraged mind.
Yoga is recognized as the state of disconnection from suffering, a severance from the union with misery. This practice of yoga should be pursued resolutely, with unwavering determination and a mind free from pessimism or distraction.
The meaning and importance of yuktah
The mind can be said to be yuktah, established in yoga, when the chitta (mind) becomes fixed and focused exclusively on Atman. As we discussed in earlier chapters, controlling our desires is the first step. However, our goal is to become free of all cravings. When the mind is focused only on Atman and free from all cravings, at that time we can say that the mind achieved the goal of yoga. Once you reach the state of yuktah, no external desires come and disturb the mind.
In the Katha Upanishad, we encounter the profound dialogue between the young Nachiketa and Yama, the lord of death. This scripture delves into the nature of the Atman with the verse:
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥
ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu |
buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3 ||
Know the atman as the lord of the chariot, the body as only the chariot, know also intelligence as the driver; know the minds as the reins.
The Shrimad Bhagavatam also talks about this concept. It speaks of devotion (Bhakti) as a potent means to achieve union with the divine.
स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे ।
अहैतुक्यप्रतिहता ययात्मा सुप्रसीदति ॥६॥
sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati
The supreme dharma for all humanity is that by which they can develop devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
These verses beautifully explain the journey towards yuktah, where controlling the mind and intellect is most important for realizing the Atman. Krishna then gives a beautiful example, of a lamp which stays steady and does not flicker when it is protected from the wind. Just like that, a mind which has achieved the state of yuktah receives protection from desires and cravings and stays steady.
Back in the second chapter, Shri Krishna said that when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the higher self, such a person is said to be stithaprajnya. Here Shri Krishna is reiterating that in a state of stithaprajnya, we are able to see the self by the self and be satisfied in the self.
श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते ||2.55||
śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
The Supreme Lord said: O Partha, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.
The term ‘self realization’ means just that, the self realizing itself. And when you realize yourself, you become satisfied and content and achieve the goal of yoga. The Chandogya Upanishad, with its profound wisdom, sheds light on this journey. “Tat Tvam Asi” (तत् त्वम् असि – Chandogya Upanishad 6.8.7), it declares, meaning “Thou art that.” This simple yet profound statement reveals that the true essence of the self is not separate from the ultimate reality. It is an invitation to explore the depths of one’s own being to discover this truth.
One of the reasons we are asked to control our senses is because the Atman cannot be realized by the senses. The soul cannot be seen, touched, tasted, smelled or heard. It can only be realized. The senses have no use when it comes to realizing the self and instead they become strong distractions. So, we need to control and discipline our senses to reach the state of self realization and once we do, the senses lose their power over us and we will no longer be disturbed by them. Krishna says that this state of self realization is the highest state that we should strive to achieve and after attaining this state we will not feel like there is anything better to achieve. Our mind itself will tell us that we have achieved the highest state. Once we reach this state, even the heaviest of sorrows will not disturb us.
Krishna says that this highest state is what is called yoga, or union. This is the state of severance from misery. The state of eternal joy. Bhagawan is light and Maya is like darkness that tries to take us away from light. Just as darkness cannot overpower light, Maya can never overpower Bhagawan. Thus, one who attains the divine bliss of God-realization can never be overcome by the misery of Maya again. This is what is the goal of yoga.
Maya means to divide and measure
In Vedanta and any study of spirituality aimed at God realization, the concept of Maya holds a profound significance, a concept explored in depth by great yogis and ancient texts such as the Shrimad Bhagavatam and the Upanishads. Let’s try to understand Maya, a Sanskrit term rooted in the idea of measurement and division. The Sanskrit word Maya, derived from the root ‘ma‘ meaning ‘to measure‘, represents the cosmic force that divides and measures the infinite, absolute reality into finite forms and forces. This concept is essential in understanding the relationship between the spiritual universe and the physical world.
Imagine Spirit as the only thing that exists in the very beginning. Since there’s nothing else but the Spirit, it can only use itself to create something new. Now, here’s an important point: the Spirit can’t make another Spirit that’s completely different from itself. Why? Because if there were two completely different Spirits, both existing forever and both being infinite, we’d end up with two absolutes. But having more than one absolute just doesn’t make sense; by definition, ‘absolute’ means there’s only one, the ultimate.
So, to make a world that makes sense and has order, there needs to be a difference between the creator (the Spirit) and what is created. That’s why we have the idea of duality – there’s the Spirit, and then there’s everything else that the Spirit creates. This concept is necessary to understand how everything we see and experience comes into being from just one original, infinite Spirit.
That is perfect, this is perfect
This is where Maya comes into play. The ancient texts describe Maya as a magical illusion, a cosmic measurer. It is through Maya that the Spirit, or the infinite, appears to be divided into separate, finite objects. A fitting analogy can be drawn from the ocean and its waves. Just like an ocean stirred by a storm creates distinct waves on its surface, the Spirit, influenced by Maya, appears as the diverse universe we perceive. In essence, all of creation is nothing but the Spirit, temporarily diversified by its own creative vibratory activity.
The Chandogya Upanishad delves into this concept, stating, “Sarvam Khalvidam Brahma” (सर्वं खल्विदं ब्रह्म – Chandogya Upanishad 3.14.1), which translates to “All this is indeed Brahman (the absolute reality).” This verse highlights the idea that the entire universe, despite its apparent diversity, is essentially the manifestation of the one Spirit.
The Isha Upanishad conveys the concept of a perfect Spirit beautifully in this verse:
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते |
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||
Pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate
Pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate
That is perfect and complete; this is perfect and complete; from the perfect, the perfect arises. When the perfect is taken from the perfect, what remains is still perfect.
This verse tries to explain the profound Vedic philosophy of completeness and the infinite nature of the universe and the divine. It expresses the idea that everything in the universe, both the material and the spiritual, is complete and perfect in itself, and even when individual parts are taken from the perfect and complete Spirit, it remains perfect and complete and unchanged.
Maya and the laws of duality and relativity
The very act of creation brought into existence the laws of duality and relativity. Light and darkness, good and evil – these dualities emerged from the singular absolute Spirit. The Shrimad Bhagavatam echoes this idea of creation and duality. In its verses, it describes the universe as a play of the divine, a manifestation of the Lord’s energy.
इदं हि विश्वं भगवान् इवेतरो यतो जगत्स्थान निरोध सम्भवाः।
तद्धि स्वयं वेद भवांस्तथापि ते प्रादेशमात्रं भवतः प्रदर्शितम्॥
idaṁ hi viśvaṁ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ
tad dhi svayaṁ veda bhavāṁs tathāpi te prādeśamātraṁ bhavataḥ pradarśitam
This universe is just like the Supreme Personality of Godhead and is also a manifestation of His powers. The various activities in the creation, maintenance, and destruction of the material world are his enactments.
This verse conveys the idea that the material universe, including its dualities and relativity, is a manifestation of the divine energy of the Supreme Being. It reflects the notion that everything in existence, including the contrasts and opposites we observe, are part of the divine play orchestrated by the Supreme Personality of Godhead. Maya, thus, is not just a force of illusion but a necessary aspect of creation. It’s Maya that allows the one infinite Spirit to manifest as the many. It’s through Maya that the world, with all its variety and complexity, exists.
But Maya also plays another crucial role in our spiritual journey. It’s Maya that drives us, that pushes us all through our lives, urging us to seek and understand the deeper truths of existence. Maya, in its own intricate way, compels us to strive for self-realization, to recognize our true self, which is absolute and beyond the limitations of the physical world.
In essence, Maya is both the creator of the physical universe and the catalyst for our spiritual awakening. It’s through the understanding of Maya that one can begin to see through the veil of the material world and recognize the unity and oneness of all existence. This realization is the ultimate goal, where we recognize that we are not separate from the Spirit, but a part of it, a realization that brings us closer to the absolute truth.
Theoretically all this may sound very interesting. However, our goal is to realize this truth and for this, we have to work hard. In the 6th chapter, so far Shri Krishna has spoken about the need for controlling our mind and having one pointed focus in order to make progress on the path to self-realization.
The Story of Arjuna and the Bird’s Eye:
In the ancient kingdom of Hastinapura, Dronacharya, the revered teacher of the Pandava and Kaurava princes, decided to test their skills in archery, a discipline requiring focus and concentration. He set up a wooden bird as the target in a tree and called his students. One by one, the princes were asked to take aim at the bird’s eye. Before they could release their arrow, Dronacharya would ask them what they saw. Each prince, in his turn, described seeing the garden, the tree, the bird, and its eye.
Finally, it was Arjuna’s turn. Arjuna, known for his dedication and focus, drew his bow and took aim. Dronacharya asked him the same question, “What do you see?” Arjuna replied, “I see only the eye of the bird.” Dronacharya further questioned, “Do you not see the tree, the garden, or the bird?”. “No, Gurudev, I only see the eye of the bird and nothing else,” Arjuna answered with unwavering concentration. Pleased with his focus, Dronacharya asked Arjuna to release his arrow. Arjuna’s arrow flew straight and hit the bird’s eye precisely.
This story aligns well with the teachings of the Bhagavad Gita’s Chapter 6 so far. It emphasizes the importance of focus, concentration, and the ability to control the mind and senses, as expounded by Lord Krishna. Just like Arjuna’s singular focus on the bird’s eye, disregarding all other distractions, the Gita teaches the practice of yoga as a means to achieve control over the mind, leading to self-realization and inner peace.
Arjuna’s ability to see only the bird’s eye, ignoring all other distractions, is a metaphor for the yogic practice of focusing the mind solely on the self and achieving a state of concentration where external stimuli do not disturb the inner tranquility. This story can help students understand the concept of Dhyana (meditation) and Dharana (concentration) in yoga, illustrating how disciplined focus leads to mastery in both physical and spiritual realms.
In the next verses 24 to 30, we will dive deep into the nature of Brahman and how to advance in Dhyana Yoga to become able to focus on Brahman.
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi