Sincerity is Invincible

Bhagavad-Gita Sixth Chapter

The Path of Yoga:

Meditation and Practice

by 

Michael Dolan/ B.V. Mahayogi

At the conclusion of the Sixth Chapter of the Bhagavad-Gita, Krishna continues his explanation of how the yogi realizes the Paramatma. He says,

"The yogi sees Me in all beings, and also sees every being in Me. A self-realized soul sees Me everywhere. One who sees Me everywhere and everything in Me, is never lost. The yogi who knows God as the Supersoul within all creatures worships Me and remains always in Me. He is a perfect yogi who,sees the true equality of all beings, in joy or sadness, O Arjuna!"

Now, at this point, Arjuna has some doubts. It is wise to remember that the Bhagavad-Gita is a conversation. Krishna explained everything in the beginning of the book. But Arjuna's questions lead us to a deeper, more nuanced understanding.  He is, after all, a warrior. While it seemed appealing to him to abandon his dharma and karma for the path of eight-fold yoga, he is learning that it is not so easy. It seems difficult to him to follow so many rules. Arjuna says:

"I can't see it, Krishna. The mind is too restless and fickle. This mystic yoga system is impossible. It's harder to control the mind than the wind. I just don't see how permanent steadiness (sthiräm sthitim) can follow from this yoga which you have spoken. You teach equal vision in happiness and distress. I think this is impossible. It may last for a couple of days, but the mind is fickle.  We may be able to treat friends and neutral parties equally. But we can never be impartial with our enemies who criticize us. How are we to see God within their hearts? The mind is unblanced. We will never be able to treat them with kindness. Even if we could see the Paramatma in their hearts, we wouldn't keep that vision for long. The mind is too restless. I don't believe it's possible to maintain such equilibrium.  

Krishna accepts Arjuna's criticism, but goes beyond his doubts:

 "O mighty-armed:  of course it is difficult to curb the restless mind; but through contant practice and detachment it is possible. Self-realization is difficult work. But one who controls the mind is controlled through absorbtion in the Atma is assured of success, in my opinion."

According to the commentary of Baladeva Vidyabhushana, Krishna teaches here that the mind is always difficult to control. But if we see the temporal nature of the sense objects and control the mind through spiritual realization,  the mind will focus on the inner happiness of the atma.  In this way, the mind becomes steady. Balancing our material tendencies with the practice of tasting the bliss of the ātmā one becoes freed from the mind's  restless nature. In this way, we gie up the taste for material sense objects. Krishna explains here that as a chronic disease is cured after a long time by constant application of the correct medicine under the proper directions of the expert doctor, the uncontrollable mind is controlled. Krishna teaches that by practice of constant meditation on the Supreme Lord under the directions of the authorized guru, and by avoiding association with the sense objects. It is possible to bring the mind under control. [Pataïjali confirms this. abhyāsa-vairāgy

aṁ tan-nirodhaḥ One controls the mind through practice and renunciation. Patañjali Sutra 1.12]

Krishna addresses Arjuna as "O mighty- armed" as if to say, O Arjuna, you are mighty-armed: you defeated the bravest warriors in battle, and even fought Shiva to a stand-still. Will you be defeated by the mind? You are really mighty-armed only if you can defeat the best of warriors, the mind, with the weapon of yoga. He calls Arjuna "O son of Kuntī" as if to say, "Don't be afraid. I will certainly help the son of my father’s sister, Kuntī."

Every conversation is an exchange. Krishna wants something here. He wants Arjuna to fight. But Arjuna wants something too. He is determined to understand his true position before he fights. He does not mind taking up arms. But he does not want his soul to perish in the fight. This is one of his underlying problems. So here he wants to know what happens if one is unsuccessful in yoga.  What if one fails? Despite constant endeavor, one may fail for many reasons. What happens then?

Arjuna said:

"What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism? O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?This is my doubt O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt."

Arjuna is concerned. What if one doesn't follow the process perfectly? The whole idea of yoga seems quite impossible.  Krishna reassures him.

The Blessed Lord said:

"Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil. Sincerity is invincible."

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सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ६.२९

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ६.३०

सर्वभूतस्थितं यो मां भजत्य् एकत्वम् आस्थितः

सर्वथा वर्तमानोपि स योगी मयि वर्तते ६.३१

आत्मौपम्येन सर्वत्र समं पश्यति योर्जुन

सुखं वा यदि वा दुःखं स योगी परमो मतः

६.३२

अर्जुन उवाच

योयं योगस् त्वया प्रोक्तः साम्येन मधुसूदन

एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्

६.३३

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्

तस्याहं निग्रहं मन्ये वायोर् इव सुदुष्करम् ६.३४

श्रीभगवान् उवाच

असञ्शयं महाबाहो मनो दुर्निग्रहं चलम्

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ६.३५

असंयतात्मना योगो दुष्प्राप इति मे मतिः

वश्यात्मना तु यतता शक्योवाप्तुम् उपायतः ६.३६

अर्जुन उवाच

अयतिः श्रद्धयोपेतो योगाच् चलितमानसः

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति

६.३७

कच्छिन् नोभयविभ्रष्टश् छिन्नाभ्रम् इव नश्यति

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ६.३८

एतन् मे संशयं कृष्ण छेत्तुम् अर्हस्य् अशेषतः

त्वदन्यः संशयस्यास्य छेत्ता न ह्य् उपपद्यते

६.३९

श्रीभगवान् उवाच

पार्थ नैवेह नामुत्र विनाशस् तस्य विद्यते

न हि कल्याणकृत् कश्चिद् दुर्गतिं तात गच्छति ६.४०

sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ 6.29

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati 6.30

sarvabhūtasthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ
sarvathā vartamānopi sa yogī mayi vartate 6.31

ātmaupamyena sarvatra samaṃ paśyati yorjuna
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ
6.32

arjuna uvāca

yoyaṃ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām
6.33

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram 6.34

śrībhagavān uvāca

asañśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate 6.35

asaṃyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyovāptum upāyataḥ 6.36

arjuna uvāca

ayatiḥ śraddhayopeto yogāc calitamānasaḥ
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati
6.37

kacchin nobhayavibhraṣṭaś chinnābhram iva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi 6.38

etan me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ
tvadanyaḥ saṃśayasyāsya chettā na hy upapadyate
6.39

śrībhagavān uvāca

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati 6.40

Samādhi

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

There may be some objection to my feeble attempts to do justice to the meaning of the Bhagavad-Gita. I am not a great Sanskrit scholar. Nor am I an enlightened being. I make no pretension of being a "Guru" or spiritual master. And yet, I have studied the Bhagavad-Gita for over 50 years now. I studied at the feet of Bhaktivedānta Swāmi as his disciple and later after his passing I studied at the feet of B.R. Shridhar Swami.

In his book on Surrender, Prapanna-Jivanāmṛtam, Shridhar Maharaja appeals to the reader, pointing out that while there may be some imperfections in his work, the sincere souls will find something worthwhile:

“Despite my disqualifications, for the satisfaction of the pure devotees I have compiled in this book an anthology of stanzas that are well established by our predecessors." He quotes the Bhagavatam as evidence: तद्वाग्विसर्गो जनताघविप्लवो यस्मिन्प्रतिश्लोकमबद्धवत्यपि। नामान्यनन्तस्य यशोऽङ्कितानि यच् छृण्वन्ति गायन्ति गृणन्ति साधवः ॥६॥ भाः १।५।११

“tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo ’ṅkitāni yach chhṛṇvanti gāyanti gṛṇanti sādhavaḥ [6] (SB: 1.5.11) “Even if every stanza is imperfectly composed, the sins of the people are totally vanquished by those expressions or books in which the glorious Holy Names of the Infinite Supreme Lord are described..."

Rupa Goswāmī himself echoes this in his Śrī-Rūpapādānāṁ. अभिव्यक्ता मत्तः प्रकृतिलघुरूपादपि बुधा विधात्री सिद्धार्थान्हरिगुणमयी वः कृतिरियम्। पुलिन्देनाप्यग्निः किमु समिधमुन्मथ्य जनितो हिरण्यश्रेणीनामपहरति नान्तःकलुषताम् ॥७॥ श्रीरूपपादानां

abhivyaktā mattaḥ prakṛti-laghu-rūpād api budhā vidhātrī siddhārthān hari-guṇamayī vaḥ kṛtir iyam pulindenāpy agniḥ kim u samidham unmathya janito hiraṇya-śreṇīnām apaharati nāntaḥ kaluṣatām [7] (Śrī-Rūpapādānāṁ) “O learned personalities, this treatise, composed of the divine qualities of Lord Hari, will fulfill your cherished wishes despite the fact that it is presented by me, a very insignificant person. Does not the fire ignited from pieces of wood rubbed together by a low-born barbarian dissipate the impurities in gold?”

“As Śrīla Rūpa Goswāmipād has (in his humility) expressed that gold can be purified with fire lit by a barbarian, similarly, the pure devotees’ grief born of their separation from the Lord may also be dispelled by this book (which will light the lamp of their divine love for the Lord).” [Excerpt From: Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj. “Sri Sri Prapanna-jivanamritam.”]

In the spirit of my spiritual preceptor and divine guardian, I humbly offer this attempt to communicate the ideas of the Bhagavad-Gita. I am sure that if there is anything imperfect, the sincere souls will overlook the imperfections. After all, a honeybee can sip nectar even from thorny flowers.

We continue our summary of the sixth chapter of the Bhagavad-Gita from the 20th Verse:

यत्रोपरमते चित्तं निरुद्धं योगसेवया

यत्र चैवात्मनात्मानं पश्यन्न् आत्मनि तुष्यति ६.२०

yatroparamate cittaṃ niruddhaṃ yogasevayā

yatra caivātmanātmānaṃ paśyann ātmani tuṣyati 6.20

It is important to remember that as Krishna goes through the different paths to realization, from sacrifice to karma to knowledge to renunciation to eight-fold yoga, He is really re-stating the same argument: dedication to God is the best path. He will re-iterate this again and again. Sometimes dedication is masked as sacrifice; at times it is embedded in reflection. But the inner purport is surrender and dedication to divinity as developed through bhakti. This will become more clear in later chapters.

Having said that, the sixth chapter is about yoga specifically. But there is a caveat here as well. It seems that yoga is a technique. By practicing this technique, we get something. We do yoga and the result is physical: a finely tuned body and mind. This is a materialistic take on the benefits of yoga. In a deeper sense, yoga is a path to divinity. We cannot force our way into the higher domain. We shall enter that domain only through His mercy. So, following rules and practicing a technique may be conducive to a higher spiritual state; but in the end that higher spiritual state is merely a pathway towards accepting His mercy. We practice yoga in order to be open to His mercy. Our minds at present are closed. We operate in a materialistic sphere with the mentality of exploitation. The practice of yoga should be a means to fine-tune our body and mind that we can be open to real spiritual life in surrender and dedication. This is the highest yoga as Krishna explains at the end of the chapter. And the idea of surrender and divine love is emphasized throughout this entire discourse. There is no heresy here. The message of the Gita is universal. Christians may see this as a call to dedication, to follow in the footsteps of Christ by developing love of God through inner peace.

The purpose of eightfold yoga path is this. By following rules, relaxing our breathing, and holding spiritual knowledge in mind gradually one enters into a constant state of grace. This stage is called samādhi.

Samādhi is attained through constant meditation. In this state, one's mind is completely restrained from material mental activities by practice of yoga. One becomes sensitive to the prospect of surrender. Samādhi is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. The mind achieves peace through freedom from materialistic obsessions. Gradually the yogi discovers God within. Above and beyond our own individual spirituality there is a higher Consciousness: The Lord within the heart or the Supersoul, called “Paramatma.” In samādhi one experiences a constant perception of God Within. In this state of spiritual enlightenment, one feels transcendentally ecstatic. Such joy is never materialistic.

If the nature of the soul is to be conscious and eternal, (sat, chit) the real food of the soul is happiness (ananda.) In the joyful state of samādhi, one is situated in boundless transcendental happiness. Once enlightened, one never deviates from this reality, and upon gaining this he thinks there is no greater gain. Being situated in such a position through the daily practice of meditation, one cannot be moved, even in the midst of greatest difficulty. The inner perception of Godhead, being able to perceive God Within, even while experiencing one’s self as eternal blissful consciousness is real yoga.

This yoga frees one from all material miseries and so should be practiced with determination and faith. There may be setbacks on the path but one should continue with perserverance.

In the same way, one should give up material desires born of false ego control the senses by keeping the mind peaceful in blissful knowledge. Through higher intelligence and peaceful mind one should become fixed in samādhi by following these steps. In this way the mind becomes absorbed in meditation upon the Supreme. The mind is unsteady. But wherever the mind wanders, the yogi brings it back under the control of the Self in concert with the Supreme Self.

The joy of self-realization thus becomes available to such a yogi who is freed from material passions. Freed from attachment, fear and anger, the heart pacified, this yogi becomes situated in the divine nature.

Thus engaged in yoga practice, always fixed in the Atma, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.

यत्रोपरमते चित्तं निरुद्धं योगसेवया

यत्र चैवात्मनात्मानं पश्यन्न् आत्मनि तुष्यति ६.२०

सुखम् आत्यन्तिकं यत् तद् बुद्धिग्राह्यम्

अतीन्द्रियम्

वेत्ति यत्र न चैवायं स्थितश् चलति तत्त्वतः ६.२१

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं

ततः

यस्मिन् स्थितो न दुःखेन गुरुणापि विचाल्यते ६.२२

तं विद्याद्.ह् दुःखसंयोगवियोगं योगसंज्ञितम्

स निश्चयेन योक्तव्यो योगोनिर्विण्णचेतसा ६.२३

सङ्कल्पप्रभवान् कामांस् त्यक्त्वा सर्वान् अशेषतः

मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ६.२४

शनैः शनैर् उपरमेद् बुद्ध्या धृतिगृहीतया

आत्मसंस्थं मनः कृत्वा न किंचिद् अपि चिन्तयेत्

६.२५

यतो यतो निश्चरति मनश् चञ्चलम् अस्थिरम्

ततस् ततो नियम्यैतद् आत्मन्य् एव वशं नयेत् ६.२६

प्रशान्तमनसं ह्य् एनं योगिनं सुखम् उत्तमम्

उपैति शान्तरजसं ब्रह्मभूतम् अकल्मषम् ६.२७

युञ्जन्न् एवं सदात्मानं योगी विगतकल्मषः

सुखेन ब्रह्मसंस्पर्शम् अत्यन्तं सुखम् अश्नुते

६.२८


yatroparamate cittaṃ niruddhaṃ yogasevayā
yatra caivātmanātmānaṃ paśyann ātmani tuṣyati 6.20

sukham ātyantikaṃ yat tad buddhigrāhyam
atīndriyam
vetti yatra na caivāyaṃ sthitaś calati tattvataḥ 6.21

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ
tataḥ
yasmin sthito na duḥkhena guruṇāpi vicālyate 6.22

taṃ vidyād.h duḥkhasaṃyogaviyogaṃ yogasaṃjñitam
sa niścayena yoktavyo yogonirviṇṇacetasā 6.23

saṅkalpaprabhavān kāmāṃs tyaktvā sarvān aśeṣataḥ
manasaivendriyagrāmaṃ viniyamya samantataḥ 6.24

śanaiḥ śanair uparamed buddhyā dhṛtigṛhītayā
ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcid api cintayet
6.25

yato yato niścarati manaś cañcalam asthiram
tatas tato niyamyaitad ātmany eva vaśaṃ nayet 6.26

praśāntamanasaṃ hy enaṃ yoginaṃ sukham uttamam
upaiti śāntarajasaṃ brahmabhūtam akalmaṣam 6.27

yuñjann evaṃ sadātmānaṃ yogī vigatakalmaṣaḥ
sukhena brahmasaṃsparśam atyantaṃ sukham aśnute
6.28

Eight-fold Yoga: Atma-Yoga

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

The correct practice of the eightfold yoga path is not easy. Even before entering into the details of the practice Krishna points out that one needs to control the mind. Only when one’s mind is correctly focused on the ātma may a truthseeker continue on this path. Only when one is firmly established on the path is it possible to access the serenity of meditation. This is why there are eight aspects to this form of mystic yoga. It is easy and self-serving to think of oneself as advanced enough to practice this form of yoga. But in fact, it may take many years of practice to arrive at this stage.

Basic Principles

One must not ignore the basic principles. The first principle on the eightfold path is called Yama.

Before entering into the practice of meditation, we must free our consciousness from its absorption in the lower self. We must find harmony between the mind and the higher self. This harmony is not possible as long as we are absorbed in sensual pleasure. The yogi must free the mind from distractions. This can only be achieved through self-regulation. According to the law of karma, every action has an equal and opposite reaction. The first principle to be followed in self-regulation or yama is nonviolence. When we are violent against others in thought, word, or deed, the reaction will come to us in the form of karma. We should practice peace and nonviolence in our dealings with other people. And the principal of nonviolence extends as well to our animal friends. For this reason those who practice yoga avoid meat-eating. 

 Just as much as a truth-seeker wants peace with his fellow human beings, such a yogi avoids cruelty to animals. The idea of nonviolence is a basic principle of yoga. Without following these basic principles it is not possible to still the mind and experience the inner serenity that comes with meditation upon the higher self.

Among the distractions that prevent us from meditating on the higher self is the sexual principal. For this reason, the practitioner of yoga must learn control of the sex impulse. Without controlling the erotic principle the practice of the yoga of meditation will be impossible. It is for this reason that adultery and other illicit and immoral sexual acts should be avoided. Lust and desire corrupt spiritual life.

For the same reason, a practitioner of yoga avoids intoxication by alcohol or drugs that distorts the mind and agitate the senses. Greed in business practices, speculation and dishonesty also destroy spiritual life. A yogi must be pure in thought and deed and following the proper rules of conduct mean avoiding impurity. A yogi strives for purity of body and mind above and beyond the rules. This implies a contemplative life of self-discipline free from violence and anger. Self-analysis, self-abnegation, dedication to the teachings of one’s spiritual master, and devotion to God. This is called niyama. The practitioner of yoga is not self-righteous. It is not his business to agitate the minds of others.

At this point, Krishna explains what is needed in the practice of meditation. in this section of the Gita, he describes the further principles of the eightfold path beginning with Asana: The different postures of yoga that contribute to bodily and mental health, and aid in spiritual realization. Krishna’s discourse is ancient. Modern yoga is departed from this path, but Krishna here explains the tradition.

To practice yoga, one needs a quiet place where one can enter a meditative state undisturbed by relatives, friends, or visitors. A secluded space is important, since the presence of others may distract the mind. This secluded place should be as pure as possible. The standard given by Krishna is difficult to achieve. According to his literal message we should lay kusha grass on the ground, cover it with a deer skin and a soft cloth. These particular elements are no longer required in the practice of yoga. But the principle remains the same. 

 Yoga is meant to be taken seriously. It should be carefully practiced by one whose mind is controlled and should be done in a quiet and secluded place where one may easily control the mind and senses. Certain natural surroundings, such as the banks of rivers, the tops of mountains, the oceanside, or green space may be particularly conducive, since such places have a calming effect on the mind. A deer skin is mentioned, since in ancient times this was the only waterproof material available. Nowadays such primitive techniques are no longer necessary, and yoga mats made from nonviolent materials are easily accessible.

Krishna next mentions a formal sitting posture called asana. One should sit properly, he says with body neck and head upright and poised gracefully in the lotus position. One’s eyes should be held half opened and half closed, without focusing one’s vision on anything in particular. One may hold the glance towards the tip of the nose, if necessary. The point is that one is alert, not asleep. In this way, with the serene mind free from sexual agitation one may meditate on divinity.

While it is not explicit in the text, the idea of proper breath control or pranayama: is implied here. This means that the breathing should be kept regular and smooth. There is a vital connection between the life air and the mind’s true harmony. Breath and the life air flow from the heart. There is a relationship then between uncontrolled breath and an agitated heart. Proper breathing and a peaceful heart go hand-in-hand. In this way it becomes easier to calm the mind and center the mind on the higher Self. By holding within oneself the realization that the soul is eternal, one enters meditation proper where one begins to experience the inner light of the soul while developing an awareness consciousness of the Supreme Soul, Paramatma who exists within and without.

In this way, by maintaining proper harmony between the mind and the higher self, a practitioner of yoga achieves serenity.

Once again Krishna stresses that one must avoid extremes in sensual pleasures, in eating and sleeping; one must avoid infatuations and obsessions in work as in play. Otherwise it will be impossible to follow the life of a yogi. One who balances the mind in this way becomes harmonized in yoga. He becomes situated in transcendental state of consciousness.

Once his mind is in harmony with the self, a more advanced practitioner lives constantly in the yogic state. Just as a lamp in a windless place does not flicker, so the yogi remains steady in meditation on the atma.

In describing the yoga process, Krishna has been emphasizing two points: detachment from the finite and transitory world and all its sensual pleasures and a cultivation of the inner self. He’s explained this detachment in different ways: sacrifice, nonattachment to the fruits of work, and renunciation in the spirit of divine love. In terms of a cultivation of the inner self, he has described the nature of the atma and the ontology of the self. He’s identified himself as the personality of Godhead.

Whether or not you accept Krishna as the personality of Godhead or worship some other deity, Krishna’s explanation of theism is especially powerful. He teaches that both exploitation of this world and a dry renunciation based on knowledge are external. True enlightenment comes only through dedication and divine love. This is the essence of his message to Arjuna. Here in the sixth chapter the discussion on yoga is no different. Detachment should be based on spiritual enlightenment. Enlightenment may come through meditation. But true absorption and meditation will only be possible through an acceptance of personalty theism. This is the purport of yoga practice, as explained in the Bhagavad-Gita.

Such practice is not easy. The mind is naturally attracted to the objects of the senses. The animals have no problem with unrestricted eating, sleeping, fighting, and sexual reproduction. It is only in the human form of life that we may aspire to control the mind and go deeper. To discover the unlimited realm of consciousness. But the mind is not easy to control. Yoga is a question of constant practice.

In this practice is not a matter of an hour or two a week. To enter into a perfect state of yogic trance or samadhi where one’s mind is free from materialistic mental activities is not easy. Even daily meditation may not lead us into a state of enlightenment. Progress is slow. And yet, Krishna assures us that whatever progress is made on this path will never be lost. And the slightest effort will never be wasted.

योगी युञ्जीत सततम् आत्मानं रहसि स्थितः

एकाकी यतचित्तात्मा निराशीर् अपरिग्रहः ६.१०

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ६.११

शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः

उपविश्यासने युञ्ज्याद् योगम् आत्मविशुद्धये ६.१२

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः

समं कायशिरोग्रीवं धारयन्न् अचलं स्थिरः

प्रशान्तात्मा विगतभीर् ब्रह्मचारिव्रते स्थितः

संप्रेक्ष्य नासिकाग्रं स्वं दिशश् चानवलोकयन्

६.१३

नात्यश्नतस् तु योगोस्ति न चैकान्तम् अनश्नतः

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ६.१४

युञ्जन्न् एवं सदात्मानं योगी नियतमानसः

शान्तिं निर्वाणपरमां मत्संस्थाम् अधिगच्छति

६.१५

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ६.१६

निःस्पृहः सर्वकामेभ्यो युक्त इत्य् उच्यते तदा ६.१८

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ६.१७

यदा विनियतं चित्तम् आत्मन्य् एवावतिष्ठते

योगिनो यतचित्तस्य युञ्जतो योगम् आत्मनः ६.१९

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ

ekākī yatacittātmā nirāśīr aparigrahaḥ 6.10

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ

nātyucchritaṃ nātinīcaṃ cailājinakuśottaram 6.11

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ

upaviśyāsane yuñjyād yogam ātmaviśuddhaye 6.12

samaṃ kāyaśirogrīvaṃ dhārayann acalaṃ sthiraḥ

saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan

6.13

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ

manaḥ saṃyamya maccitto yukta āsīta matparaḥ 6.14

yuñjann evaṃ sadātmānaṃ yogī niyatamānasaḥ

śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati

6.15

nātyaśnatas tu yogosti na caikāntam anaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6.16

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6.17

yadā viniyataṃ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā 6.18

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogam ātmanaḥ 6.19