विवेचन सारांश

Mind the Friend or an Enemy - Choice is Ours

Parameshwar has started the sixth chapter with a beautiful shloka explaning what qualifies one as a Sannyāsī and a Yogi. A Sanyaasi is not one who has renounced 'Agni' or fire. One of the rules of Sannyās was to abstain from indulging in any ritualistic practices such as Homas and Havans performed by those who were in Grihasth. For that matter, they were not even expected to touch fire to cook food. They were expected to sustain themselves through alms. However, in this Shloka, Parameshwar has said that simply renouncing fire does not make one a Sannyāsī. A true Sannyāsī is one who has no attachment to material objects. He is the one who does work that ought to be done without any bond of affliliation.

Similarly, a Yogi is not one who has given up all karmas. Rather, a true Yogi is one one who performs actions without hankering for the fruit of his karmas. Parameshwar uses the word :

which means, not desiring or depending on the fruits. It may be mentioned at this point, that the term 'Yogi' refers to a 'karma yogi', whereas the word 'Sannyās' literally means 'renunication'.

This chapter on Dhyaan Yoga explains how one can become an independent personality. Any sense of achievement can instil 'manobal' or confidence in us. Through Parameshwar's injunctions given in this chapter, we can become strong and well-integrated personalities. 

Our Shastras are mainly focused on the feelings behind each action. A beautiful couplet sums up thus

(Lord,only YOUR wish should matter; YOU should be there as I do not matter. Only YOUR desire should prevail)
These lines indicate a complete surrender unto HIM. We know that whatever we will get is entirely in the Lord's hands. Hence, the question of 'Karma phala' should not arise

In the Brahmasutras can be found the mention of the concept of 'Bhavana Prachayah' that is, the sense perceptions focusing on just one thought through constant one-pointed practice: so much so, that at the time of death, it is only that single thought which will come to the mind. Laxmana had said, " I see my brother Rama as my mother and my father'. This is an example of 'Bhavana Prachayah'. 
Coming back to the focal theme on Sannyās, one should not judge a person by his actions but by his feelings and motives. 

A Sannyāsī can, for example, travel by car, accept food on a silver plate and take whatever is offered to him, much to the consternation of the ordinary mortals like us. Yet, he does not get attached to the glitter of this material world.

This Shloka examines the relationship between Karma Sannyās and Karma Yoga. 

What is known as sanyās is non-different from Yog, for none can become a yogi without renouncing worldly desires. In a nutshell, renouncing all attachment to material objects is no different from renouncing the fruits of all karmas. In order to become a yogi, one has to leave behind all thoughts of the wordly entaglements, referred to as 'Sankalpas'. 

Can a glass filled to the brim with water accommodate even a drop of oil? Alternately, can a glass full of oil harbour any compatibility with water? By the same logic, if our mind is crowded with wordly thoughts, how can we create space within ourselves for Paramatma? 
The holy union with HIM can only be obtained if we abandon these wordly thoughts.

In this Shloka, Sri Bhagavan elucidates on the ways through which we can attain the state of Karma Yoga. 

To the soul who is aspiring for perfection in Yoga, work without attachment is said to be the means; to the sage who is already elevated in Yoga, abandonment of all sankalpas or thoughts is said to be the means. 

Yoga means, connection to Paramatma. Only a person with 'Sama buddhi'  or tranquility and balance of mind can be united with HIM. Self control and 'shamah' are the key process for a person who is already elevated in Yoga. On the other hand, 'karma' is said to be the cause of Yogam for the 'arurukṣo' .The word 'ārurukṣo' signifies a beginnner desiring to rise to the platform of yogic perfection. 

According to the Vedanta, first comes the performance of karmas. The selfless karmas lead to 'Chitta Shuddhi' which ultimately opens the vista to Brahma Gyana or the knowledge of the All-pervading Paramatma. That is when we sense that we have realized the Truth. 

Till the time the mind is full of 'vikaars' or aberrations like egoism, envy or greed, one cannot really see oneself, nor realize the Paramatma residing within one's inner self. 
It is only when we perform our karmas without any motives, that our 'Antahakaran' can enjoy 'Chitta shuddhi' or cleansing of heart and mind.

Just like sitting in a closeted room would deprive one of the chance to see the Sun, similarly, our 'vikaars' act as obstructions to our realizing the 'Svayam Prakash Roop' or Brahma whose light is within all of us. This is the concept that pertains to the Vedanta.

The Yog Shastra comprises six Philosophies, namely, Samkhya, Yoga, Nyaya, Vaisheshika, Purva Mimamsa, and Uttar Mimansa, also called Vedanta. The Brahmasutras are a part of the Vedantic Philosophy.
A concept that is mentioned in the Shastras is:

The word means dhyana, self-control and equanimity. 'Samadhi' means union with the Divine. Sri Bhagavan states that Karma is for those who have not yet reached attained Yoga. For those who have attained this stage, continued focus on the practice of self control or 'damah and 'shamah' should be the ideal aim. Dhyan on Paramatma is akin to pouring oil from a bottle to a glass, wherein the oil flows steadily in a single line, leaving no margin for the oil to be spilt. This is the ideal illustration of 'Pratyek taanata Dhyanam'.
 
Many a time while trying to retain focus on the Supreme, one starts thinking of mundane issues like examination results. This leads to  

विच्छेद or disturbance and alienaton from the goal of being united with HIM. 

Vidyaranya Swami has stated in the Panchadashi that "I am no there; the object of my meditation is not there; I am united with HIM.' This is the essence of Dhyana.

योगारूढ (absorbed in Meditation)?

This Shloka states that when a man has given up thoughts on everything material around him, he is said to be established in Yoga. 

When one is neither attached to sense objects nor to actions, one is said to be elevated in the science of Yog, having renounced all desires for the fruits of actions. This state of Yoga can come about if we view everything around us including all sense-objects with a 'saakshi bhaav' as witnesses instead of identifying ourselves with the events. 
The word 'na karmasvanuṣajjate' implies absence of attachment to actions. Hence, a sannyāsī is in the mode of 'Tyaag' abandoning everything that can cause wordly bondage. Whatever actions such a sannyāsī does is for the purpose of 'Lok Sangraha' and 'Lok Vyavasthitih' or welfare of the people. 

We should constantly try to upgrade ourselves in our path of spiritual progress.  'Tyaagachhantiranantaram', that is eternal peace after having renounced all attachments, is an important criteria for one to be qualified a Yogi. 

Renunciation does not imply abandoning duties, especially for those who are leading a Grihastha life of a householder. It just means performance of actions without attachment. 

Through this Shloka, Sri Bhagavan has inspired each one of us to uplift ourselves by our own selves. This is one of the most important shlokas of the Bhagavadgita as it mentions raising ourselves through our own efforts and through our own selves instead of leaning on others for spiritual elevation; for it is the 'self' alone that can be a friend or an enemy.  

We can upgrade and uplift ourselves in this life itself, and beware of anything that can lower our ātmānam or our 'self'. 

Thus the important message that Parameshwar conveys is that we should elevate ourselves through the power of our mind and not degrade ourselves, for the mind can be the friend and also the enemy of the self.

Is it possible for the self to be a friend and at the same time, an enemy as well?

This Shloka elaborates on the sheer power of the 'Self' within, that can elevate us in the spiritual path or obstruct our endeavors to reach Paramatma. If one has conquered oneself with the help of 'Self', then the 'Self' becomes a friend; otherwise, an enemy. Our 'Buddhi' is a tool of the self.

For example, a friend asks us to play cricket on the eve of an examination. Our 'buddhi' or intellect will warn us of the pitfalls of neglecting our studies in the face of such a temptation. Nevertheless, we try to convince ourselves that we can enjoy a game of cricket and study in the night, even though our 'buddhi' foretells us that we would get too exhausted to study at night. Our mind makes us do what we love and embark on the road to 'Preya', while our 'buddhi' leads us along the direction of 'Shreya'. In such a case the 'self' is certainly not a friend as we have not been able to conquer it.

When we choose what is good for us over what is endearing to us, then the self within us certainly becomes a Friend .

Yet another example to show how our 'self' can work as an enemy is when we have to get up very early at 4 am in the morning, a difficult feat no doubt! We set the alarm for the designated time; however, no sooner the alarm is sounded then we reach out to snooze it. On the other hand, if we put in an effort to our utmost capacity and manage to reach our target, then the result of the work is definitely nothing less than 'Amrit'!

We should therefore be wary of the consequences of yielding to the temptations offered by the mind, and listen to our buddhi. After all, what we love may in the end turn into poison.

This Shloka and next two elucidate on the qualities of those who have managed to conquer the 'Self' by the 'Self'. They are the ones who have conquered the mind to rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.

Always in a state of balance and equanimity, connected at a deep level to Paramatma and indifferent to the dualities of the world, such Yogis have certainly gained a victory over their 'self' with the help of 'Self'. 

The world consists of qualities that exist in pairs of opposites. If there is extreme cold, there is also extreme heat. Sorrow is the other end of the dimension of joy whereas paired with honour is the opposite value of dishonour and disgrace. However, to a true Yogi, these pairs of opposites do not matter. 

There are people who get easily affected by these opposing conditions. If a room has no airconditoner and it is too hot; if the weather is too cold for comfort; or if the examination results exceed their expectations and they are besides themselves with joy; they get too swayed by these external forces to focus on any form of worship. Similarly, if someone scolds us or dishonours us, we feel inclined to seek revenge.

It is these pairs of opposites that keep us away from Paramatma as they distract our minds. A Yogi on the other hand, remains poised, collected and calm in the face of these opposite forces.

In continuation to the previous verse, this Shloka too revolves around the qualities of a Yogi who has conquered his 'Self'. A person established in his own Self is equipped with both, knowledge of the world or jñāna, and inner wisdom gained through experienced knowledge or vijñān. He is perfectly content with this knowledge.

Purusha and Prakriti are the two aspects of this world. Purusha is the Supreme Lord, while Prakriti is that which comprises the 'Panch Mahabhooot' or the five elements; Earth, Water, Fire, Air and Ether .

These yogis are aware that the body is the creation of Prakriti, whereas they are just witnesses or saakshi residing within the body. As witnesses, seeing themselves as separate entities from the body, they are able to control their feelings such as that of anger. Being 'Kootasthah' or established in the self, they have their sense organs perfectly under control. 

For them, gold holds the same value and importance as a clod of mud and a handful of stones would hold. From the so called precious metals to the basest of objects, all are treated alike by them. Such elevated persons are called 'yukta ityucyate yogī', as they are well-integrated with the Divine.

This shloka too continues with the qualities of a person who is a friend of himself. In the previous shlokas, it has been stated that a Yogi is one who is Jitatmanah, Prashantah, steadfast in thoughts on the Divine, indifferent to pairs of opposite qualities, fully content in the Jnana and Vijnana, and steady like an anvil in being self-established and having control over the sense-organs. Such a Yogi views gold, mud or stone with the same equanimity.

This Shloka further states that the Yogi looks upon all with the same impartial intellect. For him, a well wisher, a friend, a foe, a neutral person, those established in the middle position as mediators, the envious, the relatives, the righteous and the unrighteous, the pious and the sinner are all perceived as belonging to the same hue and shade. Such a person is indeed considered distinguished among the ordinary mortals as he stands out from others in respect of these qualities. 

The session ended with chanting of 'Harisharanam', followed by Question-answer session with Ashu Goyal ji.

Question-Answer Session

1. Artiji

Q. I know my mind is my greatest enemy. How do I control my mind and get rid of unwanted thoughts?
Ans: There is no such thing as 'unwanted thoughts'. We want these thoughts but we also know that we do not need those thoughts to plague us. As long as one is with 'Preya' and not 'shreya', one is one's enemy. However, if one can turn the Preya into 'Shreya', then the mind becomes a friend. Constant practice, self-control and alertness can make one aware of one's thought-processes and lead to self-control and 'shreya'.

2. Megha Agrawal

Q. Question is related to the sixth Shloka of Chapter 6. We have been told that our mind can tempt us into playing cricket even if we have other important work to do. Many a time it happens that I have planned to go to Place A, but all of a sudden I end up going to Place B. Is this change of plan Divinely ordained, or is it my Buddhi dictating me?
Ans: Whatever is happening is due to our Prarabdh karmas of  the past life. Till the time we are fully 'awakened' from the inertia arising due to absence of self-realization, It is difficult to say whether our circumstances are due to our past life or present karmas.

The Question-answer sesssion was followed by a beautiful rendition of the Hanuman Chalisa.