gita tatva vivechani
5.23 before you die- develop skills to withstand urges of deisre and anger [since another opportunity ie human birth may not come soon]
He alone, who is able to withstand in this very life, before casting off this body,
the urges of lust and anger is a Yogi, and he alone is a happy man.
Everybody in the world seeks happiness. But very few know what is real happiness and how to attain it. Due to this ignorance they run away with the wrong idea that happiness consists only in enjoying the objects of senses. That is why they hanker after them and strive to attain them. And when they find themselves balked in their efforts, they are seized with anger.
But as a rule one who is habitually under the sway of lust and anger can never be happy. One who is under the sway of desire and the one who is under the sway of anger, both betake themselves to all sorts of mischiefs and vices of the former for the sake of a wife, progeny, wealth and honour, etc. and the latter with view to harming others.
They thereby expose themselves to illness, grief, ignominy, infamy, perturbation, unrest, anxiety and various kinds of agonies in this world and have to undergo tortures in hell and sufferings of various kinds in the lower species of animals, such as birds and, beasts, insects and reptiles, when born hereafter (XVI.18-20).
In this way they never attain happiness, and always suffer pain.
Those, on the other hand, who having realized that enjoyments breed misery and are ephemeral in nature have fully subdued their enemies in the form of lust and anger and have completely extricated themselves from their grip, are always happy.
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5,27
the Lord now proceeds to describe in brief the Yoga of Meditation (Dhyånayoga) with its
fruit:
Shutting out all thoughts of external enjoyments, with the gaze fixed on the space
between the eye-brows, having regulated the Prana (outgoing) and the Apana
(in-going) breaths flowing within the nostrils; he who has brought his senses, mind
and intellect under control,such a contemplative soul intent on liberation and free
from desire, fear and anger, is ever liberated. (27,28)
Each individual has been in contact with external objects from time without beginning; his mind is, therefore crowded with impressions left by them, which are countless in number.
Regarding sense-objects as charming and delightful, man ever goes on dwelling on them, with the result that old impressions, stored up in the mind, get revived one after another and continue to stir the fire of attachment and desire burning in his heart.
His mind is, therefore, never at rest. Nay, memories of past experiences keep haunting his mind even when he occasionally sits down to meditate on God in some secluded corner, renouncing sense-objects externally. The result is that he is unable to meditate upon God. Constant thoughts of sense-objects are the main obstacle in his way.
And this chain does not end so long as one regards these objects as delightful. It is, therefore, that the Lord asks us to realize by dint of reason and dispassion all external objects as ephemeral, transient, full of sorrow and a source of suffering, and wipe off all their impressions from our mind. Then and then alone will the mind be tranquil and steady
If we keep our eyes wide open and go on gazing all round, our attention will be naturally diverted and we shall not be able to collect and concentrate our mind; if, on the other hand, we close our eyes, we are apt to fall an easy prey to sloth and drowsiness. That is why we have been asked to keep the gaze fixed on the space between the eye- brows.
The next step is to regulate the flow of the outgoing and in-going breaths. Let us remember in this connection that the natural flow of the outgoing and in-going breaths is uneven. Sometimes they flow through the left nostril and sometimes through the right. When flowing through the left, they are said to be flowing through the passage of Ida, and when flowing through the right, they are said to be flowing through the passage of Pingala In such a state, man's mind remains unsteady.regulating their flow means maintaining an even flow of the Prana and the Apana breaths through both the nostrils .
In this state the unsteadiness and restlessness of the mind automatically disappear, and it gets easily concentrated on God. In order to maintain an even flow of the two breaths, the Apåna breath should be inhaled through the left nostril, and the Prana breath exhaled through the right. The order should be changed alternately.
Mental repetition of Godís Name should continue side by side with this process and an endeavour should be made to see to it that the processes of exhalation and inhalation take an equal amount of time, and to make their flow even and thinner.
Through continuous practice the flow of both becomes even, gentle and thin and they cease to be felt outside the nose and within the throat . it should then be understood that the prana and Apana breaths have become regulated and thin. The adjective abhyantara has been used just to indicate that the processes of exhalation and inhalation have to be regulated and made even, and not to be suspended in this practice.
The senses are noted for their waywardness; they run after any object they like and any time they please, of their own free will. The mind too is ever unsteady and loath to give up its habits; and the intellect does not firmly adhere to one supreme conviction. To reduce them to orderliness and submission and turn them inwards or God-wards by regular training with the help of reason and dispassion is what is meant by bringing them under control.
This being done, the senses will not wantonly indulge in their respective objects but will tamely follow our will and remain tied down to where we direct them to be; the mind will get concentrated according to our will, and the intellect will firmly and resolutely adhere to one conclusion of our choice.
It is believed, and rightly so, that the fifth limb of the e Yoga of eight limb consists in withdrawing the senses from their objects) is easily accomplished through control of the senses; the next limb, (focusing the mind on a particular spot) becomes easy through subjugation of mind; and control over the intellect makes the seventh limb, viz., Dhyåna or meditation (fastening the intellect to one conclusion) easy. Therefore, in the practice of meditation subjugation of all these three is essential
5,29
Having known Me in reality as the enjoyer of all sacrifices and austerities, the
supreme Lord of all the worlds, and the disinterested friend of all beings, My devotee
attains peace. (29)
Practice of virtues like non-violence, truth etc., service and adoration of parents and other elders, of gods as well as the Brahmanas, affording relief to the afflicted, and distressed, the poor and the oppressed, with love and regard, the adequate means adopted for alleviating their suffering, and all other virtuous actions such as the performance of a sacrifice, charity etc., are included in sacrifice and austerities. God is the soul of all beings (X.20).
Therefore, it is God Himself existing in the form of gods, the Bråhmaƒas, the afflicted and the distressed, who receives all services and worship. Therefore, truly speaking, He is the only enjoyer of all sacrifices and austerities (IX.24).
Not knowing the reality and power of God, men regard the gods and men whom they serve and adore as the recipients of their sacrifices and service etc; hence the reward which they get in lieu thereof is only finite and perishable (VII.23).
They do not attain real peace. But the man who knows the reality and glory of God sees God Himself seated in all as their very self. Therefore, conscious of His presence in all beings, when he serves them he feels that in the form of gods, the Brahmanas, the afflicted and the distressed, etc., he is serving none else than the all-pervading Lord, the highest object of his worship and love. A man finds excessive joy and a unique mental peace in the service of him whom he regards as deserving of honour and regard, for whom he has reverence and respect, or for whom he cherishes an iota of true love in his heart.
Does a devoted son feel any fatigue in the service of his father, an affectionate mother in looking after her son and a loving wife in attending on her lord?
Does a true disciple or follower evade on any account the service of his venerable preceptor or spiritual guide?
One feels ever inspired with new vigour in serving the object of oneís esteem, veneration or love, and will never be fed up with his or her service. Such a man will never think that he is in any way obliging the object of his service nor will he attach any importance to his services.
On the other hand he will take such an opportunity of service as a proud privilege. The more he is able to serve, the greater is the degree of modesty and true humility he manifests. Far from feeling that he is doing an obligation to the object of his service he is afraid every moment lest he be deprived of that privilege. He takes to this service only because it fills his mind with unique peace. But this peace does not deter him from the path of service, because his heart is ever brimming with excessive joy and not satiated with it he feels inclined to serve more and more
When service evoked by worldly esteem, veneration and love is so sincere, so earnest and so peace-giving, no one can tell how much and what kind of transcendent joy and unique and heavenly peace a devotee must be experiencing, who perceives in all his most beloved Lord,
the highest object of worship for the whole world,
the Supreme Deity of all deities,
Omnipotent, and
the Eternal Abode of the highest glory and unthinkable majesty,
and worships Him with a sincerity full of genuine faith and intense love continuously flowing towards Him in a stream of the purest and sweetest nectar.
Those alone who enjoy this rare privilege through the Grace of God can realize this.
To realize God as the enjoy-er of all sacrifices and austerities, the Supreme Lord of all the worlds, and the disinterested friend of all creatures, and to realize His Nature, glory, reality and attributes, one should cultivate devout and loving association with exalted souls, hear and ponder over the teachings of the scriptures and should fervently pray to Him throwing oneself completely at His mercy, so that through His Grace everything will be revealed and the seeker will develop exclusive devotion to Him.