So
long
10.
yogee yunjeetha sathatham aathmaanam rahasi sThithah
ekaakee yathachitthaathmaa niraSeeH
aparigrahaH
The
yogi who wishes to reach the state of yogaarooda described above, he
should always fix his mind on the Self, retiring to a secluded spot alone,
controlling his mind and intellect, giving up all desires and possessions.
One who wishes to meditate should keep
himself secluded as meditation is not possible in a crowd. He should be
alone, ekaakee. Nowadays group meditation has become popular and
this may appear to be a bit out of place but the words rahasi sthithah
and ekaakee are used to indicate that the meditation should be done in a
place and time as to have no disturbance
or interruptions. That is why in those days the sages retired to the
forest to do thapas. The state of yathachitthaathma , control of mind
and intellect will come only when one becomes niraaSeeh, free from
desire and aparigraha, not attached to possessions. Otherwise his mind
will be full of desire for things he wants to acquire and anxiety for his
possessions. To renounce the world and to become a sannyasin is no guarantee
that one will be niraaSee and aprigraha. The story goes that when
Janaka was listening to the upadesa of his guru, he was told that his palace was
on fire. He never moved from his because being atrue karmayogi he thought that
nothing belonged to him but the hermits who were with him ran to rescue their
meager possessions of cloth and water pot etc. This does not mean that Janaka
was failing in his duty as a protector but it shows that having done his duty
well he was sure that everything would be done without his presence or concern.
Individually he was not worried about his possessions which he considered to be
not his in reality.
But
simply by retiring to a secluded place will one be able to meditate. This is a
common misconception. When we try to insist the importance of persistent
contemplation of God to develop bhakthi we often hear people say "
How can we think of God all the time living in the world pressed by our family
commitments? It may be possible if we are allowed to go to a secluded spot away
from family atmosphere." What they do not understand is that even if
they go to
One
who wishes to scale the heights of meditation should be yathachitthaathmaa,
self-controlled, niraasee, without desire and aparigrahah, without
possessions. This does not mean renouncing the world physically but mentally,
like King Janaka., by giving up clinging attachments to worldly pleasures and
possessions.
11.
Suchou dheSe prathishTaapya sThiram aasnam aathmanaH
na athyucChritham na athineecham
chailaajinakuSottharam
He
should place himself in a pure spot, in affirm seat neither too high nor too
low and covered with cloth, deer skin and dharbha grass.
Next
The
seat should not be very high or very low. That is , one should not sit on a
cliff or under the ground. This again is to ensure safety.If one sits in a high seat or on a
cliff he may fall down if he happens to doze! In a low seat like under ground he
may be disturbed by insects or water.
These conditions have to be understood in the context of the period of Gita and should not be confused with the modern times. The point stressed here is that the seat on which you meditate must be comfortable and secure just enough to enable you to concentrate.
12.thathra
ekaagram manaH krthvaa
yathachitthendhriyakriyaH
upaviSya aasane yunjyaath yogam
aathmaviSudDhaye
There
he should practice yoga, with mind single-pointed, with his senses and mind
controlled, seated on the seat , for the sake of purifying himself.
Seated
thus one should withdraw his mind from the outside world and and concentrate on
the supreme for purification of his inner equipment. Is there any other conditions
to practice yoga other than choosing the proper seat? This is explained in the
next sloka.
13.
samam kaayaSirogreevam Dhaarayan achalam sThiram
samprekshya naasikagram svam dhiSaSchaa
anavlokayan
Keeping
his body, head and neck straight, holding himself motionless and steady, seeing
the tip of his nose not looking in other directions.
This
sloka is translated as 'holding the body, head and neck evenly and steadily,
the resolute yogin fixes his gaze on the tip of his nose, not looking around.'
This instruction is not given so as to make the meditator develop a squint or
stiff-back! It only means that one should not be distracted by body movement or
by outward objects. Fixing the gaze at the tip of the nose signifies the
position of the half-closed eyes as being kept open one will be tempted
to look around and closing them may induce him to sleep!
13.
praSaanthaathmaa vigathabheeH brahmacaarivrathe
sThithaH
manaH samyamya macChitthah yuktha
aaseetha
mathparaH
With
his mind calm, free of fear, following abstinence, with his thoughts centered
on Me by restraining his mind , he should meditate on Me.
Such
a yogi becomes calm in mind, praSaanthaathma, free of fear, vigathabheeH,
because he sees Brahman everywhere and in his self as fear come only from something
other than us. We do not fear ourselves. Te control of mind manassamyama
come from his brahmacharyavratha, which does not mean celibacy but control of
desire. Then he is able to turn his mind on the Lord, macChitthaH and becomes
engrossed in Him, mathparaH . Then he is yuktha, integrated in
yoga.
14.yunjan
evam sadhaathmaanam yogee niyathamaanasaH
Saanthim nirvaNaparamaam mathsamsThaanam
aDhigacChathi
Ever
applying himself in this state of contemplation, the yogi, whose mind is
restrained, attains the highest state of supreme peace that abides in Me.
With tranquillised inner sense and
indriyas under control the yogi should direct his thoughts on the Supreme
Reality. Thus he gets peace which will culminate in emancipation, nirvana.
..
.'
!
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