10. If you are incapable of practicing Abhyasa Yoga (Yoga of constant practice), then perform actions for Me. Even by performing actions for Me, you will attain perfection (the realization of God).
“Abhyasa Yoga” is excellent for those who have some control over their minds. But, in reality, not all can control their restless minds, which constantly run towards worldly objects and bring them back to God. Even those who can practice “Abhyasa Yoga” for some time may grow tired of fighting the resistance of their minds. What to do in that case? For those people, Shri Krishna suggests another alternative of ‘performing work for God’.
In the Vedanta spiritual practices, no one is left out. There is a way for everyone to attain the Highest Knowledge, no matter what weaknesses one has. Everyone has some kind of strength. Vedanta encourages all and shows them a way to use their strength to attain the Highest Knowledge. There are ‘work-oriented’ people. They enjoy doing work for some purpose. If they sit down for japa or meditation, their minds start thinking of various works. For such people, Shri Krishna offers this alternative: to do work for God.
Performing work for God includes worship of God; mentally washing the feet of God, offering sandal paste, flowers, incense, lamp, food, and other things. It also includes singing the glories of God, practicing spiritual disciplines like japa and meditation, studying scriptures, practicing values, performing some form of austerities, giving in charity, doing unselfish service, and others.
Performing work for God also includes fulfilling our responsibilities, which are work given by God. Performing work for God is also a way to worship God. Just as father and mother do all the work to raise their children, devotees can do work for God. As parents develop love for children by taking care of their responsibilities, devotees can develop love for God by working for God. We can think that ‘I am a servant of God,’ or ‘I am a son or a daughter of God,’ or, ‘I am a representative of God’, and all my responsibilities in the world are given to me by God by giving me a birth in that environment, which is created due to space, time, and situations. When we sincerely and lovingly perform these responsibilities without any worldly expectations, then this work becomes a worship of God. Through this worship of work, we can attain the perfection, or God-realization, or the Highest Knowledge described in the Vedanta scriptures.
In the Mahabharata, there are stories of a devoted wife who was serving her sick husband, and a butcher who was sincerely taking care of his inherited unpleasant business, both of whom attained the Highest Knowledge that the all-renounced yogi was seeking through meditation. Swami Vivekananda told this story in one of his Karma Yoga lectures, named ‘What is Duty?’ When we perform our responsibilities as doing God’s work, we constantly think of God during our work and feel an inner strength. With such practice, we easily develop concentration of our mind and love for God, which helps us attain God-realization.
But what if one cannot even do this? Is there any hope for such people? Let us listen to Shri Krishna.
9. If you cannot focus your mind steadily on Me, then O Dhananjaya, desire to attain to Me through the Abhyasa Yoga (Yoga of constant practice).
In the previous shloka, Shri Krishna asked Arjuna to focus his mind and intellect on Him (God or Atman). People who try to focus their minds on God know very well how difficult that task is. In the Gita chapter six (shlokas 33 and 34), Arjuna had already expressed his concerns about the difficulty in focusing his mind. He had said, “O Madhusudan! Because of the restlessness of the mind, I don’t see I can attain and established in the Yoga of Equanimity. O Krishna! The mind is restless, turbulent, powerful, and unyielding. To control this mind is as difficult as controlling the wind.”
Arjuna, a mighty warrior who can defeat any powerful enemy on the battlefield through his archery, admits that he has difficulty controlling his mind. Also, remember when Dronacharya was testing all the Pandavas and Kauravas on the required concentration in archery; Arjuna was the only one who passed the test by saying, “he sees only the bird’s eye.” This shows that one can have a full concentration on worldly matters, but it is a different situation when we need to focus our minds on God.
As we had discussed before, the mind is a reservoir of “samskaras,” the impressions of past thoughts, speech, and actions. Based upon these “samskaras,” it has desires and plans to be happy, which in reality create obstacles in the spiritual path. Mind is not going to think of God until it realizes that most of its plans for happiness are futile and will bring untold sufferings and miseries, along with little short-lived happiness. Through our pure intellect’s ability to analyze and reason, we have to convince our mind that God Realization is the only worthy goal of life in order to attain what we are trying to attain in the world, and for that, we have to focus our mind on God.
Reminding the mind of the futility of the cravings and fulfillments of worldly desires, we have to withdraw the mind again and again from all worldly objects and focus it on God. This is Abhyasa Yoga, which Shri Krishna asks us to practice. When we realize that our life will be futile without God Realization, then intense longing develops, and our mind easily gets focused on God.
Also, whenever the mind runs away from God and starts thinking about other things, we should not join with it. We should not identify ourselves with our minds, but step aside as an intellect and observe its activities. Many times, when the mind finds that it is being observed, it gets embarrassed and stops running around. Mind goes where its treasure is. Tracking down our mind we find what worldly desires and objects we cherish. Once we know these desires and objects, then we can work on our mind through intellect to reduce the unnecessary desires and convince it to stop running after them.
As we read in the great epic Ramayana, when Rishis were performing Yajnas (special worship of God), the demons used to come and throw filthy and disgusting things to create problems and interrupt the worship. Similarly, the deluded mind creates disturbances when one tries to focus it on God. Here, the obstacles are our own distracting thoughts. We have to follow the great Rishi Vishwamitra’s example to stop the obstructions and disturbances. He asked Sri Rama and Lakshmana (two great archers) to guard his worship. Similarly, Shri Krishna is advising us to keep two great archers, namely Abhyasayoga (constant practice) and Vairagya (renunciation of distracting thoughts, speech, and actions), ready to support our spiritual efforts. These two can definitely remove all our obstacles in focusing our minds on God.
Shri Krishna’s solution shows great understanding of the human mind and tells us proven techniques to control the mind, an impossible job for many. Abhyasa Yoga is a path of repeated efforts of focusing the mind on God. As tiny drops constantly falling on a stone make a hole in the stone, similarly, bringing the mind again and again to God tames our mind by developing a habit. We find that children learn a new thing by repeating it several times. In kindergarten, all children look alike. But, after several years of study and practice, some become medical doctors, some engineers, some teachers, some athletes, some artists, and other professionals. Similarly, by proper guidance and repetition of God’s name, the mind develops love for God, and it can be focused on God. In order to make spiritual progress, Sri Ramakrishna repeatedly mentioned the following spiritual practices: repeating God’s name and glories, holy company, regular prayers, going into solitude, and sincerely praying to develop love for God.
When our desire to attain God becomes intense, then we make sincere efforts. Then, we are ready to renounce whatever obstacles come in our way, and our minds get more focused. We have to use various methods to teach the mind how to develop love for God, as loving parents raise their children and try to teach them good habits. We should not exert too much force and break the mind either. Mind is a delicate thing, and we have to handle it as carefully as we handle a beautiful, delicate flower vase. Through our minds only, we are going to realize God. Mind is a powerful thing. When it focuses on God, we acquire the highest knowledge and experience the infinite bliss.
In Mundaka Upanishad (2.2.4), Rishi says, “Om is the bow; the mind is the arrow; the Brahman (God) is its target. Hit the target with a focused mind and become one with Brahman as the arrow-head merges into its target.”
Let us reflect upon what Shri Krishna says about the devotees who worship the Infinite, Formless God.
3 -4 “However, those who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Incomprehensible, the Unchangeable, the Immovable, and the Eternal, having controlled their senses, being even-minded everywhere, engaged in unselfish service to all, definitely reach Me only.”
In the first shloka of this chapter, Arjuna mentioned only two epithets of the Formless God (Brahman), namely, the Imperishable and the Unmanifested. In the third shloka, Shri Krishna mentioned eight epithets of Brahman, namely (1) the Imperishable, (2) the Indefinable, (3) the Unmanifested, (4) the Omnipresent, (5) the Incomprehensible, (6) the Unchangeable, (7) the Immovable, and (8) the Eternal. These epithets have been mentioned in the Upanishads.
Shri Krishna says that those who worship the Formless God (Brahman) with these epithets and who are endowed with the three characteristics, namely, (1) having total control over the senses, (2) being even-minded everywhere in all circumstances, and (3) constantly engaged in unselfish service to all, also reach the same highest state as the worshippers of God with form do.
Shri Krishna is a great teacher. He describes various aspects of Infinite Formless God clearly and states all the characteristics needed to attain It. Let us reflect upon the eight epithets and the three characteristics.
The eight epithets are interconnected. If we accept one, we have to accept all. They give us an idea of Brahman, the Formless God, from various points of view. Words cannot describe Brahman, but through words, we try to get an idea of Brahman. Keeping this limitation in mind, let us try to understand these epithets.
(1) The Imperishable (Aksharam): Rishis, the Knowers of Brahman, realized that whatever has a name, a form, and characteristics or qualities is made of five elements, namely, Space, Wind, Fire, Water, and Earth. Whatever has been composed of elements will decompose in time and will perish. Even the five elements came from Brahman or Pure Consciousness, and one day, they will merge into It. Thus, whatever has names, forms, and qualities are perishable.
We have to understand what perishable means. Perishable means going back to its origin, its Ultimate Reality. Swami Vivekananda said in his paper on Hinduism, “…chemistry could not progress further when it would discover one element out of which all others could be made. Physics would stop when it is able to fulfill its services in discovering one energy of which all the others are but manifestations, and the science of religion becomes perfect when it discovers Him (Brahman), who is the one life in a universe of death, Him, who is the constant basis of an ever-changing world, One who is the only Soul of which all souls are but delusive manifestations.”
Thus, the Rishis realized that there is only One Ultimate Reality called Brahman, which is the cause of the creation, preservation, and dissolution of the universe. They realized further that Brahman alone appears as the universe. Out of ignorance, a human being sees Brahman as entities confined to names, forms, and qualities, including oneself.
The title of the eighth chapter of the Bhagavad Gita is ‘Akshara Brahma Yoga,’ ‘The Path to the Imperishable Brahman.’ At the beginning of the chapter, Arjuna asks, “What is Brahman?” Shri Krishna replies, “Brahman is the Imperishable, the Supreme.’ Thus, the Vedanta scriptures declare that Brahman is Imperishable, the Ultimate Realiity.
Brahman is Imperishable because It is devoid of names, forms, and qualities. Since It is the Ultimate Reality, It does not decompose any further. Examples have been given to understand the relationship between Brahman and the universe. (1) Golden ornaments like rings, necklaces, and earrings have names, forms, and qualities, and they look different from each other, but in reality, they are nothing but gold. When the ornaments are melted in the fire, what remains is nothing but gold. Here, the gold is the Ultimate Reality for the ornaments. (2) A kid makes objects and people from the moisturized sand on the ocean bank. After some time, he/she destroys all the forms, and what remains is the sand. Here, the sand is the Ultimate Reality for all the sand objects. (3) A movie is projected on a screen. Various characters and situations appear on the screen. People are born, they live, and they die. But, all the time, the screen remains the same. It was the screen that appeared as characters and situations, but all the time, the screen was without names, forms, and qualities that we saw in the movie. The screen was the substratum. Similarly, due to ignorance of the Ultimate Reality, we see the universe in Brahman with all the objects and beings. The universe is created, sustained, and dissolved in Brahman. (4) Consider the Brahman or Pure Consciousness to be an ocean. In the ocean, various waves appear, remain there, and then dissolve into the ocean. The waves have names, forms, and qualities, and they look different than the ocean. But in reality, all the waves are nothing but the ocean water. Similarly, Pure Consciousness appears as objects and people, but ultimately, they are not different from Pure Consciousness. Also, Pure Consciousness or Brahman is always there. It is Imperishable.
(2) The Indefinable (Anirdeshyam): The meaning of Anirdeshyam is also something we cannot point out. If we point out a thing means, we can define it. We can define a thing with a name, form, and qualities. Since Brahman is devoid of name, form, and qualities, It is indefinable.
Sri Ramakrishna said that Brahman has not become ‘Jhutha.’ If we touch food with our mouth, then it is considered as ‘Jhutha’ or polluted. He said that Brahman cannot be described by our mouth, so It is never polluted or limited. Whatever we describe becomes limited by those words. Brahman is beyond all our descriptions. Brahman manifests as the whole universe and is beyond. Brahman is Unmanifested. Therefore, It cannot be defined.
Sri Ramakrishna quoted one incident from the scriptures. A father sent his two sons to Ashrama to learn Vedanta. After learning for some time, they came home. Father asked the older son, ‘What is Braman?’ The son started describing Brahman with various epithets. The father didn’t say anything. He then turned to the younger son and asked the same question. The younger son kept his head down and didn’t say anything. From his gestures, it was clear that he could not describe Brahman. The father said, “Well, you have understood somewhat what Brahman is.”
(3) The Unmanifested (Avyaktam): Whatever is manifested has a name, form, and quality. Whatever has a name, form, and quality will perish. Brahman is Imperishable. Hence, it is not manifested.
A question comes. What is the purpose of talking about something that is not manifested? For pure Advaitist, this universe is a dream and has no real existence. Everything is Brahman, but by ignorance or delusion created by Maya, the power of Brahman, we see the universe. In the dream, there is nothing there, but we create a huge baseball field, thousands of people, and a game or various situations of joys and sorrows. When we wake up, we find nothing else but ourselves. Knowledgeable people say that, in reality, there is only Brahman, but because of our desires, ignorance, or delusion, we see a variety of things with names, forms, and qualities. Knowledgeable people say that when we get rid of our ignorance or delusion, then, just like the dream world, this world also disappears, and we see only one Reality, Brahman. Then, we understand that whatever is manifested is perishable, and Brahman is not manifested.
Shri Shankaracharya gives examples to illustrate how, due to delusion, we see things differently. He said that there is a rope lying on the floor, but in the semi-darkness, we see it as a snake and get scared. When we bring light, then we see the reality. Another example is a mirage. On a hot summer day, we see water on the ground. But, if we go closer, we find no water at all. Thus, through ignorance or delusion, we see names, forms, and qualities, but the ultimate reality is Brahman or Pure Consciousness. Thus, manifest is the universe, and Brahman remains unmanifested.
There are saints and sages like Sri Ramakrishna who say that the universe is not a dream. Sri Ramakrishna said that he accepts everything, Brahman, Its Power Shaki (or Maya), Ishwara (the creator, preserver, and dissolver), Universe, and Jiva (individuals), as true. As long as we have body consciousness, we are aware of Shakti, Ishwara, Universe, and Jiva. Only in the state of Samadhi does the universe not exist when an individual completely merges with Brahman and has no separate existence. He said that if we accept that only Brahman exists and nothing else, the total weight is not counted. Sri Ramakrishna gave an example. Bel fruit has an outer skin, an inner fruit substance that people eat, and its seed. If people say that when we buy the bel fruits, the seller must weigh only the eatable inner substance, then the seller would not agree. The seller will say that the bell fruit consists of all three things, and he/she must weigh the complete bel fruit. Thus, Brahman is the manifested universe and the Unmanifested.
What we see in the universe is the tip of an iceberg. The manifested universe is just a fraction of what is un-manifested. How many kinds of human beings, animals, insects, fish, plants, and stars have been born, are being born, and will be born in the future? If the Un-manifested Brahman is finite in nature, it creates only a finite number of varieties. Time is infinite, and in this time, infinitely many varieties of species have been born in the past, being born in the present, and will be born in the future. Even though this manifested universe looks infinite, Brahman is all of this and beyond. Ishopanishad says Brahman is infinite, and this universe is infinite. Infinite (universe) came from the infinite (Brahman) and infinite remains.’ From this point of view, a part of Brahman is manifested and most of it is unmanifested.
(4) The Omnipresent (Sarvatragama): Brahman is all-pervading. If Brahman is not somewhere, it has a limit and a shape. Whatever has a shape perishes. Therefore, Brahman is everywhere. Ishopanishad says that everything in the universe is covered by the Lord (Brahman).
It is hard for people to think that God is in both the harmless and the harmful plants, and animals, and in good and bad people. Initially, we try to see God in good plants, animals, and people. Later, when we advance in the spiritual path, we understand God is also in the bad people. Bad people cover God with their bad acts. When the cover of bad thoughts, speech, and actions is removed, God shines through them. Harmful plants and animals also have their purpose in the universe, many of which we may not understand.
(5) The Incomprehensible (Achintyam): Socrates has taught us that the sign of knowledge or wisdom is to know the fact, ‘how little we know.’ This is the reason why wise people are humble. They are aware that the finite human mind cannot know the infinite. After all these years of human research, how little we know! A research paper solves one problem and raises several new problems. Think of a circle. Think that inside the circle is all the knowledge that human beings have collected so far, and outside the circle is the world of the unknown. As the circle of knowledge gets bigger, its circumference, which is touching the world of the unknown, also gets bigger. As our knowledge of the world increases, so does our awareness of our ignorance.
Let us look at the sky. Where is its end? With a powerful telescope, we see galaxies, planets, and stars being created and destroyed trillions of light-years afar. We talk about events that took place several light-years ago, and these are only finitely many events! We go to aquariums and are amazed by the varieties of species, all different in shapes and colors. These are just a few species we have gathered during our finite time. Similarly, in any field, starting from our body and mind to the galaxies, we find that there is an infinite amount of information lying there. Sri Ramakrishna said that a one-gallon container cannot hold ten gallons of milk. Our finite mind cannot comprehend the infinite. Also, we can comprehend things that have names and forms. Such things we can grasp through our senses. Brahman is beyond names and forms. It is a support of all names and forms. Thus, Brahman is Incomprehensible. But, our finite minds can feel the infinite or develop an intuition about the infinite. Spiritual practices are to develop that feel of the infinite and mold our lives based on that experience. Great teachers of humanity have felt that infinite.
Sri Ramakrishna expresses this idea effectively. He said, “Men often think they have understood Brahman fully. Once, an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth, it started homeward. On its way, it thought, ‘Next time, I shall carry home the whole hill.’ That is the way shallow minds think. They do not know that Brahman is beyond one’s words and thoughts. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants, but even they could carry, at the most, eight or ten grains of sugar!…. Once, a salt doll went to measure the depth of the ocean. It wanted to tell others how deep the water was. But this it could never do, for no sooner had it got into the water than it melted. Now, who was there to speak about the depth?” Anything that we perceive through our senses is finite, and thus, it cannot perceive or describe the infinite.
(6) The Unchangeable (Kutastham): The Sanskrit word “Kuta” has many meanings. In this reference, it means ‘unchangeable.’ Some people use the English word ‘immutable’ to translate it. The known analogy for this word is an anvil. An anvil is a heavy steel or iron block with a flat top, concave sides, and typically a pointed end on which metal can be hammered and shaped. A blacksmith makes various kinds of iron tools or objects by hammering the iron pieces on an anvil. At the end of the day, after all the tools or objects of various shapes are made, the anvil remains unchanged. That is why Brahman has been referred to as ‘Kutastha.’ Brahman is the substratum on which we see various objects with different names, forms, and qualities.
We can also consider ‘Kutastha’ as a television screen. So many people, objects, and situations of various kinds appear on the television screen, but the screen remains unchanged. Similarly, Brahman, due to Its power Maya, appears as various people, objects, and situations with names, forms, and qualities, but It remains unchanged.
Change needs a duality: one that is changing and another that is observing. These two could be the same person looking objectively at oneself as a separate being. Also, change happens in time. A baby is born, and after a few months or years, the baby looks different. People who see this change remember when the baby was born and how it looked. Compared to that moment, now, after a few months or years, people see the change. Babies cannot see the change in themselves unless they look at their old photos and compare them with their present look in a mirror. Thus, to perceive a change, one needs awareness, which is there all the time and is not changing. We perceive changes in the backdrop of Atman or Brahman, an eternal and unchanging awareness, which we call a witness consciousness. If Brahman or Awareness keeps changing, we cannot perceive a change. Time, space, and qualities are projected on Brahman. The reality is that Brahman is beyond time, space, and qualities. The Awareness due to the presence of Brahman and an illusory ego that limits itself to a body-mind frame sees all the changes.
(7) The Immovable (Achalam): Brahman is immovable. To move a thing, one needs room to move. Since Brahman is Omnipresent, there is no room for Brahman to move. Also, things move in space and time. Brahman is the support of time and space and is beyond both. Thus, It is immovable.
(8) The Eternal (Dhruvam): Brahman is Imperishable. Therefore, It is eternal. Brahman is like a pole star. All directions are meaningful because the pole star remains at the same place. Brahman is the cause of the creation, preservation, and dissolution of the universe, so it has to be eternal. All the epithets of Brahman are interconnected. If we accept one, we have to accept all.
Notes: Swami Ramsukhdasji says in “Srimad Bhagavadgita – Sadhaka-Sanjivani” that negative epithets of Brahman, like Imperishable, Indefinable, Unmanifested, Incomprehensible, Immovable, are negative adjectives of Brahman. They show that Braman is different from the universe. On the other hand, the positive epithets, such as omnipresent, eternal, blissful, truth, and consciousness, show Brahman’s independent existence.
Swami Ramsukhdasji also points out that in the Bhagavad Gita, Shri Krishna describes the epithets of Atman, which are the same as the epithets of Brahman. For example, in Bhagavad Gita Chapter Two, shlokas 24 and 25 say, along with other things, the Self (Atman) is Eternal, All-Pervading, Unchanging, Immovable, Unmanifest, and Incomprehensible. This shows that Atman and Brahman are the same.
Three Characteristics: Shri Krishna described three characteristics needed to realize God, especially the Formless God. They are also needed to realize God with form. These characteristics are the signs of the realized people and also the practices of the seekers of a formless God. Let us reflect on these characteristics so that we can practice and develop them in our lives.
(i) Total Control of senses: One sign of a person with God-realization is having total control of one’s senses and mind. For a spiritual seeker, trying to get total control of one’s senses and mind is absolutely necessary. Kathopanishad (2.1.1) says, “The Lord has destroyed the senses by making them extrovert. Therefore, people see outside of themselves and do not see their Self inside. A rare individual with discrimination, desiring immortality, turns one’s eyes inside, and he/she realizes the Atman within.” Most people think that all the joy of life is in the objects of the world. They feel that their desires will be satisfied by worldly objects, and this satisfaction will ultimately make them very happy and help them attain contentment. That is why people run around the world to acquire worldly objects to be happy. As a person’s brain develops and acquires more experiences of the world, one finds that this joy is not in worldly objects. This joy is projected from our mind in the object. When situations change, and with it, mental outlook changes, the same object that was giving joy can give intense pain.
Mature people realize that worldly desires cannot be completely fulfilled. Knowledgeable people say that when we add ghee to a plank of burning wood, then it increases the fire. Pouring more ghee does not put off the fire. Similarly, the more we try to fulfill worldly desires, the cravings to fulfill them become more intense. For example, lust and greed are never satisfied. When we try to fulfill them, initially, we feel some joy, but then, as the cravings become more intense, we forget the joy and feel intense pain for not being able to satisfy them. Also, the efforts to satisfy worldly desires make us slaves of worldly objects. Wise people say, ‘It is good to drink tea, but tea should not drink us.’ We are happy when we live like a master and not like a slave.
A spiritual seeker should have total control of the senses and the mind to realize God. If we do not have control of our senses and minds, how can we focus them on God? Swami Ramsukhdasji says that those who like to realize the Formless God need absolute control of the senses and the mind. Devotees who worship God with form can focus their senses and minds on the form of God, but the worshippers of formless God initially have nothing to focus on.
The senses will be controlled if we control our worldly desires. Sri Ramakrishna expresses the need to control our desires very effectively. He says, “In our part of the country, I have seen peasants bringing water into their paddy fields. The fields have low ridges on all sides to prevent the water from leaking out, but these are made of mud and often have holes here and there. The peasants work themselves to death to bring the water, which, however, leaks out through the holes. Desires are the holes. You practice japa and austerities, no doubt, but they all leak out through the holes of your desires. If there are no desires, the mind naturally looks up toward God.” We pray and meditate on the Atman or Self within and make some spiritual progress. But, if our daily activities are not integrated with the goal of Self-realization, our spiritual progress gets nullified, and we go nowhere.
Senses are very powerful and very difficult to get under control. What to do? Kathopanishad (1.3.3 & 4) says, “Know the Atman (Self) as the master of the chariot, the body as the chariot, the intellect as the charioteer, and the mind as the reins. The people with discrimination call the senses as the horses, the objects of the senses as the roads, and the Self associated with body, mind, and senses as the enjoyer of the ride.” A person whose senses are not under control will have a rough ride in life, and the one whose senses are under control will have a smooth ride. We also learn from these mantras that we have to control our senses by our minds, control our minds by intellect, and control our intellect by our Self or Soul. Initially, we do not have any experience of our Self. Hence, we have to develop our intellect through the study of scriptures and holy company – a company of teachers who have realized the Atman or are committed to realizing It through sincere spiritual practices. We have to reflect upon the teachings of scriptures and develop Viveka, a sense of discrimination that tells us clearly which thoughts and activities will take us towards the Atman and which will take us away from It. With this intellect, we can control our minds, and we can control our senses by our minds. With the sense of discrimination, we make proper choices that help us realize the Atman and avoid things that diverge us from this realization. If we realize that our house is on fire, then we simply run away from the house to save ourselves. In this case, our intellect and mind are convinced that fire will kill us. Similarly, in the spiritual path, once we develop a sense of discrimination and convince the mind about what is favorable and what is not favorable, then through the mind and intellect, we can control our senses.
Which practices help us to control our senses? In the book “Raja Yoga,” Swami Vivekananda states that the Raja Yoga is divided into eight steps. The first step is “Yama,” which consists of non-violence, truthfulness, non-stealing, continence, and non-receiving of gifts. The second step is “Niyama,” which consists of cleanliness, contentment, austerity, the study of scriptures, and self-surrender to God. These two steps build the foundation for the eight steps to realize Atman. The practice of these two steps brings control to our minds and senses. As we make progress in getting control over our minds and senses, we become fit to focus our minds on the Atman.
Practical Hints:
(a) To control lust, greed, jealousy, anger, or hatred is more difficult. For beginners, it is advised to start with making a daily schedule for spiritual practices, like prayer, japa, meditation, and reading inspiring books. Then, people have to be diligent to maintain this regular schedule. Minds will bring all kinds of excuses to break the schedule, but they should try their best to keep the schedule. This way, people get some control over their minds. Then, it is advised to keep weekly, monthly, and yearly spiritual schedules for special spiritual practices, holy company, and unselfish service.
When we start getting control over our minds, then we can work on removing the weaknesses of the mind and strengthening the positive sides of our minds.
(b) To control our minds, we have to know our minds. Start observing our minds and know their strengths and weaknesses. We get some control over our minds by just knowing our weaknesses. Then we have to work on them cleverly. The difficult part is that we have to control our minds by our minds. Keeping a diary to observe the mind is also helpful. Sincere prayers and an intense desire to control the mind and the senses are most helpful.
(ii) Even-minded in all situations: Suppose a person controls one’s senses and mind. Does this necessarily mean that one is progressing towards one’s Atman? It may not be the case. Many people with worldly goals have control over themselves. That is why Shri Krishna gave three characteristics together. All three characteristics are very important to realize one’s Self or Atman. When one realizes one’s Atman, then one finds that the same Atman resides in all beings and that the Atman does not depend on gender, age, color, creed, religion, or any external differences. Thus, a spiritual seeker of Jnana Yoga, the path of knowledge, realizes Oneness.
The more one advances towards one’s Atman, the more one identifies oneself with others. The pain and pleasures of others become his/her pain and pleasures. Also, this Oneness is not limited to one’s relatives or friends, but it envelops all beings. There is a story that a thief entered a holy man’s hut and stole a couple of pots. The holy man woke up. The thief started running. The holy man saw that the thief was running away with his pots, but he also realized that the thief did not have warm clothes to protect himself in the cold winter. The holy man ran after the thief with a blanket, shouting, ‘Hey fellow! Please stop and take this blanket. You need it badly!’ Such unselfish love is possible only when one realizes Oneness with all beings. Even when a child makes a mistake, the child’s welfare becomes more important for the mother than the punishment for the mistake. A person who has realized Atman will feel that all beings are not different from him/herself.
In the Bhagavad Gita (5.18), Shri Krishna says, “Knowledgeable people see the same Atman in all – whether it be a Brahmin endowed with learning and humility, or a cow, or an elephant, or a dog, or an outcaste.” Of course, dealings with wise people and cows will be different, but a person who has realized the Formless God sees the same Atman in all beings.
Another aspect of being even-minded everywhere is achieving a state of calmness in all circumstances, like pain or pleasure, success or failure, honor or insults, and others. This is achieved when one remains absorbed in Atman under all circumstances, is devoid of all worldly desires, has no expectations from the world, and is ever satisfied being one with Atman.
Practical Hints: First, we try to see and experience the Atman within us through meditation. As we experience the Atman within, we can see Atman in others.
The universe and life constantly bring us opposite situations, like joys and sorrows, successes and failures, honors and insults, etc. Through spiritual practices, we can develop a mind that balances our reactions to these situations and remains calm.
The reactions of the mind are just thoughts. One kind of thought creates disturbances in our mind, while another creates calmness and peace within. Suppose suffering comes, then we can go on complaining and screaming about it and get disturbed thinking, ‘Why me?’ This way, we add more pain to our miseries. On the other hand, devotees, after making all the efforts to remove the cause of suffering, think that God is the controller of everything and that God has sent this suffering either to learn something from it or to exhaust my past karma or something beneficial may come out from this, which I don’t know. Such a thought helps us to go through the suffering with a calm mind. We have to suffer anyway, then why not suffer calmly and strengthen our faith in God? We can apply the same kind of thinking in all unfavorable situations.
(iii) Engaged in selfless service to all: Realization of Oneness naturally leads to selfless service to all beings. A mother feels oneness with her child. As a consequence, she is always ready to serve her child. When a seeker of Truth or a Jnana Yogi realizes that all beings are not different from him/her, then he/she is always ready to serve all beings. Such a service has no worldly motive like material gain or name or fame. Just as the left hand of a person is ready to help the right hand when it is injured, such a realized Jnani is ready to serve all beings, considering them as part of him/herself.
Practical Hints: We can start seeing Atman or Brahman in our family members and friends and render services without any selfish motive, thinking that ‘I am serving God.’ Then, we can expand our circle to all beings. It is also good to get engaged in selfless service projects as offering our worship to the Living God.
Worship of the people who try to realize the formless God:
We know the worship of those who try to realize God with form. They decorate God, offer flowers, incense, lamps, and food, sing God’s glories, do japa, and meditate. What kind of worship of those who try to realize the formless God?
The Jnana Yogis, who try to realize the formless God through the practice of analysis and meditation, make efforts to experience that (i) Brahman alone is real, and all else is unreal, meaning impermanent, (ii) one’s own true identity is Atman, which is Sat-Chit-Ananda (Existence- Knowledge-Bliss Absolute), and (iii) Atman is Brahman. This practice and selfless service to all seeing the same Atman in them are the worship of the Jnana Yogis. In the end, they merge in Brahman.
They also reach Me:
In the second shloka of this chapter, Shri Krishna said that those who worship God with form, whose minds are fixed on Him, are ever steadfast, and endowed with supreme faith are better Yogis. In this shloka, He said that the Jnana Yogis described above, who worship the formless God, also attain Him. In the Bhagavad Gita (7.18), Shri Krishna says that the Jnanis are My very Self. Mundaka Upanishad (3.2.9) says, ‘One who knows Brahman becomes one with Brahman.’ Thus, the Jnana Yogis who worship the formless God also reach the same God realized by the worshippers of God with form. There is nothing higher or lower among the great souls who have realized God either way.
Then, why did Shri Krishna first say that those who worship God with form are better yogis? The answer is in the next shloka.
Chapter twelve discusses a few major aspects of Bhakti Yoga, the Path of Devotion. A devotee, the follower of this path, usually has several questions, the answers of which help him/her to have a clear understanding of the path and its practices.
In this chapter, we find that Lord Krishna Himself clearly answers the following questions: (i) Who is a better Yogi, one who worships God with form or one who worships God without form? (ii) How to realize God? (iii) What do we do if we cannot focus our mind on God? and (iv) Who is a true devotee of God?
It will be helpful to all devotees to reflect upon the answers given in this chapter and practice them wholeheartedly to develop a love for God and ultimately have a direct vision of God. At the end of the chapter, Shri Krishna himself says that a devotee who considers God as the supreme goal, endowed with faith and devotion, and follows the guidelines prescribed here is His (God’s) most beloved.
1. Arjuna asked, “Those devotees who, ever steadfast, thus worship You (God with form) and also those who worship the Imperishable, the Unmanifested – which of them are well-versed in Yoga?”
Why did Arjuna ask this question?
To understand the reason for Arjuna’s question, we have to quickly go over the essential parts of Bhagavad Gita’s chapters, tenth and eleventh.
In chapter ten of the Bhagavad Gita, Arjuna asked Shri Krishna, “How can I realize You by constantly meditating on You? What are Your forms I should meditate on? Please tell me elaborately about Your Yogic Divine Powers and Your special manifestations. The more I listen to You, the more my desire to listen to You increases.
Then, Shri Krishna mentioned many of His forms, like Atman in the hearts of all, the Sun among the luminous objects, the Mind among the senses, the Om among all the words, the Japa among all the yajnas, the Himalaya among the immovable things and many others. In the end, He said there is no limit to His Divine manifestations. They are infinite. In short, He said, wherever you see glorious or mighty things, know they are a fraction of His Power; even the whole universe is supported by a fraction of His Power.
This partial description created Arjuna’s desire to actually see Lord Krishna’s Universal Form. In the eleventh chapter of the Bhagavad Gita, Lord Krishna showed him His Universal Form out of love for Arjuna. Arjuna enjoyed seeing the beautiful part of the Universal Form but was scared by Its horrible part. Arjuna then requested Shri Krishna to show him His loving and compassionate human form. Again, out of love, Lord Krishna showed His human form to Arjuna, making him feel more at peace.
Thus, Arjuna saw the Universal Form, which gives an idea of an Unmanifested Infinite God and the loving human form of the manifested God. After seeing these two forms, it is natural that he asked Shri Krishna which form a devotee or himself should meditate upon. He asked it differently. He asked, “Who is well-versed in Yoga, one who worships God with form or one who worships God without form?”
Those religions that believe only in God without Form do not need to consider this question. However, in Hinduism, devotees are allowed to worship God without form and with form. For these devotees, this is a fundamental question. In this chapter, Lord Krishna clearly answers this question with a logical explanation.
What does ‘thus’ (evam) mean here?
Arjuna asked, “…. devotees who, ever steadfast, thus worship You…”. What does he mean by ‘thus’?
Arjuna refers to what Shri Krishna told at the end of chapter eleven. Shri Krishna said one cannot see any forms, the Universal or the human, by studying scriptures, austerities, charity, or any other means. He said that only through love for Him (God) alone can one know, see, or essentially understand Him. He further said, “One who does My work and looks on Me as the Supreme Goal, who is devoted to Me, who is without attachment and hatred for any creature – he/she comes to Me.”
Back to the Arjuna’s question:
In Hinduism, most of the seekers of God or Truth can be divided into two categories: those who worship God in human form through idols, statues, and pictures, whom we call the followers of the Path of Devotion (Bhakti Yoga), and those who worship the Infinite God devoid of names, forms, and epithets, whom we refer to as the followers of the Path of Knowledge (Jnana Yoga). In particular, the students of Vedanta come across such question: scriptures like Upanishads extol the Infinite, Formless Brahman as the only one worthy of realization, while the devotional scriptures based upon the same Upanishads emphasize the worship of various forms of God or Incarnations of God. It puzzles the novice on the spiritual path. Which one of the above two is better?
Those who are inclined to the Infinite aspect of God think that people who worship God in the statues and pictures are ignorant and inferior. They asked whether a wave could represent the entire ocean. On the other hand, those who worship God in human form think that people who worship the Infinite form of God are either thinking about the void or some non-tangible abstract concept and live in an imaginary world. Such people lack sensitivity and cannot relate their God to the world. They say that the ocean does not exist without waves. Arjuna wanted to find an answer to his question from the Lord to decide which aspect of God he should worship.
Each sincere seeker of God must settle this question before starting spiritual practices. Thus, Arjuna’s question is extremely important and appropriate. Let us see what Sri Krishna’s answer is.
Essence of the Bhagavad Gita – Chapter 18 (Part II of III, Shlokas 29 – 55)
The Path to Liberation through Renunciation
Shri Krishna said, “I will tell you in detail three kinds of intellect and fortitude, which are divided by the three gunas.
The Three Kinds of Intellect:
The first type of intellect is called the Sattvika (superior) Intellect. This is the kind of intellect that knows clearly the difference between the path of householders and the path of Sanyasins (people who renounce everything to realize God). The Sattvika Intellect knows which actions are their responsibilities to perform and which are not, whom to fear and whom not to, and the difference between things that lead to slavery versus those that lead to freedom.
The type of intellect that creates confusion between righteousness and unrighteousness, and what is or is not a responsibility is called the Rajasika (mediocre) Intellect.
The lowest form of intellect that has a reverse understanding of everything due to ignorance is called the Tamasika (inferior) Intellect. A person with Tamasika Intellect sees righteous as unrighteous and unrighteous as righteous.
The Three Kinds of Fortitude:
The fortitude by which a person gathers one’s mind and directs it along with the vital forces and the senses, single-pointedly towards the Self (Atman), is called the Sattvika (supreme) fortitude.
The fortitude by which a person with worldly desires passionately works for sense-pleasures and money, and performs religious rituals for worldly comforts or heaven, is called the Rajasika (mediocre) fortitude.
The fortitude by which a person with undeveloped intellect does not give up sleep, fear, grief, despondency, and arrogance, is called the Tamasika (inferior) fortitude.
The Three Kinds of Happiness:
The first kind of happiness is that which is felt within, as a result of spiritual practices done to realize God and being aware of one’s own true identity (Atman). This kind of happiness removes all the sorrows of life. It is called the Sattvika (superior) happiness. Initially, the spiritual practices which lead one to this type of happiness may be painful, but after overcoming the initial period of difficulties, one will begin to feel more and more happiness and bliss.
The kind of happiness that results of the union of the senses and the objects of the senses is referred to as Rajasika (mediocre) happiness. Initially, this happiness feels like nectar, but eventually results in pain, worries, and slavery.
The third kind of happiness is a result of things like excessive sleep, laziness, and negligence. It is called Tamasika (inferior) happiness. It deludes the mind in the beginning and also at the end.
The Power of the Three Gunas:
There is nothing, neither a person nor an object, born on this earth or anywhere in the universe that is beyond the dominance of the three gunas.
Classification of People’s Duties According to Their Natural Tendencies (dominance of the gunas/traits in them):
The duties of various categories of people, including Brahmin, Kshatriya, Vaishya and Shudra, have been divided according to the characteristics they have developed due to their natural tendencies.
The Duties of Brahmins (Spiritual Teachers):
The duties of Brahmins are (1) to have control over their senses and mind, (2) to perform austerities, (3) to maintain internal and external purity, (4) to forgive people, (5) to keep their mind simple (devoid of crookedness), (6) to have firm faith in the scriptures and God, (7) to study scriptures to realize God, (8) to make efforts to realize God, and (9) to have direct experience of God.
The Duties of Kshatriyas (Soldiers):
The duties of Kshatriyas are the following: (1) to develop and show heroism, high spirit, firmness, and skill to solve problems, (2) to never run away from a battlefield (3) to be charitable in nature, and (4) to take up responsibility for the people they protect.
The Duties of the Vaishyas (Business People):
The duties of Vaishyas are said to be (1) honestly doing business and (2) protection and sustenance of farming, animals, and the environment.
The Duty of Shudras (Laborers):
The duty of Shudras determined due to their natural tendencies is to provide services to all.
How One Can Attain Supreme Knowledge by Performing One’s Duties:
If one sincerely performs one’s duties or responsibilities as a householder, then one attains the same Supreme Knowledge that a yogi attains by renouncing the world.
Let me tell you how one can attain such Supreme Knowledge simply by performing one’s responsibilities.
When a person becomes aware, through the performance of his/her responsibilities, that (s)he is worshiping the Creator of the universe, by whom the whole universe is pervaded, then (s)he will attain Supreme Knowledge.
Poorly performing one’s own responsibilities is better than well-performed someone else’s responsibilities. If one performs one’s own responsibilities, then one will not feel guilt.
(Note: Think of it as though each person is a point in the universe that is made out of space-time-causation. Each one has one’s own responsibilities, according to the placement of the point. The physical universe is functioning because the five elements (space, wind, fire, water, and earth), the sun, the moon, and plants, etc. perform their individual responsibilities. Similarly, if each human being performs his/her responsibilities, the entire human society can function smoothly. When people do not perform their responsibilities, then conflicts and chaos arise in families or in the greater society. (Regardless of our willful compliance, we have to remember that, sooner or later, we will be forced to perform our responsibilities anyway, per nature’s laws and forces greater than us.)
As every fire generates smoke, so does every action have unpleasant consequences associated with it. Therefore, one should not quit ones responsibilities foreseeing their unpleasant consequences.
If one is fully detached (realizing that everything belongs to God), has full self-control, and desires only to realize the Ultimate Reality or Truth, that person, by renouncing the results of his/her actions, attains the highest state of supreme calmness and peace, even while he/she remains intensely active in the world. This is a state of freedom from all bondages created by consequences of actions performed.
Inner Calmness and Peace Lead to the Realization of Brahman (the Ultimate Truth or Reality):
O Arjuna! I will tell you briefly how a person, who has attained inner calmness and peace within, by properly performing one’s responsibilities, realizes Brahman, the Supreme Knowledge, which the Jnani attains through renunciation of all actions.
When a person develops the following characteristics through properly performing actions, then (s)he becomes worthy of being one with Brahman (the highest state that a human being can attain).
(1) pure intellect (which clearly discriminates between right and wrong), (2) sattvika fortitude, (3) control of mind and senses, (4) free of distraction from worldly objects that attract the senses, (5) beyond attachments and hatred, (6) love for solitude that helps one to focus one’s mind on God and reflect upon the purpose of life, (7) keep the intake of the senses minimum whether that be intake of food by mouth, or through any other senses (8) control of speech and body, (9) continuous engagement in meditation, (10) being established in renunciation, (11) removal of ego, power, pride, lust, anger, and possessions, (12) have replaced “Me and mine” by “Thee and thine”, and (13) a peaceful nature.
Such a person, being one with Brahman, is very happy within, does not grieve for loss, does not desire anything in the world, and sees all as manifestations of Brahman, attains supreme love for God.
Having attained this supreme love for God, (s)he knows Me (God with form and God without form) in totality, and then becomes one with Me.
In the first part, I briefly talked about the philosophies of Jnana Yoga and Karma Yoga before describing simple but effective spiritual practices of the yogas. In this part, I would like to share with you briefly what I understood the practical major points of Raja Yoga.
One can learn more about Raja Yoga by reading the Bhagavad Gita (especially chapter 6), Swami Vivekananda’s book “Raja Yoga” and Swami Adiswaranandaji’s book “The Four Yogas”.
Raja Yoga Book of Swami Vivekananda
The Four Yogas – Swami Adiswarananda
Shrimad Bhagavad Gita
Raja Yoga: Raja Yoga is a path to realize the Ultimate Reality or Brahman or God that is lying within through self-control and focusing the mind. As sun-rays gathered by a magnifying-glass creates fire, similarly the mind, gathered by self-control and focused on our inner divine Self (Atman), reveals our true identity. This is God realization.
Raja Yoga logically and scientifically describes the stages of progress from the beginning to the last stage of realizing the Ultimate Reality. These steps are different states of our mind. Once we go through all of these stages, we understand all the aspects of our mind. These are the famous eight steps of Raja Yoga.
Seven Steps of Raja Yoga & Eighth step of Vedanta:
(1)Yama: Yama constitutes of five practices to help attain self-control:
(i) Ahimsa (Non-violence): One should not hurt anyone physically, verbally, and mentally. Any thought, or word, or an action which harms any person keeps our mind in an agitated or reactionary mood. With such a mood, a person cannot focus one’s mind completely. We can focus our mind partially on the Self along with harmful thoughts. But such partial focus cannot help us to attain the highest knowledge. A person with idea of revenge or harming others cannot be a decent human being, not to talk about a Yogi. Therefore, 100% focus of our mind is necessary.
(ii) Satya (Truthfulness): In order to be a Raja Yogi, one has to practice to be truthful in thoughts, speech, and actions. Hypocrites and dishonest people cannot progress in any Yoga. Being truthful prepares a ground to begin our journey to realize the highest knowledge.
(iii) Asteya (Not to Steal): Respecting the property of other people and not stealing builds up self-control. These properties of others could be in any form.
(iv) Brahmacharya (Practicing Celibacy): Sri Ramakrishna said that lust and greed tie mind of a human being to the lower planes and will not let it think anything higher. Brahmacharya is to control lustful thoughts, speech, and actions. There is a short story that encapsulates this point. Someone once had a mongoose as a pet and he had a small ground for it to go around. The ground was surrounded by a wall. To stop mongoose from running away, the owner tied a brick to its tail with a string. Each time mongoose tried to climb the wall to go away, the weight of the brick brought it down. Lust and greed are these weights.
Lust is a natural instinct in all beings to continue the creation of the universe. But, it is a small part of human life. Human beings are not born just to produce more human beings and die. There is much more to life. People forget this and orient their whole lives around this lust-oriented joy. Therefore, they miss a lot of uplifting joy of life which the scriptures describe. The Upanishads say that the sum total of all worldly joys is lesser than one-billionth of the bliss one gets by realizing Atman.
Those who try to fulfill lustful desires are either not aware of or forget the fact that these desires are like fire and attempts to fulfill them are like adding ghee into it. The more we put ghee into the fire, the more it intensifies. It is like the Myth of Sisyphus. Each time one rolls a stone up, it rolls down. Sri Shankaracharya says that trying to fulfill all worldly desires and simultaneously get the highest knowledge is like trying to cross a river holding a crocodile.
What can be done? Not all people can live a life of celibacy. It is true that only 1% of human beings truly renounce everything and fully dedicate their lives for God-realization and service to humanity. In Bhagavad Gita, Sri Krishna says, “All legitimate desires come from Me (God)” (Gita 7.11). That is why in the Hindu system there are four parts of life: Brahmacharya, Gruhastha, Vanprastha and Sanyas. In the younger ages (up to 25 years), students should practice celibacy and devote all their time and energy to acquire moral and spiritual knowledge, learning various skills to make a living in the future and to build their character. Then, there are two choices. One path is to renounce everything for God-realization and service to humanity. The second path is to get married, raise a family properly, and get control over lust and greed. And then, after having experienced the world, they can renounce everything for God-realization and service to humanity. This is Vanaprastha and Sanyasa. Sri Ramakrishna said that after one or two children, the husband and wife should live like brother and sister and should help each other in their spiritual progress. This is possible if they understand the importance of spiritual practices and the bliss, peace, knowledge, and fulfillment that follow. This has to be done very carefully without damaging an individual’s mind and his/her relationship with the spouse.
Controlling and focusing the mind on God or Self is not an easy task for it needs tremendous will-power. This will-power comes from controlling the lustful thoughts and other desires through which our energy runs out. This is where spiritual practice becomes difficult and we need help from the All Mighty. We have to sincerely pray and try. If we are sincere, at right moment help comes from the All Mighty. Actually, devotees feel that only by God’s grace can we do spiritual practices.
(v) Aparigraha (Living with minimum belongings and not receiving any gift or favors from others): Those who have a higher goal of God realization or attaining the highest knowledge need all of the possible time and resources to make progress on achieving this goal. They cannot waste their time maintaining lots of unnecessary material things. That is why they select a “simple life,” meaning to live on minimum number of worldly things. For example, they question to themselves: How many minimum numbers of clothes, shoes, toiletries and other things are needed for me to live? They will find out what the minimum liabilities they should go into are. They chose bare necessities over luxury.
Receiving gifts or favors from others creates a sense of guilt to pay back in some form or other. The giver may have some form of expectation that may result in guilt if we cannot fulfill them. A question comes: “In house-holders life how can we avoid not receiving gift or favors?” The answer is, “We should receive gifts or favors only in unavoidable situations. And whenever we receive any gift or favor, we must try to give back more than what we have received. This way no guilt will be left and mind remains free.”
(2)Niyama: Niyama constitutes the following five observances:
(i) Saucha(External and internal purity):Cleanliness of the body and mind is very important. Cleanliness of body is easy to maintain, but cleanliness of mind takes a long time. When mind is clean, only then does the divinity manifest from within. Thus, cleanliness of mind is the ultimate goal. A Raja Yogi should have this goal of purification in mind and constantly work for it. As mind gets purified, one advances towards one’s true identity, The Divine Self or Atman. One develops a sense of purity, and consequently impurity will make one uncomfortable. We have to remember that whatever takes us away from our divine Self is impure.
(ii) Santosh(Contentment): A student of Raja Yoga develops a sense of contentment. Being in the world, it is natural that we have desires. We need to fulfill legitimate desires. But, we have to realize the following facts: (1) We cannot fully satisfy all the worldly desires. The more we try to fulfill these desires, the more they grow in intensity. (2) The fulfillment of worldly desires gives us little pleasure initially, but then we have to pay a high price for our energy, time, and resources. At the end, the consequences make us suffer more than the pleasure. (3) Worldly desires make us slaves of worldly objects and people. We cannot think and act independently. (4) It is always good to have desires which help us grow spiritually and give us better understanding of our lives. Thus, we have to keep our legitimate desires minimum, be happy with what we have and what we get, and continue striving for spiritual development. Scriptures say that “contentment is the greatest wealth one can have.”
(iii) Tapas(Austerity): We have to learn to bear the pain that comes when we make efforts for spiritual development. People suffer so much to attain a worldly thing which eventually gives them very little joy and still they do not complain. Why then should a spiritual seeker complain in bearing a little suffering which will give infinite joy? If we are forced to remain hungry, it is painful. But, if we willingly fast, then it is an austerity.
(iv) Swadhyaya (Study of Scriptures): A study of the scriptures is important. In the beginning, it is good to listen to the experts who had practiced what the scriptures say and had developed spiritually. Listening to intellectuals who do not practice the essence of scriptures will not help much. Through the God-realized people, we can learn essence of scriptures and practice them. This way we avoid spending our time understanding useless and unnecessary things. We will also avoid misinterpretations of the scriptures. Furthermore, we have to learn what is applicable to us at this given point. Many inessential things of the scriptures are necessary to preserve the essential things. For example, a banana skin is necessary to have banana. But, we have to remove the skin and eat only the banana.
(v) Ishwar Pranidhana (Worship of God): Some form of worship of God is necessary to develop love for God. Also, for a person with body-consciousness, it is important to think God with a form. It will be easier to focus on God with form than God without form.
(3)Asana: We have to master a sitting posture that is comfortable and will help us focus our minds on God. We have mastered a posture if by sitting in that posture we can forget our body and comfortably think of God for an hour or more. Usually, this posture consists of sitting on the floor with crossed legs. For a normal healthy person, the mastery of this posture can be developed through regular spiritual practice. Those who have been advanced in the spiritual path say that sitting crossed-legged while keeping the spinal column, neck and head in straight line, helps focus our minds on God or our spiritual ideal. The Bhagavad Gita also describes the same posture in the shlokas 6.13.
(4)Pranayama: Our breathing is connected with our state of mind. If we are calm, then our breathing is slow, smooth, even from both the nostrils, and has fewer inhale-exhale units per minute. If our mind is excited, agitated, angry, or scared, then our breathing will be faster, shorter, and will have more units of inhale-exhale per minute. Also, we do not need to breathe from both of our nostrils all the time. This depends on our state of mind. Naturally our mind is calm when night meets day and in the evening when day meets night. These are the best times to pray, do japa, or meditate.
Raja Yoga also teaches how to do the opposite – to control the mind by controlling breathing. This has to be done systematically and in the presence of an expert. Otherwise, one may damage one’s mind. Along with this breathing exercise (Pranayama), one has to do all the practices described above for self-control.
(5)Pratyahara: We must get control over the mind’s power of attaching and detaching to our sense-organs. This can be done with 3 things. (1) One must observe how various thoughts come and how the mind gets attached or detached from the sense-organs and their objects. Mostly, the mind gets attached to the sense-organs and their objects through desires, causing the mind to wander around. By observing the mind and having desire to get control over the mind, the desires and thoughts get reduced over a period of time. (2) One must have the will-power to withdraw the mind from the sense-organs and their useless desires. Using too much force is not good. This has to be done cleverly without breaking the mind’s ability to function. (3) One must explain to his/her mind how useless it is to run after every desire that comes to the mind. By discrimination, from all desires, we have to separate the favorable and legitimate desires and the harmful illegitimate desires. Then, tell the mind to get rid of the latter desires and focus on the favorable and legitimate desires.
(6)Dharana: Practice to focus the mind on God or Self (Atman; our True Identity) and keep it focused as long as possible. The mind has to be focused and must remain steady like the flame of an oil-lamp or the candle in a windless environment. If we can focus our mind continuously on God or Self for twelve seconds then it is called Dharana. Imagine, we have to focus continuously for only twelve seconds! But, the mind’s activities are very fast and can in fact be measured in nanoseconds. However, yogis can still control and focus their mind on God or Self. Many people focus their mind unconsciously on the worldly object they love. We have to use this ability in the spiritual path in order to obtain the unlimited bliss, deeper knowledge of ourselves, unselfish love for all, and fulfillment of life.
(7)Dhyana(Meditation): When the focus of our mind becomes steady, then we can go into meditation. Twelve seconds of continuous focus of our mind on God or Self makes one unit of Dharana and twelve such units of Dharana makes one unit of Dhyana or meditation. When people say that they are meditating, then they are actually NOT meditating. Because, when one is aware that ‘I am meditating,’ that is a distraction of the mind. In meditation, there is no awareness of anything except the form of God or Self. One only becomes aware of the meditation after the actual meditation happened. Trying to meditate is different than meditation. In meditation, there is no awareness of body, time and space.
(8)Samadhi: This is the final stage of consciousness in which the meditator, the object of meditation, and the meditation become one. Twelve units of meditation lead one into Samadhi. It is very difficult to attain Samadhi. However, it is not impossible. People have witnessed Sri Ramakrishna attaining Samadhi often. Any thought of God or any uplifting thought would take his mind to either God (Mother Kali) or further into Infinite Atman or Brahman. Doctors have even checked his physical state during Samadhi and found that all the activities of body have stopped, though his face continued beaming with divine bliss. In Samadhi, Sri Ramakrishna was oblivious of the space, time, and environment. Only towards the end of his Samadhi would his mind slowly become aware of space, time, and environment. Regaining consciousness, his words would become very powerful, filled with inspiration and wisdom. Being one with the Universal Mother in Samadhi, he used to say, “The Universal Mother speaks through me.” By a mere look and touch, he transformed many people’s lives for good. These people (his direct disciples) inspired millions of people all over the world. Following Sri Ramakrishna’s guidance, they uplifted themselves, removed their sufferings, experienced infinite bliss, and served humanity with their unselfish service. This is the outcome of Samadhi. A person experiencing Samadhi can improve lives of millions of people.
Six Centers of Spiritual Consciousness: Raja Yoga also includes six centers of consciousness.
These centers are in the spinal column and match with the nervous-system of a human being. According to Raja Yoga, the consciousness of a person moves along three subtle nerve channels called Ida, Pingala, and Sushumna. If we take a horizontal figure eight ( or the infinity symbol and pile up several of these symbols one on top of the other, that would resemble what prepares the nerve channels of Ida, Pingala, and Sushumna. The left circle represents Ida, the right circle represents Pingala, and the middle hollow part is Sushumna. This column goes from sacral plexus to the top of the brain. The different plexuses that have centers in the spinal column do match with the centers of Raja Yoga. Usually, the messages between brain and other nerve centers travel through Ida and Pingala. Yet, a Raja Yogi, through control on the senses and mind, develops a faster communication between brain and the senses through Sushumna. The signals travel through air like wireless communication. It is amazing that when Swami Vivekananda explained the work of Sushumna, the wireless communication was not even invented.
These six centers of Raja Yoga range from the lowest plane of gross impulses to the highest plane of pure bliss.
(i) Muladhara (Center symbolized with a four-petal lotus): This is the first state of consciousness. When mind is at this level, a person thinks only of food, guided by gross subconscious desires.
(ii) Swadhisthan (symbolized with a six-petal lotus): At this level of consciousness, a person is constantly swayed by gross impulses, imaginations, and animalistic propensities.
(iii) Manipur (symbolized with a ten-petal lotus): This is situated at the naval level of an individual. At this level, one feels that as clouds obstruct the vision of sun, the clouds of gross urges and impulses are obstructing the Truth.
(iv) Anahata (symbolized with a twelve-petal lotus): This is situated at the level of heart. When consciousness rises at this level, an individual starts getting a glimpse of the Ultimate Truth or God or Self. Every now and then the clouds of the gross urges go away and one has spiritual vision of God or Self.
(v) Vishuddha (symbolized with a sixteen-petal lotus): When mind rises to this level of consciousness and stays there most of the time, then all impurities of the mind goes away.
(vi) Ajna (symbolized with a two-petal lotus): This center lies between eyebrows. At this level of consciousness, one has clear vision of God or Self. However, it is as if an extremely clear and thin glass surrounds this God or Self. This clear glass is the thin ego of a person who wants to enjoy the vision of God or Self.
Vedanta talks about seventh stage of consciousness.
(vii) Sahastrara (symbolized with a thousand-petal lotus): It is located at the crown of the head. When the consciousness rises to this level, an individual becomes one with God or Self. All the ideas of identification of an individual with body and mind vanish. An individual’s consciousness merges with the Universal Consciousness. Now a person feels Oneness with all. One feels that everything is manifestation of consciousness (Brahman). One directly sees that consciousness (Brahman) has become everything. There is no matter.
With above mentioned practices of Raja Yoga, one can raise one’s consciousness from the lowest level to the highest level.
Dangers:
(1) Usually people think that Yoga refers to just a few physical exercises to live a healthy life and get some mental peace. This wrong impression prevents them to get something higher. It is like people seeing few pictures of Himalayas and thinking that they have seen Himalayas. By just seeing a picture, they cannot get thrilling experience of the grandeur and beauty of Himalayas.
(2) People look at the requirements to be a Raja Yogi and become afraid that they can never be such a yogi. The steps of Raja Yoga are so clearly described that people get overwhelmed. But, with determination and practice, one can become a true Raja Yogi.
(3) In Raja Yoga, “Laya” is a great obstacle. When people travel in a car or a train or a plane, they fall in sleep by the rhythm. Similarly, in Raja Yoga when people try to meditate, most of the time “Laya” comes and people cannot separate this lazy state of mind from the actual meditative state. People spend years remaining at this stage believing that they have attained meditative state. A highly meditative state and a state of inertness look alike. Swami Vivekananda clearly stated the difference between a person in Samadhi and a person in deep sleep. He said that an ignorant person feels physically good after falling in deep sleep, but remains ignorant. On the other hand, when an ignorant person goes into Samadhi, he becomes wise.
“When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-Gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day” – Mahatma Gandhi
Shri Krishna & Arjuna
……………Beginning of Bhagavad Gita………..
This year, on December 13th, all over the world devotees and lovers of Bhagavad Gita are celebrating Gita Jayanti by reciting its 700 verses or couple of chapters and/or thinking about their meaning. For intellectuals Bhagavad Gita is a wonderful book. For devotees these are the words of Lord Shri Krishna. Bhagavad Gita had inspired innumerable Saints, Sages, Spiritual teachers, Scholars, Great leaders, and common people who are struggling to live a decent life.
There are innumerable commentaries, books, and articles written on Bhagavad Gita. Many spiritual teachers and scholars have lived their entire lives talking and elaborating the meanings of the verses of Bhagavad Gita.
At Vivekananda Vidyapith, on December 7th we recited all the eighteen chapters of Bhagavad Gita. Many verses or shlokas appealed to my mind while reciting them. It was an uplifting experience. We cannot agree any more with Sanjay who told at the end of the Bhagavad Gita, “I heard this wonderful dialogue between Shri Krishna and Arjuna which created goose bumps due to excessive joy. As I remember this amazing dialogue again and again an upsurge of bliss fills my heart.”
Bhagavad Gita is an ocean of wisdom. Even taking a little of its water in our palms and drinking it makes our life blessed. Meaning that taking even one of Bhagavad Gita’s teachings and practicing it in our life makes our life happy and it fills our heart with satisfaction of living a good life.
I will share one thought which overpowered many other thoughts about the teachings of Bhagavad Gita. We love God and we want God to love us. A question comes: what kind of a person should we become so that God loves us?
It is amazing that Shri Krishna himself describes who is most beloved to God. More amazing is that He did NOT say, one who goes to temples every day, or performs rituals or offers various things to Me or spend hours in singing and meditating on Me or does any external practice is My most beloved! It is not that these practices are not good. But, from Shri Krishna’s answer it seems that these things are not sufficient. Shri Krishna describes the qualities of His most beloved devotee in shlokas Gita 12.13 – 12.19. After spiritual practices these qualities must manifest from the devotees. The following are few of these qualities:
(Note: Swami Vivekananda liked these qualities so much that he included an English translation of these shlokas into his lectures on Raja Yoga.)
– One who hates none: Very first quality is not to hate anyone! Why? When we hate a person or an object, then we give that person or an object a special place in our mind. Giving a part of our mind to that person or an object, we block our mind to think something beneficial to us.
– Who is a friend of all: As a result of our spiritual practices unselfish love for all should develop naturally.
– Compassionate towards all: One who understands sufferings and pain of others and does whatever he/she can to remove or ease them.
– Devoid of possessiveness: One who understands that we did not bring anything in this world when we were born and we will not be able to take anything from this world when we die. A devotee has a firm conviction that everything belongs to God and we are just care-takers.
– Egoless: Ego blocks Reality and contaminates it. With ego, I see the world only from ‘my point of view’ and not from the ‘others point of view.’ I see my big mistake as a small one and another’s small mistake as a big one. As true knowledge comes, then ego reduces and humility develops.
– A person’s mind is balanced in joys and sorrows: There are many examples in which people have lost their heads when they were happy and have committed harmful mistakes. Also, people fall apart in sorrows. A devotee remains balanced in joys and sorrows. When happiness comes, a devotee thanks God for giving happiness and keeps mind alert for not getting carried away. When sorrows come a devotee clings to God to go through the painful time.
– Forgiving: A devotee has a big heart and forgives others for their mistakes and misbehavior. He/she thinks that he/she makes mistakes and so do others. Also, people misbehave because of ignorance. Keeping grudge against someone develops hatred which is not good.
– Satisfied: A devotee works hard to fulfill one’s responsibilities and remain satisfied with whatever he/she gets as rewards (God’s prasad).
– Ever devoted to Yoga: For a devotee the spiritual practice is a 24-365(6) commitment. One who wants to attain spiritual goal has to integrate all activities which leads one towards that goal.
– Posses Self-control: For spiritual progress one has to slowly develop self-control. Upanishads and Bhagavad Gita ask us to control senses by mind, the mind by pure intellect and the pure intellect by Atman (Self). One cannot have spiritual progress without self-control.
– Determined: Many worldly things deviates a devotee from the spiritual path. One needs a strong determination to stick to the spiritual path and make spiritual progress.
– Gives mind and intellect to God: Swami Vivekananda says that both head and heart are needed in spiritual path. We have to engage intellect to think about the goal, the path, the obstacles and ways to remove the obstacles. Also, through various practices one has to develop love for God, like singing hymns, bhajans, dhoons, reading inspiring books and biographies, holy company etc.
– One who does not become a cause of suffering: A devotee is careful not to create any problem to other people. He/she lives cautiously. Sometimes people out of ego or jealousy think that a devotee is a problem, but a devotee has no intention to create any problem.
– One who is not disturbed by the others: Because of lack of hatred, being a friend of all, and having a forgiving nature a devotee does not get disturbed by people’s behavior. A devotee learns how to work lovingly with others.
– Free from fear and anxieties: A devotee thinks that God has created me and takes care of me. With that attitude he/she is free from fear and anxieties just as a child is free from them having parents around.
– Have no expectations from others: A devotee is completely dependent on God. He/she lives in the world having no expectations from anyone. He/she tries to give more than receives. If a person cannot give something in return, then one does sincere prayers for the good of the people from whom one has to receive something.
– Pure: Shri Ramakrishna said that pure mind, pure intellect and Atman (Self) are same. Through pure mind Atman reflects from within. A devotee is always working hard to remove impurities from one’s mind.
– Skillful: Shri Ramakrishna said that a devotee is not a dumb person. He/she skillfully performs every action. A devotee puts one’s full mind and heart into every action. Even if the action is small, he/she tries to do it in a perfect possible way. Saints say that if you want to know how a person’s meditation is then see how he/she performs small actions.
– Unbiased: A devotee does not take a side. He/she looks a situation from all sides. He/she does not try to cover a friend’s mistake or a wrong-doing and never fails to admire a good thing of any person, friend or a foe.
– Never initiates any action with worldly desire: A devotee’s attitude is “Seek not, avoid not.” He/she takes care of whatever responsibilities come to him/her with full mind and heart. He/she knows that there is no need to add more work which he/she does not have to do it. This way he/she has time and energy to do spiritual practices.
– Even minded in honors and insults: A devotee has Self-dignity, but his/her mind does not get disturbed by the external honors and insults given by people. He/she knows that one who honors now may insults him/her later and vice a versa. Many times people honor because of the fulfillment of their selfish desires and insults when they are not fulfilled. In a football, cricket or any game people cheer a player when he/she does good and boo the same player later when he/she does not do good. Lord Buddha said that when a person insults you and if you do not take it then it remains with the person. A devotee offers praises to God thinking that God gave good qualities which were praised. When someone insults, then a devotee thinks ‘do I have to learn something from this, then learn it, and if there is nothing to learn from it then simply drop it.’
– Detached: Detached means attached to God. If we think that ‘everything belongs to God and I am only a care-taker’ then real detachment comes. Detachment does not mean a person becomes rough or heartless or careless. It is completely opposite. A detached person has true love for all and cares for all thinking that he/she is taking care of God’s children and God’s things.
– Has Steady Intellect: The characteristics of a person with steady intellect have been defined at the end of Bhagavad Gita chapter 2. Mahatma Gandhi loved these qualities. A devotee cannot be whimsical. His/her mind and intellect are steady. He/she has a fixed spiritual goal and does everything to reach that goal. His/her character is very strong and does not change by the whims of the mind.
– Whose home is the whole world: For a devotee the whole world is God’s. Thus he/she is content wherever he/she resides. He/she is always with God.
Wow! So many qualities! I am sure each one of us thinks that it is not possible to have all these qualities. Thus, it is not possible to become a God’s beloved devotee. Well, many did become God’s beloved devotees. Why should I think that I cannot? Little children go to KG. It is very difficult to imagine looking at them that few years later one of them becomes a professor, a writer, a musician, a medical doctor, an engineer, a pilot, a scientist, or a responsible person in the society. Similarly, if we work for these qualities properly, then we may acquire them to some extent.
One more important point is that these qualities are inter-connected. If we take one quality and start practicing it, then all other qualities come with it. Saints say that if we sincerely make attempt and pray to God, then by God’s grace all these qualities manifest in us. It is worth trying. Even fractions of these qualities make us a decent human being.
mahendrajani 