MEDITATION/DHYAN IN THE BHAGAVAD GEETA
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Yogeshwar Shri Krishna speaks in the chapter – six of the Geeta that a yogi living in a sequestered place, abjuring desires, expectations, and hoardings should restrain the mind and senses, then sitting in a stable posture, keeping his body, neck, and head straight collect himself and meditate on Me. Here too Dhyan is not the beginning of Sadhna. The devotee has to fulfill certain pre-conditions like living in a sequestered place and restraining the mind and senses. The Yogeshwar (Lord of Yog) prescribes His own form as the object of meditation. It is important to note that the Geeta does not ordain to meditate on any or everything or every person.
In chapter Eighteen, From Verse Fifty-One to Fifty-Five Yogeshwar Shri Krishna says:
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca
śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca
“Blessed with a pure intellect, firmly in command of the Self,
with objects of sensual gratification like sound forsaken,
with both fondness and revulsion destroyed, -“
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ
“Dwelling in seclusion, eating frugally, subdued in mind, speech, and body,
incessantly given to the yog of meditation, firmly resigned, -’’
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate
“And of giving up conceit, the arrogance of power, yearning, ill humor,
and acquisitiveness, devoid of attachment, and in possession of a mind at repose,
a man is worthy of becoming one with God.”
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate Param
“In this serene-tempered man, who views all beings equally,
who abides intently in the Supreme Being,
neither grieving over nor hankering after anything,
there is fostered a faith in me that transcends all else.’’
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनंतरम्॥
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tadanaṁtaram
“Through his transcendental faith, he knows my essence well,
what my reach is, and having thus known my essence
He is at once united with me.”
For the attainment of my Para Bhakti (transcendental devotion) the devotee has to abjure objects even words (speech) and has to lead a secluded life. He has to take little food, restrain the body and senses, and is to be thoroughly devoted to meditation. Here too Yogeshwara Krishna has directed several precursory steps to be taken before meditation. He has confirmed and pointed out that his devotion was possible through meditation of some exalted yoga – Being (Yogeshwar).
The Geeta never speaks of the meditation on any Tom Dick Harry.
In Chapter Eight Verse Six it says–
यं यं वाऽपि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥
yam yam vā’pi smaranbhāvam tyajatyante kalevaram
tam tamevaiti kaunteya sadā tadbhāvabhāvitah
“A man attains, O son of Kunti,
to the state with the thought of which he departs from the body
because of his constant preoccupation with that state.’’
It means – the person gets the same yoni (the form of existence) about whom he thinks at the time of his leaving the body (death).
Yogeshwar Krishn also says that those who leave their body meditating on Me, attain my immortal, imperishable
divine form which breaks the cycles of birth and death.
So, O Arjun! you constantly contemplate on me.
divine form which breaks the cycles of birth and death.
So, O Arjun! you constantly contemplate on me.
Thus, we see that Yogeshwar Shri Krishna prescribes meditation on His own being for liberation from cycles of birth and death for the attainment of an immortal state and for final establishment in the element of immortality. Thoughts and contemplation of other forms of existence (yonis) undoubtedly grant those very forms (Yonis). This is indisputable. Concentrating the mind on a flower or a lamp instead of God would not do.
Discussing the same point, the Yogeshwar further lays emphasis
in Chapter Eight, Verse Seven –
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः॥
tasmātsarvesu kālesu māmanusmara yudhya ca
mayyarpitamanobuddhirmāmevaisyasyasanśayah
“So, you will doubtlessly realize me if,
with your mind and intellect dedicated to me, you always wage war.’’
“O! Arjun! You contemplate on Me and start the battle.”
In the next couplet (Shloka) he clarifies the method of contemplation i.e., unwavering renunciation,
leading a life of recluse, retaining the yog-technique in the heart
and singular contemplation of My Being – ‘cetasā nānyagāminā.’
They are the methods of meditation.
If other scenes and visions in place of God appear in the mind,
the contemplation is not perfect.
The notable point here is that the Lord has ordained to meditate on His own Being.
In the Ninth Chapter, Verse Eleven of the Geeta, Lord Shri Krishna introduces Himself –
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
परं भावमजानन्तो मम भूतमहेश्वरम्॥
avajānanti mām mūdhā mānusīm tanumāśritam
param bhāvamajānanto mama bhūtamaheśvaram
‘‘The deluded who do not know my ultimate being regard me in the human form as but an inferior mortal.’’
Do you know what the seers and sages are?
They too by getting the transcendental touch get established in the transcendental entity.
The physical body of such a saint is mere habitation which houses him – “Sadhan Dham Moksha Kardwara.”
In the Eighth Chapter, Verse Eleven the Lord says –
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये॥
yadaksaram vedavido vadanti
viśanti yadyatayo vītarāgāh
yadicchanto brahmacaryam caranti
tatte padam sangrahena pravaksye
“I shall tell you briefly of the ultimate state which knowers of the Ved call the imperishable,
and which is realized by men who aspire for it, act without desire, and practice continence.’’
I would tell you about Him who alone is worthy to be placed in the heart. What is His nature?
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्॥
sarvadvārāni sanyamya mano hrdi nirudhya ca
mūrdhnyādhāyātmanah prānamāsthito yogadhāranām
(Chapter Eight, Verse Twelve)
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥
omityekāksaram brahma vyāharanmāmanusmaran
yah prayāti tyajandeham sa yāti paramām gatim.
(Chapter Eight, Verse Thirteen)
“Shutting the doors of all the senses, that is, restraining them from the desire for their objects,
confining his intellect within the Self,
fixing his life-breath within his mind, and absorbed in Yog,’’
“He who departs from the body intoning OM,
which is God in word, and remembering me, attains to salvation.’’
He, who by controlling the doors of all the senses by restraining them holds the technique of yoga in his heart,
establishes his mind in his intellect and chants the name Akshra Brahm – ‘OM’ meditating on ‘Me’ (My form)
and leaves his body – consciousness, gets instantly Supreme State of realization.
‘Tyajandeham’ means even the awareness of the body goes.
‘sa yāti paramām gatim’. The moment it happens, the ultimate goal is achieved.
The Lord has ordained here to meditate on Him and chant the name of OM. He calls the method of performance – ‘Yogavidhi’ which is to be observed to stop the movement of the senses from digressing to worldly objects.
The Lord again emphasizes –
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥८-१४॥
ananyacetāh satatam yo mām smarati nityaśash
tasyāham sulabhah pārtha nityayuktasya yoginah
(Chapter 8, Verse Fourteen)
“The yogi who is firmly devoted to me,
and who constantly remembers me and is absorbed in me, realizes me with ease.”
‘I’ am accessible to him, now what is the benefit of such accessibility?
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥
māmupetya punarjanma duhkhālayamaśāśvatam
nāpnuvanti mahātmānah sansiddhim paramām gatāh
(Chapter Eight, Verse Fifteen)
“Accomplished sages who have attained the ultimate state are no longer subject.
to transient rebirth which is like a house of sorrows.’’
to transient rebirth which is like a house of sorrows.’’
Such accomplished sages are no longer subject to transient rebirth which is the source of all the miseries.
Now the question arises – who falls in the sphere of re-birth?
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥
ābrahmabhuvanāllokāh punarāvartino’rjuna
māmupetya tu kaunteya punarjanma na vidyate
(Chapter Eight, Verse Sixteen)
“All the worlds from Brahmlok downwards are, O Arjun, of a recurrent character,
but O son of Kunti, the soul which realizes me is not born again.”
Even the creator of this world and his world created by Him – animate and inanimate,
the issues of Diti and Aditi known as gods and demons,
all essentially are recurrent by nature, in other words take birth again and again in this world.
‘Punarapi Jananam Punarapi Marnam’ – they are all stuck in the cycle of birth and death
and hence transient and full of suffering.
But O! Arjun! My devotee never perishes. The word of the Yogeshwar implies that those who meditate on others,
invite huge calamities. If you desire to perish you may go for mortal things or beings,
if you want to attain an immortal and imperishable state, you should rush up to the Yogeshwar.
In the closing chapter of the Geeta the Lord Himself speaks – “O! Arjun! Do you know where God lives? –
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥
īśvaraḥ sarvabhūtānāṁ hṛddeśe’rjuna tiṣṭhati|
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā
(Chapter Eighteen. Verse Sixty-One)
“Propelling all living things that bestride a body-which is but a contrivance-by his Maya,
O Arjun, God abides in the hearts of all beings.’’
But if God lives in our hearts and is so close to us, why are we ignorant of his presence?
This is so because the contraptions we call body are driven by the power of Maya,
the universal ignorance or illusion by virtue of which we consider the unreal universe as real
and distinct from the Supreme Spirit.
So, this physical mechanism is a grave impediment, and it takes us around endlessly through one birth after another.
Where, then, can we find shelter or refuge? Then what to do?
The Yogeshwar says –
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥
tameva śaraṇaṁ gaccha sarvabhāvena bhārata|
tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam
(Chapter Eighteen, Verse Sixty-Two)
“Seek refuge with all your heart,
O Bharat, in that God by whose grace you will attain to repose and the everlasting, ultimate bliss.’’
So, if we have to meditate, we should do it within the realm of the heart. The heart is the true abode of God.
It is the message of even the Bhagwat Mahapuran: that although God is all-pervading,
he is realized only by meditation in the realm of the heart.
Arjun! Take the refuge of God present in you with all your heart and soul, with all your devotion.
Devotion should be singular, it would not do if it is divided partly in Pashupatinath,
partly in Kamachadevi, and partly in Bhaironath.
If it is so it would defuse and would not do any good.
So total devotion is required.
Suppose after breaking all the bonds with the beliefs, predispositions etc.
one takes the refuge of God what is the use of it? What would one get out of it?
‘
‘tatprasādātparāṁ śāntiṁ’ – By his grace you would get Supreme peace – not only this – ‘sthānaṁ prāpsyasi śāśvatam’ – you would achieve a state which is immortal and everlasting. This is called the procurement of the quintessence of immortality and the imperishable state. But here too there is one lacuna. Even after the attainment of this state, strangely enough, we have not seen God dwelling in every heart. So how to go to His shelter? The Lord says.
– ‘O! Arjun! Listen a very confidential secret’ –
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
manmanā bhava madbhakto madyājī māṁ namaskuru
māmevaiṣyasi satyaṁ te pratijāne priyo’si me
(Chapter Eighteen, Verse Sixty-Five)
“I give you my sincere pledge because you are so dear to me,
that you must attain to me if you keep me in mind, adore me, worship me, and bow in obeisance to me.”
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्ष्ययिष्यामि मा शुचः॥
sarvadharmān parityajya māmekaṁ śaraṇaṁ vraja|
ahaṁ tvāṁ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ
(Chapter Eighteen, Verse Sixty-Six)
“Grieve not, for l shall free you from all sins if you abandon all other obligations (dharm)
and seek refuge in me alone.”
In the first two Shlokas quoted above the Lord says that God is present in the heart and directs to take His refuge.
In the next two Shlokas He says to come to His own shelter. Now there is great confusion about where to go for refuge.
Should the devotee go to the God located in the heart or to Shri Krishna standing out beckoning to take His shelter?
The truth is that God exists in the heart undoubtedly, but He can be attained only through Sadguru.
That is the way. The Yogeshwar introduces Himself at several places in the Geeta that He was a Sadguru,
a sage endowed with quintessence of truth.
So, if you wish to attain God situated in the heart you have to go to the refuge of a Sadguru whole-heartedly.
Patanjali calls such a sadguru free from the impact of Karmas and miseries (Klesh – Karm – Vipak).
He identifies him as God. Sanjay was a direct witness. Whatever Arjun saw in that scene was seen by Sanjay also.
Arjun received the vision from Shri Krishna, and the same vision was obtained by Sanjay through the grace of Vyas,
Shri Krishna granted the same which was granted by Vyas, Sanjay the visionary clarifies lastly –
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ|
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama
(Chapter Eighteen, Verse Seventy-Eight)
“Good fortune, conquest, splendor, and steadfast wisdom abide
wherever are Lord Krishn and the noble archer Arjun: such is my conviction.”
Wherever Yogeshwar Shri Krishna and the noble archer of Yog Arjun are,
there abide good fortune, victory, splendour
and unwavering wisdom.
O King! Pandavas would emerge victorious because victory dogs the footsteps of Yogeshwara
otherwise it is impossible to conquer Nature – Lord Krishna is God-manifested
and is endowed with the transcendental touch of divinity. He is the Lord of Yog.
When Arjun enquired how and from where he could get that knowledge, after knowing which nothing remains to be known, after acquiring which nothing remains to be acquired, God answered –
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥
tad viddhi praṇipatena
paripraśnena sevayā,
upadeksyanti te jñānam
jñāninas tattvadarśinaḥ
(Chapter Four, Verse Thirty-Four)
“Obtain that knowledge (from sages) through reverence, inquiry, and innocent solicitation,
and the sages who are aware of reality will initiate you into it.’’
So, Arjun is advised to approach seers with reverence, self-surrender, and humility, to be instructed in true knowledge through devoted service and guileless curiosity. These seers will enlighten him on it.
The ability to acquire this knowledge comes only with a wholly dedicated service.
They are seers who enable us to have a direct perception of God.
They know the mode of yagya, and they will teach it to Arjun.
When God Himself stood before him, what was the point in directing Arjun to a seer?
Actually, Lord Krishna was Himself a seer who had not only seen God but Himself had attained the ultimate state of divinity. The Geeta is actually a dialogue between a guru and his disciple.
Arjun says – ‘shishyasteaham’ – I am your disciple, lead me on.
Thus, we see that Shri Krishna directs to a sadguru, to his refuge.
So, the ancient scriptures prescribe to meditate on Sadguru.
~Revered Gurudev Swami Adgadanand Jee Paramhans.
Humble Wshes.
~mrityunjayanand.
(This discourse was given on 01-12-2000 by revered Maharaj Shree Adagadanand Ji at Kachhawan, Mirzapur, Uttar Pradesh, India in HINDI. Maharaj Shree has resolved doubts here regarding the nature of Dhyan, what is Meditation, and on whom to meditate as per the teachings of the Bhagavad Gita. There is a lot of confusion about it prevailing in the society. Let us try to remove it today in the light of the directions and preachings of Revered Gurudev.) Hari Om.
~mrityunjayanand.
