Bhagavagd Gita

Track Running Session 11- Track 1109

In two verses, Sri Krishna has given complete psychology of bondage, and therefore by consequence, by implication the whole process of recovery of liberation.

Sri Krishna says:

rāga–dveṣa–viyuktais tu viṣayān indriyaiś caran |
ātma–vaśyair vidheyātmā prasādam adhigacchati
||64|| (II)

The objects of desire, the objects of attachment and envy, and when, even when your indriyā(s) are moving about, but they are completely under the control of the Self, then you enter into a complete state of prasāda: prasāda is another word for liberation, you become liberated. In one line, the answer is given; how to come out of all this:

rāga–dveṣa–vimuktais tu viṣayān indriyaiś caran |
ātma–vaśyair vidheyātmā prasādam adhigacchati||

“The self–controlled man, though enjoying the sensory objects with his senses restrained and free from attachment and hatred, obtains peace.”

We will see here that this samādhi of which Sri Krishna speaks, is not a samādhi of inactivity: indriyaiś caran, even when the senses are active…I may be a film director, and directing a film in which all the senses are absolutely at play. In fact film direction is the one field, in which all the senses are profusely used. Even while directing the film, if you are already settled within yourself, prasādam adhigacchati, you are liberated.

Therefore, this samādhi, is the Samadhi of the Karmayogin. It is not a samādhi of a one who doesn’t do any actions, and remains away from everything: this samādhi of Sri Krishna speaks is the most difficult and the highest kind of Samadhi, the state of the inmost condition of consciousness, which is completely consistent with the most dynamic action.

In fact this is the secret message of the Gita. Arjuna was asked to do an action, ghoraṁ karma, the most difficult kind of work, of slaughtering his own brethren, his teachers, his sires, his grand–sires, this is the action, ghoraṁ karma in which all the senses are at work; all the emotions are at work; all kinds of thoughts are at work, such an action, in that action to attain to a complete silence of the Divine. This condition is the samādhistha of the Bhagavad Gita. Not one who runs away from action, and attains to peace by remaining away from action, which is much easier; but to be in the very field of action, and yet not to forget even for one minute, no smṛti–bhraṁśād; there is no loss of memory, there is no buddhi–nāśāḥ, the complete control, a complete stabilisation in the Self at the same time: that is samādhistha.

prasāde sarva–duḥkhānāṁ hānir asyopajāyate |
prasanna–cetaso hy āśu buddhiḥ paryavatiṣṭhate
||65|| (II)

“In that peace of mind, three–fold sorrows exist no longer, because the intellect of the person, whose mind is full of bliss, is soon established in Brahman.”

nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham
||66|| (II)

One of the most important questions that Arjuna had asked of Sri Krishna was: “I am gripped by grief, please show me how this grief can go away from me”.

Sri Krishna says:

nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham
||

As long as you are aśānta, kutaḥ sukham, where will the happiness come to you? “One who is not united with the Higher Self, there is no intellect for him and there is no concentration in the unsteady mind, and to the un–meditative mind, there is no peace. How can there be any happiness to one who is without peace?”

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