Managing Racing Thoughts and Purpose of Meditation (43)
Summary:
Lesson 43 stresses that Karma Yoga is essential BEFORE you're capable of doing Meditation, else it's a struggle and fight with unwelcoming images, thoughts and emotions.
Source: Bhagavad Gita, Chapter 6, verse 1, 2
Introduction to CH6 continuing from previous lesson:
Problem Addressed by Meditation
- Despite having niścaya-jñānam (conviction of knowledge), the mind does not enjoy the benefits of Knowledge. Like water in a tank that doesn't flow due to an obstacle, the lack of transformation is not due to a lack of knowledge but an obstacle preventing its flow.
Identifying the Obstacle
- Obstacle: Viparita-bhavana (habitual notions) are deeply ingrained erroneous impressions that hinder transformation. For example, childhood experiences, like being criticized, can lead to feelings of rejection that color one's understanding of Truth.
Solution: Meditation
- Purpose: Remove habitual notions to allow Knowledge to transform into Liberation. This involves two exercises:
- Alert Living: Ensure all transactions align with Vedantic teachings, promoting Vedanta-friendly living. Attempt to think in light of Vedantic teachings in various challenging situations.
- EG: Rather then saying “That person is a loser”, recognize they are produce of past causes, including parents, and grandparents and great-great grandparents, extending all the way back to thousands of years ago. So many generations have contributed to the immoral behavior.
- Meditation: Spend time revising self-opinions, replacing unhealthy notions with Vedantic truths. Before Vedanta, one might think, “I am mortal, small, incapable, sinful, useless.” Through meditation, these are revised: “I am mortal” becomes “I am consciousness blessing the mortal body,“ and “I need objects to be happy” becomes “I don't need the world to be happy.” A reliable transformation is indicated when, even in dreams, you see yourself as rational and calm, with persistent alertness of the unchanging nature of Self.
- Alert Living: Ensure all transactions align with Vedantic teachings, promoting Vedanta-friendly living. Attempt to think in light of Vedantic teachings in various challenging situations.
Role and Purpose of Meditation
- Two Roles: Meditation serves two roles in the Vedantic path:
- Before Scripture Study: Upasanam for mind preparation.
- After Scripture Study: Nididhyasanam for knowledge assimilation. To experience jnana-phala (fruit of actualized Self-Knowledge) in your life.
True Purpose of Meditation
- Goal: Achieve jnana-nishtha (steadfastness in Knowledge) and jīvanmukti. The benefit is experiencing peace, fullness, contentment, security, and fearlessness by dwelling on the knowledge.
General Preparation for Meditation
- Mind Balance: Maintain samatvam (balance) to prevent daily emotional disturbances from affecting meditation. Practice Karma-Yoga as a means to achieve samatvam, ensuring the mind is available for meditation.
6th Chapter can be divided into 5 main topics:
- General preparation for meditation: sāmānya / bahiraṅga-sādhanam
- Disciplines which are to be observed throughout daily interactions. Practiced constantly.
- Specific disciplines: viśeṣa / antaraṅga-sādhanam
- Disciplines to be observed just before starting Meditation. Not throughout Meditation.
- Process of Meditation: Dhyāna-svarūpam (Nature of Meditation)
- What IS meditation? Is it concentration on something? Or remaining thoughtless/silence. Destruction of mind? Or transcending the mind? As many people, as many definitions.
- Benefit of Meditation: Dhyāna-phalam
- What is expected of Vedantic meditation.
- Obstacles During Meditation and Remedies: Dhyāna-pratibandha-parihārau
- EG: Sleep, mind's thoughts
Official Beginning of CHAPTER 6…
Bhagavad Gita Chapter 6, Verse 1:
śrībhagavān uvāca
anāśritaḥ karma-phalam kāryam karma karoti yaḥ ।
saḥ saṃnyāsī ca yogī ca na niragniḥ na ca akriyaḥ ॥ 6-1॥
The Lord said — he who performs the action to be done without expecting the result of action, is a real sanyāsi, and not a renouncer of rituals. Moreover, he is a Yogi and not a renouncer of activities.
Karma as a Means to Mokṣa:
- Karma-Yoga is repeatedly emphasized throughout the Gita as a means to liberation. By performing actions without attachment, one purifies the mind, making it receptive to self-knowledge.
Alertness and Sacrifice:
- Living as a Karma-Yogi requires constant alertness to ensure actions conform to dharma. This often involves sacrificing personal desires for the greater good and spiritual progress.
Characteristics of a Karma-Yogi
- Spiritual Priority: A Karma-Yogi prioritizes spiritual growth over material accomplishments, using material achievements to support spiritual development.
- Type of Actions: Engages in niṣkāma-karma (selfless actions) that promote spiritual growth and benefit society, not just personal gain.
- Perspective on Success and Failure: Views both success and failure as opportunities for growth, accepting all outcomes as Īśvara-prasāda (God's will).
Karma-Yogi as a Meditator
- Mindfulness: A Karma-Yogi is considered a meditator because they focus their mind on the present task, free from agitation about the past or anxiety about the future.
- Open-Eye Meditation: Engages in meditation through action, maintaining focus and offering all actions to the Lord, thus constantly thinking of God.
Karma Yogi is Better then Sannyasi
- Simply adopting the external trappings of a sannyāsī does not equate to true renunciation. Without addressing internal desires and conflicts, one cannot achieve the peace and clarity associated with true sannyāsa.
- Suppose sannyāsī has renounced everything. No family, wife, children. Robe. And while sitting in meditation, he thinks of: “How many disciples will I get? When will I start my aśram? Will I get my alms today?”
- Whereas Karma Yogi is a gṛhasta aśrama (householder) and is also a sannyasi, because mind is focused and active in the world.
Karma Yogi is Better then Common Meditator
- Common yogic meditator is one who quietly sits in correct posture, may look like meditator on outside. But inside his mind is everywhere. This is NOT a meditator.
- Like 1 min of silence for respect of the dead person. During 1 min, we think of everything other then person.
- Who is the best meditator? A karma-yogi. Doing actions in world, alert to presence of Ishvara.
Summary of a Karma-Yogi
- Mind Focus: The Karma-Yogi maintains focus like a meditator.
- Consistent Devotion: The Karma-Yogi consistently involves the Lord in their actions, similar to a sannyasi.
Bhagavad Gita Chapter 6, Verse 2:
yam saṃnyāsam iti prāhuḥ yogam tam viddhi pāṇḍava ।
na hi asaṃnyasta-saṅkalpaḥ yogī bhavati kaścana ॥ 6-2॥
Oh Arjuna! That which (they) call renunciation is that Karma Yoga alone, understand. For, nobody becomes a Karma Yogi with out renouncing fancies.
In this verse, Lord Krishna clarifies the nature of true renunciation, emphasizing that it is not merely about external changes but involves a deeper internal transformation.
- True Renunciation as Karma-Yoga:
- Krishna explains to Arjuna that what is often referred to as “renunciation” is, in fact, Karma-Yoga. This form of yoga involves performing actions without attachment to their results, focusing instead on the purification of the mind. True renunciation is not about abandoning activities but about relinquishing desires for limited outcomes, such as wealth or status.
- Internal vs. External Renunciation:
- The distinction between internal and external renunciation is crucial. External renunciation, like wearing an ocher robe or giving up rituals, does not equate to true sannyāsa. True renunciation involves an internal shift, where one gives up sankalpas, the mental constructs and desires that drive actions. This internal renunciation is essential for both Karma-Yogis and sannyāsīs.
- Renouncing Desires and Saṅkalpas:
- A Karma-Yogi renounces desires (rāga-dveṣas) that conflict with dharma, while a true sannyāsī goes further by renouncing the notion of doership through self-knowledge. Both paths require giving up saṅkalpas (subjectivities, unhealthy stories), which are the root of desires for limited results.
- Connection to Meditation:
- Karma-Yoga serves as a preparatory step for meditation (dhyāna-yoga). While meditation requires the will to focus the mind, it is ineffective without prior mental readiness. Karma-Yoga purifies the mind, making it capable of sustained focus and contemplation. Thus, Karma-Yoga and dhyāna-yoga are interconnected.
- Summary: Karma Yoga (reduces mind agitators) > closed eye meditation (see how ishvara relates in your life) > makes self-knowledge more effective.
Keywords: agni, agnih, ajnani, akriyah, antaranga, bahiraṅga, dhyana, dhyanam, jivanmukti, jnana-yoga, jnanam, jnani, kama, krsna, moksa, moksha, nididhyasana, niragni, niscaya, nishcaya, nishkama, nishtha, niskama, nistha, parihara, pariharau, pratibandhah, puranas, sadhana, samnyasi, samsara, samsari, sankalpa, sannyasa, sannyasi, santih, sastra, sāmanya, shanti, shastra, shravana, sravana, svarupa, upasana, upasanam, vedantic, viparita bhavana, visesa, vishesha, yogi
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Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda
Recorded 2 April, 2019
Hi Andre,
I have answered to the best of my knowledge the « after class questions ». I submit them to you for corrections. I thank you very much for your comments, if any.
1.Why can’t you experience Brahman (Consciousness)?
– Perhaps this is because the shift of the “I” from IMC to Consciousness or Self has not taken place.
– The “I” linked to “Consciousness or Self” is still in the head and has not descended into the heart.
– I am carried away by my thoughts, my perceptions, my memories and my emotions in my mind, so I cannot fix myself in the Self or Consciousness.
– My mind is not yet pure, because it is still clinging to Raga and Dvesha, which prevents the intellect from functioning optimally.
– My mind is not at peace. It is agitated. As a result, the intellect does not function optimally.
– My mind has doubts about self-knowledge, which therefore acts as an obstacle and does not transform self-knowledge into reality. Does not allow me to practise.
– I have not practised enough Sravanam, Mananam and Nidhidhyasana on self-knowledge.
– I don’t practise Dharma, Discipline and Forgiveness.
2. Brahman is always experienced as self-evident “I”. True/False? a. If True, then justify your answer. b. If False, then please consult teacher for clarity.
True.
– Whether he is wise or not, a man begins his speech with “I am”. The ‘I’ represents consciousness and the ‘am’ represents existence. Here, the Self Evident ‘I’ or ‘consciousness or self’ is Brahman.
– Sathyam is not subject to change in the past, present and future. Mithya is subject to change or modification in these three stages.
– Sathyam is present in the waking, dream and deep sleep states, and is not subject to change in these 3 stages. While the stages of waking, dreaming and deep sleep have a beginning and an end, so they are unreal and belong to Mithya.
– Brahman is Sath – Chit – Ananda. Existence – Awareness – Bliss or limitlessness or fullness.
– Brahman is independent of the substratum, whereas Mithya is dependent on the substratum.
– Brahman is Self Aware, like the sun, and gives validity to the objects that impedes it’s effulgence. The sun, like Brahman, is conscious of itself (it gives effulgence to itself) and at the same time it gives effulgence to all the objects it encounters on its path.
3. List characteristics of Karma Yogī?
– Karma yogi is a renunciate.
– Karma yogi is a meditator.
– Karma yogi plans for the future. It is of course not constant planning.
– Karma yogi is not concerned of the future, has renounced Sankalpah.
– Karma yogi puts actions into the field then he is not worried of the results, because he knows that the results are out of his hands, and the field is controlled by the TOTAL field.
– Karma yogi performs open eye meditation
– Karma yogi follows the goal of Dharma and Moksha. He does not follow the goal of Artha and Kama.
– Karma yogi uses Artha and kama to serve or promote the goal of spiritual growth, i.e. Dharma and Moksha.
– Karma yogi performs Nishkama karma, which benefits him and the society.
– Karma yogi renounces the concerns for the future.
– Karma Yogi understands that it is the field that provides the results
– Karma yogi is an employee of God. He devotes his actions to God, and accepts Ishwara’s prasadam (loss or gain) with equanimity.
4. One time deliberate planning is DIFFERENT FROM constant planning motivated by anxiety of future. True / False? If TRUE, then what is DIFFERENCE between: (1) Deliberate planning, and (2) Planning motivated out of saṅkalpaḥ (worry/anxiety/constant planning of future)?
This is True.
Deliberate planning is one time planning for the future, which increases or improves the efficiency of the action. It improves the quality of action & makes worries inefficient.
Sankalpah planning means unceasingly planning which leads to worries, anxieties, etc. These worries stand as obstacles to Self knowledge, because there is no peace of mind. There is no quality time, during such planning, to exclusively spend time revising Self knowledge.
5. What is samatvam (balanced mind / mental equipoise) ?
Samatvam is mental equipoise. In other words, someone who doesn’t get carried away by joys and sorrows.
6. Give example how will you apply samatvam next time worry comes regarding money/career, spouse, children… ? Provide one method.
I will apply karma yoga.
Surrender to Ishwara is the best method to apply karma yoga and to have Samatvam. What ever has to happen will happen. I have taken all the necessary actions regarding money, career, spouse, children, etc. These actions have been submitted to the field, and therefore, I will not be worried of the results, because the results are out of my hands, and the field is controlled by the Total field. I, therefore, accept Ishwara’s prasadam.
That will reduce my worries/anxieties and help improve my Samatvam. There is no need to take antidepressors !
7. Other comments about anything? Your time :
Vedanta has done me good, especially Karma and Jnana yoga. I have understood many of the great teachings of Jesus, such as “Do unto others as you would have them do unto you,” through Vedanta. It has helped me to become a good Christian.
Thank you Andre.
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1.Why can’t you experience Brahman (Consciousness)?
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Because “I” is ever the subject, never the object. If subject were to be an object, then who knows about the experience?
You can’t experience Consciousness, because you are that very Conscious Subject.
Consciousness is never an experience, but that in whose presence various experiences comes and go.
Secondly, if Consciousness were to be an experience, that means it’s produced, since any experience is produced. Which implies Consciousness is not here now. But it is here and now, as you, the subject.
Therefore all answers for #1 are incorrect, as they presuppose one is supposed to experience Consciousness/Brahman.
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2. Brahman is always experienced as self-evident “I”. True/False? a. If True, then justify your answer. b. If False, then please consult teacher for clarity.
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It’s true. I appreciate the reasons you’ve given. I want you to answer from your own experience, directly.
Because I know that I am! Andre doesn’t need to tell me that “I am”.
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3. List characteristics of Karma Yogī?
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They are all possibilities a karma-yogi will do. But what specifically motivates the karma-yogi to do all the things you’ve listed? To answer, we ask…
Who is a Karma-Yogi?
One who dedicates their life to knowing that all that is here is Ishvara, and my truth and Ishvara’s truth is One.
Amidst dedication to moksha, the karma-yogi is obviously fulfilling his/her duties in life. Work, paying bills, taking care of one’s physical health. Exposing one’s mind to healthy materials.
Why? Because they help me (the seeker of moksha), to clean up my life, to develop maturity, to undo all my past distortions which tend to convert the spiritaul pursuit into some intellectual pursuit, into escapism. I want to become a discerning, kind, gentle human being not for sake of being king, gentle and discerning. But because those qualities are incidentaly required to understand the Reality.
SUMMARY: Whole life, all challanges, are means to an end. For example, there’s something called śākhā-candra-nyāya. The boy is unable to see the moon during daytime. So father first asks him to look at the tree trunk. Then the branch. Then the fruit. Then the bird above the fruit, eating it. Then the leaf above the bird. Finally the moon in the sky, above the leaf.
Why does trunk, branch, fruit, bird, leaf have anything to do with moon? Nothing. And yet everything, as it’s a means to find the moon.
Similarly, all your challanges and weaknesses and addictions, are means to develop a personal relatioship with Ishvara through prayer, to ask for help.
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6. Give example how will you apply samatvam next time worry comes regarding money/career, spouse, children… ? Provide one method.
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Love your answer.
1.Why can’t you experience Brahman (Consciousness)? : Yes, the answers are wrong because I misunderstood the question.
Noted.