Summary:

Lesson 46 lists IDEAL conditions of body-mind before attempting to meditate. Without these disciplines, dhyana-yoga yields little benefit. We also provide solutions to past/future habitual thinking. Finally intro to Patanjali's Asthanga Yoga (8 Steps to Meditation) is given.

Source: Bhagavad Gita, Chapter 6, verse 10, 11, 12, 13, 14, 15, 16, 17

Bhagavad Gita Chapter 6, Verse 10: The Practice of Meditation

yogī yuñjīta satatam ātmānam rahasi sthitaḥ ।
ekākī yata-citta-ātmā nirāśīḥ aparigrahaḥ ॥ 6-10॥

Remaining alone in solitude with a restrained mind and body, without any desire, and without any possession, a Yogi should constantly engage (in meditation).

In this verse, Lord Krishna provides detailed guidance on how a Yogi should engage in meditation, emphasizing solitude, discipline, and detachment.

1. Constant Meditation (Yogī Satatam Yuñjīta):
   • The meditator (“yogī“) is encouraged to constantly unite their mind with the object of meditation (which is how Ishvara relates to your life). The term “satatam” implies regular and sustained practice, integrating meditation into one's daily routine as frequently as possible.
2. Solitude and Seclusion (Rahasi Sthitaḥ and Ekākī):
   • Meditation should be practiced in a quiet and secluded place (“rahasi sthitaḥ“), traditionally a hilltop or cave, as Śaṅkara notes. The meditator should be alone (“ekākī“), without any accomplices, to ensure focus and introspection. This solitude allows one to be their own friend, free from external distractions and influences.
3. Freedom from Longing (Nirāśīḥ):
   • To meditate effectively, one must be free from longings (“nirāśīḥ“). Longings create internal pressure and disturbance, making it difficult to sit quietly. Say “Right now, I don't need anything, except to meditate”.  Without freedom from longing (achieved through Karma-Yoga), the mind will be restless, and meditation will be challenging.
4. Freedom from Possessions (Aparigrahaḥ):
   • Embrace non-attachment to material possessions (“aparigrahaḥ“). This doesn't mean renouncing all belongings but rather maintaining a mindset where possessions do not possess you. Consider the metaphor of a traveler who carries only what is necessary, leaving behind excess baggage to travel freely and lightly.
5. Meditation as a Discipline:
   • Establish a disciplined lifestyle that supports meditation. This includes balanced eating habits—neither overeating nor undereating—and engaging in activities that promote mental clarity and focus. Just as an athlete follows a strict regimen to prepare for a competition, a meditator should cultivate habits that enhance their practice, such as setting a regular meditation schedule and creating a dedicated meditation space.

Bhagavad Gita Chapter 6, Verse 11: Preparing the Meditation Seat

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ ।
na ati-ucchritam na ati-nīcam caila-ajina-kuśa-uttaram ॥ 6-11॥

In a clean spot, one should firmly fix one’s own seat which consists of a cloth, a skin and kusa-grass, one over the other, and which is neither too high nor too low.

In this verse, Lord Krishna provides guidance on how to prepare a suitable seat for meditation, emphasizing cleanliness, stability, and the symbolic significance of the materials used.

1. Clean and Sacred Space (Śucau Deśe):
   • The meditation seat should be placed in a clean and spiritually uplifting location. This space should invoke a sense of divinity and reverence, much like a sacred altar that inspires humility and devotion. Pictures or symbols that evoke these feelings can enhance the spiritual atmosphere.
2. Time for Meditation (Kālaḥ):
   • Meditation can be practiced at any time when the mind is relaxed and alert. There is no specific time requirement for meditation.
3. Type of Seat (Āsanam):
   • The seat should be firm and stable, neither too high nor too low, to ensure comfort and prevent physical distractions. The construction of the seat involves three layers:
     1. Kuśa Grass (Kuśaḥ Uttaram): The base layer is kuśa grass, known for its sharp edges, symbolizing a sharp and focused mind. In Sanskrit, the idiom “kuśāgra-buddhiḥ” refers to a sharp intellect, highlighting the grass's symbolic role in enhancing concentration.
     2. Deer Skin (Ajinam): Placed over the kuśa grass, deer skin is considered sacred and is traditionally believed to protect the meditator from negative influences. While the literal use of deer skin is not necessary today, the underlying principle is to create a protective and sacred environment for meditation.
     3. Cloth (Caila): The top layer is a cloth, which provides comfort by shielding the meditator from the prickly texture of the deer skin. This layer ensures that physical discomfort does not disturb the mind during meditation.

Bhagavad Gita Chapter 6, Verse 12: The Practice of Dhyana Yoga

tatra ekāgram manaḥ kṛtvā yata-citta-indriya-kriyaḥ ।
upaviśya āsane yuñjyāt yogam ātma-viśuddhaye ॥ 6-12॥

Seated there on the seat, having restrained the activities of the mind and sense organs, and having made the mind one-pointed, one should practice dhyana yoga for mental purification.

In this verse, Lord Krishna explains the process of meditation (dhyana yoga) for mental purification, emphasizing restraint, focus, and the purpose of meditation.

1. Restraint of the Mind and Senses (Yata-Citta-Indriya-Kriyaḥ):
   • The meditator should restrain the activities of both the organs of knowledge (jñāna indriyaḥ) and the organs of action (karma indriyaḥ). This involves consciously directing the mind with auto-suggestion, such as telling oneself, “Now I have an appointment with myself.” 
2. Directing the Mind (Ekāgram Manaḥ Kṛtvā):
   • The goal is not merely to still the mind but to direct it towards a chosen object of meditation. 
3. Purpose of Meditation (Ātma-Viśuddhaye):
   • The primary purpose of meditation is the purification of the mind (ātma-viśuddhaye). This involves removing impurities such as unhealthy ways of thinking (malam) like attachment (rāga), aversion (dveśa), anger (krodha), and delusion (moha), as well as extrovertedness and restlessness (vikṣepaḥ).
4. Meditation and Self-Knowledge:
   • Krishna clarifies that meditation is not prescribed for Self-Realization, as Self-Knowledge arises from the study of scriptures. Meditation does not produce new knowledge but purifies the mind, making it receptive to scriptural teachings.
5. Meditation Before and After Scriptural Study:
   • Before Scriptural Study (Bedha Upāsanam): The purpose is to remove mala (impurities) and vikṣepa (restlessness).
   • After Scriptural Study (Nididhyāsanam): Even after gaining knowledge like “Aham Brahmāsmi” (I am Brahman), meditation helps remove habitual body-identification (deha-vāsanā). This is similar to returning to an old habit, like sitting in the same seat at the dinner table out of habit, not ignorance.

Summary:

• Whether practiced before or after scriptural study, meditation serves the purpose of purifying the mind. It is not a means to liberation but a tool for mental clarity and readiness to receive and assimilate spiritual knowledge.

Bhagavad Gita Chapter 6, Verse 13:

samam kāya-śiraḥ-grīvam dhārayan acalam sthiraḥ ।
samprekṣya nāsika-agraṃ svam diśaḥ ca anavalokayan ॥ 6-13॥

(Remaining) firm, holding the trunk, head, and neck erect and steady, and not looking around, one should look at the tip of one’s own nose (as it were.)

1. Posture (Śarīra-Sthitiḥ):
   • The meditator should sit with the trunk, head, and neck erect and steady. This posture ensures even breathing, which is essential for a calm mind. The ideal posture is sitting with folded legs and maximum base area, but sitting on a chair is acceptable if necessary. The key is to maintain a straight and firm upper body from the hips to the neck.
2. Flexibility in Posture:
   • While certain postures are suggested, they are not mandatory. Meditation is primarily a mental activity, and the mind can meditate in any posture. Just as a study room's aesthetics do not necessarily enhance study, meditation can occur in various physical positions.
3. Withdrawing the Senses:
   • To withdraw the sense organs from their fields, one must withdraw the mind from the sense organs. The sense organs naturally sense by their existence, so the focus is on controlling the mind's engagement with them.
   • How to withdraw? Acknowledging sensory inputs (like sounds and initial discomfort) without reacting, and concentrate on a single object of meditation, such as the breath or a mantra, to naturally draw attention away from external stimuli. Use auto-suggestions like “Each breath, relaxes me deeper” to reinforce this intention. Keep the eyes partially closed, as though looking at the tip of the nose, to minimize visual distractions. 
4. Managing the Eyes:
   • The eyes, being the most powerful sense organ, should not look around as this indicates restlessness. To prevent distraction, the eyes should be given a task, such as looking at the tip of the nose, which implies partially closed eyes. This is not about meditating on the nose tip but keeping the eyes from wandering.
5. Inconsistency in Instructions:
   • There is a noted inconsistency between Verse 5.27, which suggests looking between the eyebrows, and Verse 6.13, which suggests the tip of the nose. This indicates that Lord Krishna is not particular about where to look, as long as the eyes do not distract the mind.
6. Breathing Evenness (Prāṇa-Sāmyam):
   • Breathing should be slow, rhythmic, and even, as described in Verse 5.27. This involves two parts:
     • Slow-Rhythmic Breathing (Prāṇāyāma): Regulating the breath to be slow and rhythmic.
     • Observing Breathing (Prāṇa-Vīkṣanam): Being mindful and observant of the breathing process.

Bhagavad Gita Chapter 6, Verse 14:  How to Relate to Ishvara During Meditation? What to Think About While Meditating?

praśānta-ātmā vigata-bhīḥ brahmacāri-vrate sthitaḥ ।
manaḥ saṃyamya mat-cittaḥ yuktaḥ āsīta mat-paraḥ ॥ 6-14॥ 

Remaining in the vow of Brahmacarya with a calm mind without anxiety, and restraining the mind, the disciplined one should remain with the mind (fixed) on me (and) with Me as the supreme (goal).

In this verse, Lord Krishna provides guidance on achieving a tranquil mind for meditation and maintaining a focus on Ishvara (which is the object of meditation).

1. Tranquil Mind (Praśānta-Ātmā):
   • The mind should be calm and free from disturbances. Past experiences, such as regrets and bitterness, often surface during meditation because the mind is not preoccupied. To maintain tranquility, one should learn from these experiences and surrender them to the Lord, acknowledging that they contribute to personal growth. Forgiveness is essential, as harboring hatred harms the hater more than the hated. By forgiving everyone, one can achieve praśānta-ātmā. To forgive is to understand everyone is acting out of their distortions, unresolved emotions and ignorance. 
2. Handling Past and Future Concerns:
   • Past: Recognize past experiences as opportunities for growth and surrender them to the Lord. This surrender helps eliminate anger and bitterness, fostering a peaceful mind.
     • How to surrender past to the Lord? Begin by reflecting on past events with the understanding that each experience, whether pleasant or painful, has contributed to your personal growth and learning. Acknowledge any lingering emotions such as anger or bitterness, and consciously choose to release them by recognizing that holding onto these feelings only harms your own peace of mind. This act of surrender is not about forgetting the past but about transforming your relationship with it. 
   • Future: Accept that future outcomes are the result of one's own karma (actions). Surrender future concerns to the Lord, welcoming them as opportunities for learning. This mindset is akin to extracting the essence from sugarcane and discarding the rest, focusing on growth rather than resistance.
3. Commitment to Brahmacarya (Brahmacāri-Vrate Sthitaḥ):
   • Brahmacarya involves living as a student of the scriptures, focusing on relationships with Ishvara. During meditation, one should mentally renounce all relationships, becoming a mental sannyasi, by saying, “Each breath will remind me to relinquish any concerns and roles my body-mind plays in this world”.
4. Focus is on Ishvara (Mat-Cittaḥ and Mat-Paraḥ):
   • General: The mind should dwell on Ishvara, the Guru, or the scriptures, as these are the only permanent relationships across lifetimes. Ishvara should be the central focus of meditation and the ultimate goal of life. Recognize Ishvara as the sṛṣṭi sthiti laya kartā, the creator, sustainer, and dissolver of the universe.  Below are the details…
   • Understanding Ishvara as Saguṇa Brahma:
     • The object of meditation is saguṇa brahma viṣaya mānasa vyāpāraḥ, which means engaging the mind in contemplation on Brahman with attributes. This involves focusing on Ishvara's divine qualities, such as compassion, wisdom, and bliss, which are manifest in the universe.
   • Alignment with Dharma:
     • Dharma, the cosmic order and duty, is a manifestation of Ishvara. Understanding during meditation, that your aligning with dharma is relating to Ishvara, thus you need Ishvara to live a successful life. During meditation, think about how dependent you are on Ishvara.
   • Recognizing Ishvara in All Results:
     • During meditation, bring in the knowledge that all results and outcomes in life are seen as coming from Ishvara. That Ishvara isn't punishing nor rewarding you. But Ishvara is an impersonal force that simply returns the results of your past actions.
   • Knowing What Ishvara Is Not:
     • During meditation, bring in and think about what Ishvara is not. Ishvara is not limited by forms or attributes, even though He manifests through them. This helps you understand that Ishvara is not some person, but all-knowledge, all-power manifesting as laws-orders and forms governed by those laws-orders.
   • Meditation on Ishvara:
     • During meditation, the mind should dwell on Ishvara as the sṛṣṭi sthiti laya kartā, the creator, sustainer, and dissolver of the universe. This involves visualizing or contemplating Ishvara‘s role in the cosmic cycle and His presence in every aspect of life.
   • Developing a Personal Relationship:
     • Relate to Ishvara personally, as a friend, guide, or beloved. This personal connection deepens the meditation experience, making it more intimate and meaningful.

Bhagavad Gita Chapter 6, Verse 15:  Attaining Peace and Liberation through Meditation

yuñjan evaṃ sadā ātmānam yogī niyata-mānasaḥ ।
śāntim nirvāṇa-paramām mat-saṃsthām adhigacchati ॥ 6-15॥

Thus engaging the mind (in meditation) constantly with a restrained mind, the Yogi, attains peace which belongs to ME and which culminates in liberation.

In this verse, Lord Krishna emphasizes the importance of consistent meditation and the peace and liberation it brings.

1. Consistency in Meditation:
   • Meditation should be practiced consistently, regularly, and over a long period. The meditator centers thoughts on Ishvara.
2. Levels of Meditative Focus:
   1. Maṇḍa Adhikārī (Eka Rūpa Dhyānam): For beginners, God is personal and with a particular form, such as Rāma, Krishna, or Jesus. This is iṣṭa-devata meditation.
   2. Madhyama Adhikārī (Aneka Rūpa Dhyānam): For intermediate practitioners, God is seen as the entire creation, including the meditator.
   3. Uttama Adhikārī (Arūpa Dhyānam): For advanced practitioners, true nature of Ishvara is formless, transcending all forms, where the division between meditator and meditated disappears.
3. Focus of Meditation:
   • Krishna emphasizes arūpa dhyānam, the highest form of meditation, where one meditates on the formless aspect of the divine.
   • How to meditate on the formless, when I can only meditate on forms?
     • The meditator focuses on the essence of Ishvara as pure existence, consciousness, and limitlessness (sat-chit-ānanda). This involves recognizing that all forms of past-present-and-future (also don't exclude your own form of body-mind) are ultimately mithyā (dependent) and resolve into Intelligence making those forms/laws what they are and work together. And Intelligence (Ishvara) finally resolves into Consciousness which is known to you right now as this conscious I am.
     • Meditator can also use comparison such as, “Brahman is like space, like light”.
4. Benefits of Meditation:
   • The meditator attains śāntim (peace of mind) and eventually jīvanmuktiḥ (liberation while living). 

Bhagavad Gita Chapter 6, Verse 16:  The Importance of Moderation in Spiritual Practice

na ati aśnataḥ tu yogaḥ asti na ca ekāntam anaśnataḥ ।
na ca ati-svapna-śīlasya jāgrataḥ na eva ca arjuna ॥ 6-16॥

Dhyanayōga is possible neither for one who eats too much nor for one who does not eat at all; neither for one who sleeps too much nor for one who is ever awake, Oh! Arjuna.

In this verse, Lord Krishna emphasizes the necessity of moderation in daily life as a discipline for successful meditation and spiritual practice.

1. Moderation as a Discipline (Bahiraṅga Sādhanam):
   • After covering the internal disciplines (antaraṅga sādhanam) for meditation, Krishna highlights the importance of moderation in external disciplines throughout the day. This involves maintaining balance in eating, activity, and sleep.
2. Moderation in Eating:
   • Overeating is detrimental to spiritual progress and is considered a type of pāpam (sin). It is important to avoid eating excessively or too frequently, as it can lead to health issues and distract the mind from spiritual pursuits. A practical guideline is to divide the stomach into four mental portions: two quarters for solid food, one quarter for liquid, and one quarter left empty to aid digestion. Stop eating when you feel you could eat a little more to avoid discomfort.
3. Moderation in Fasting:
   • Excessive fasting is also discouraged, as it can lead to health problems like ulcers in old age. Insufficient nutrition can cause distractions during meditation, such as thoughts of food.
4. Moderation in Sleep:
   • Both excessive sleep and insufficient sleep are obstacles to meditation. Too much sleep can dull the mind, while too little sleep does not allow the body adequate time to recover. It is important to find the optimal amount of sleep that suits your body’s needs.

Bhagavad Gita Chapter 6, Verse 17:  The Role of Moderation in Overcoming Sorrow

yukta-āhāra-vihārasya yukta-ceṣṭasya karmasu ।
yukta-svapna-avabodhasya yogaḥ bhavati duḥkhahā ॥ 6-17॥

Dhyana yoga becomes the destroyer of sorrow for one who is moderate in eating and recreation, who is moderate in sleeping and waking, (and) who is moderately engaged in actions.

In this verse, Lord Krishna emphasizes the importance of moderation in various aspects of life as a means to eliminate sorrow and support meditation.

1. Moderation in Activity and Work:
   • Engaging in work and other activities should be balanced with time for family and personal relationships. Being a workaholic can lead to neglecting family, causing relationship problems that can affect one's work as well. The “cement” of family is time, and they deserve attention as much as work does.
2. Avoiding Priority Confusion:
   • Confusion about priorities can lead to neglecting important relationships and personal well-being. The modern focus on work and achievement, such as climbing the corporate ladder, can result in imbalance and eventual dissatisfaction.
3. Incorporating Scriptural Study:
   • Regular scriptural study is recommended to remind oneself of the ultimate goal of life and the presence of Ishvara all around you. This practice helps maintain perspective and balance, preventing one from becoming “lost” in worldly pursuits.

Bhagavad Gita Chapter 6, Verse 18:  Culmination of Meditation

yadā viniyatam cittam ātmani eva avatiṣṭhate ।
niḥspṛhaḥ sarva-kāmebhyaḥ yuktaḥ iti ucyate tadā ॥ 6-18॥

When the mind has gained a certain composure (and) remains in the self alone, when one is free from longing for all the objects (of desire), then (the person) is said (to be) one who is accomplished.

1. Transition from External to Internal Disciplines:
   • The first 17 verses cover bahiraṅga sādhana (general disciplines throughout life) and antaraṅga sādhana (disciplines before meditation). Verse 18 shifts focus to dhyāna-svarūpam, the actual process of meditation, and dhyāna-phalam, the culmination of meditation.
2. Patanjali's Last Three Steps:
   • Krishna aligns with Patanjali‘s aṣṭāṅga-yoga, specifically the last three steps: dhāraṇā (concentration), dhyānam (meditation), and samādhi (absorption). These steps are crucial for achieving a composed mind that remains centered in the self.
3. Meditation on Ātma-Svarūpa or Ishvara:
   • The focus is on meditating on one's own nature (ātma-svarūpa), or seeing how Ishvara relates in all aspects of your life, rather than a personal deity. 
4. Integration of Personality:
   • The system of aṣṭāṅga-yoga, endorsed by Ādi Śaṅkara, integrates the four sheaths: annamaya (physical), prāṇamaya (vital), manomaya (mental), and vijñānamaya (intellectual). This holistic approach supports the integration of personality and mental composure.
5. Practical Aspects of Yoga:
   • While the philosophical aspects of Patanjali‘s yoga are not accepted by the Vedantic tradition, the practical aspects (yoga-abhyāsa) are valuable. Vyasa incorporates these practical elements, recognizing their usefulness in meditation.
6. Lifestyle and Mental Makeup:
   • The way of life (bahiraṅga-sādhana) influences mental makeup. Practices such as yama (restraints) and niyama (observances) help stabilize life and the mind, making meditation possible.

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• After class questions

Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda

Recorded 23 April, 2019