Bg 6.46
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna
Bg 6.47
yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yukta-tamo mataḥ
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde dhyānayogo nāma shaashTodhyāyaha
Translation
46. The YOGI is thought to be superior to the ascetics, and even superior to men-of-knowledge (mere scholars); he is also superior to men-of-action; therefore (you strive to) be a YOGI, O Arjuna.
47. And among all YOGIS, he who, full of faith, with his inner-self merged in Me, worships Me, is, according to Me, the most devout.
Commentary
In order to bring out the importance of meditation among the various practices in the Science of Spiritual development, Lord Krishna is providing here a tabulated list of the various types of seekers, indicating the greatest of the whole lot. Compared with those who practise thoughtless and dull-witted physical self-denial (Tapaswins), the meditator is certainly nobler.
Nobler than those who vigorously read the scriptures and try to learn and remember their declarations (Jnanis), is the Yogi (Meditator).
There are others who strive towards the same Bright Peak of Perfection, treading along the path of selfless work (Karmis), undertaken in the world outside in a spirit of Yajna, (IV-24 to 30.) and who perform worship (Upasana) in a spirit of divine dedication. These ritualists, both in the secular and in the sacred fields of activities, believe that they can reach the Infinite Bliss through these very activities.
Krishna concludes here that a silent and quiet meditator, who struggles hard to withdraw himself from his own false identifications with his body, mind and intellect, through constant and consistent contemplation upon the nature of the Self, is ever the best.
Thus, comparing a meditator with: (a) a man of utter self-denial, (b) deep students of the scriptures, and (c) ritualists, Krishna concludes his observations that a meditator alone is the best among the whole lot, standing nearest to Truth and "THEREFORE, YOU BE A YOGI (MEDITATOR), O ARJUNA."
THERE ARE DIFFERENT TYPES OF MEDITATORS, EACH MEDITATING UPON A DIFFERENT POINT OF CONTEMPLATION. WHO AMONG THEM IS THEN THE BEST AND THE GREATEST MEDITATOR? LISTEN:
Whereas the previous stanza gives us a relative estimate of the different paths in spirituality, and finally declares that meditation is the best among the lot, the stanza now under review explains who exactly is the best among all the meditators. Meditation is, in the beginning at least, a deliberate act by which the seeker strives to keep his thoughts channelised into one pre-determined divine line of thinking; and this is maintained by disallowing the mind to run into dissimilar thought-channels. Meditation, therefore, must of necessity start with an effort on the part of the meditator to fix his mind upon some object of contemplation. The Art of Meditation can be classified under different types, according to the nature of the object of contemplation chosen and according to the nature of the persuasions adopted in curtailing the mind from its mad roamings.
Thus we have, in the tradition of our practices, meditations prescribed upon a symbol, on the God-principle with a form, on the teacher, on the Kundalini, on any of the great elements, or on a chosen scriptural text. Accordingly, the practitioners may be considered as followers of different kinds of meditation. The Singer of the Geeta is trying to indicate here, who exactly is to be considered as the best and the most successful meditator among the types mentioned above.
In this concluding stanza of the chapter, the Lord insists that of all the meditators, he who "WITH HIS INNER-SELF (MIND-AND-INTELLECT) MERGED IN THE SELF, AND WITH 'SHRADDHA' DEVOTES HIMSELF TO THE SELF, IS THE MOST FIRM AND STEADFAST MEDITATOR." The pregnant suggestions contained in this stanza can fill volumes, inasmuch as it is a summary of the entire Yoga Shastra. Naturally therefore, Lord Krishna dedicates the entire length of the next chapter as an annotation to this mantra-like stanza.
For the purpose of our understanding this chapter, it is sufficient for the time-being if we gather from this stanza that the essence of meditation is not so much in our attempt at integrating the mind as in the ultimate merging of the inner equipment (Antahkarana), and getting it completely sublimated in the final experience of the Self. That, this can be done only by one who does proper Bhajana upon the Self with all Shraddha, is the truth-declaration made here with a loving insistence by the Eternal Lover of the gopis.
The term Bhajana has come to gather to itself such a lot of adventitious superstitions that, as it is understood today, it means elaborate rituals, which, almost always, mean nothing to the priest, nor to the devotees who are mere onlookers of the priestly performances. Sometimes it means a lot of loud singing with noisy accompaniments, and an entire crowd roaring away on their march towards an emotional ecstasy, and often, each session ending in hysteria and exhaustion. Very rarely do they gain even a vague experience of the spiritual thrill. In the Vedantic text-books, Bhajana is "the attempt of the ego to pour itself out" in an act of devoted dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores of the mind-intellect equipment. One who does this invocation (Bhajana) of the Self, and naturally gets himself merged in that awakening, is declared here by the teacher of the Geeta, as belonging to the highest type of meditation.
It is quite evident to every student of Vedanta that such a meditator comes to transcend all his identifications with the false matter-envelopments, and becomes, through the experience of his Real Nature, the very Self. Yet, the mouth-piece of renascent Hinduism, Lord Krishna, in his modesty and reverence for the tradition in our culture, attributes this statement in the stanza to his own personal opinion.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the sixth discourse ends entitled:
THE YOGA OF MEDITATION
Nowhere else in the entire extent of the voluminous spiritual literature that we have in the Upanishads, the Brahmasutra and the Geeta (Prasthana Traya), can we find such a wealth of details, explaining not only the technique of meditation but also the possible pitfalls and how to avoid them successfully, as we have them so clearly and vividly explained here. No scripture fails to hint at the Path of Meditation, as the way to reach the highest possibilities in life, and yet, nowhere have we, among our reported and compiled heritage of sacred books, such a vivid discussion of the entire path. To a true seeker, indeed, a thorough study of the Sixth Chapter is ample direction and guidance to reach the highest through Meditation. It is therefore but proper that this chapter is put under the title: "The Yoga of Meditation."
Om Om Om Om Om
Sources: Vedabase.com; The Holy Geeta
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna
Bg 6.47
yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yukta-tamo mataḥ
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde dhyānayogo nāma shaashTodhyāyaha
Translation
46. The YOGI is thought to be superior to the ascetics, and even superior to men-of-knowledge (mere scholars); he is also superior to men-of-action; therefore (you strive to) be a YOGI, O Arjuna.
47. And among all YOGIS, he who, full of faith, with his inner-self merged in Me, worships Me, is, according to Me, the most devout.
Commentary
In order to bring out the importance of meditation among the various practices in the Science of Spiritual development, Lord Krishna is providing here a tabulated list of the various types of seekers, indicating the greatest of the whole lot. Compared with those who practise thoughtless and dull-witted physical self-denial (Tapaswins), the meditator is certainly nobler.
Nobler than those who vigorously read the scriptures and try to learn and remember their declarations (Jnanis), is the Yogi (Meditator).
There are others who strive towards the same Bright Peak of Perfection, treading along the path of selfless work (Karmis), undertaken in the world outside in a spirit of Yajna, (IV-24 to 30.) and who perform worship (Upasana) in a spirit of divine dedication. These ritualists, both in the secular and in the sacred fields of activities, believe that they can reach the Infinite Bliss through these very activities.
Krishna concludes here that a silent and quiet meditator, who struggles hard to withdraw himself from his own false identifications with his body, mind and intellect, through constant and consistent contemplation upon the nature of the Self, is ever the best.
Thus, comparing a meditator with: (a) a man of utter self-denial, (b) deep students of the scriptures, and (c) ritualists, Krishna concludes his observations that a meditator alone is the best among the whole lot, standing nearest to Truth and "THEREFORE, YOU BE A YOGI (MEDITATOR), O ARJUNA."
THERE ARE DIFFERENT TYPES OF MEDITATORS, EACH MEDITATING UPON A DIFFERENT POINT OF CONTEMPLATION. WHO AMONG THEM IS THEN THE BEST AND THE GREATEST MEDITATOR? LISTEN:
Whereas the previous stanza gives us a relative estimate of the different paths in spirituality, and finally declares that meditation is the best among the lot, the stanza now under review explains who exactly is the best among all the meditators. Meditation is, in the beginning at least, a deliberate act by which the seeker strives to keep his thoughts channelised into one pre-determined divine line of thinking; and this is maintained by disallowing the mind to run into dissimilar thought-channels. Meditation, therefore, must of necessity start with an effort on the part of the meditator to fix his mind upon some object of contemplation. The Art of Meditation can be classified under different types, according to the nature of the object of contemplation chosen and according to the nature of the persuasions adopted in curtailing the mind from its mad roamings.
Thus we have, in the tradition of our practices, meditations prescribed upon a symbol, on the God-principle with a form, on the teacher, on the Kundalini, on any of the great elements, or on a chosen scriptural text. Accordingly, the practitioners may be considered as followers of different kinds of meditation. The Singer of the Geeta is trying to indicate here, who exactly is to be considered as the best and the most successful meditator among the types mentioned above.
In this concluding stanza of the chapter, the Lord insists that of all the meditators, he who "WITH HIS INNER-SELF (MIND-AND-INTELLECT) MERGED IN THE SELF, AND WITH 'SHRADDHA' DEVOTES HIMSELF TO THE SELF, IS THE MOST FIRM AND STEADFAST MEDITATOR." The pregnant suggestions contained in this stanza can fill volumes, inasmuch as it is a summary of the entire Yoga Shastra. Naturally therefore, Lord Krishna dedicates the entire length of the next chapter as an annotation to this mantra-like stanza.
For the purpose of our understanding this chapter, it is sufficient for the time-being if we gather from this stanza that the essence of meditation is not so much in our attempt at integrating the mind as in the ultimate merging of the inner equipment (Antahkarana), and getting it completely sublimated in the final experience of the Self. That, this can be done only by one who does proper Bhajana upon the Self with all Shraddha, is the truth-declaration made here with a loving insistence by the Eternal Lover of the gopis.
The term Bhajana has come to gather to itself such a lot of adventitious superstitions that, as it is understood today, it means elaborate rituals, which, almost always, mean nothing to the priest, nor to the devotees who are mere onlookers of the priestly performances. Sometimes it means a lot of loud singing with noisy accompaniments, and an entire crowd roaring away on their march towards an emotional ecstasy, and often, each session ending in hysteria and exhaustion. Very rarely do they gain even a vague experience of the spiritual thrill. In the Vedantic text-books, Bhajana is "the attempt of the ego to pour itself out" in an act of devoted dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores of the mind-intellect equipment. One who does this invocation (Bhajana) of the Self, and naturally gets himself merged in that awakening, is declared here by the teacher of the Geeta, as belonging to the highest type of meditation.
It is quite evident to every student of Vedanta that such a meditator comes to transcend all his identifications with the false matter-envelopments, and becomes, through the experience of his Real Nature, the very Self. Yet, the mouth-piece of renascent Hinduism, Lord Krishna, in his modesty and reverence for the tradition in our culture, attributes this statement in the stanza to his own personal opinion.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the sixth discourse ends entitled:
THE YOGA OF MEDITATION
Nowhere else in the entire extent of the voluminous spiritual literature that we have in the Upanishads, the Brahmasutra and the Geeta (Prasthana Traya), can we find such a wealth of details, explaining not only the technique of meditation but also the possible pitfalls and how to avoid them successfully, as we have them so clearly and vividly explained here. No scripture fails to hint at the Path of Meditation, as the way to reach the highest possibilities in life, and yet, nowhere have we, among our reported and compiled heritage of sacred books, such a vivid discussion of the entire path. To a true seeker, indeed, a thorough study of the Sixth Chapter is ample direction and guidance to reach the highest through Meditation. It is therefore but proper that this chapter is put under the title: "The Yoga of Meditation."
Om Om Om Om Om
Sources: Vedabase.com; The Holy Geeta
