C L Kaloo
In the Bhagavad Gita, the Lord Krishna tells Arjuna why is activity a necessary part of liberation? The Lord lays emphasis on “Karma yoga” as the path of spiritual action. Arjuna wanted to skillfully avoid the fighting and perform other paths, like intelligence (Buddhi Yoga) in spiritual advancement of knowledge, devotional service or philosophical speculation so that analytical study of the nature of spirit and matter is understood by experiment, knowledge and philosophy. Thus, Arjuna said to the Lord in Adhaya 3rd shloka 1 (3-1 B.G)
“Jyasasi cet karmanas te – mate buddhir janardana
Tat kim karmani ghore – mam niyojayasi kesava”
Means: o janardana, o kesava, why do you want to engage me in this ghastly warfare, if you think that intelligence (Buddhi yoga) is better than fruitive work?
Arjuna here addresses Lord as Janardana- the attribute signifies the ideal guru who shows the devotee or disciple, the way to eradicate the causes of re-birth, and thereby achieve liberation. “Keshava”- signifies the ultimate state of spirit oneness- beyond vibratory conditions of creation, preservation and dissolution attained by destroying the demon of evil delusion which disunites the soul from spirit. This shloka depicts the mental conflict of Arjuna who thought “Buddhi-Yoga” or intelligence in spiritual advancement of knowledge, as something like retirement from active life and practice penance and austerities at a secluded place, without fighting in the battle field. This was due to his despondency arisen out of attachment (Raga) as described in the Bhagavad Gita. We come across Lord’s advice to the devotees that in order to destroy ones false identity with the body, one has to engage in necessary liberating outer activities. Employing action to attain in action is illustrated in the Hindu scriptures as “using a thorn to remove another thorn.” Just as a man may use a sharp thorn to eject from his finger, a painful thorn embedded there. So, once the devotee has rid himself of the delusion of body consciousness, he is automatically freed from the necessity for action (karmic duties). He now “throws away both thorns” (that is neither the body nor its activities have any further value, as they have already served the purpose, for which they were created), and the devotee is ripe for the manifestation of wisdom- The ultimate state transcending all activities.
The deeper intelligible implications of Arjuna’s query in this shloka refers to meditation techniques in the larger sense, so much so that the Lord repeatedly exhorted that the devotee must engage in the wisdom procuring action of conquering sensual body consciousness by yoga meditation. This is to be followed in a disciplined manner with proper procedure as enumerated in eight (8) limbs of yoga- 1.) “Yama”- means various forms of abstention from evil doing. 2.) “Niyamas”- the various observances; 3.) “Asans”- posture 4.) “Pranayam”- control of prana 5.) “Pratyahara”- withdrawal of mind from sense objects; 6.) “Dharna”- concentration 7.) “Dhyana”- meditation 8.) “Samadhi”
Adi shankaracharya has described “Nirvikalpa” Samadhi as quoted hereunder: “There is a continuous consciousness of the unity of Atman and Brahman. There is no longer any identification of the Atman with its coverings (body etc). All sense of duality is obliterated. This is pure, unified consciousness.” The man who is well established in this consciousness is said to be illumined. A man is said to be liberated or free even in this life when he is established in illumination, and his bliss is un-ending. Thus, through intense yoga meditation, under proper procedure, as enumerated above, “Samadhi” can be achieved by a “Sadaka” or an ardent devotee. It may be stated that Shri Ramakrishna, while in “Nirvikalpa”, experienced union with the impersonal Brahman, and it was possible for him to pass into and out of it repeatedly. Thus, all spiritual activities- deep meditation and “Pranayama” techniques require to be followed continuously in order to achieve liberating process, ultimately for God-communion. This meditative action makes a man eligible to remain in the vibrationless, non-active state within the cerebral thousand rayed lotus light of spirit (to centralize consciousness in the spinal deep centres). Thus, in simple language, we can say that subjugation of the mind is meditation and pure unified consciousness is “Samadhi.”
However, Arjuna got bewildered by the subtle and intricate words spoken by the Lord and beseeched for most beneficial path which will lead him directly into the place of perfection. In this context, Arjuna said in Adhaya 3rd, Shloka 2nd (3-2 B.G)
“vyamisreya vakyena- Buddhism mohayasina me
Tad ekam vada miscitya- yena sreyo hamapnuyam”
Means: My intelligence is bewildered by your equivocal instructions. Therefore, please tell me directly which will be most beneficial for me.
Arjuna was not fully tuned to intuition and was often confused by apparently subtle and conflicting words from his guru. The Lord understood the psychological state of mind of his disciple and extols wisdom as superior to action, but at the same time advises Arjuna to act. Similarly, the Lord advises in essence, “Live in this world but do not live in it.” By this, the Lord meant that man should live and fulfill his duties in this world since God put him here but he should not live in attachment to its wiles and ways. Since God is a great paradox- the soul life, the only being- yet invisible, intangible. The formless and every form, it created conflict in the mind of Arjuna when the Lord was speaking to him all about the canons of spirituality. He explained Arjuna how He (the Lord) sent man out in creation to follow paths by which he could retrace his steps to the Lord. This is evident from Bhagavad Gita in Adhaya 3rd Shloka 3rd (3.3 B.G.)
“Loke smindvi vidhanistha-pura prokta mayanagha
Jnana yogena sankhyanam-karma yogena yoginam”
Means: O sinless one, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by Pragmatic philosophical speculations and others by devotional service.
The Lord has given two paths- “Jnana yoga” and “Karma yoga” i.e, discrimination and right action, and the highest activity of which is the scientific meditation of the “sadaka” or the earnest devotee. Both paths take man on the right course towards salvation. But when the devotee or “sadhaka” is nearing ultimate liberation or freedom, then wisdom and meditative action merge into one inner main route to self realization, the culmination of which is the union of the soul with eternal spirit.
Thus, concludingly, it is stated that union with spirit is possible only when the devotee casting aside the superficial method of ceremonial worship, begins to practice a scientific meditative technique of God-realization, as advised in the Bhagavad Gita. One cannot reach this goal just by mental meditation. Only deep concentration that disconnects the mind from breath, life force, senses and that unites the ego to the soul, is successful in producing the God-wisdom of self-realization. All other methods are preliminary or supportive by paths.
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