Shrimad Bhagavad Gita: Chapter 18: Mokṣha Sanyasa Yogam Verse 51 to53:
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Quality Is Necessary For Brahman-Realization To Be Complete
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च |
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च || 18.51||
विविक्तसेवी लघ्वाशी यतवाक्कायमानस: |
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रित: || 18.52||
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्
विमुच्य निर्मम: शान्तो ब्रह्मभूयाय कल्पते || 18.53||
buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha
śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha|| 18,.51||
vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ|| 18.52||
ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate|| 18.53||
Shloka Translation
BG – Ch. 18- Ver. 51 to 53:
When one has a pure intellect, tightly controls their senses, gives up sound and other objects of their senses, and casts off attraction and aversion, they are ready to achieve Brahman.
Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, craving, possessiveness of property, and selfishness, such a person, situated in peace, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman) (i.e., realization of the Absolute Truth as Brahman).
Explanation
Shree Krishna has been elaborating on how we can achieve perfection by carrying out our obligations with the appropriate consciousness. The perfection of Brahman-realization requires quality, which the speaker now goes on to describe. He claims that when we reach that level of perfection, we cultivate a pure mind that is grounded in transcendental knowledge. Because likes and dislikes are not indulged in, the mind is under control. The senses are controlled, and the bodily and verbal urges are tenaciously controlled.
It is advisable to maintain a healthy balance between the bodily maintenance activities, such as eating and sleeping. Such a yogi values isolation since they are intensely reflective. The ego and its thirst for fame and power vanish. The yogi is calm and unencumbered by the shackles of want, rage, and greed because they are constantly engaging the mind in transcendence. Such a yogi succeeds in realizing the Brahman, the Absolute Truth.
Verse & what we can learn
Shri Krishna describes the way of life of a monk who has reached the stage of sanyaasa, or renunciation, in these and the following two shlokas. Such a person has little desire to engage in strenuous physical activity; otherwise, he would be unable to enter the monastic life. The emphasis is now on controlling the mind. The monk must concentrate on his weaker material cravings in order to entirely eradicate them since he has already conquered his stronger ones.
A sanyasi of this caliber has a buddhi or intellect that is vishuddha, extraordinarily pure, and unclouded by any questions or misunderstandings regarding the nature of the material universe. The existence of delight in inanimate items is beyond any shadow of a doubt. As we saw before in the fortitude part, his dhriti, or fortitude, is saattvic. He has total control over his thoughts. His intellect allows him to control his ideas and keep them from becoming materialistic. Even if that were to occur, his vision would keep desire from being aroused by such ideas. How is that possible for him?
This world is made up only of names and forms, and those five elements—space, air, fire, water, and earth—are what make up those shapes. These five components are referred to as shabda adheen in this verse. Any object or person can be viewed by a sanyaasi, who is able to see past name and form to realize that it is nothing more than the five components put together. He is able to get rid of any sense of raaga or dvesha, liking or dislike, for that object or person, realizing that any combination of these elements is nothing more than Prakriti, or matter.
According to him, such monks choose environments that are vivikta, which is Sanskrit for “isolated, lonely, and distant from the rush of daily life.” Due to the lack of interruptions, these locations are good for contemplation. He also practices laghvaashee, consuming only the amount of nourishing food required to maintain his physique. Long-term health issues result from eating large meals, as well as short-term tiredness.
Even in a calm environment, the mind will now produce thoughts that will eventually lead to either physical acts or words. The monk will be able to control his mind by controlling his body by controlling his voice and deeds. All of this regulation has a dual purpose in the end. He will be able to concentrate on his own self, which is dhyaana, and reflect on the nature of his or her own self, which is yoga. In the second chapter, it was explained that the self is endless, unbreakable, etc.
In this shloka, the trait of dispassion, or vairagyam, is mentioned once more. It was impliedly stated in the final shloka that there was a lack of raaha and dvesha, liking and detest. However, compared to the level of vairagya that novice spiritual practitioners harbour, the monk has attained a considerably higher level of vairagya. The monk no longer harbours even the slightest notion that true happiness can be found in the world of things. He is samupaashritaha, fully convinced that pursuing oneself is the only worthwhile goal.
The monk must be careful not to harbour any habits or characteristics that are a holdover from life in the material world when he has chosen to concentrate on contemplation of the self. In this shloka, Shri Krishna lists several characteristics, starting with ahankaara, or egoism.
The idea of I-ness in whatever that falls under the umbrella of Prakriti is referred to as egoism. Typically, a person’s body serves as their identity. For some people, it’s intelligence. Even if they are only momentary, they will present challenges when trying to meditate. The feeling of being mine, or mamataa, presents a comparable challenge.
The terms kaama and balam, which both mean force, denote desire and passion respectively. If these are left unchecked, the mind will constantly gravitate toward one thing or another with a difficult-to-control intensity. Arrogance, or darpam, is the belief that one is superior to others and can therefore do whatever one pleases. The monk won’t be able to maintain a disciplined meditation routine as a result of this. Parigrah, the sensation of owning or hoarding things, can be a hindrance to meditation and keep a monk from following his path.
The monk receives the wonderful reward of serenity or shaantihi once he has done his best to rid himself of all thoughts of “I” and “mine,” made sure that his surroundings are calm and distraction-free, made sure that likes and dislikes are conquered, and convinced himself that the world is nothing more than a collection of names and forms. He realizes that he is the shuddha saakshi, the pure witness, who is not identified with his body or thoughts. He is now prepared to enter brahman, the eternal essence, and rest there, which is the same as becoming brahman.
To acquire knowledge and to implement that knowledge in life one needs to be mentally and physically active and healthy and for that daily meditation is a great tool.
There are various types of meditation like Buddhist meditation, heartfulness meditation, mindfulness meditation, meditation for stress, and each meditation benefits are countless. There is also numerous meditation techniques for beginners which help in practicing daily meditation so go ahead and start your journey towards a peaceful and balanced life.
In the next shloka Shri Krishna explains about Brahman realization.
Let’s learn to live with “The Gita” via Meditation Affinity…