Gita Chapter 10.06 to 10.10

Maharshayah sapta poorve chatwaaro manavastathaa;
Madbhaavaa maanasaa jaataa yeshaam loka imaah prajaah.
6. The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are these creatures born in this world.

Etaam vibhootim yogam cha mama yo vetti tattwatah;
So’vikampena yogena yujyate naatra samshayah.

7. He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine, becomes established in the unshakeable Yoga; there is no doubt about it.

Aham sarvasya prabhavo mattah sarvam pravartate;
Iti matwaa bhajante maam budhaa bhaavasamanvitaah.
8. I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.

Macchittaa madgatapraanaa bodhayantah parasparam;
Kathayantashcha maam nityam tushyanti cha ramanti cha.
9. With their minds and lives entirely absorbed in Me, enlightening each other and always speaking of Me, they are satisfied and delighted.

Teshaam satatayuktaanaam bhajataam preetipoorvakam;
Dadaami buddhiyogam tam yena maamupayaanti te.
10. To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.
COMMENTARY: The devotees who have dedicated themselves to the Lord, who are ever harmonious and self-abiding, who adore Him with intense love, who are ever devout, obtain the Divine Grace.

Tapaswibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah;
Karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna.
46. The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna!

Yoginaamapi sarveshaam madgatenaantaraatmanaa;
Shraddhaavaan bhajate yo maam sa me yuktatamo matah.
47. And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Aatmasamyamayogo Naama Shashtho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled:

“The Yoga of Meditation”

THE YOGA OF MEDITATION

Summary of Sixth Discourse

Sri Krishna emphasises once again that the Yogi or Sannyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of actions without an eye on their fruits brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman. Desire gives rise to imagination or Sankalpa, which drives the soul into the field of action. Therefore, none can realise permanent freedom and tranquillity of mind without renouncing desires.
The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one’s friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. He sees inwardly that there is no difference between gold and stone, between friends and enemies, between the righteous and the unrighteous. He is perfectly harmonised.
Sri Krishna proceeds to give various practical hints as to the practice of meditation. The aspirant should select a secluded spot where there is no likelihood of disturbance. He should arrange his meditation seat properly and sit in a comfortable posture, with the head, neck and spine erect but not tensed. He should fix his purified mind on the Atman by concentrating between the eyebrows or on the tip of the nose.
The practice of Brahmacharya is absolutely necessary if one is to succeed in meditation.
The conservation and transformation of the vital fluid into spiritual energy gives immense power of concentration. Fearlessness, too, is an essential quality on the Godward path. It is faith in the sustaining protection and Grace of God.
The aspirant is advised to practise moderation in his daily habits—in eating, sleeping, recreation, etc. Extremes are to be avoided as they hinder the practice of meditation. Living a life of such moderation, and gathering up all his forces and directing them towards meditation upon the Atman, the aspirant gradually transcends the senses and intellect and merges himself in the blissful Atman. He finds that the bliss of the Atman is incomparable, that there is no gain greater than the Self. Having thus attained perfect union with the Self, the Yogi no more descends into ignorance or delusion. He does not relish any more the pleasures of the senses.
Lord Krishna again emphasises that the concentration of the mind on the Atman should be like a steady flame in a windless place. This ultimately leads to the vision of the Lord in all beings and creatures. Arjuna is doubtful whether it is at all possible to engage the mind steadily on the higher Self, as its very nature seems to be one of restlessness. Krishna assures him that the practice can succeed through Vairagya (dispassion) and constant effort.
Arjuna wishes to know the fate of the aspirant who fails to realise the Supreme in spite of his faith and sincerity. Krishna tells him that the accumulated power of his Yogic practices will assure him a better birth in the future, with more favourable conditions for Sadhana. The aspirant will then be compelled to carry on his Yogic practices with greater vigour and faith and will finally achieve God-realisation.
Krishna concludes that the Yogi—one who has attained union with the Supreme Lord—is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

MEDITATION ON THE GITA

Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam,

Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam;

Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem,

Amba twaam anusandadhaami bhagavadgeete bhavadweshineem.

1. Om. O Bhagavad Gita, with which Partha was illumined by Lord Narayana Himself, and which was composed within the Mahabharata by the ancient sage, Vyasa, O Divine Mother, the destroyer of rebirth, the showerer of the nectar of Advaita, and consisting of eighteen discourses—upon Thee, O Gita, O affectionate Mother, I meditate!

Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra;

Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.

2. Salutations unto thee, O Vyasa, of broad intellect and with eyes like the petals of a full-blown lotus, by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted!

Prapannapaarijaataaya totravetraikapaanaye;

Jnaanamudraaya krishnaaya geetaamritaduhe namah.

3. Salutations to Lord Krishna, the Parijata or the Kalpataru or the bestower of all desires for those who take refuge in Him, the holder of the whip in one hand, the holder of the symbol of divine knowledge and the milker of the divine nectar of the Bhagavad Gita!

Sarvopanishado gaavo dogdhaa gopaalanandanah;

Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.

4. All the Upanishads are the cows; the milker is Krishna; the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the Gita.

Vasudevasutam devam kamsachaanooramardanam;

Devakeeparamaanandam krishnam vande jagadgurum.

5. I salute Sri Krishna, the world-teacher, son of Vasudeva, the destroyer of Kamsa and Chanura, the supreme bliss of Devaki!

Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa;

Shalyagraahavatee kripena vahanee karnena velaakulaa;

Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee;

Sotteernaa khalu paandavai rananadee kaivartakah keshavah.

6. With Kesava as the helmsman, verily was crossed by the Pandavas the battle-river, whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana.

Paaraasharya vachah sarojamamalam geetaarthagandhotkatam;

Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam;

Loke sajjana shatpadairaharahah pepeeyamaanam mudaa;

Bhooyaadbhaaratapankajam kalimala pradhwamsinah shreyase.

7. May this lotus of the Mahabharata, born in the lake of the words of Vyasa, sweet with the fragrance of the meaning of the Gita, with many stories as its stamens, fully opened by the discourses of Hari, the destroyer of the sins of Kali, and drunk joyously by the bees of good men in the world, become day by day the bestower of good to us!

Mookam karoti vaachaalam pangum langhayate girim;

Yatkripaa tamaham vande paramaanandamaadhavam.

8. I salute that Madhava, the source of supreme bliss, whose Grace makes the dumb eloquent and the cripple cross mountains!

Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih,

Vedaih saangapadakramopanishadair gaayanti yam saamagaah,

Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino,

Yasyaantam na viduh suraasuraganaa devaaya tasmai namah.

9. Salutations to that God whom Brahma, Indra, Varuna, Rudra and the Maruts praise with divine hymns, of whom the Sama-chanters sing by the Vedas and their Angas (in the Pada and Krama methods), and by the Upanishads; whom the Yogis see with their minds absorbed in Him through meditation, and whose ends the hosts of Devas and Asuras know not!