Bg 13. 11-12
mayi cānanya-yogena bhaktir avyabhicāriṇī
vivikta-deśa-sevitvam aratir jana-saṁsadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
Translation
11. Unswerving devotion unto Me by the YOGA of non-separation, resorting to solitary places, distaste for the society of men...
12. Constancy in Self-knowledge, perception of the end of true knowledge
--- this is declared to be "knowledge," and what is opposed to it is
"ignorance."
Perhaps compelled by the nature of Arjuna, a man of action, or perhaps
forced by the very spirit of the reformer in the Yogeshwara, the Divine Song,
as it comes to us, is the most practical textbook on Self-rediscovery. The
moment the Geeta-Acharya advises his disciple to develop any given mental or
intellectual beauty, he always suggests a practical method by which this can
actually be accomplished. If a seeker tries to develop in himself the virtues described in the
previous three stanzas --- not only in his inward life but also in all his
contacts with the world around him, it is certain that he, an ordinary man of
the world, will thereby conserve in himself a lot of energy. This stanza
describes the right application of this conserved energy in proper channels so
as to profit thereby and gain a better Self-unfoldment.
UNFLINCHING DEVOTION TO ME --- Concentration is the focussing of the mind
upon a particular point to the exclusion of all mental excitements and
agitations. This steadiness in contemplation may be destroyed by causes arising
at two different points --- either in the individual's own mind or in the
object contemplated upon. Unless both are steady, concentration cannot be
successful. If our devotion wavers from idol to idol, then our practice of concentration
will get unsteady, because the point-of-attention becomes ever-changing.
Therefore, it is said that unflinching devotion towards Me, the Self, is one of
the conditions necessary for steady progress and growth in Yoga.
BY THE YOGA OF NON-SEPARATION --- Undivided attention and enthusiasm in the
mind of the devotee is another condition that will accomplish better concentration.
Otherwise the mind may revolt against its own devoted self-application, and
will, either partially or wholly, wander away into its own delusory enchantments. A certain amount of steadiness of purpose is to be maintained
by the mind. Wild imaginations and futile day-dreaming are the preoccupations
of only a disintegrated mind. The typical expression used here by Shri Krishna to indicate
the abject and despicable vacillations of the human mind at the seat of Yoga
clearly shows the force with which he wants to condemn such vacillations. He says, the mind should be "unprostituting" with its point-of-contemplation.
Prostitution denotes an attitude of selling away one's own capabilities and
beauties for the sake of some paltry profit heedless of the higher bonds of faithfulness
and chastity. A mind, wedded to the Lord, is a mind at faithful contemplation.
The warning "not to prostitute" is indeed very powerful to express
that the point-of-concentration should not be at a crowd of deities or a host
of ideas, but must faithfully serve some chosen single ideal.
Similarly, the other powerful expression used in the stanza is "the
Yoga of non-otherness" (Ananya-Yoga). Inspired as He is, the Yogeshwara
coins a new and powerful phrase on the spur of the moment to bring a new fire into his
re-interpretation of the ancient Hindu way of life and techniques of
self-culture. Such an integrated life of stable mind, and steady contemplation upon a
firm ideal is impossible, unless the practitioner works in a conducive
environment. This is prescribed in the two indirect advices (a) TO RESORT TO SOLITARY PLACES and
(b) TO DEVLOP A DISTASTE FOR THE CROWDED SOCIETY LIFE. The more integrated the
personality grows and the more maddening becomes its enthusiasm for the quest
of that which is dear to its heart, the more it automatically lives alone in
itself away from the noisy crowd. This is true of every thinker --- be he a poet, be he a scientific research-scholar or be he a man with an
acute problem. Whenever the mind is fascinated by an enchanting ideal, it loses
all its contact with other preoccupations and becomes wedded faithfully to its
own all-absorbing theme of interest. Thereafter --- just a poet lives in his
own world, just as the scientist is a solitary man even in the market-place ---
the devotee also enters a cave of his own experiences and he walks alone in the
world. He hates other thoughts entering his mind, and so lives alone in
himself. These two terms should not be misunderstood as physical escapism into
a tomb-like solitude, or as a physical aversion to the society of men.
MOREOVER:
In this concluding stanza of this section, explaining the various essential
qualifications in a seeker, the Lord adds to the aforesaid list EIGHTEEN qualifications,
Two more items, viz., "constancy in Self-knowledge" and "understanding
the end of the true Knowledge." CONSTANCY IN SELF KNOWLEDGE --- The Knowledge
of the Self is to be lived and not to be merely learnt. If the Self is one everywhere and the Self alone is real, the
seeker should try to live as the Self at all levels of his personality. The
constancy of living the 'Spiritual knowledge' at all levels of one's contacts
with the world outside, is one of the unavoidable practices a seeker should
always keep up. UNDERSTANDING THE END OF TRUE KNOWLEDGE - -- To remember
constantly the goal of our endeavour is to add more enthusiasm to our
activities. Sincerity of purpose in, and undying devotion to, any endeavour can
be had only if the seeker is thrilled by the vision of the goal that he has to
reach. Thus, the "end" should be kept in view. Liberation (Moksha)
from all our imperfections and limitations, is the "end" striven for
by all spiritual seekers. The attributes are declared to be
"Knowledge" because they are conducive to the final Realisation of the Self. A train in full
steam waiting for the signal at a platform, is generally described as
"Madras is ready to leave now." In the language of the Railway
Station, it is usual to say --- "Delhi is expected," "Calcutta
is late," "Bombay has left," etc. In each of these cases only
the train leaving for, or coming from, these various cities is meant. Similarly
here, the very qualities are called the "Knowledge" (Jnana) because,
once these qualities have been fully developed, the mind so cultivated becomes
the ready vehicle to go forward and it is easier to reach the goal, the Pure Knowledge of the Self.
Sources: vedabase.com; The Holy Geeta
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