Shri Bhagavan said:

Shri Krishna consolidates the teachings of the last chapter with remarkable lucidity. Performing action, worthy of performance, without depending upon the fruit of action is the essential point of the teaching of Bhagavad Geeta. He who follows it is both a Sanyasi (renouncer) and a Yogi. The person without fire is not a Sanyasi or a Yogi. A person without fire symbolises the traditional image of a Sanyasi. Traditionally a Sanyasi is not supposed to cook his food lest it may bind him to the needs of his body. A person who is without fire symbolises one who tries to live like a traditional Sanyasi by not cooking his food etc. Similarly Shri Krishna says, a person who is simply inactive is not Sanyasi or Yogi. Thus a person does not become Sanyasi or Yogi by concentrating on traditional or superficial aspects but by following the essence of teachings so far propounded.

Thus Bhagavan Shri Krishna has pointed out the common feature of a Sanyasi and Yogi which includes whatever is worth emulating. Thus, it appears that there is no difference between a Karma Yogi and Sanyasi. This is in fact the case, which Bhagavan is going to state in the next verse. This verse is merely a preparation for the unity of Yoga and Sanyasa, which is going to be declared in the next verse.

Having stated already (in the last chapter) that Sankhya and Yoga are one and the same, new finally Bhagavan Krishna proclaims what had been evident in his teachings in the last chapter and in the previous verse. This verse may appear contradictory to verse 2 of last chapter where Bhagavan had stated that Karma Yoga is better than Sanyasa, implying thereby that they are distinct. As has been stated earlier, Yoga (particularly Karma yoga or yoga of action) is a concrete technique for getting to the stage of Yoga (please see discussion below verse 8,9 of chapter V). What Bhagavan Krishna meant in verse 2 of chapter V was that the technique of Karma Yoga (for getting to the stage of Yukta) is superior to other ways of gaining Sanyasa (or the stage of Yukta). This has been clarified in verse 6 of the last chapter where Bhagavan Krishna has stated that Sanyasa is hard to attain without Yoga.

Yoga and Sanyasa are one in another sense also. Yoga or union with Brahma is the same as renunciation (Sanyasa) of the sense enjoyments. This point has been made clear in verse 21 of the last chapter. The two processes are simultaneous and they are realised when one gets to the stage of Yukta.

Also, Yoga with Karma (union or integration with action) is the same as renunciation of action. Actions are to be renounced (from the point of view of bondage of action) only through union with actions. In this senses also Yoga of action and renunciation of action are one.

Moreover, Bhagavan has declared that no one can become a Yogi who has not renounced the incentive of desires. As long as a person is desire bound, he is not Yogi and he is not a Sanyasi. When he has renounced desires, he is both Yogi as well as Sanyasi.

An extremely profound verse, which makes clear the process of ascending to Yoga and the journey thereafter. As long as the Muni (the man of thought) or the aspirant has not yet become Yogarudha (or ascended to Yoga fully), action is said to be his means. This means that dutiful action is the only vehicle for him. At this stage, consciousness of effort, conflicts, doubts, tensions, desires etc. which arise from pursuing righteous action do remain and they are experienced from time to time. They, however, should not deter the aspirant. He should go on pursuing the righteous action or Yajyna undaunted because action is the only vehicle for the aspirant who wants to be perfected in Yoga but who has not yet reached the stage of Yogarudha or Yogaukta. Such an aspirant cannot run away from activity, although the form of activity may be different from different aspirants according to their nature and circumstances.

Bhagavan Krishna says that for the one who has become Yogarudha (who has ascended to Yoga) or Yogayukta, and for him only, calmness is the means. At the stage of Yogayukta, the consciousness of effort, doubts, conflicts, desires, tension etc. disappear altogether. Actions become so spontaneous, natural and smooth that even distinction between action and inaction disappear.

Hence, Bhagavan says that rather than action, which is now indistinguishable from inaction, calmness is the means at this stage. From the stage of Yogarudha onwards, the journey is characterised by calmness in which there are no conflicts, tensions, doubts or consciousness of any effect. Actions are still there, but they do not bother him. Having known the nature of action fully, the Yogarudha Muni is no longer involved in the gross form of action (although he continues to perform it spontaneously as it comes to him), and their worldly consequences. He sees the subtlest form of action, which has merged with inaction and has become a part of calmness. This calmness is the same as the process of purification, which goes on without any obstacle or any effort on the part of the Yogarudha Muni.

The journey of the aspirant from the stage of Yogarudha onwards is indeed an automatic process. The grace of Bhagavan (which starts becoming visible from the time one resorts to practice according to the teachings of verse 61, chapter II or of verse 30, chapter III) now becomes completely explicit. No obstacle, whatsoever, exists in the way to Brahma. Although actions are performed, one does not feel that one is not performing them. There are no conflicts or tensions also. In short, one has not to worry about the further journey. It takes place automatically and in calmness.

Shri Krishna has emphasised that calmness is said to be the means for the Yogarudha, and for him only. Unless one has become Yogarudha, calmness cannot be the means for him.

Bhagavan Shri Krishna describes the characteristics of a person who has become Yogarudha. The second line of the verse states very graphically that one does not become united in Yoga until one has renounced all incentives of desire. The renouncer of all incentive of desire is called Yogarudha. This again shows the unity of Yoga and Sanyasa (renunciation).

By the time one becomes perfected in Yoga, all desires have departed and one becomes unattached to the objects of senses as well as actions. From now onwards, all conflicts, doubts and tension disappear and calmness is the means.

It may be recalled that in verse 36, chapter III, when Arjuna had asked as to what motivates a person to commit sin, Bhagavan Krishna described various characteristics of the enemy in this regard but did not name it. He had said that desire and anger are two of its manifestations; this enemy is difficult to subdue; destroyer of Jynana and Vijynana; capable of assuming any form at will; influences, senses, mind and intellect and it can be won over by realising the power of Self, which is beyond the intellect. However, Bhagavan did not name the enemy at that time though he enlightened Arjuna about how to subdue it.

Now, Bhagavan says that Self alone is the friend of Self and Self alone is its enemy. Apart from Self, nobody else is friend or enemy, for the simple reason that there is no real existence of anything apart from Self. The power, which uplifts a person like a friend, guide or teacher, is the power of Self. The power, which degrades a person, motivates him to commit sin, makes him coward, weak and confused like an enemy, is also the power of Self mischannelised. Hence, realising this supreme secret, a man must properly utilise the power of Self and thereby uplifts himself. He should not mishandle the power of Self and allow the Self to be degraded.

This magnificent verse can be a source of infinite hope and strength at a time when one feels weak, depressed, humiliated, degraded and debased. I have myself observed the magic effect of this verse in such situations. It encourages everyone to make constructive effect so as to tap the infinite source of power and bliss (Self) which is already in him. The success of the effort is assured because nothing new or foreign is to be gained. All that is needed is already within. One has only to tap its power by the proper technique of Self-discipline (which is going to be taught later in this chapter). No one else is to be blamed for our weakness, frustration and debasement but our own failure to properly tap the power of Self.

The impact of this verse is far beyond its words and any of its interpretations.

Elaborating the theme of the last verse, Bhagavan Shri Krishna says that who has conquered his Self by the Self finds Self as his friend. The expression conquered Self by the Self has been used by Shri Krishna for the first time but it may be compared with the expression `having stilled the Self by the Self' used in the last verse of chapter III. The meaning is more or less the same. Conquering the Self means disciplining the senses, mind and intellect and thereby rising beyond their perturbations and realising the power of the Self.

Self is conquered by the Self only because the process of disciplining the senses, mind, ego and intellect is not possible without the grace and power of the Self. The process described in verses 27 and 28 of the last chapter is the process of conquering the Self by the Self. When this happiness, the grace of the Self (which is ever existent) becomes explicit and the Self appears to behave like a friend.

The non-Self is a non-reality. It is merely a presumption, entirely baseless, of course, but when it is made out of ignorance one gets bound by the perturbation of the senses, mind and intellect and the grace of the Self (although it still operates latently) is not experienced. When this happens, the Self itself is seen to behave as an enemy. The notion of `non Self' is responsible for creating this unfortunate situation in which the power of the Self appears to turn against oneself.

As a matter of fact, the grace of the Self is always operative. Even when a person is deluded by the notion of non-self, he feels frustrated, humiliated, confused, and weak (like Arjuna had been feeling in the beginning of II Chapter), the grace of the Self is constantly operating although one may not feel it. Even when a person is suffering, committing sins and degrading himself, the grace and power of the self is operating for his welfare and taking its own course. This power or grace, however, appears to behave like an enemy as long as the notion of non-self is there. As long as one is deluded by duality, distinguishes `non self' from self (actually nothing is non self), he suffers and feels as if the self were his enemy. When one conquers the self by the self, becomes self-disciplined, the grace or power of the Self is directly experienced and one feels that the Self is his friend.

When one has conquered oneself as mentioned in the previous verse, the supreme Self, who is his friend, is experienced firmly established amidst every kind of worldly activity and experience. On account of this vision of the Transcendent, one is not tormented by the sense experiences, pleasant or unpleasant and one is not shaken by any of the worldly circumstances. When the Self is constantly seen as firmly established in every worldly situation, no illusion or ignorance remains and one is never perturbed. Thus, Bhagavan Krishna shows how the man who has conquered the Self by the Self is able to conduct himself in the world without any difficulty.

Bhagavan has defined a united Yogi in a more elaborate way than He had done in verse 4. One who is contented in the knowledge of the world and knowledge of the Absolute, sees no conflict between the two and he is able to conduct himself smoothly and efficiently in the world as well as on the path of Brahma. He is unshakeable from the union of the Self on account of His direct experience in all worldly situations (as described in the last verse). This condition cannot be achieved without conquering the senses by the practice of self-control to be explained in this chapter later. A person who is deep rooted in Self and is a united Yogi, has even vision in all things however different they may appear to the senses.

Being even minded with all the different kind of persons described in the verse does not mean that the behaviour of a Yogi is the same with all these persons. It cannot be. However, a Yogi of even mind and even vision does not have any pre-conceived prejudices or obsessions when he comes across people of different kind. Just as he sees the Self, firmly rooted in all diverse experiences, he sees the same Self unchanged in persons of varying nature and habits. His behaviour with them is according to their behaviour with him. The difference is not in him but it is on account of their own behaviour. If a friend or well wisher comes forward to great him, he reciprocates the same, very warmly. If a foe challenges him for a fight, he fights with him. To the indifferent, he is also indifferent. He respects a saint and tries to guide a sinner as far as possible.

Evenmindedness or oven vision is a characteristic of a person established in Yoga as well as one established in Sankhya.

Bhagavan Krishna begins to teach the practice of Atmasanyama Yoga, the main theme of this chapter. It is also called Dhyana yoga, Rajayoga etc. It is very much suitable to house- holders engaged in worldly activity. All that is needed is a regular practice for some time in the morning and evening (even 15 - 20 minutes at a time may suffice). It leads to self-control, discipline of mind, senses and intellect and evolution of awareness of the Self and finally Self-realisation. The process recommended in verse 5 takes place as result of the practice of Atmasanyama Yoga.

There are a number of ways in which this yoga can be practised. In some systems a 'Mantra' (usually consisting of a few syllables only) is mentally chanted while in some, a visual image or an idol is concentrated upon. In yet others, a question is the medium of meditation. Maharishi Ramana, for instance recommended meditation on the question 'who am I'. Bhagavan Krishna does not recommend any specific object of meditation in this chapter, but he underlines basic principles common to all system of meditation and these are far more important than the object meditated upon (which may be chanting of a Mantra, concentration on a visual image or meditating upon a question). Bhagavan Krishna says that one must constantly try to unite with oneself. Meditation is not an external process. Its object is not to achieve anything from outside. It is an inward process of coming closer to oneself, uniting with oneself and ultimately arriving at the Self. This is not an instantaneous process; hence one must continue the practice of meditation over a period of time.

The practice of meditation should be done in a lonely place, as far as possible; so that the disturbance to the senses is minimum. A place free from noises and a little dark but comfortable is suitable for meditation, because in such place, the senses are at rest and free from disturbance. However, in addition, one must be alone also. The point of emphasising being alone in a lonely place is that even in a lonely place one may not be alone if one is thinking of other people and things. Hence, the Yogi must set his mind at rest from the extraneous thoughts. This does not mean that extraneous thoughts should be driven out when they arise. One must never fight the thoughts. They should be ignored. One should be indifferent to them, remembering all the time that one has nothing to do with these thoughts and the purpose of meditation to get united with oneself. Thoughts of other people and things and the world of senses in general should not be encouraged. A person is lonely when he knows himself beyond the thoughts and therefore can remain lonely even in their midst.

Control of the mind again is a very subtle process. Mind cannot be controlled by force or by suppressing its thoughts. Mind is controlled when it learns to live in between the extremes of suppression and excessive freedom. Mind has to be tackled very tactfully. It is like a child. Some times it has to be scolded like a child and sometimes it has to be pampered also. Again like a child, it has to be ignored also.

One must not have any expectation at the time of meditation. Stray thoughts may come and go about anything, but there should not be any expectation. Pious or sinful thoughts may come and go about anything, but meditation should not be done with any expectation even of Self-realisation. If there is any expectation or anxiety during meditation even, about achieving the ultimate goal of meditation, it comes in the way. Everything must be left to Bhagavan and one must become free from all expectations. Similarly, one should give up the idea of possessions also thinking that everything belongs to Bhagavan.

A clean place should be chosen, free from smell, dust and insects. The seat should be stable and firm, not too high (so that there is a danger of falling down during trance) not too low (so that insects may be able to climb up and disturb). Kusha, deerskin and cloth placed one upon the other would make the seat comfortable and smooth. The Kusha would prevent the decay of deerskin.

Meditation must be performed in a sitting posture. It should not be performed in a lying or standing posture. The mind has to be made one pointed by subduing the activity (at the gross level) of the mind and senses. For subduing the activity of mind and senses it is necessary that they be not in an agitated state. At the same time they should not be suppressed forcefully also. For subduing the activity of the mind and senses their prompting and perturbations must be ignored. As long as the mind and senses are not subdued meditation is not possible. Bhagavan Krishna has made it clear that the process of Yoga is the process of Self-purification. When the process is complete, one feels the existence of Self only.

The body, head and neck should be upright and aligned. This would keep the spine also straight and upright and clear the path of breathing. The posture should be steady in which the body, neck and head are still. Movement causes disturbance and takes the mind into the world of sense experiences.

Fixing the gaze to the front of the nose does not mean trying to focus the eyes on the tip of the nose. This is unnecessarily strenuous and quite pointless as far as meditation is concerned. Bhagavan Krishna means that the vision should be straight ahead, in the direction indicated by the tip of the nose. This is the most relaxed position for the eye muscles and in this, the vision is directed to infinity. The sense of sight, which is the most powerful of the senses, is thus not involved in any worldly object.

Not looking in any direction means firstly closing the eyes. Even after closing the eyes, the gaze has to be in some direction. After directed the gaze straight ahead as discussed above, it should be left to itself. No attempt should be made to concentrate the gaze in any direction, even in the direction straight ahead.

This is the fuller version of the teaching revealed in verse 61, chapter ii, with which the key sentence is common with this verse.

Bhagavan Krishna has described all the mental and psychological preconditions and attitude at the time of meditation. One should be peaceful, remaining indifferent to the stray and disturbing thoughts; free from any kind of fear also. Without an absence of fear, true peace cannot be attained. A total and unflinching faith in Bhagavan is essential for being altogether free from fear. When everything is left to Bhagavan, there cannot be any fear. Just as a complete absence of sorrow is a symptom of enlightenment, a complete absence of fear is a sign of total faith in Bhagavan.

To be established in the vow of chastity is essential to attain an initial level of purity to ensure further progress. The entire practice of Yoga is an exercise in self-purification, but a certain degree of purity is essential to make a start. In the eight stops described by Patanjali for Yoga (Yama, Niyam, Aasan, Pranayama, Dharana, Dhyana, and Samadhi) Yama (self-restraint from an unduly luxurious life and Niyama (discipline in life) stand for `Brahmacharivrta' spoken in this verse. There need not be any hard and fast standards of chastity, austerity or discipline applicable to all, but with reference to an individual a certain optimum standard of self-restraint and discipline is essential for making headway in the practice of Yoga.

An unduly luxurious life, given completely to sense enjoyments cannot go with the practice of Yoga taught by Bhagavan Shri Krishna. The level up to which self-restraint and discipline is to be exercised may vary from individual to individual in between the two extremes mentioned in verse 26 of chapter IV.

Disciplining the mind has been discussed earlier. It is a matter to be handled very tactfully. The mind is to be treated like a child. Sometimes it is to be castigated, sometimes pampered and sometimes just ignored. By and large, a mental disturbance can be overcome simply by ignoring the thoughts or the mind (mind is nothing but a bundle of thoughts in the words of Maharshi Ramana). When the mind is very much distressed, it has to be pampered. When the mind insists on committing a sinful act, it has to be castigated also. Of course, the practice of Yoga educates and disciplines the mind on a gradual basis.

When the mind is disciplined and its perturbations are subdued, the aspects of `Chitta' (pure consciousness which reflects the image of Self) becomes visible. `Chitta' also means attention; Chitta is always engrossed in the Self or Bhagavan. It is elsewhere, it is not Chitta but mind. Hence, ‘with attention given over to Me’ is a condition which is bound to be satisfied when the mind is has been discussed below verse 61 of chapter II. It is indeed the key.

Bhagavan Krishna now describes the result of constantly engaging in the practice of Yoga with a disciplined mind. Shri Krishna has not stated at what stage or point of time the results will be obtained. He has merely said `Ever thus uniting with himself'. No one should expect the result to come at a preconceived stage of the practice. In fact one should be free from expectations of all kinds. The practice of Yoga has been referred to as the process of uniting with oneself as it was called in verse 10 also. This is to emphasise that it is not a process of gaining any external power. It is a process of search within oneself and getting united with one's true Self, which is the Self or Bhagavan.

The ultimate result of the practice has been described as peace and supreme liberation. There cannot be any possibility of bondage after attaining the supreme liberation. Bhagavan Krishna is the Self of all beings; that is why He says that peace and supreme liberation experienced by the Yogi abides in Him.

It is a general principle that anything is excess is bad. Shri Krishna, accordingly eschews an extreme approach towards eating and sleeping. Without adequate amount of food, the body would not have sufficient energy to carry on its functions. Also, when one is hungry, the senses, and particularly sense of taste, cannot be kept subdued. On the other hand overeating produces dullness in the senses, which also comes in the way of meditation. Similarly, adequate sleep is essential for maintaining energy in the body while too much sleep induces lethargy.

`Food and sleep' need not be taken in a literal sense only. Food can also mean feeding the senses with their objects. Similarly, sleep can mean a state in which the senses of experience are not active; and remaining awake denotes the opposite state. Thus, Bhagavan recommends a medium path in between overindulgence in the objects of senses and keeping the senses starved of their objects. Similarly senses should neither be too active nor too subdued.

Bhagavan Shri Krishna recommends a moderate way of life for the practice of Yoga. Apart from spiritual progress, this also ensures a smooth and successful worldly life. Here again, it is indirectly reiterated that the path of Self-realisation is not inconsistent with a worldly way of life.

Food is essential for maintaining the body. Similarly, recreation is essential for maintaining the mind in a cheerful state. Yet, overindulgence in food or recreation may make the body and mind dull and lethargic. Hence, an optimum amount of food and recreation is called for.

Effort is action is essential for worldly success as well as progress in Yoga. Bhagavan Krishna has emphasised the importance of effort time and again. But even this can be overdone. Excessive preoccupation with effort in actions may undermine faith and the attitude of surrender to Bhagavan so essential for Yoga as well as for carrying on in the world without frustrations and disappointments. A person who overemphasises effort cannot remain balanced in success and failure. Hence, Bhagavan has recommended moderate effort in actions. Also, one must be moderate in `sleeping' and `waking' as discussed below the previous verse.

Once again, Shri Krishna defines the stage when one is united with reference to the final settling down of Chitta in the Self and freedom from the craving of desires. This verse is comparable to verse 55 of chapter II where the same stage had been described with reference to the definition of one with established intellect. The definition of `united' given in verse 4 of this chapter is also worth comparing with this verse.

Another point worth noting is that while teaching Atmasanyamayoga, Shri Krishna, the greatest teacher, does not proceed chronologically always. He explains certain steps and procedures, then shows the goal `the Yukta' stage; again comes back to the methodology and again shows the goal. It appears as if He were showing the stage to be reached from various angles and from different milestones of the journey. The idea is to have the final stage firmly established in the heart and also to make the aspirant feel how it looks from various stages of the journey. It also appears, by reading these verses, that the higher the stage of evolution, the closer the final goal appears. This is a typical method of Bhagavad Geeta for lifting the individual higher and higher. The intellect may not feel that progress; (in fact the intellect may feel that there is a lot of repetition; but that is with a latent purpose) but the progress does take place even by simply reading the verses of Bhagavad Geeta (let alone practising the technique taught therein) as an inward process. In chapter II, particularly from verse 30 onwards, one comes across the same method of instruction. It does not mean so much to the intellect, but inwardly it lifts one up. These verses are charged with Bhagavan Shri Krishna's grace.

A beautiful, striking and very significant simile. In a windless place, the flame of a lamp does not flicker. It stands by itself. Then it appears large, strong, high, one-pointed and upright. When the flame is disturbed by wind, it appears feeble, weak, not so bright, wandering here and there and cannot stand upright. Similarly, when the `Chitta' stands on its own, it is said to be established in the Self. Then it is expanded, strong, one-pointed towards the self and capable of standing on its own. When the Chitta is overpowered by the disturbances of senses, ego and intellect, it is called the mind. Then it cannot stand on its own, it is not one-pointed but wanders here and there, becomes feeble and narrow-visioned.

One difference between the lamp and Chitta is that unlike the Chitta, the lamp cannot learn to remain unperturbed by the wind. In the beginning the Chitta, like the lamp has to be taken away from the wind as explained in the verses 10 to 17. Later, by the practice of Yoga, the Chitta is able to maintain its strength and one-pointedness in spite of the wind of the senses. Even in the case of a lamp with naked flame, before lighting it, we have to protect it from the wind. When it has been ignited properly, the flame is able to withstand the disturbances of the wind to some extent. However, the Chitta when it is perfected by the practice of Yoga can stand the wind of senses, howsoever strong.

This verse is the beginning of a long sentence, the longest in Bhagavad Geeta, which ends in verse 23, what is described is the Yogayukta stage reached as a result of the practice of Yoga in various ways.

In this verse Bhagavan Shri Krishna says that the Chitta, regulated by the practice of Yoga, finally retires in the Self. When this happens, one does not perceive by the senses, but he perceives by the Self. One does not perceive the objects of senses, one perceives the Self. In the place of the `Seer' as well as the `Seen' only the Self remains. When this happens, one is contented in the Self.

Two characteristics of the `Yukta' stage have been described here; the infinite joy beyond the senses and the final immunity against wavering. The infinite joy is said to be beyond the senses but capable of being grasped by the right intellect or perspective. Here the intellect means established intellect (in the sense of `Buddhi' is used in verses 50 and 51 of chapter II). Thus this verse is comparable to verses 64 and 65 of chapter II. This infinite joy is the Prasada, which is Bhagavan's grace or bliss inherent in Him. It cannot be experienced in full unless the intellect has been established and one has become Yukta. Gaining this bliss and gaining immunity from wavering are simultaneous processes because when one has experienced the greatest possible joy or happiness, there is no question of wavering from it.

No gain appears greater than the gain of Yukta stage when one reaches that stage. There is no desire for a further gain, or for anything else, because one knows that there is no greater gain. Not only this, there is no loss after this gain. One is not upset by a sorrow howsoever great. What more can one hope for, having gained that which is the greatest and no possibility or falling from it ?

This stage, with the characteristics described in the previous three verses, has been finally called the disunion of the union with sorrow and has been named Yoga (which means union). Yoga is that union in which lies a permanent disunion of all associations with sorrow. When one is united (Yukta), one is finally and permanently disassociated from all associations with sorrow.

Here sorrow includes sensory enjoyments (which are ultimately a cause of sorrow) also. After getting firmly established in Yoga, one gets permanently disentangled from the sensory experiences and disturbances. In the words of a saint "Realisation is the death of death". The idea is similar to the one contained in this verse. When death has met its death, it is no longer frightening. It loses all its venom. Similarly, sorrows or sensory disturbances lose all power once Yoga is attained.

Bhagavan Krishna says that this Yoga (which has all the characteristics mentioned in verse 20 to 23) should be practised with firm resolve (Shri Krishna has always emphasised the importance of determined effort) and with untiring heart. One should not be disappointed if there is no visible progress. One should never be tired of the practice of Yoga. This will be the case if one is free from expectation while practising Yoga.

Bhagavan Shri Krishna again comes back to the stage of practice, but now the teaching is at a higher level than in verses 11 to 13.

A beginning has to be made in Yoga by regulating the senses (verse 61 of chapter II, verses 11 and 12 of this chapter, verse 41 of chapter III). When the senses become calm and disciplined as a result of initial practice, the mind is out of their perturbing influence and regains its normal composure. Then, according to the hierarchy explained in verse 42 of chapter III, mind is in a position to control the senses. This happens when the mind is beginning to discard the desires, which give rise to the incentive of external (sense) activity. Hence, Shri Krishna says that gradually one should abandon all the desires without exception and then control the senses by the mind alone.

The significance of controlling the senses by the mind alone is that it is not necessary to control the senses by detaching them from their objects all the time. In the beginning it may be necessary to impose some discipline on the senses, but ultimately the control must be of the mind.

The stage when the mind begins to be detached from the desires (in spite of their presence) and begins to control the senses thus obviating the need for any artificial control is a crucial second stage after the initial stage (depicted in verse 61, chapter II). Gradually, the mind becomes completely detached from the desires and then the control of the mind over the senses is complete.

When the mind has abandoned the desires, when it has become calm having come out of the perturbations of the senses; the intellect, having come out of the perturbations of the mind, regains its normal composure Then it is possible for the intellect, which is subtler than the mind, to control the mind. When the intellect becomes free from the perturbations of the mind, it begins to feel the bliss of the Self. This is the process of retiring with the Self from the gross activity of senses and mind.

The process described in the previous verse and this one is a gradual process, punctuated by set backs also. That is why patience is required (verse 23 also.) When the intellect becomes calm and regains its normal composure, it is full of patience. When the mind, guided and regulated by the intellect is established in the Self, no thought arises in the mind. This is the stage of Turiya or Nirvikalpa Samadhi, which is thoughtless, imageless and yet clearly distinguishable from unconsciousness or deep sleep. In this stage, one does not have any sense-consciousness and yet one feels fully alert and conscious in a way. The senses mind, intellect and ego dissolve into the `Chitta', which is pure consciousness, blissful by nature. No distinction remains between the observer, the object and the process of observation and the means of observation.

The experience of the Samadhi or Turiya stage is helpful in the progress of the aspirant but one should not practice meditation with the expectation of getting into the this Samadhi stage. Depending upon the individual nature, some people would get frequent and prolonged experiences of Samadhi, while others may hardly get any such experience. The ultimate object is to make the mind infused with the consciousness of Self on permanent basis so that it becomes immune to disturbance of the senses and maintains the Self-consciousness even in the midst of worldly activity. This stage can come about by having repeated experiences of Samadhi or by getting acclimatised to the sense disturbances and developing Self- consciousness even without experiences of Samadhi.

For some people repeated experiences of Samadhi are essential for progress in Yoga, while others may proceed along the path of Yoga smoothly without going through the experience of Samadhi at all. Hence, no one should worry about the experience of Samadhi during meditation. It should be left to nature. It would come on its own if it were called for. ’He should not think of anything at all’ can also mean `one should not pursue any thought' meaning that the thoughts, if they come, should be ignored. They should not be encouraged or pursued. The danger of pursuing thoughts of sense objects was explained in verse 62 and 63 of chapter II. During meditation, pursuing any thought, which arises in the mind, can distract from the progress towards Self-consciousness.

Because the mind is unstable and unsteady by nature, the state of Samadhi described in the previous verse is not a lasting affair. After some time, the mind wanders, carried away by thoughts. When this happens, an effort should be made to discipline it again and bring it back to the Self. This effort should not be violent or accompanied by indignation because it is natural for the mind to wander into the senses. The mind should be handled with patience and tact.

By the practice described above, establishing the mind in the Self again and again whenever it wanders, ultimately the mind gets established in the Self permanently and is not disturbed in spite of worldly activity. The mind is then deep in peace, Rajas Guna, (which is responsible for worldly activity) has been stilled and one is free from blemish. The stilling of Rajas Guna does not mean that one does not engage in worldly activity. It means that the force of Rajas Guna, the bustle, bustle of worldly activity is unable to unsettle the mind from the deep peace of the Self. When this happens, one gets established in Brahma or Self and then there is no question of any association with blemish. The purifying effect of the enlightenment destroys of the blemishes. Only the supreme happiness or bliss, which is the nature of Brahma, remains.

Bhagavan Krishna assures that the contact with Brahma, the source of infinite joy, is easily attained by the practice of Yoga described earlier, which is the process of uniting with oneself or the Self. The blemishes are washed away in the process. This state is then maintained in the midst of the worldly activity also.

This verse may be compared with the first stage depicted in verse 35 of chapter IV where Bhagavan had said that having attained Jynana or enlightenment one would see all the beings in Self (and then in Him). This verse makes a starting proclamation about the vision of one who is perfected in Yoga that he would see all the beings in Self and Self in all the beings. This is physically impossible. According to the laws of geometry and space with which we are familiar, there cannot be any entity, which contains all other entities and, at the same time, is contained within all the entities. Yet, Bhagavan Krishna assorts, that is how the Yogayukta would see the Self in relation to all the worldly beings. How is that possible? The answer is that the laws of space or geometry would not limit the vision of a Yogayukta. In fact space or time would not limit his vision. When one sees unit (Self) in diversity (different beings) and diversity in unity, the vision as described in this magnificent verse would result.

Another way of understanding it is by recalling the example of the screen and the picture. For the one who is watching the cinema show intently, there is no existence of the screen, he sees only the various moving pictures and believes that they are real. But the one who keeps the ultimate reality of the screen in mind all the time sees the screen in all the pictures and all the pictures in the screen. Likewise, the seer of the reality, the one who is established in Yoga, sees Self in all the beings and all the beings in the Self.

When this stage is reached, it is impossible to hate or dislike anybody. The one who has even vision in everything or person. Brahma (or self) is even and without blemish. Hence infusion of Self- consciousness leads to even vision and freedom from blemish.

On is reminded of the second stage depicted in verse 35 chapter IV in which one sees all the beings in Bhagavan. This stage, described in this verse, is the final stage, which lies even beyond the stage of Yogayukta stage. Of course one who has attained the stage of Yogayukta has never to worry about reaching the ultimate goal. The grace of Bhagavan, having become fully manifest takes complete charge of him. Calmness is the means for him.

In this final stage of the development of consciousness, every vision and every experience - connected with senses or otherwise is felt as permeated by Bhagavan Shri Krishna’s grace, love and bliss. Everywhere He is seen and experienced. Everything is seen or experienced in Him. When this happens, Bhagavan Shri Krishna, Brahma, or supreme Self is realised. Then Bhagavan is never out of sight for him and he is never out of sight for Bhagavan. In fact He and Bhagavan are the same at this stage. When one realises Him, one becomes Him.

Here is the secret of being able to remain ever established in Bhagavan in spite of full engagement and involvement in worldly activity. In essence Brahma (or Self) is one; though He is manifest in numerous forms perceivable by the senses. The one, who is established in the Unity of Brahma, is able to see that Unity in the diversity of His manifestations also. He sees Bhagavan abiding in all beings. Hence, every action of his becomes worship of that all pervading Brahma. At this stage the consciousness of Self is not disturbed by worldly activity of whatever kind.

In this verse, Bhagavan Shri Krishna describes the vision of the highest Yogi who has attained the Brahma (subsequent to becoming Yogayukta) or rather who has become one with Brahma. His vision, therefore is the vision of Brahma. He sees everything with even vision and everything is Self for Him. Everything is Brahma or Bhagavan Shri Krishna and everything is Himself. This vision is maintained in happiness as well as in sorrow. This means that for a person, who has realised Brahma, there is no difference whatsoever between happiness and sorrow.

The stage depicted in this verse is the final stage of expansion of consciousness. When all distinctions vanish altogether. There is no distinction between happiness and sorrow, between action and inaction, between appearance and reality, between unity and diversity and between oneself and others. Individuality vanishes altogether. The vision depicted in verse 24 of chapter IV is fully realised.

Arjuna is very frank and even blunt in raising his doubts. He cannot spare even Bhagavan Krishna when it comes to expressing misgivings. In the beginning of chapter III, he asked questions with the same frankness and straight forwardness. This is an important aspect of gaining knowledge. Genuine doubts must be raised in a straightforward way.

Of course the process of gaining Yoga, described by Bhagavan in this chapter is full of effort and involves difficulties, but Bhagavan has deliberately taught this Yoga in such a way that it appears even more difficult and invites the question posed in this verse. Particularly, verse 26 of this chapter has driven Arjuna to this question. Arjuna feels that if such is the nature of mind: wavering and wandering, it may never be possible to get established in Brahma on a permanent basis. Very soon, the mind would again wander away and it will again have to be brought back in the Self as taught in verse 26.

Arjuna elaborates his question. `Shri Krishna has Himself mentioned in verse 60 and 67 that the senses are very turbulent by nature and they can carry the mind away. Even one of the senses is capable of disturbing the mind. Hence, Arjuna fears that even after attaining to Yoga by the method elaborated by Bhagavan, it may last only for a while. Eventually, the senses would get the better of the mind and take it away from Yogayukta stage.

In the words of a saint `Mind is the moving tendency'. Mind is unsteady, turbulent by nature. How is it possible to change its very nature? Not only this, mind is very powerful and unyielding in its own field. The simile that Arjuna has given illustrates his point very well. Flowing is the very nature of wind. Hence, trying to contain its flow by artificial means is very difficult. The wind may stop for a while on its own, but the next moment it may start blowing again.

Arjuna's question is very important. If the nature of the mind is to waver and wander in the senses, attainment of Yoga can be only a temporary affair. Is there any point in it then?

Shri Krishna agrees with Arjuna that mind is wavering by nature and hard to control. Yet, He says, by practice and an attitude of non-attachment the mind is held in the Self even in the midst of worldly activity.

It is not necessary to change the nature of the mind; only one should not be deluded by it. Bhagavan Krishna has eschewed going against nature. Moreover, mind has to wander among senses to look after the worldly needs. If the mind were to be permanently fixed in Self-consciousness without any connection with the senses (it would then merge with `Chitta'. There would be no mind) worldly activity_ even maintenance of body_ would be impossible. Hence, the idea of controlling or disciplining the mind is not to prevent its contact with the senses but to maintain the Self-consciousness even when the mind is wandering among the senses. The mind is to be disciplined. It is not to be annihilated altogether (during the stage of Samadhi, the mind dissolves into the Chitta temporarily) but it has to be so regulated that it is possible to attain Self-consciousness in spite of its activity at the worldly level. That is why Bhagavan says that though the mind is of a wavering nature and hard to control, it can be held in Self-consciousness even in the midst of worldly activity by practice and the attitude of non-attachment.

Practice and non-attachment both are essential for attaining the Yogayukta state from which there is no fall. Without practice, nothing is possible in this direction and without the attitude of non-attachment, the practice may become a meaningless ritual.

By practice, Bhagavan Shri Krishna means practice of meditation as taught earlier on a regular basis and carrying on the righteous activity (Yajyna) with body, mind and intellect for the rest of the time. Meditation educates the mind on a sustained basis so that the bliss of Self-consciousness grows in the mind in due course. Gradually, the Self-consciousness becomes so deep rooted that the mind is held in this bliss even when it is wandering among the senses and attending to worldly need.

The attitude of non-attachment is very essential for the practice to be meaningful. In practical terms, this attitude of non-attachment has been spelt out in the verses 47 and 48 of chapter II and verse 7 of chapter III. Attachment limits the perspective by giving undue emphasis on one aspect of the experience. The attitude of non-attachment helps in keeping the perspective unbiased and unlimited. Of course, development of non-attachment is also a gradual process. Complete non-attachment develops only when one becomes established in Yoga.

When one gets established in Yoga as a result of constant practice and non-attachment, fall from this stage is impossible. From now onwards, conscious control of the mind is not necessary. The mind is permanently held in the Self in spite of its wavering nature and in spite of its activity in the field of senses (verse 7, chapter VI). From this stage onwards, practice or activity becomes indistinguishable from devotion. Further progress without any obstacle and without any conscious effort is assured.

Having told Arjuna that it is possible to discipline the mind on a permanent basis in spite of its wavering nature, now Bhagavan Krishna says that self-discipline is a must for achieving Yoga. By saying `in My view ' Bhagavan only means to emphasise the point. When Bhagavan Shri Krishna says that he holds a certain opinion, the contrary opinion has no existence whatsoever.

Bhagavan says that for the disciplined, Yoga is hard to achieve one who is self disciplined and full of perseverance, can attain it through proper means. Self-discipline, perseverance as well proper technique are essential for attaining Yoga.

Here also in order to maintain optimism, Bhagavan Krishna first says that self-discipline is possible on a permanent basis and then He says that it is a must.

Arjuna is quick to ask the most crucial question. He wants to know what happens to that person who has faith but is deficient in effort by nature. Since, both effort and faith are necessary to attain perfection in Yoga, it is obvious to Arjuna that a person endowed with faith but deficient in effort cannot attain perfection in Yoga. Hence, Arjuna wants to know what happens to him and what state he attains.

The question posed by Arjuna is very crucial for all of us and it follows automatically from Bhagavan Krishna's emphasis on faith and effort. There are may people who lack perseverance on account of natural handicaps. Some just cannot pursue any practice consistently and regularly in spite of their faith. They do not improve by criticism or advice. They are just made that way. Whether it is called a genetic defect or a fault in their early education or training of habits, it does not seem to be their fault that they are not able to put up sufficient effort. That is why Arjuna is sympathetic to them and wants to know what their fate is.

In sympathy to the person who has faith but not enough effort, Arjuna makes his fear explicit. A person who has been deluded half way on the path of Brahma, who has no foothold may fall from both Brahma and the world and may perish like a cloud torn apart by the wind. Nothing would be worse than this. If this is the fate of a person full of faith but lacking in effort, it is perhaps better not to try the path of Yoga unless one has the capacity to put in sufficient effort.

Arjuna expresses his concern and anxiety about his doubt. This is the last of his doubts or reservations before he is ready to take the plunge in the path of Yoga wholeheartedly. Remaining questions in Bhagavad Geeta are in the nature of queries. Quite naturally Arjuna is very anxious to get a clear-cut reply. Though, by no means Arjuna could be called incapable of putting in effort, nobody should over estimate his capabilities. Arjuna does not want to take any risk. He wants to be assured that he will not perish if he is not able to put in the effort necessary to attain perfection in Yoga. Moreover, being a kind hearted and altruistic person, Arjuna wants to clarify this doubt on behalf of those who are not so fortunate as to have the capability to put in sufficient effort to wards the goal of Yoga.

And Arjuna knows certainly how fortunate he is. He has before him Bhagavan Shri Krishna, the lord of Lords, the wielder of Maya, the teacher of all teachers, the sources of all knowledge. Who can dispel this doubt except Him? Who knows better than He does? Even if somebody else were to attempt an answer to this question, how can we be sure that the answer would be correct? With Bhagavan Shri Krishna in front of him, Arjuna has no such difficulty. Bhagavan Krishna can dispel these doubts completely and no one else can do it. Hence, he makes an earnest request to Shri Krishna to dispel this doubt, so crucial for him, and for all of us. All of us have every reason to be extremely thankful to Arjuna for asking this question. But for Arjuna's asking this question, we would have been in dark on this very crucial point.

Bhagavan Shri Krishna answers Arjuna's question immediately, categorically and very affectionately. The verse starts with the address `Partha' for Arjuna. In the second line again Shri Krishna has addressed Arjuna as `Taata' which is a very affectionate address used by a master for his favourite disciple. Thus it can be imagined with what feelings and affection Shri Krishna would have reassured Arjuna in respect of his doubt.

Arjuna was afraid that the aspirant who has faith but lacks effort might be lost from both the worlds - the Brahma as well as this world of gains and losses. Bhagavan Krishna tells Arjuna that there is no destruction for him either in this world or in the path of Brahma. He does not lose anything. He reaps the fruits of his good actions in this world (in this life or afterwards) and, although his goal of attaining Brahma is delayed, his effort does not go in vain.( Of course this principle has already been enunciated in verse 40 of chapter II, but Arjuna was so much concerned about this doubt that he chose to ask a specific question again in this context).

In the second line, Bhagavan Krishna has enunciated a very important and reassuring principle; nobody who is on a righteous path ever comes to grief. Being on the righteous path or pursuing the righteous activity of course means having faith and sincerity and putting in one's best effort. This, indeed, is a very optimistic principle laying down that nobody is punished for a deficiency which is beyond his control. If one is deficient in effort, for factors beyond his control, one does not come to grief, provided he acts in full faith and sincerity and puts in whatever effort he can.

The principle expounded by Bhagavan in this line of this verse in fact goes beyond that of verse 40, chapter II. In that verse it was stated by Shri Krishna that no effort in Yoga is ever lost; there is no adverse result and even a little it of effort destroys great fear. In this verse Bhagavan says that even from the point of view of this world, one does not lose anything by putting in effort towards the path of Yoga. It was necessary to say this because one may not be able to make so much progress in Yoga in one's lifetime that one transcends the realm of worldly gains and losses. Even for such a person there is no disappointment, because as long as the worldly gains matter to him, he is not a loser from this point of view also.

Bhagavan Shri Krishna has first mentioned the worldly benefit that the person who falls short of attaining Yoga gets after death. He goes to higher planes of existence, which lie beyond earthy existence and to which persons of righteous deeds alone are entitled. He resides there for a very long time enjoying the peace and happiness, which is there in those worlds. Then he is reborn on the earth in the house of the pure and illustrious.

The levels of existence in which this person resides after this are intermediate between earthly existence and Brahmaloka (the world of Brahma, the creator). There, one can enjoy the peace and happiness, but one cannot continue the practice of Yoga. Resuming the practice is possible only when he is reborn on the earth. By the grace of Bhagavan, in his next birth he is born in a favourable atmosphere where the biological and environmental handicaps of the past life are removed and he is able to resume the practice of Yoga more effectively.

Shri Krishna emphasises that those who are born in the family of enlightened Yogis are very fortunate, for such a birth is more difficult to attain than being born in a family of the pure and illustrious. One requires a greater degree of purity and effort in the previous birth to attain a birth in the family of Yogis.

Bhagavan Krishna had said in verse 40, chapter II that no effort is ever lost in the practice of Yoga. The same principle is reiterated here. Even the death of the body does not destroy the effort put in during lifetimes. Accordingly, in the new birth the aspirant continues the practice left unfinished in the previous birth and for that his starting point is where he had left off in the previous body. Moreover, now the environment being more favourable (being born in the family of the pure or illustrious or enlightened Yogis), his progress is bound to be faster and with fewer obstacles.

The progress on the path of Yoga is a continuing process not impaired by death. Death only causes a temporary lapse of time before the progress can be resumed which does not undermine the progress already achieved. Moreover, the environment available in the next birth is more favourable for the practice of Yoga.

The first line of this great verse is an extension of what has been stated in verse 40. Not only is no effort lost, every effort made in the path of Yoga exerts a force which irresistibly draws the aspirant towards the final goal - the Brahma. If a person puts in some effort in Yoga and then leaves it half way, not only that previous effort always remain intact, it keeps exerting a force on the aspirant so that he is unable to leave it half way, even if he wants to. He is irresistibly drawn towards Brahma. Whoever has taken but one step on the path of Brahma is sure to attain Brahma one day on account of the force of the previous effort. It is only a matter of time.

The second line of the verse goes oven farther. It is even more reassuring than the second line of verse 40. It states that let alone him who makes his best sincere effort on the righteous path, let alone him who takes but one stop on the path of Yoga, even the one who is simply curious about the Yoga one day passes beyond the Vedas (all that is worldly, all that is manifest); he attains Brahma.

What more could one ask for? Could anyone expect Bhagavan Shri Krishna to be more generous, more obliging, more merciful, and more gracious?

This verse can be a ray of hope for all of us. We may be doubtful whether we have been able to make any significant effort on the path of Yoga, we may be doubtful whether we are making our best and sincere effort on the teaching of Bhagavan Shri Krishna, we may be doubtful whether we have enough faith in Bhagavan Shri Krishna, we surely are at least curious about Yoga. Aren't, we? The grace of Bhagavan Shri Krishna will take care of us then. By virtue of His boundless generosity and grace, we shall one day, attain His lotus feet.

It may appear, by a superficial reading of this verse, that getting perfection in Yoga and reaching the surface transcendent goal is a long drawn process and involves a number of life times. In fact the words `perfected through many births' should not discourage anybody for a very simple reason. Every one of us has already taken several births. Surely, this birth is not the first. Even if we attain the Brahma in this life itself, taking into account the previous births, Bhagavan's statement is true that the perfection has come in may births. If someone says that he has made a beginning in this life only and therefore the previous births cannot be counted, this assertion may not be correct. The progress on the path of Yoga is a very subtle process involving conscious as well as sub-conscious mind. When we become conscious of the beginning of our progress may not be the actual beginning. We might have started much earlier at sub-conscious level.

In either case, whether we can attain perfection in this life or in a subsequent one, there is no reason to be complacent. After all, whatever effort has to be put in has to be put in while we have a human body (whether in this birth or the subsequent ones). No effort can be put in while we are without a body (after the death but before rebirth). Hence, there is no point in wasting any moment while we have a human body.

In fact, the point of Bhagavan's using the phrase "perfected through many births' is to impress upon us the insignificance of time factor during the process of attaining perfection. One must never worry whether the goal is going to be attained sooner or later. The time factor is of no significance at all. . That is why Bhagavan Shri Krishna does not bother to elaborate when one is going to attain perfection or how long it is going to take. He just says casually `through many (literally more than one) births'.

Moreover, Bhagavan's words are a consolation for him who, at the last moment of his life, finds that he has not been able to achieve perfection in Yoga.

A Tapasvi is one who tries to reach the Yukta stage through the practice of austerities. He is still at the effort stage when action (in the form of austerities) is the means (verse 3). When he reaches the Yukta stage, he becomes equivalent to a Yogi (who is Yogayukta or Yogarudha). Hence, Yogi is superior to a Tapasvi.

Men of knowledge are those who are trying to reach the Yukta stage by the path of knowledge (please see verse 3 of chapter III). They are also, like Tapasvis, at the effort stage only where `action (on the academic side) is the means and are thus inferior to a Yogi who has reached the Yukta state.

Similarly, the men of action are those who are endeavouring to reach the Yukta stage by the path of action (verse 3 of chapter III). They are also inferior to a Yogi because they are still at the effort stage where action (on the operative side) is the means for them.

Thus, Bhagavan Shri Krishna states that a Yogi is superior to all those three. Moreover, Bhagavan has taught a method of attaining that Yoga which is much easier than the path followed by these three kinds of aspirants. Therefore He advises Arjuna to follow that method and be a Yogi.

Here, a doubt may arise. In what way the method taught by Shri Krishna different from the path adopted by Tapasvis, men of knowledge and men of action? Should an aspirant who is following the Atmasanyama Yoga taught by Bhagavan Krishna in the chapter not to take recourse to austerities, knowledge or actions at all? Surely, this is not the meaning of the Lord's wards, Apart from following the practice of meditation taught by Bhagavan, an aspirant will have to observe certain austerities, acquire the necessary knowledge and perform actions worthy of performance in his daily life. The extent of the austerities, knowledge and actions needed by the aspirant would depend upon his nature, circumstance and the stage of his evolution. What Bhagavan Shri Krishna means is that rather than depend exclusively on austerities, knowledge or actions, one should have a balanced approach mixing all the three optimally and also practice the method of meditation prescribed in this chapter. This is the way to be Yogi in a most natural way and rise above those who depend exclusively on austerities, knowledge or actions.

Bhagavan Shri Krishna asserts once more, most emphatically that even among Yogis, there are degrees of attainment. The journey to the Brahma continues even after reaching the Yukta stage. In the final stage of evolution and purification, the Yogi worships Bhagavan constantly, through all his actions (as explained in verse 31) with his innermost Self fully absorbed in Bhagavan. In this stage, whatever he does is worship of Bhagavan and all his actions are divine actions. He is one with Bhagavan or Brahma or Self. Bhagavan calls him the best of the Yuktas.