6.3 Meditation
7. Shree Krishna explained in that the contact between the senses and the sense objects gives the mind the experience of heat and cold, joy and sorrow. As long as the mind has not been subdued, a person chases after the sensual perceptions of pleasure and recoils from the perceptions of pain. The yogi who conquers the mind is able to see these fleeting perceptions as the workings of the bodily senses, distinct from the immortal soul, and thus, remain unmoved by them. Such an advanced yogi rises above the dualities of heat and cold, joy and sorrow, etc.
There are only two realms in which the mind may dwell—one is the realm of Maya and the other is the realm of God. If the mind rises above the sensual dualities of the world, it can easily get absorbed in God. Thus, Shree Krishna has stated that an advanced yogi's mind becomes situated in samādhi (deep meditation) upon God.
8. Jñāna, or knowledge, is the theoretical understanding obtained by listening to the Guru and from the study of the scriptures. Vijñāna is the realization of that knowledge as an internal awakening and wisdom from within. The intellect of the advanced yogi becomes illumined by both jñāna and vijñāna. Equipped with wisdom, the yogi sees all material objects as modifications of the material energy. Such a yogi does not differentiate between objects based on their attractiveness to the self. The enlightened yogi sees all things in their relationship with God. Since the material energy belongs to God, all things are meant for his service.
The word kuṭastha refers to one who distances the mind from the fluctuating perceptions of senses in contact with the material energy, neither seeking pleasurable situations nor avoiding unpleasurable ones. Vijitendriya is one who has subjugated the senses. The word yukt means one who is in constant communion with the Supreme. Such person begins tasting the divine bliss of God, and hence becomes a tṛiptātmā, or one fully satisfied by virtue of realized knowledge.
9. It is the nature of the human mind to respond differently to friends and foes. But an elevated yogi's nature is different. Endowed with realized knowledge of God, the elevated yogi see the whole creation in its unity with God. Thus, they are able to see all living beings with equality of vision. This parity of vision is also of various levels:
"All living beings are divine souls, and hence parts of God." Thus, they are viewed as equal. ātmavat sarva bhūteṣhu yaḥ paśhyati sa paṇḍitaḥ "A true Pundit is one who sees everyone as the soul, and hence similar to oneself."
Higher is the vision: "God is seated in everyone, and hence all are equally respect worthy."
At the highest level, the yogi develops the vision: "Everyone is the form of God." The Vedic scriptures repeatedly state that the whole world is a veritable form of God: īśhāvāsyam idam sarvaṁ yat kiñcha jagatyāṁ jagat (Īśhopaniṣhad 1)[v2] "The entire universe, with all its living and non-living beings is the manifestation of the Supreme Being, who dwells within it." puruṣha evedaṁ sarvaṁ (Puruṣh Sūktam)[v3] "God is everywhere in this world, and everything is his energy." Hence, the highest yogi sees everyone as the manifestation of God. Endowed with this level of vision, Hanuman says: sīyā rāma maya saba jaga jānī (Ramayan)[v4] "I see the face of Sita Ram in everyone."
These categories have been further detailed in the commentary . Referring to all three of the above categories, Shree Krishna says that the yogi who can maintain an equal vision toward all persons is even more elevated than the yogi mentioned in the previous verse. Having described the state of Yog, starting with the next verse, Shree Krishna describes the practice by which we can achieve that state.
10. Having stated the characteristics of one who has attained the state of Yog, Shree Krishna now talks about the self-preparation required for it. Mastery in any field requires daily practice. An Olympic swimming champion is not one who goes to the local neighborhood swimming pool once a week on Saturday evenings. Only one who practices for several hours every day achieves the mastery required to win the Olympics. Practice is essential for spiritual mastery as well. Shree Krishna now explains the process of accomplishing spiritual mastery by recommending the daily practice of meditation. The first point he mentions is the need for a secluded place. All day long, we are usually surrounded by a worldly environment; these material activities, people, and conversations, all tend to make the mind more worldly. In order to elevate the mind toward God, we need to dedicate some time on a daily basis for secluded sādhanā.
The analogy of milk and water can help elucidate this point. If milk is poured into water, it cannot retain its undiluted identity, for water naturally mixes with it. However, if the milk is kept separate from water and converted into yogurt, and then the yogurt is churned to extract butter, the butter becomes immiscible. It can now challenge the water, "I will sit on your head and float; you can do nothing to me because I have become butter now." Our mind is like the milk and the world is like water. In contact with the world, the mind gets affected by it and becomes worldly. However, an environment of seclusion, which offers minimal contact with the objects of the senses, becomes conducive for elevating the mind and focusing it upon God. Once sufficient attachment for God has been achieved, one can challenge the world, "I will live amidst all the dualities of Maya, but remain untouched by them."
This instruction for seclusion has been repeated by Shree Krishna in verse 18.52: vivikt sevī laghvāśhī "Live in a secluded place; control your diet." There is a beautiful way of practically applying this instruction without disturbing our professional and social works. In our daily schedule, we can allocate some time for sādhanā, or spiritual practice, where we isolate ourselves in a room that is free from worldly disturbances. Shutting ourselves out from the world, we should do sādhanā to purify the mind and solidify its focus upon God. If we practice in this manner for one to two hours every day, we will reap its benefits all through the day even while engaged in worldly activities. In this manner we will be able to retain the elevated state of consciousness that was gathered during the daily sādhanā in isolation from the world.