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by Jayaram V
According to the Bhagavadgita, even mindedness is called Buddhiyoga (2.48), which is difficult to
achieve because of the conditions in which live. Our minds remain
mostly disturbed and preoccupied with some problem or the other. The
Bhagavadgita, says that equanimity of mind should be
cultivated by practicing control of the mind, the body and the senses
through inner discipline and detachment. Even mindedness culminates in samadhi, the state of
equality, where one is beyond the senses, the sense of all duality and
completely immersed in himself, unaware of and detached from the
external world. It is the yoga which finally brings "dukha
samyoga viyogam" (disconnections from the union with pain) (
6.23)"Buddhi" is the intelligence that exists in all of us in
contrast to 'chitta" or pure consciousness. Buddhi gives us the
power to discriminate and decide what is good for us and what is not.
It is the force behind our wisdom and our reactions to the outside
world. A man of lesser buddhi is constantly driven by the senses and
the desire for sense objects. He thereby remains in a constant state
of turmoil and sorrow arising out of union and disunion with the sense
objects.
So buddhiyoga teaches us how to overcome this weakness of the mind
and achieve the state of equanimity so that one can remain alike in
pleasure and pain, gain and loss, victory and defeat (2.38) and
thereby remain free from the bondage of all actions(2.39).
Disinterested action through "vyavasayatmika buddhi (cultivated
mind) is the aim of buddhiyoga.
In this path there is no loss of effort. Even a little practice
protects one from the fear of birth and death (2.40). Perfection in
this path cannot be achieved by the mere study of the Vedas or
engaging oneself in flowery speeches and debates (2.42), without
necessary effort to control ones desires and detaching oneself from
pleasure and power. It is by overcoming the three gunas enumerated in
the Vedas, by conquering the sense of duality and by establishing
oneself in sattva one can obtain enlightenment (2.45). By developing
even mindedness in success and failure, renouncing the fruit of
actions, detached, the buddhiyogi becomes free from bondage of mortal
life. (2.48-51).
How to know whether one has achieved perfection in this path ? What
are the marks of a true "sthithapragna "(expert in
stability) ? The yogi of stable mind gives up all cravings of the
mind, withdrawn and satisfied in himself (2.55). He is not afraid of
adversity, nor does he crave for happiness. He is the stabilized sage
(sthithadhir muni), who is free from passion, fear and anger (2.56).
Without friends or relations (anabhisneha), equal to auspicious and
inauspicious events, he remains detached, unconcerned and absorbed in
himself (2.57).
The senses are responsible for the delusion and the disturbances of
the mind. By establishing contact with the outside world, the senses
bind the mind to the sense objects. Out of this attachment is born the
desire for the sense objects. Out of this desire arise passions,
delusion, anger, loss of memory, confusion and finally loss of buddhi
or intelligence (2.62&63).
Knowing this the Buddhiyogi tires to achieve stability of mind by
withdrawing the mind form the sense objects, the way a tortoise
withdraws its limbs (2.58). He stops enjoying the sense objects and
thereby ends all his sorrow. By controlling his senses, devoting
himself, heart and soul to God , he becomes firmly established in God
(2.65). He becomes the awakened Yogi, who is awake (spiritually) when
all beings are asleep (in ignorance) and who is asleep (mentally) when
all being are awake in the world of desires (2.69). He becomes the
ocean itself, undisturbed by the rivers of information flowing into
him from all sides (2.70).
To achieve such a Brahmic State through buddhiyoga, one has to
practice atmasamyamayoga or the yoga of self discipline which is
described in the sixth chapter (10-19). The yogi should concentrate
his mind constantly on his Self, leading a solitary life, controlling
his mind, free from desires and possessiveness. Placing his firm seat
in a clean place, neither too low nor too high, covering it with soft
clothe, deer skin and kusa grass, he should practice yoga for self
purification, keeping his mind, senses and activities under firm
control. Holding the body, the neck and the head straight in one line,
concentrating his gaze on the tip of his nose, undistracted, with
peaceful mind, fearless, practicing celibacy, subdued in passions, he
should becomes become established in God and attain highest peace and
nirvana (6.10-15).
There is no place for extremities in this yoga (6.16-18). This yoga
is neither for the voracious eater nor for the non-eater. It is
neither for the constant sleeper nor for the chronic insomniac. The
buddhi yogi who is regulated in diet and relaxation, in sleeping and
waking, becomes impervious to all sorrow. Resting in the self alone,
freed from all desires, he becomes established in the yoga of
equanimity. In that state, he realizes his hidden Self, becomes
satisfied in the Self (6.20), finds unlimited happiness, develops an
understanding of the transcendental state through his pure intellect
and remains immobile to all sorrow. He enjoys the extreme bliss of
union with Brahman and develops the unified vision of the Universal
Self, seeing the Self in all and all in the Self (6.21-29).
Buddhiyoga is the the foundation for success and perfection in all
other paths. Without self control and discipline of the mind, success
in the three paths of knowledge, action and devotion is not possible.
A true karmayogi has to control his desires and develop detachment to
be able to become a true sanyasi and offer the fruit of his actions to
God with a true sense of sacrifice (3.7&5.3). A true devotee of
God must be able to control his mind and desires so by truly detaching
himself from all and attaching himself only to God, he can concentrate
his mind on Him and become absorbed in Him completely (Chapter
9&12).
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