06/E.A.S.Y

DHYANA YOGA

In the previous chapter, Krishna briefly mentioned astanga yoga – the arduous regime of an ascetic yogi. In the present day, millions of people practice some isolated elements of this path (hatha-yoga and pranayama) to achieve physical and emotional wellbeing. In Chapter Six, however, the path of astanga- yoga is explained in its entirety. Krishna’s purpose in discussing the ‘eight-step path’ is primarily to establish its impracticality in the endeavour towards spiritual perfection. In an age surcharged with temptation, disturbance, and spiritual weakness, the easiest (and most advanced) path of self-realisation is bhakti-yoga.

E

Enemy or Friend? (1-9)

As spiritual beings, particles of consciousness, we possess two bodies, gross and subtle. The gross comprises of the visible physical frame, while the subtle consists of the invisible mind, intelligence and ego. The subtle body acts as an interface between the spirit and the gross. As spiritual beings, if we’re able to appropriately direct the mind, it acts as a friend which supports and empowers us in the progressive journey of life. If not, the mind can deviate, discourage and damage us. From day-to-day, hour-to-hour and moment-to-moment, it can operate as the unseen enemy within. To be successful in any sphere of life, one must learn the art of mental tranquillity.

A

Astanga-Yoga (10-36)

One way to control the mind is through the process of astanga-yoga (which includes dhyana-yoga, the practice of meditation). Krishna explains how the ancient path was practised in bygone ages. Living in seclusion, practising celibacy, and under strict regulations of eating and sleeping, the yogi would sit in a perfectly erect position, focusing his consciousness on the Supersoul within. Oblivious to mental and bodily distraction, the focused yogi would unwaveringly meditate for many years, maintaining complete stillness, silence and serenity. This is known as samadhi, or spiritual trance. After hearing of this strict discipline, Arjuna frankly admits his inability – “This practice seems impractical and unendurable!” he says, “to discipline the mind is more difficult than controlling the wind!” Krishna reasserts that disciplining the mind is essential and possible, provided one has the appropriate spiritual practice and discipline.

S

Success & Failure (37-45)

Hearing about the difficulty of astanga-yoga causes Arjuna to doubt himself. What happens if one faithfully takes to the yogic process, but later falls away without perfecting his spiritual consciousness? Arjuna is concerned that the unsuccessful spiritualist is seemingly left in ‘no-man’s land,’ having failed to attain spiritual satisfaction and simultaneously squandered his opportunities for worldly pleasure. Krishna allays all such fears by explaining the eternal benefit of any spiritual endeavour, even if it doesn’t come to the perfectional stage. If we don’t complete the spiritual journey in one lifetime, we carry on in the next life from the same point, taking birth in a situation which facilitates our progressive spiritual evolution.

Y

Yogi (46-47)

After summarising the arduous process of dhyana-yoga (meditation) and astanga-yoga, the chapter concludes with a ray of hope. The perfection and goal of all yoga systems is to help the individual become fully conscious of God at all times. While every yoga system is certainly beneficial, the most advanced, efficient and easiest path is known as bhakti-yoga (the yoga of devotion). In this age, the primary practice of bhakti-yoga is mantra meditation - chanting the names of God (Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare). Through this process any person, from any background, can attain spiritual perfection and experience all the benefits described in this chapter and elsewhere.

“ALL BATTLES ARE FIRST WON OR LOST, IN THE MIND.” ~ JOAN OF ARC