Can You Train Your Mind? | Essence of the Geeta | Episode 87

You are listening to the essence of the Gita. In this episode, Swamiji explains how to gradually withdraw the mind from cultivated desires and sense pleasures through meditation, helping us turn inward and rest in the bliss of the self. And therefore, having said that, now Bhagawan says how to again practice meditation. Your disunion with your wedlock to pain is yoga, is union with yourself. Now really say it, when you say union with yourself, you are yourself. Really speaking, the self does not have to be gained. All you have to do is give up your foolish identification with the finite equipments which are incomplete and therefore desires and sorrow. And as long as you have a body, you have pain. As long as you have got mind, you get hurt. And as long as you have got intellect, you have got failure. Therefore, what is meditation? Disunion from what you are not. And when you give up your identification with what you are not, the anatma, not that you become one with the anatma, you are the infinite anatma. Therefore, really speaking, you don't have to unite with your anatma, you have to only disunite with the equipments. Having understood this, then how to become such a yukta purusha? How to become such a united yogi? Bhagawan says and again I tell you the explanation that Gurudev has given for this verse, mind blowing, absolutely. Because each one of us thinks, how can we ever quieten our wild mind? And how can our mind ever give up its desire for pleasures? And if it cannot give up, it cannot be quiet. Krishna is not talking anything impractical here, where Krishna points out here the details of it. He says, sankalpa prabhavan kaman tyaktva sarvan aseshata. He says, tyaktva aseshata, abandoning it, dropping it, without any reservation, all of them. So without any reserve, sarvan sankalpa prabhavan kaman. Even in commentaries you will not find that. He says sankalpa prabhavan kama. Now we know, we have also said from Mahabharata, we have quoted also in the various mritis also it is said, sankalpa jayate kama. It is from sankalpa and we have already seen that also. Sankalpa means imagination, willing is desire born. So you imagine that something will give me happiness, then you say it will be permanent. And without it I cannot live. And then you say, I want it. That becomes lust, karma, strong desire. Abandoning all such desires. How can you abandon it? Because desires are in the mind, not in you. Since they are in the mind, how can I abandon desire? Abandoned desire, abandoned by the mind only. Manasa eva indriya graham viniyamya samantata. How? By first withdrawing your mind away from the sense organs and therefore sense objects. Desires are in the mind from through sources, from outside and then from something that we have already enjoyed within. Now understand, nothing if you don't know properly, people struggle. And why they struggle? Because first only they think it is impossible. Now tell me, can desires be dropped or not? You say yes? Try it. Try it. When a desire is in your mind, how easy is it to drop it? You drop one desire only for another desire. Is it not? So, desire only seems to be your mind. But tell me, would you be able to go to sleep if you could not drop your desire? Everyday you do it, no? So it is possible, even temporary. Is it or is it not possible? So why can't you do it in meditation? Now, how do you drop it before you go to sleep? As long as you got the fascination for the desire and you keep on thinking about it, can you go to sleep? But when you want sleep and sleep alone, what do you do? Drop, drop, drop. Don't you do that? And how can you drop? I want sleep and sleep alone. When you've been told that that is bliss and that and that alone I want, you can drop all these desires. Which desires? Sankalpaat, that which is born out of sankalpaat. This is where Guru Dev pointed out so beautifully. Your so-called natural desires born out of your intrinsic vasanas, you will not even recognize them. They have to flow out. For example, a born singer, when he or she sings, there is no thought process, it is spontaneous. A artist, he can't think, it's like breathing. He neither paints for anyone, he doesn't paint for money, it just comes out. This is called as the swadharma born out of your swabhava. You will not even feel it. You will not even recognize it, it's like breathing. But when it is said that kama sankalpa prabhavan kama, kama which are born out of sankalpa, these are called as cultivated desire. That is the desire that disturbs your mind. Since it is brought in, it can be thrown out. That cultivated desire in the seat of meditation can be dropped and is to be dropped because that disturbs your mind. Not your artistry, not your motherhood, but what the mother wants from the children. What? 99% mark. I saw it, it's not coming, it's not coming, it's coming. Why do you want 99%? Because my best friend's daughter got 99.5% mark. Cultivated. Your daughter has it naturally. Your son, being your son, has to struggle for it. And because he has to struggle for it, you struggle. See, I have understand. sankalpa prabhavan kama tyaktva sarvana seshata. Without any reservation, throw it out. And keeping the mind restrained from all sides, from all sense organs. The more you say, don't you are going to do it? Then I'm going to demonstrate to you that how you had no desire, but the desire came. If it comes in the mind, now that you spoke about it, every time it comes, drop it. shanay shanay uparamet. Little by little, bring your mind. How? buddhya dhritigritaya. Dhriti means with patience, with fortitude. Your mind will go. buddhi dhritih. With perseverance, fortitude, even if you fail a hundred times, it's still worth it. And buddhya, with your intellect, intellect discriminating, it's not worth it. buddhya intelligently, not suppressing, knowing what can be done. dhritigritaya atmasamstham manakritva. So withdrawing the mind from all these cultivated, extroverted preoccupation out of delusion that any sense object can give me permanent everlasting happiness. Slowly, slowly you withdraw. And when you withdraw, place it in yourself. Attempt to discover what lies beyond the mind. And when all the objects are gone from your mind, your thoughts also start becoming less and less and less and less and less. Now when all the thoughts are silent, you know this stupid mind will say, Now what do I do? Do nothing. nakkinchid api chintayet. Don't sit and judge. I've reached there. I'm reaching there. It's so blissful. Now stop thinking. shas pi nakkinchid api chintayet. See how complete the instruction is. Because even there if you get anxious or even you say, I'm enjoying the peace. Already the thoughts have come in. Just get exorbed in it and revel in it. Don't judge it. Don't classify it. No, no, no. I have to go and tell others about it. nakkinchid api chintayet. When your thoughts have dropped in the bliss of the self, just remain there. Up till this point, only instructions can be given. Up till this point, you can take your mind. After that, that mass of bliss will just absorb you in its embrace. When either you are there nor the beloved is there, there is only love and bliss. This is called as ras. nakkinchid api chintayet. Therefore there is nothing more to be said. Just poornam adha poornam idam poornam eva vashishchate. The only one infinite is.