The Highest Goal Of Meditation | Essence of the Geeta | Episode 95

You are listening to the essence of the Gita. In this episode, Swamiji explains how past spiritual practice can draw Sikha back to the path of knowledge. He also explores the importance of sincere effort in meditation. Kuru dynasty was known, that's why I said, Kurukshetra, Dharmakshetra. Kuru dynasty was known for its noble kings and great people. The decline started from Shantanu falling for the Fisher woman and Bhishma charia. But look at Bhishma charia, what he was. And if Bhishma charia's race were to come, can you imagine? Even India today would have been different. Bharat would have been different. But Bhishma did not get married because he made the promise. That decline that came from Shantanu's time. Shantanu was also a good king. But because he wanted to marry the Fisher man's daughter, had to make a compromise of Bhishma not being the king. Then came all these. But in that also, Dhritrashtra was very strong and Pandu was very noble. So hey, you come under such a great lineage and that too also you see sometimes the lineage divides and Dhritrashtra's children became all do-do-do-do-dushtas. And you come under Pandu and Kunti's children. So hey Kurunandana born in such a family, hey Kurunandana, tatra tam buddhi saiyogam labate parvadehi kam. In the previous life, whatever wisdom or whatever path that person has walked, if that person has done some adharma or has got vasanas, then for some time you will find that person even while growing up, seemed to be quite extrovert, could be someone who is just enjoying life, they couldn't seem any spirituality in them, maybe not something really bad or wicked. But in Vahalbhiki's case we can see that. And then Vahalbhiki says also in the Ramayana that actually he was the Ten Son of the Prachetas. In Bhagavad Gita those are words. And there somewhere he got distracted and then turned out to be a thief. Anyway, goes through his karmas and vasanas and when those are exhausted then suddenly it's like a miracle, like a revelation, like a wonder or an accident. They come in contact with some great master or come in contact with the spiritual knowledge or just find the Bhagavad Gita lying in their office, it happens. And just it happens like that. And you take like duck to water, some take long, some take short. All depends how much purva abhyas before practice has been done. There were two people, may start off together also but they don't move at the same speed. So therefore such a person that Buddhisayoga labhate gets union with that knowledge. Now it doesn't mean necessarily remember what happened in the past life. Actually helplessly when that time, when they say, you know, the time comes, helplessly that person will be pulled towards spirituality, opportunities will come. Otherwise even parents will be pushing that children but it doesn't happen. One can take to it, the other cannot take to it. And the other takes to it later on or two people take it together but one goes slow, one goes fast. Any of this can happen. And Yathate chat tato bhuya ha sam siddhav kuru nandana. And now having come in contact with that knowledge, that practice in fact starts practicing with great, greater effort because I lost it at that time, I don't want to lose it now. Somehow some memory remains in such people and therefore with greater enthusiasm strives for perfection. O Kuru Nandana and Arjuna, you have been born in such a family and Arjuna should not forget. He is listening it from such a teacher. So Arjuna could not be from hell to earth. Obviously he is from heaven to earth. And if you read the Puranas also you know the Rishi Narayana and Narayana. One became Narayana, the other was still Narayana. So now he has come to gain the knowledge again so that he also becomes one with Narayana. So therefore here he is getting a chance even to listen from Krishna. Again Krishna was there with him for so long. Arjuna never asked this question. He was not interested. Let's go for movie. Come on, Krishna that Duryodhan really is troubling. Go do something, fix him up. This is all that Arjuna must have asked with Krishna. And they said that you know when Draupadi, Arjuna and Subhadra and Krishna and Satya Bama used to follow Krishna quite a lot. They used to have quite a party, you know. Even in the forest when Krishna used to go, he used to take Subhadra there with him. She liked sightseeing. Look when he was, I am busy doing my duty, when you come back. All that Arjuna. But now Arjuna see where, when in the battlefield now this time has come as you say. And by the way, in such a situation that he cannot escape, you can say, oh Krishna, give me a break right now. You know, I think I heard enough of the Gita. Now give me a break. Let me just go to Dharamsala, have a holiday for one day and then come back. Then for three days, total distraction. Yeah, mind won't settle down because tummy will be bad. Sneezing will be there. Mind will be thinking about, look at Arjuna, you have no choice now but to follow it. And here you've got an opportunity also to demonstrate it. Live it. So therefore, Arjuna, if this life of yours is because in the previous life you didn't get it, now you are getting it and therefore strive with very sincerity, don't wait. Okay, okay, next life I can get it, okay. Why you want to wait that long? And he says, Purva-bhyasena tena eva riyaate avasha. Because of the Purva-abhyas, earlier practice, so abhyas was there, where Agnya may have not yet been fully there. So Purva-bhyasena riyaate is born and indeed avasha by force as though helplessly, like duck to water, takes to this path. So he's a born again. He takes to this path and to glorify, Bhagawan says and please pay attention to this very carefully. He says, one who merely desires to know the spiritual path, this spiritual path which Krishna has started with, inquiry, karma-yog, gyan-yog, sannyas-yog, gyan-yog, even one who desires to know it. Bhagawan says, goes beyond Shabd-Brahma. Goes beyond Shabd-Brahma. Now see Shabd-Brahma generally when you hear about Brahman, and if you see, if you read the Mandukya Upanishad, even the beginning of the Old Testament, therefore the Bible and the Quran also, in the beginning was the Lord and the beginning was the Word. The Word was with the Lord. But nobody says what was the Word. In Mandukya Upanishad it says the Word was Om. And Brahman, the Supreme, the Infinite, can be only indicated by Word. Otherwise there's no way to see it. So Word means Om, His name. Word also means the Guru also teaches through Word. And therefore Word only, Shabd. Or Shabat. So Shabd only leads you to Brahman. Therefore also the Vedas are called as Shabd-Brahma. Shabd-Brahma means books of knowledge. One who desires to know. There are many people who just do practices, but they're not interested to know. Here know means even takes interest in the spiritual path. But Bhagawan says Jighyasu. One who wants to know the path means one wants to sincerely walk the path knowing the path. And also one who has come to that stage, who does not just think that practice can lead him there. Not any amount of good action can lead him there. But only through knowledge and becomes the seeker of knowledge. Not how you gain knowledge, but desires to gain knowledge of Brahma has gone beyond what you call the karmakanda, that portion of the Vedas that give us all these various different actions as work to be performed to reach our goals and your desires or as duty or even as nishkama karma, as desireless action. One goes beyond the injunctions of that because for such a person who even desires to gain knowledge, such a person is already beyond actions, even Vedic actions. In short, it means to show that that person has already done, used the means and now has come to the doorway. See, he brought the car. Car is necessary to bring you to the patio. After that you walk in and knowledge is the doorway, which means even in previous life must have done all these actions and gained the result of these karmas. Means and the greatest result of these karmas is what? Chitta Shuddhi, purity of mind and only in the pure mind desire for knowledge will come. Impure minds, hey I have given coconut, I will break it in the temple, I go every day to the temple. What is the use of all this? Even if you desire to know it, which means you have come a long way. Now this is a hint to Arjuna. Arjuna said, Shishya Steham Shadi Mam Tuvapandnam, you remove my delusion, instruct me Shadi Mam, which means Arjuna you already come a long way, because one who desires knowledge, this is to encourage you, they don't underestimate, oh we are just listening, but you know where is the practice? Now practice is only of Sravan, Manan, Nididhyasan. Remaining duties will go on, keep doing your duties. Such a person does not have to do any extra this or that. This doesn't mean that you don't do, but it is not necessary. All those pilgrimages required, that doesn't mean you don't go for a pilgrimage, but it is not required for a person who has even desired to gain this knowledge. Leave alone is gaining this knowledge. Leave alone has gained this knowledge. So Karma, Shabda Brahmati Vartate, and also there's another subtle meaning, one who desires to gain this knowledge when the teacher instructs, he or she goes beyond just the words and the information. When Tatvidhi pranipatena pariprasnena sevaya, when Shraddhavan matparaha and sai tendriha, when such a student has come to the teacher, and the teacher has already started instructing the student. That student, as Gurudev said, such a tuned up student with the teacher, words are only a canopy through which the teacher is transferring his or her direct knowledge or not one of those magic touches. Words are the means, but you go beyond the words to see the spirit of the word. That's the meaning. And this is what Bhagawan is telling to Arjuna, the Shabda Brahmati Vartate. Now Bhagawan has glorified yoga and now yoga has reached to the point of meditation. Now when you say yoga, it means only one who has practiced all this has reached to the state of meditation. Now to glorify meditation, Bhagawan says, Prayatnat yata manaha yogi, this yogi who strives with sincerity, samshuddha kilbisha ha, samshuddha, let us say completely purified from sins or very well purified from sins. Aneka janma samshiddha, perfected through many many lifetimes. Arre, you mean such a yogi purified of sins yet has to meditate for many many lives and then will get it? This is to point out to us, start now. Because you don't know how many more lifetimes you will take. See there were two people sitting under the tree, there's a very famous story. Two people were sitting, two sadhus were sitting under the tree and meditating, meditating for many years and once Narad Muni came from there. Narad Muni said, Narayana and the God of Narad Muni comes, sign that a saint has come which means your sadhana is being fulfilled. Bhagawan is hearing you, that's why Vibhishan says no to Hanuman. I was wondering what all I was doing, whether even Bhagawan knew I existed, but now that I see you, I know that my prayers are reaching Bhagawan. So the signs that Bhagawan is pleased, santh darshan takes place. So they both got up and said, can you tell us, can you tell us? Is Bhagawan also noticing our sadhana, we are doing it for his sake? Narad Muni said, I'll go find out and come. So Narad Muni said, Bhagawan both of them are working with very sincerely, both of them. Can you tell me when are you going to give them darshan? He said, go and tell Sadhu A that I will give him darshan after many many lifetimes and tell Sadhu B that I'll give you darshan in the next lifetime. He first went to Sadhu B to give him a better news because, so went to Sadhu B and sold Sadhu B that I went to Bhagawan. He said, when will Bhagawan give me darshan? He said, next life. He says, hey, then why am I wasting this life? Roll up, go. Next life I'll meditate. Or if you meditate this life, then next life you will get it. Went to the, he said this was the reaction of this fellow. Now if that fellow finds out and Bhagawan said, tell him and you're sitting under a Bodhi tree, people tree. How many leaves are there? That many birds you have. So you want to know, count the leaves. When he told this Sadhu, this Sadhu began jumping and dancing year only and then sat down, ensure meditation. Narad Muni said, but that many lifetimes you have. He says, at least now I know for sure, and this many lifetimes I'm going to get. So I might as well meditate. Matter of attitude, no? This doesn't mean that such a yogi has got many many lifetimes. Even to reach this state that you even desire not out of a fad to learn about meditation, but the way Shri Krishna has taught and even desire to start meditation. You have already been purified by many many lifetimes, even to come to this state to be able to understand maybe just a little of this knowledge. After how many many lives of purity does one get such a birth and such an opportunity? So therefore, now don't lose the chance. Sincerely pursue. Don't try to fall. But don't be afraid of a fall and never start. Fall if you will, rise up again. Na atma na mavasade. Try not to fall. Na atma na mavasade. Try not to fall. If you fall, don't remain there. Lift yourself up again. You got disturbed, you got agitated for days. You did not meditate but start again. Because after many many lifetimes you got this chance. Now if you don't put in many many lifetimes you will have to still work on. Then only a person gains it. So purified by many many births gradually then attains the highest goal. So imagine one who has attained it. How many lifetimes of tapasya to have got it? So the and why would somebody do so much? Because the gain is worth it. And now Bhagawan says, What did he say? But only meditate, only study the scriptures, only have discussions. You would, what about you know fasting, standing on one leg or you know going on pilgrimages and pilgrimages not shopping huh? Climbing the mountains, not going by the helicopter. Chardham Yatra, walk on the rocky roads, sit there in the cold Badrinath, meditate there. All this is not necessary because the results of all these, because they all meant for what? Tirtha means Tirtha Kurvanti, that which purifies you. Not where you come back with an extra burden of Vasanas. They go to Gurvayur and come back with Mundoveshtis, a different type of saree which is two-piece saree. And they don't even know how to tie it, but you know I went to Kerala, I went to Gurvayur. So Mundoveshti, not that type. But whatever gain is gained by all the preliminary sadhanas, even the 12 yogas that Krishna pointed out, pranayama, yogasans, fasting, austerities, pilgrimages, puja, rituals, yajnas, all that. This doesn't mean that when you meditate you should give this up. This is a means to get purification of mind. But one who is ready for meditation already has got purification of mind. This extroverted sadhanas is no longer necessary for such people. And therefore it is dangerous to give up these sadhanas with the excuse that, you know, now I am a meditator. It will fall off from you, one number one. And having come to the seat of meditation and practicing sincerely with the knowledge that you have, the meditator gets the result. Because as I told you in that white heat of meditation, when you quieten your mind, tons and tons of your vasanas from millions of lifetimes are getting roasted. Which means, since you are detached from the world, they become impotent. They cannot sprout anymore. Tapasvibhya adhika yogi. Far superior than even those who do all this, austerities is a yogi. Gyani bhya means people of mere book knowledge, not gyani bhya. Book knowledge people, even book knowledge shastra. Therefore there are people I am telling you who have PhD in philosophy from some of the biggest universities, but so confused and the simple village people who are just literates, when they from their experience speak the shastras, they become writers of scriptures. So far better than people of this doesn't mean that you should not do tapasvibhya. You do. But a meditator, but a meditator has gained the result of tapas. Tapas is meant for purification. I told you, you know, like the gold burns. Tapas is meant for developing your willpower. How much willpower you need to keep your mind steady in meditation? You've already attained the result of tapas. Gyani bhya, one who has understood the means and the goal and is practicing, is better than any book knowledge person who can quote left and right, chant left and right, and knowledgeable, no doubt. But when you practice, your wisdom comes and adhika superior. And karme bhya cha adhika yogi. Karme bhya cha adhika yogi. And yogi is far greater than karmi. Karmi means those who do all the various rituals, etc. or those who do karma. Karma yogi also is far greater than just a person who does good action. But a meditator is far greater than even men of good actions because the purpose of good action is to get a peaceful mind. And therefore, Bhagawan says, tasmaad yogi bhava arjuna. And therefore, he's telling all of you now, you made it so far. Now don't panic. Don't think that you can't do it. Be a yogi. If you can't be a meditator, be a karma yogi. But be a yogi, striving to reach the state of yoga. And even if you can't be a karma yogi, at least don't be miserable, depressed. Because after all, what is yoga? Not being miserable. Refuse to be miserable. Refuse to be agitated. Refuse to be disturbed. Saying that, therefore, arjuna, you strive to be a yogi. And how do you strive to be a yogi? Ma karma pala he turbu ma te sango stva karma ni Now one will say, why should I work without attachment? So that you can sit in meditation with. And now, amongst meditators also, who is the best meditator? Now very simple translation will be, there amongst all the meditators who have shipped me alone, and not any other gods, is the best meditator. Now really speaking, as you will study meditation further, see there are people who meditate on emptiness. There are people who meditate on certain symbols. As I told you, there are so many, so many upasanas, techniques of concentration. But what is the highest goal of meditation? People meditate for peace of mind, people meditate to distress themselves, people meditate so that they'll be successful in their business, people meditate for number of reasons. And don't tell me that even a lusty man is not meditative, he's meditating on woman, woman, woman. A greedy man is meditating on money, money, money. And most of you are expert meditators. Vari, vari, vari. Vari is called as chintan, chinta. At least chitta burns you one. Chinta has got an anusvara, it keeps on burning you. So it's not that you are not a meditator, you are extreme meditator, in literal meaning, the one who meditates on me. Now who is that me? Bhagawan has already pointed, I am the antaratma of everyone, the self of everyone. And this me will now be elaborate in the seventh, ninth, tenth, eleventh, twelfth, even eighth chapter, will be elaborated upon. Who is this me that Bhagawan says meditate upon? So mere quietening of the mind also is called as meditation. And that is also beneficial, there's no doubt about that. But it's not that one who just sits there in nothingness, but one who turns his mind in contemplation on me. And who is this me? Mama atma sarva bhuta atma. My atma which is the self of everyone, and therefore meditates on me searching for himself. Indeed, that is the highest, no doubt. I say it is the greatest. But there's another twist, no? At the end of the chapter there must be a little bit of a twist. There's a little bit of a twist here. This is not egoistic Krishna, compared to all other gods you worship me only. Otherwise that's not the meaning. And he is the vich sraddha. One year sraddha means