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
we live. Our minds remain mostly disturbed and preoccupied with
some problem or the other throughout the day. The Bhagavadgita
says that equanimity of mind should be cultivated by
controlling the mind, the body and the senses, practising inner
discipline and detachment. Even mindedness culminates in
samadhi, the state of equality, as one transcends the senses,
the sense of all duality and becomes completely immersed in
oneself, 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 cause of our wisdom and our reactions to the
external events. A man of lesser buddhi does not discriminate
well between right and wrong and cannot have clarity of
thought. He is constantly driven by his senses and desire
for sense objects. Thereby he remains in a constant state of
turmoil and sorrow arising out of his union and disunion with
sense objects.
Buddhiyoga teaches us how to overcome the weaknesses of our
minds and achieve the state of equanimity so that we can remain
alike in pleasure and pain, gain and loss, victory and defeat
(2.38) and achieve freedom from the bondage caused by our
desire ridden actions(2.39). The Bhagavadgita declares that
disinterested action through "vyavasayatmika buddhi (cultivated
mind) is the aim of buddhiyoga.
The practice of Buddhiyoga brings in many rewards. In this
yoga there is no loss of effort. Even a little practice
protects one from the fear of birth and death (2.40). Sincere
effort is however very important to achieve the correct
results. According to the scripture, perfection in this path
cannot be achieved by the mere study of the Vedas or by
engaging oneself in flowery speeches and intellectual debates
(2.42). There should be sincere effort to control ones desires
and detach oneself from pleasure and power. The three gunas or
qualities need to be brought into balance. 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).
But how to know whether we have achieved perfection in this
path ? What are the marks of a true "sthithapragna "(he who
excels in mental stability) ? The yogi of stable mind gives up
all the cravings of the mind and remains 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).
Suggested Further Reading
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