मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥
mayyeva mana ādhatsva mayi buddhiṁ niveśayanivasiṣyasi mayyeva ata ūrdhvaṁ na saṁśayaḥ
On Me repose all thy mind and lodge all thy understanding in Me; doubt not that thou shalt dwell in Me above this mortal existence.
Compiled rendering · Anilbaran Roy
Essays on the Gita
The real goal of the Yoga is then a living and self-completing union with the divine Purushottama and is not merely a self-extinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwell in him (mayyeva nivasiṣyasi12·8), to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the divine knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, is man’s perfection; it is that which the Gita describes as the highest secret. It is the true goal and the last sense of human living and the highest step in our progressive sacrifice of works. For he remains to the end the master of works and the soul of sacrifice.
The liberation of the Gita is not a self-oblivious abolition of the soul’s personal being in the absorption of the One, sāyujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss, sāyujya, — for one object of this Yoga is to become Brahman, brahmabhūta. There is an eternal ecstatic dwelling in the highest existence of the Supreme,12·8 sālokya, — for it is said, “Thou shalt dwell in me,” nivasiṣyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes, sāmīpya. There is an identity of the soul’s liberated nature with the divine nature, sādṛśya mukti, — for the perfection of the free spirit is4·10 to become even as the Divine, madbhāvam āgataḥ, and to be one with him in the law of its being and the law of its works and nature,14·2 sādharmyam āgataḥ. The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence, sāyujya; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release, sālokya, sāmīpya. The Yoga of works leads to oneness in power of being and nature, sādṛśya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.
This then is the swiftest, largest and greatest way. On me,12·8 says the Godhead to the soul of man, repose all thy mind and lodge all thy understanding in me: I will lift them up bathed in the supernal blaze of the divine love and will and knowledge to myself from whom these things flow. Doubt not that thou shalt dwell in me above this mortal existence. The chain of the limiting earthly nature cannot hold the immortal spirit exalted by the passion, the power and the light of the eternal love, will and knowledge. No doubt, on this way too there are difficulties; for there is the lower nature with its fierce or dull downward gravitation which resists and battles against the motion of ascent and clogs the wings of the exaltation and the upward rapture. The divine consciousness even when it has been found at first in a wonder of great moments or in calm and splendid durations, cannot at once be altogether held or called back at will; there12·9 is felt often an inability to keep the personal consciousness fixed steadily in the Divine; there are nights of long exile from the Light, there are hours or moments of revolt, doubt or failure. But still by the practice of union and by constant repetition of the experience, that highest spirit grows upon the being and takes permanent possession of the nature. Is this also found too difficult because of the power and persistence of the outward-going movement of the mind? Then the way is simple, to do all actions for the sake of the Lord of the action, so that every outward-going movement of the mind shall be associated with the inner spiritual truth of the being and called back even in the very movement to the eternal reality and connected with its source. Then the presence of the Purushottama will grow upon the natural man till he is filled with it and becomes a godhead and a spirit; all life will become a constant remembering of God and perfection too will grow and the unity of the whole existence of the human soul with the supreme Existence.
But it would seem that this can be attained very well, best even, pre-eminently, directly, by the quiescence of Sannyasa. Its appointed path would seem to be the way of the Akshara, a complete renunciation of works and life, an ascetic seclusion, an ascetic inaction. Where is the room here, or at least where is the call, the necessity, for the command to action, and what has all this to do with the maintenance of the cosmic existence,3·20 lokasaṅgraha, the slaughter of Kurukshetra, the ways of the Spirit in Time, the vision of the million-bodied Lord and his high-voiced bidding,11·33 “Arise, slay the foe, enjoy a wealthy kingdom”? And what then is this soul in Nature? This spirit too, this Kshara, this enjoyer of our mutable existence, is the Purushottama; it is he in15·7 his eternal multiplicity, that is the Gita’s answer. “It is an eternal portion of me that becomes the Jiva in a world of Jivas.” This is an epithet, a statement of immense bearing and consequence. For it means that each soul, each being in its spiritual reality is the very Divine, however partial its actual manifestation of him in Nature. And it means too, if words have any sense, that each manifesting spirit, each of the many, is an eternal individual, an eternal unborn and undying power of the one Existence. We call this manifesting spirit the Jiva, because it appears here as if a living creature in a world of living creatures, and we speak of this spirit in man as the human soul and think of it in the terms of humanity only. But in truth it is something greater than its present appearance and not bound to its humanity: it was a lesser manifestation than the human in its past, it can become something much greater than mental man in its future. And when this soul rises above all ignorant limitation, then it puts on its divine nature of which its humanity is only a temporary veil, a thing of partial and incomplete significance. The individual spirit exists and ever existed beyond in the Eternal, for it is itself everlasting, sanātana. It is evidently this idea of the eternal individual which leads the Gita to avoid any expression at all suggestive of a complete dissolution, laya, and to speak rather of the highest state of the soul as a dwelling in the Purushottama, nivasiṣyasi mayyeva. If when12·8 speaking of the one Self of all it seems to use the language of Adwaita, yet this enduring truth of the eternal individual, mamāṁśaḥ sanātanaḥ, adds something which brings in a15·7 qualification and appears almost to accept the seeing of the Visishtadwaita,—though we must not therefore leap at once to the conclusion that that alone is the Gita’s philosophy or that its doctrine is identical with the later doctrine of Ramanuja. Still this much is clear that there is an eternal, a real and not only an illusive principle of multiplicity in the spiritual being of the one divine Existence.
That which surrenders here is the Jiva, the essential soul, the original central and spiritual being of man, the individual Purusha. It is the Jiva delivered from the limiting and ignorant ego-sense who knows himself not as a separate personality but as an eternal portion and power and soul-becoming of the Divine, aṁśa sanātana, the Jiva released and uplifted by the15·7 passing away of ignorance and established in the light and freedom of his own true and supreme nature which is one with that of the Eternal. It is this central spiritual being in us who thus enters into a perfect and closely real relation of delight and union with the origin and continent and governing Self and Power of our existence. And he who receives our surrender is no limited Deity but the Purushottama, the one eternal Godhead, the one supreme Soul of all that is and of all Nature, the original transcendent Spirit of existence. An immutable impersonal self-existence is his first obvious spiritual self-presentation to the experience of our liberated knowledge, the first sign of his presence, the first touch and impression of his substance. A universal and transcendent infinite Person or Purusha is the mysterious hidden secret of his very being, unthinkable in form of mind, acintya-rūpa, but very near and present to the powers of our consciousness, emotion, will and knowledge when they are lifted out of themselves, out of their blind and petty forms into a luminous spiritual, an immeasurable supramental Ananda and power and gnosis. It is He, ineffable Absolute but also Friend and Lord and Enlightener and Lover, who is the object of this most complete devotion and approach and this most intimate inner becoming and surrender. This union, this relation is a thing lifted beyond the forms and laws of the limiting mind, too high for all these inferior dharmas; it is a truth of our self and spirit. And yet or rather therefore, because it is the truth of our self and spirit, the truth of its oneness with that Spirit from which all comes and by it and as its derivations and suggestions all exists and travails, it is not a negation but a fulfilment of all that mind and life point to and bear in them as their secret and unaccomplished significance. Thus it is not by a nirvana, an exclusion and negating extinction of all that we are here, but by a nirvana, an exclusion and negating extinction of ignorance and ego and a consequent ineffable fulfilment of our knowledge and will and heart’s aspiration, an uplifted and limitless living of them in the12·8 Divine, in the Eternal, nivasiṣyasi mayyeva, a transfigurement and transference of all our consciousness to a greater inner status that there comes this supreme perfection and release in the spirit.
It is true that the ego and its limited personality are even such a temporary and mutable formation of Nature and therefore it must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still…Read the whole passage · 641 wordsClose the passage
It is true that the ego and its limited personality are even such a temporary and mutable formation of Nature and therefore it must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego limitation disappears and the soul lives in a profound unity with the One and feels its universal unity with all things. And yet it is still our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, aṁśaḥ sanātanaḥ, and15·7 a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding world from each as from a centre of living spiritual consciousness whose circumference is lost in the infinite. More, the spiritual individual remains as a little universe of divine existence at once independent and inseparable from the whole infinite universe of the divine self-manifestation of which we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he retains this cosmic consciousness in which are all others. If it be objected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is the enjoyer of this release, as it was the living spiritual centre of the divine action and manifestation; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the12·8 supreme nature of the Purushottama, nivasiṣyasi mayi. This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality4·24–26 into which we enter by the extinction of ego, brahma-nirvāṇa,—for indeed without it there can be no liberation or at least no absolute release,—it recognises too the persistent spiritual truth of our personality as a factor of the highest experience. Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti, the original spiritual nature of the supreme Purusha that holds together the universe and appears in it as the Jiva. This Jiva then is a portion of the Purushottama’s original divine spiritual being, a living power of the living Eternal. He is not merely a temporary form of lower Nature, but an eternal portion of the Highest in his supreme Prakriti, an eternal conscious ray of the divine existence and as everlasting as that supernal Prakriti. One side of the highest perfection and status of our liberated consciousness must then be to assume the true place of the Jiva in a supreme spiritual Nature, there to dwell in the glory of the supreme Purusha and there to have the joy of the eternal spiritual oneness.
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From this lofty platform the great creed rises to its crowning ideas, for since we must act but neither for any human or future results of action nor for the sake of the action itself, and yet action must have some goal to which it is devoted, there is no goal left but God. We must devote then our actions to God &…Read the whole passage · 700 wordsClose the passage
From this lofty platform the great creed rises to its crowning ideas, for since we must act but neither for any human or future results of action nor for the sake of the action itself, and yet action must have some goal to which it is devoted, there is no goal left but God. We must devote then our actions to God & through that rise to complete surrender of the personality to him, whether in the idea of him manifest through Yoga or the idea of him Unmanifest through God-knowledge. “They who worship me as the imperishable, illimitable, unmanifest, controlling all the organs, one-minded to all things, they doing good to all creatures attain to me. But far greater is their pain of endeavour whose hearts cleave to the Unmanifest; for hardly can salvation in the unmanifest be attained by men that have a body. But they who reposing all actions in Me, to Me devoted contemplate and worship me in single-minded Yoga, speedily do I become their saviour from the gulfs of death & the world, for their hearts, O Partha, have entered into me. On Me repose thy mind, pour into Me thy reason, in Me wilt thou have then thy dwelling, doubt it not. Yet if thou canst not steadfastly repose thy mind in Me, desire, O Dhananjaya, to reach me by Yoga through askesis. If that too thou canst not, devote thyself to action for Me; since also by doing actions for My sake thou wilt attain thy soul’s perfection. If even for this thou art too feeble then abiding in Yoga with me with a soul subdued abandon utterly desire for the fruits of action. For better than askesis is knowledge, and better than knowledge is concentration and better than concentration is renunciation of the fruit of deeds, for upon such renunciation followeth the soul’s peace”. Such is the ladder which Vyasa has represented Krishna as building up to God with action for its firm & sole basis. If it is questioned whether the Bhagavadgita is the work of Vyasa (whether he be Krishna of the Island is another question to be settled on its own merits), I answer that there is nothing to disprove his authorship, while on the other hand allowing for the exigencies of philosophical exposition the style is undoubtedly either his or so closely modelled on his as to defy differentiation. Moreover the whole piece is but the philosophical justification and logical enlargement of the gospel of action, preached by Krishna in the Mahabharat proper, the undoubted work of this poet. I have here no space for anything more than a quotation. Sanjaya has come to the Pandavas from Dhritarashtra and dissuaded them from battle in a speech taught him by that wily & unwise monarch; it is skilfully aimed at the most subtle weakness of the human heart, representing the abandonment of justice & their duty as a holy act of self-abnegation and its pursuit as no better than wholesale murder and parricide. It is better for the sons of Pandou to be dependents, beggars & exiles all their lives than to enjoy the earth by the slaughter of their brothers, kinsmen and spiritual guides: contemplation is purer & nobler than action & worldly desires. Although answering firmly to the envoy, the children of Pandou are in their hearts shaken; for as Krishna afterward tells Karna, when the destruction of a nation is at hand wrong comes to men’s eyes clothed in the garb of right. Sanjaya’s argument is one Christ & Buddha would have endorsed; Christ & Buddha would have laboured to confirm the Pandavas in their scruples. On Krishna rests the final word & his answer is such as to shock seriously the conventional ideas of a religious teacher to which Christianity & Buddhism have accustomed us. In a long & powerful speech he deals at great length with Sanjaya’s arguments. We must remember therefore that he is debating a given point and speaking to men who have not like Arjouna the adhikar to enter into the “highest of all mysteries”. We shall then realise the close identity between his teaching here and that of the Gita.
In order to stand aside, you must know yourself as the Purusha who merely watches, consents to God’s work, holds up the Adhar and enjoys the fruits that God gives. The work itself is done by God as Shakti, by Kali, and is offered up by her as a Yajna to Sri Krishna; you are the Yajamana who sees the sacrifice done, whose presence is necessary to every movement of the sacrifice and who tastes its results. This separation of yourself, this renunciation of the kartṛtva-abhimāna (the idea of yourself as the doer) is easier if you know what the Adhar is. Above the buddhi which is the highest function of mind is the higher buddhi, or vijñāna, the seat of the satyadharma, truth of knowledge, truth of bhāva, truth of action, and above this ideal faculty is the ānanda or cosmic bliss in which the divine part of you dwells. It is of this vijñāna and this ānanda that Christ spoke as the kingdom of God that is within you. We at present are awake, jāgrat, in the lower movements but suṣupta, fast asleep, in the vijñāna and ānanda; we have to awaken these levels of consciousness within us and their awakening and unmixed activity is the siddhi of the yoga. For when that happens, we gain the condition of being which is called in the Gita dwelling in God, of which Sri Krishna speaks when he says, mayi nivasiṣyasyeva, “Verily thou shalt dwell in Me.” Once it is gained, we are free and blessed and have everything towards which we strive.
All the underlying Vedantic conceptions which we have had to bring out in our first chapter, have had reference to the three great practical factors of the human problem as it presented itself to Vedantic thinkers, the reality of spiritual freedom, the appearance of material bondage and the means of escape out of the…Read the whole passage · 703 wordsClose the passage
All the underlying Vedantic conceptions which we have had to bring out in our first chapter, have had reference to the three great practical factors of the human problem as it presented itself to Vedantic thinkers, the reality of spiritual freedom, the appearance of material bondage and the means of escape out of the appearance and into the reality, out of matter into Spirit, out of Nature into God. But these expressions, freedom and bondage, are intellectual, ideal or spiritual terms. This human being though he lays hold on intellect as a guide and aspires to ideality and spirit, does not live centred in those superior movements of consciousness; brain leads his thought when it can, but he lives in the heart & lives in it, too, besieged by the nerves and body. His mentality is, therefore, emotional, sensational and temperamental, not intellectual or ideal, and the practical aspect of his own problem is not limitation or infinity, but the pressure of pain, grief, sorrow and suffering and the possibility of escape from these his ruthless and omnipresent persecutors. He could even be content for a while with death and limitation if, free from this admixture of pain & suffering, his short span of life & circumscribed sphere of action could be assured of that limited happiness which the race at large is vainly pursuing. It was the agony of this problem that seized on Buddha and drove him from his kingly home & rich domestic joys to wander through the world as a beggar and ascetic; to escape from the insistent pain, grief and suffering of the world the Lord of Pity discovered for man the eightfold path, the law of compassion & self-sacrifice, the heavenly door of renunciation and the silent and blindly luminous haven of Nirvana. The Seer of the Upanishad sets before himself the same problem but arrives at a very different solution; for he proceeds not from pity, but from a clear strength and a steady knowledge, perceiving the problem but not overpowered by it, samáhita, dhíra. Dwelling in a world of grief, pain, death and limitation, anityam asukham imam lokam prápya, yet irresistibly impelled by Nature to aspire after joy, immortality and freedom, bound not to renounce that apparently impossible ideal on peril of forfeiting our highest, most consoling and most exalting impulses, how are we to reconcile this ineffugable contradiction or to escape from this unending struggle? This is the problem which the Seer solves in three brief words, tena tyaktena bhunjítháh, again a monumental phrase whose echoes travel the whole of existence. It is because it provides the true practical basis for the solution he is going to suggest that he has preferred to announce at the outset the immediate and active relation of our twofold existence, God inhabiting Nature, rather than the remoter essential relation, God and Nature one Brahman. For the first practical step towards freedom must always be to distinguish between the Inhabitant and the habitation and withdraw from the motion towards the Lord of the motion. It is in the motion that these shadows of limitation, grief and death appear; the Inhabitant is free, blissful and immortal. To escape, then, we must turn from the world to the Master of the world; in ordinary religious parlance, we must renounce the world in order to find and possess God. So also the Gita, after describing our condition, arrived in this transient and troubled world, anityam asukham imam lokam prápya, immediately points out the remedy, bhajaswa Mám. Turn & cleave rather to me, the Lord. But the world was made by its Lord for divine habitation & possession; the object of the renunciation, therefore, cannot be to turn away utterly from the world after abandoning it in itself & in the lower consciousness, but to conquer and repossess it through the divine Krishna and in the supreme & all-blissful conscious being of the Lord. Nivasishyasi mayyeva. Thou shalt dwell in Me utterly, in My illimitable being & not in a limited & mortal experience of the world. To form the basis of the rule of life which the Seer enunciates, we have, then, this practical corollary from the language of his first line:—
