Bhagavadgita -Radhakrishnan 153

The Bhagavadgita -S. Radhakrishnan

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CHAPTER 6
The True Yoga


4. yada hi ne 'ndriycirthe
na karma anusajjate
sarvasamkalpsamnyasi
yogarudhas tado 'cyate
(4) When one does not get attached to the objects of sense or to works, and has renounced all purposes, then, he is said to have attained to yoga
sarvasarrikal pa samnyasi. one who has renounced all purposes. We must give up our likes and dislikes, forget ourselves, leave ourselves out. By the abandonment of all purposes, by the mortification of the ego, by the total surrender to the will of the Supreme, the aspirant develops a condition of mind approximating to the Eternal He partakes in some measure the undifferentiated timeless consciousness of that which he desires to apprehend.

The freed soul works without desire and attachment, without the egoistic will of which desires are born. Manu says that all desires are born of samkalpa,[1] M.B. says : "0 desire, I know thy root. Thou art born of samkalpa or thought. I shall not think of thee and thou shalt cease to exist. "[2]

5. uddhared atmana 'tmanam
na 'tmanam avasadayet
atmai 'va hy atmano bander
atmail 'vac ripurn atmana
(5) Let a man lift himself by himself; let him not degrade himself ; for the Self alone is the friend of the self and the Self alone is the enemy of the self
Cp. Dhcimmapada : "The Self is the lord of the self, "[3]"the Self is the goal of the self."[4]
The Supreme is within us. It is the consciousness underlying the ordinary individualized consciousness of every-day life but in commensurable with it. The two are different in kind, though the Supreme is realizable by one who is prepared to lose his life in order to save it. For the most part we are unaware of the Self in us because our attention is engaged by objects which we like or dislike. We must get away from them, to become aware of the Divine in us. If we do not realize the pointlessness, the irrelevance and the squalor of our ordinary life, the true Self becomes the enemy of our ordinary life. The Universal Self and the personal self are not antagonistic to each other. The Universal Self can be the friend or the foe of the personal self. If we subdue our petty cravings and desires, if we do not exert our selfish with, we become the channel of the Universal Self. If our impulses are under control, and if our personal self offers itself to the Universal Self, then the latter becomes our guide and teacher.[5]Every one of us has the freedom to rise or fall and our future is m our own hands.

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References and Context

  1. ↑ samkalpamulah kamo vai yajno sarhkalpasayhbhava II, 3.
  2. ↑ kama, janami te mulam, sayhhalpat tvam hi jayase na tva * samkalpayi yami tens me na bhavisyasi. Santiparva, 77, 25.
  3. ↑ atta hi attano nahto. 160
  4. ↑ atta hi attano gati. 380,
  5. ↑ Boehme says : "Nothing truly but thine owe willing, hearing and seeing do keep thee back from it, and do hinder thee from coming to this super sensual state And it is because thou strives so against that, out of which thou thyself art descended and derived, that thou thus breakest thyself off, with thine own willing, from God's willing, and with thy own seeing from God's seeing." St. John of the Cross says : "The more the soul cleaves to created things relying on Its own strength, by habit and inclination, the less is it disposed for this union, because it does not completely resign itself into the hands of God, that He may transform it supernaturally." Jame wrote in his Lawa'ih. Make my heart pure, my soul from error free, Make tears and sighs my daily lot to be, And lead me on Thy road away from self, That lost to self I may approach to Thee. Whinfield's E. T.