Mastering the Mind and Attaining Union with the Divine

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||
yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

• With the power of intellect, we decide that the world is not our ultimate goal.
• We must consciously remove the mind from worldly thoughts and desires. It requires active effort and vigilance.
• This helps reduce distractions from the external world and allows for inner focus.

• With discrimination, we understand that God alone is the goal and that spiritual realisation is our true purpose.
• The mind is then brought to focus on God or a chosen object of meditation, again requiring sustained effort.
• By focusing on God, the mind begins to cultivate divine attachment and transcend worldly distractions.

• Despite best efforts, the mind, being fickle, naturally wanders back to worldly thoughts.
• This does not require effort as it happens by itself due to the mind's inherent tendencies and prior conditioning.

• No Disappointment: When the mind drifts back into the world, one should not be discouraged, as this is a natural part of the process.  As Shree Krishna suggests, accept the mind's wandering without frustration and patiently bring it back to focus on God.
• Repeated Effort: Each time the mind strays, repeat steps 1 and 2, gradually training it to stay focused.

• Increased Attachment: Over time, the mind's attachment to God increases as the practice is repeated.
• Detachment from the World: Simultaneously, detachment from worldly distractions strengthens.
• Easier Meditation: As this process continues, meditation becomes more natural and effortless.

• In the beginning stages, one must be prepared for the inner battle of disciplining the mind.
• Regular practice and perseverance lead to greater mastery over the mind and deeper meditative experiences.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute

1. Tāmasic Happiness
   This form of pleasure is derived from indulgences that dull the senses and mind, such as narcotics, alcohol, cigarettes, meat products, violence, and excessive sleep. It leads to delusion and lethargy, causing harm to both body and mind.
2. Rājasic Happiness
   Rājasic happiness arises from the gratification of the five senses and the mind. It is based on external pleasures, often temporary and fleeting, as it depends on the material and sensory fulfilment.
3. Sāttvic Happiness
   This type of happiness is experienced through virtuous living. It includes practising compassion, serving others, gaining knowledge, and calming the mind. Sāttvic happiness also encompasses the bliss of self-realisation attained by those who stabilise their minds on the soul, leading to inner peace and clarity.
4. Nirguṇa Happiness
   Nirguṇa happiness refers to divine bliss, the infinite joy of union with God. It is the highest form of happiness, as described by Shree Krishna. This supreme state is attained by those who transcend material attachments and impurities, experiencing unlimited, perfect bliss beyond the modes of material nature.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: |
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते || 31||
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate

1. Perception of Those in Material Consciousness
   Those in material consciousness view others based on external characteristics such as caste, creed, gender, social status, etc., identifying primarily with the body.
2. Perception of Those in Superior Consciousness
   Individuals with superior consciousness recognise everyone as a soul beyond external distinctions (as expressed in Bhagavad Gita 5.18). They see all beings with equal vision, including Brahmins, cows, dogs, and others.
3. Perception of Elevated Yogis
   Elevated yogis, in an even higher state of consciousness, perceive God seated as the Supreme Soul within everyone. Although they are aware of the world, they remain detached from it, like swans who can separate milk from water.
4. Paramahansas – The Most Elevated Yogis
   Paramahansa are yogis who have reached the highest level of realisation. They perceive only God and have no awareness of the material world.
   Example: Shukadev, son of Ved Vyas, attained such realisation that he saw only God in everything and everyone, as described in the Śhrīmad Bhāgavatam.
5. Shree Krishna's Reference
   In this context, Shree Krishna is discussing perfected yogis who have reached the third and fourth stages of realisation, where they either see God in everyone or perceive only God, completely transcending the material world.