If you are interested in God, think only of God. If you think only of God, all your actions will be God-actions. God-actions are free of karma. Free of karma, you become free of the hidden dictates that rule your life—you are liberated—YOU ARE FREE.
BHAGAVAD GITA, CHAPTER 3, VERSES 30-32
Disinterested and indifferent to worldly concerns and thinking only of Me, surrender all actions to Me. Fight, your fever departed.
In this verse, Lord Krishna gives us the means of divesting ourselves of ‘ego’ (ahamkara, ‘I do’), which was mentioned in the last verses as vital to our success.
If you truly think only of God, you will not be interested in or thinking of anything else, so all actions will naturally be spontaneous God-actions. If you can understand this teaching and continue to practice it, it will take you nicely down the road to liberation. It is that significant.
“Surrender all actions to Me”
Meditation is the steady, unwavering flow of attention to one thing. In Surrender Meditation this happens on its own. By surrendering yourself completely to God, actions occur spontaneously, and lead to union with God. Disinterested and indifferent to everything else, you become aware (‘thinking’) only of God.
Meditation for Liberation
In Surrender Meditation, one’s attention is not always on one thing, but it becomes so. When the attention finally settles in one place, so does the prana (life energy). With the prana remaining still, the mind remains still, thus producing true meditation, dhyana, the meditative state, and samadhi.
Where the attention goes, prana flows.
When the mind stops moving, prana stops moving.
When prana stops moving, the mind stops moving.
The state of the attention is the state of prana.
Just as we practice yoga in order to achieve yoga (union), we practice meditation in order to achieve meditation (dhyana). Perhaps we should call this practice Surrender Yoga, for it is the surrender of oneself to God that leads to union with God, and liberation.
“Fight your fever departed”
The word ‘fight’ takes us back to the beginning of this dialogue, where we learned that the ensuing battle represents two opposing forces in the body that are about to come crashing together and awaken kundalini. Thus the accumulation of conflicting energies causing heat in the body—the ‘fever’—is relieved by this ‘fight’, and kundalini gets on with Her job.
Those who continually practice these teachings of Mine faithfully, without spite or ill will, are released from the bondage of action (karma).
By the above described practice done either regularly (the householder) or continually (the renunciate), one’s karmic bondage is gradually loosened and ultimately neutralized, and liberation is attained.
“The bondage of action” – The words ‘action’ and ‘karma’ are synonymous. ‘Bondage’ is commonly understood to be the constant repetition of rebirths that is generated by the effects of choices made in favor of personal desires. When these desires are either fulfilled or cast off, the account is settled and one is no longer compelled to return.
By ‘cast off’ I mean that desires are disregarded until they die a natural death. Fulfilling desires counts, but the difficulty with trying to reach liberation this way is the multitude of additional desires that are generated in the process, making this strategy practically useless.
“Without spite or ill will” is said in connection with these teachings of Lord Krishna. You can back-track through chapter three for them.
WARNING: Persons with fragile egos who wish to retain them, should probably not read the following verse and commentary:
But those envious critics who do not practice My teachings, being deluded by one teaching after another, know them to be corrupted, unconscious and lost.
Lord Krishna tells us that such people become deluded by hopping from one teaching to another, one teacher to another, causing them to become ‘corrupted, unconscious and lost’.
You become ill and see a doctor. The doctor gives you a remedy. But you are not immediately satisfied and go to another doctor who gives you a different remedy, which is also ineffective. So you go to yet another doctor who gives you yet another remedy and still you feel ill. Finally, in desperation, you go back to the first doctor. When he discovers you have been using three remedies he says, “How can I possibly know what is doing what, and what is working for you, if you do not stick to one thing? And how can I know that your problem doesn’t persist simply because you have been mixing the medicine!”
We Westerners are a spoiled lot, expecting that a little positive thinking will get us what we want. The fulfillment of desires is practically a religion with us. Most of us reject having to do anything to reach a state we think of as spiritually ‘advanced’. Rather than sincerely trying to understand and practice the teachings of those who have succeeded, we try to make the words fit our circumstances, and pat ourselves on the back for our greatness. When anyone or anything would suggest the truth of the matter, we believe we already know it, and speak ill of anything or anyone propounding what is other than our own (convenient) beliefs.
It is fashionable in the West to be ‘eclectic’. One thinks that he or she can know more by taking up many different teachings, but until one has had one’s own direct experiences and become a sage who no longer needs any medicine, mixing the medicine will only stall the process. Short of reaching this stage oneself, it is better to take refuge in the sage.
A certain amount of ‘shopping’ is good sense, but one must not just keep on shopping. One must settle down and get on with it. And one must be beyond ‘spite and ill-will’ and ‘envy and criticism’, lest one become ‘corrupted, unconscious and lost’.
Coming this week: Liberation!, Conclusion.
Namaste (I bow to the Divine One that You really are),