VI:13-15 The Meditation of Yoga

When your consciousness is fastened onto God/Truth, desire, fear and anger are disabled and you see the same everywhere, in everyone, yourself in God and God in You, and the mind is as motionless as a lake on a windless day. 

The body, head and neck aligned, motionless and steady, gazing at the point of the nose and not elsewhere… 

The point of origin of the nose is in the north, the uppermost part of the body. The word for point means ‘where the nose is fastened’. Its origin is in the head, in the middle between the two eyebrows—at the ‘third eye’, the 6th (ajna) chakra, the energy center of wisdom-consciousness. While many meditators try to force the energy into this center by focusing their attention there, for the yogi practicing as described before, this occurs spontaneously.

The body, head and neck are in alignment. This can be accomplished with a posture perpendicular to the ground, or by lying down. If you are a Westerner and prefer sitting, you will first need to train your body so that it can remain balanced in this position without causing discomfort. Otherwise, you will either slouch, or be constantly moving around trying to get comfortable. With movement of the body there is movement of the life energy which in turn keeps the mind active.

Calm, fearless, firmly resolved in brahmacharya, the mind restrained by consciousness focused on Me, the yogi abides absorbed in devotion to Me.

Now you know how to get your mind into a peaceful state: Concentrate your attention on one thing: Lord Krishna—God/Truth. Then, because you are calm, composed and fearless, you will not be in contention with things like brahmacharya, and can remain absorbed in That.

You are not be susceptible to fear or other distractions when your consciousness is fully occupied with only one thing: God/Truth.

The usual translation of brahmacharya is celibacy, the source of the ‘fear’ mentioned in this verse—one becomes afraid of failing.

Brahmacharya is the most powerful means of achieving the required self-control mentioned earlier. If you can succeed in brahmacharya you can succeed at anything. Mastering it will give you physical strength and charisma. Professional athletes and fighters often refrain form sexual activity for months before an event for this very reason.

Brahmacharya is the sublimation of sexual energy. It is usually practiced by using one’s will-power, which only suppresses it. But sublimation comes naturally through surrender sadhana. Without this sublimation, one is always having to deal with a turbulent mind, brought about by the turbulent energy of sexual desire, and prevents one from achieving yoga. But Lord Krishna gives us the key:

“With the mind restrained by consciousness focused on Me, the yogi abides absorbed in devotion to Me.”

If you take the word apart, Brahma (God) + charya (practice, going, going about, wandering or roaming, visiting, behavior or conduct) you can come up with all kinds of interpretations. But when you don’t break it up you get, ‘The state of an unmarried religious student, a state of continence and chastity’. 

If you don’t like the idea of celibacy, or your life is not arranged in such a way as to make it possible, you can look at these other alternatives and see if you can understand their meanings:

God-going:  Going to God
God-wandering:  Walking with God
God-visiting:  Hanging out with God
God-behavior:  Acting the way God would act (try a search for ahimsa).
God-practice:  God-meditation: divine purifying action (kriya) yoga.

Or you can practice restraining sexual activity as best you can. (You don’t have to give in to it, you know. Giving in to something suggests that it has power over you, the very opposite of brahmacharya no matter how you want to interpret it.)

If you are calm and composed you are not in a state of passion. Desire, fear and anger are disabled and brahmacharya isn’t an issue. This is what the ‘sameness’ discussed in chapter five was trying to teach us. Seeing the same everywhere, in others, in ourselves and in God, took us to samadhi, where the mind is in a state of unity, or sameness.

The subtle energy of consciousness (citta), of which the mind is composed, is as motionless as a lake on a windless day.

Practice performed in this manner, the mind withdrawn within, the good and virtuous yogi happily goes to the Highest Nirvana in union with Me.

The ultimate happiness of union with God,
your natural state.

Namaste (I bow to the Divine One that You really are),
Durga Ma

4 thoughts on “VI:13-15 The Meditation of Yoga

  1. Ritam

    Dear Durga Ma,

    Not knowing the best place to write my sdahana experience(s) to you, I’ve chosen this area of your Mystical Tidbits. If there is a better place, please enlighten me.

    In yog my attention is usually sustainedly riveted on Lakulish. Sometimes there is a strong, determined question in mind, sometimes not. When there is an answer or a communication that comes through thought it is not always easy to tell whether it is a real communication from Lakulish or if it is a thought coming from some part of self/Self. In the last while, what has come up is, “There is no Self/Atman”! “There is no Other”! This while my attention was so deeply on Him, it seemed like I was Him.

    In duality, the world, there is Self/Atman and Other which are also God, Truth, Divine Love, but in the Absolute which is what this thought/communication was about there only the Absolute, having no distinction at all between Self and God or Other and God. It’s not that Self and Other are “one” with God, there is only God and we/they are God.!

    There is such peace, tranqulity, equanimity in sitting with this. All cares, worries, thoughts just disappear. The Lord is my Shepherd.

    Jaya Bhagavan!



    1. Dear Ritam,

      This way of communicating is fine, then it can also be shared with others doing this sadhana. Either way is OK.

      I believe that your grasp of ‘no atman’ ‘no other’ is correct. And I am very familiar with uncertainty as to whether something is a genuine communication or one’s own thoughts.


      1. Ritam

        Thank you, Durga Ma. It is very helpful and good to know that you understand my experience and my uncertainty. There is, however, concern about “grasping” anything, rather than just receiving or knowing it; I now think it is very worthy of reflection and going to Lakulish again and perhaps again to know if this is really true for me.

        All my best to you.


        Love, Ritam


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