Withdrawal of one’s identifications with the perceived world-of-objects, or the world-of-thoughts, or the world-of-ideas, can be successful only when one has discovered in oneself some other all-consuming thought to serve as an efficient substitute, yielding a satisfactory quota of absorbing happiness. The Bliss-Absolute-Self has enough captivating charm to engage the human attention entirely, and therefore, to the extent to which an individual gets attached to the Truth, to that extent he gains detachment from the painful embrace of the false. This Vedantic Truth is indicated, when Lord Krishna, as though in one and the same breath, states “AND SERVING ME WITH AFFECTION, INVOKINGME WITH AFFECTIONATE DEVOTION.”
We have already indicated that love means identification. To the extent the ego identifies with the Self, to that extent is one a devotee of the Truth, and when one becomes steadfast in It, one comes really to invoke (Bhaja) the divinity that is now dormant in the bosom.
To those individuals, who are steadily contemplating upon the Self in an atmosphere of love, delight and contentment, identifying themselves with the Infinite — to them the Lord promises, “I give that ‘Buddhi yoga’ BY WHICH THEY CAN COME UNTO ME.”
This term Buddhi yoga already mentioned earlier (II-39) has been described as “the right knowledge gained through meditation upon the Infinite Nature of the Self.” In the context of its use here, we may say that a devotee striving diligently, as explained above, will be blessed with “AN INTELLECTUAL CONTACT WITH, OR OMPREHENSION OF” Reality. No doubt, we do not mean that the intellect can comprehend the Infinite. We are merely borrowing a familiar phrase from the realm of finite experiences. As long as what we have comprehended intellectually is not contradicted by any other different comprehension, we are capable of experiencing what we have comprehended, beyond all traces of doubt. Similarly, the power of an intuitive awareness of Reality comes only to such seekers in whom the maturity of a steady and continued contemplation upon the Self has come about.
When, through the above process of bringing the mind to quietude, a meditator has succeeded in arresting the mind’s agitations (Vikshepa), and has consequently lifted the veiling (Avarana) from his intellect, he comes to the State of Transcendental Experience (Samadhi), which is the fulfilment of Buddhi yoga.
THROUGH THIS “BUDDHI YOGA” WHAT EXACTLY DOES THE LORD PROVIDE FOR THE SEEKER?… LISTEN:
