Free The Bhagavad Gita by Jack Hawley Page B

ones.
    26  “Those who actually experience Divinity have severed 26 the chains of selfish desire. Through constant, intense effort they have taken charge of their minds and bodies and are actually above desire, anger, and greed. They now dwell in their True Self experiencing eternal bliss everywhere!
    27-28  “The process for vanquishing the mind and senses consists of shutting out the external world, focusing one’s gaze on the center of spiritual consciousness between the eyebrows, and gradually equalizing the in-going and out-going breath. Then, when the body, mind, senses, and intellect are under control (without desire, fear, and anger), realization of the constant freedom and bliss within the Godhead comes.
    29  “Ceaselessly think only of Me, Arjuna. Know that I, the Godhead (Brahman), am the object of all worship and the receiver of all offerings. Know that I am the source of all and the friend of all beings everywhere. Knowing this, you come to the place where all paths meet, and you achieve lasting peace of mind.”

CHAPTER 6
TAMING THE MIND AND SENSES
( Dhyana Yoga )
     
“…not simply to know God, but to literally become one with God! This is the profound plan and purpose of creation that is hidden from most people.”
     
      1  Krishna continues the dialogue: “The person who works in the world without needing or expecting a reward is both a sanyasi (true renunciate) and karma-yogi (action yogi ). But the person who merely refrains from acting in the world is neither of these. You cannot just discard worldly duties, but must do them to the utmost extent of your human capacity for excellence.
     
      2  “I repeat, Arjuna, nobody can really become one with the Godhead without leaving their desires behind and abandoning their attachment to the fruits of their actions. The paths of desireless action (karma yoga) and renunciation (sanyasa) may seem to be different fromone another but they are not. All spiritual growth is based on surrendering attachments and selfish motives.
     
      3  “The path for those who are climbing to spiritual heights is selfless action (karma yoga). For those who have made the summit (union with God), deep serenity and absence of thought is their way.
     
      4  “God cannot be perceived in the mental ferment of the worldly. You have to blot out thoughts of the world. When you are no longer attached to performing action and have eliminated any desires for worldly things, only then will you have climbed to the highest state of yoga (which again is union with Divinity).
     
    5-6  “I must emphasize, Arjuna, that you have to lift yourself by your own efforts! You must not allow yourself to be demeaned by your ego-self. Know that the self can be both friend and foe — a friend when used to conquer the mind, senses, and body; a foe when it drags one into the mind, senses, and body. True Self (Atma) is the ally; the ego-mind self is the enemy.
      7  “The serene person who is absorbed in God, living thus in peace, is the true renunciate. Maintaining an even mind in heat and cold, pleasure and pain, honor and disgrace marks the spiritually mature. Maintaining physical, mental, and intellectual balance no matter how difficult the challenge leads to permanent cheerfulness, which is the sure sign of a yogi. (Recall, a true yogi is not a spiritual recluse, but a godly person of discipline who lives fully in the world.)
     
      8  “The person who knows the Atma has conquered the senses and is calm under all circumstances — thatperson has climbed to the summit of human consciousness. That yogi considers a clod of mud, a stone, or a gold nugget with the same equal-mindedness. Worldly people pursue earthly things; godly ones pursue only the Divine.
     
      9  “The yogi who looks with the same eye upon saints or sinners, relatives or strangers, friends or foes, well-wishers or even those wishing harm is indeed supreme.”
     
The Method of