In His concluding words in 2nd chapter, Kṛṣṇa clarifies to Arjuna once again, how to reach liberation, how to become one with Brahman which is one’s true and natural state. We have seen that a person not centered in self-completion cannot be peaceful or happy or wise. A person who is led by his senses cannot be complete. A person who is in control of his senses is firmly in control of his mind and emotions. Only such a person is truly awake.
We all think we are awake; are we really? We live in daydreams even if we are awake. The only occasion when we are truly awake is when we are in the space of completion. A person in such a space of completion is whom Kṛṣṇa calls a ‘Muni,’ a realized being living in the present. Such a person is always awake, having experienced his inner awakening, whether physically awake or asleep.
Kṛṣṇa says that such a person is in sleep when others are awake, yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ (2.69). The realized person, although he may appear to be living and actively participating in the activities of the same world that we live in, is in reality, in a state of passive alertness or restful awareness. This means that his senses are not immersed in worldliness and he is centered and complete in his Self. He is dead and asleep to this world because he has moved beyond his senses. A truly realized person is also awake when others are asleep, yā niśā sarva-bhūtānāṁ tasyāṁ jāgrati saṁyamī (2.69). Even in his sleep he is aware, in what is called the state of supta chittam.
A person who is in the space of completion is still as the waters in the bed of the ocean. Though there are waves in the surface, they do not disturb the bed of the ocean. Even when desires assail him, they are mere waves in the periphery of his consciousness, and do not disturb him at all. He has abandoned all attachment to ‘I’ and ‘mine.’ He is without thoughts and desires and when thoughts and desires come to him, they merge into him without disturbing him.
How this is possible?
The ‘Muni,’ one who is still, in silence, is one who is in total control of his senses. When the senses are controlled, when the ego is out of action, all thoughts and desires are just witnessed.The ‘Muni’ does not get involved in these thoughts and desires. He does not even try to stop or suppress them, as he knows it is impossible. He just lets them be watching them go past, just like the ocean watches impassively as other waters merge into it.
We are all enlightened because we are all a hologramic part of the reality of the Universe, Brahman. All that we lack is the awareness of the truth of our Enlightenment. What prevents you from realizing that you are enlightened is your root pattern, ego. This ego is not necessarily about any arrogance. It is the perception of who you think you are, your inner-image; what you project yourself to be for others, your outer-image; and what others expect you to be for them, others’ image. It is the collection of thoughts, experiences and emotions that go to make up that ‘I’ and ‘mine.’ This identity is that of the body and mind, not of your spirit. Therefore, it perishes with your body and is transient.
A person who is in control of his senses, his mind and thoughts, lives in the present moment, in full awareness of his true nature and is one with Brahman. For such a Muni, the knowledge of Advaita, the space of oneness with Brahman, becomes a living reality. He conquers all the wrong self-identification with his inner and outer identities. Such a person who is self-aware is fully awake even when he is asleep.
People with a strong consciousness of ‘I’ live out of their blocked mūlādhāra chakra, the root energy center. They are at the very beginning of their spiritual evolution. Their main concerns will be about their own survival, and they are caught in lust, anger and greed.
The person with a strong attachment to ‘mine,’ the possessions belonging to the ‘I,’ constantly lives in fear of losing these possessions. Such people live out of their blocked svādiṣṭhāna or spleen chakra—the energy center that gets locked due to fear. They live in insecurity of losing possessions, of losing identity, and finally, of death.
Energization of the mūlādhāra and svādiṣṭhāna cakra and moving the energy up through the anāhata or heart cakra to the ājña or third-eye chakra (energy center between eyebrows) opens us to completion, the reality of looking at others, at Universe as our own self and finally dropping the root pattern—one’s identification with ‘I’ and ‘mine.’
Listen! Completion can make you experience Advaita (non- duality), the ultimate space of Consciousness, immediately. Then, true surrender to the Universe and identification with one’s true nature occurs, and Enlightenment happens. You then become God!
Kṛṣṇa completes His description of the person established in yoga whose profile Arjuna has asked for. Kṛṣṇa concludes by saying that a person steeped in yoga is complete in reality and is one with Brahman—eṣā brāhmī sthitiḥ pārtha. He says that this person is liberated even if he were to reach that state at the end of his life—brahma-nirvānaṁ ṛcchati (2.72).
Kṛṣṇa is in the process of enriching Arjuna what he truly is and how he can realize that truth. Control over the senses, being in the state of restful awareness instead of letting the senses control you, surrendering to the Universe instead of fighting the Universe, dropping one’s mind and identity; staying in the space of completion are the surest ways to realize the truth, the truth that you indeed are God.
I tell my disciples time and again, ‘I am not here to prove my Divinity. I am here to prove your Divinity.’ This is the timeless message of Kṛṣṇa, the message of Bhagavad Gītā.
Arjuna’s confusion is slowly reducing. Actually, it is good to be confused. It is much better to accept that one is confused than to live in the delusion that one knows everything. Arjuna had the courage of authenticity to come out and tell Kṛṣṇa his fears and doubts. This is the first step towards clarity. How long it takes for that clarity to emerge doesn’t matter. One is on the path of completion and that is what matters.
The science of completion is the essence of Sāṅkhya Yoga. Completion makes you experience the Sāṅkhya of life. In this second chapter of Gītā on Sāṅkhya Yogaḥ or Transcendental Knowledge of Completion, Śrī Kṛṣṇa who is the space of completion Himself, sets Arjuna on the path of completion. May all of you travel that path too!
Let us pray to the ultimate Existence, Parabrahma Kṛṣṇa, to give us all the experience of eternal bliss, Nityānanda. Thank you!