Essays on the Gita

242 <strong>Essays</strong> on the Gitafoundation in Me, śāntiṁ nirvāṇa-paramāṁ matsaṁsthām.”This peace of Nirvana is reached when all the mental consciousnessis perfectly controlled and liberated from desire andremains still in the Self, when, motionless like the light of a lampin a windless place, it ceases from its restless action, shut in fromits outward motion, and by the silence and stillness of the mindthe Self is seen within, not disfigured as in the mind, but in theSelf, seen, not as it is mistranslated falsely or partially by themind and represented to us through the ego, but self-perceivedby the Self, svaprakāśa. Then the soul is satisfied and knowsits own true and exceeding bliss, not that untranquil happinesswhich is the portion of the mind and the senses, but an inner andserene felicity in which it is safe from the mind’s perturbationsand can no longer fall away from the spiritual truth of its being.Not even the fieriest assault of mental grief can disturb it; formental grief comes to us from outside, is a reaction to externaltouches, and this is the inner, the self-existent happiness of thosewho no longer accept the slavery of the unstable mental reactionsto external touches. It is the putting away of the contact withpain, the divorce of the mind’s marriage with grief, duḥkhasaṁyoga-viyogam.The firm winning of this inalienable spiritualbliss is Yoga, it is the divine union; it is the greatest of all gainsand the treasure beside which all others lose their value. Thereforeis this Yoga to be resolutely practised without yielding toany discouragement by difficulty or failure until the release, untilthe bliss of Nirvana is secured as an eternal possession.The main stress here has fallen on the stilling of the emotivemind, the mind of desire and the senses which are the recipientsof outward touches and reply to them with our customary emotionalreactions; but even the mental thought has to be stilled inthe silence of the self-existent being. First, all the desires bornof the desire-will have to be wholly abandoned without anyexception or residue and the senses have to be held in by themind so that they shall not run out to all sides after their usualdisorderly and restless habit; but next the mind itself has tobe seized by the buddhi and drawn inward. One should slowlycease from mental action by a buddhi held in the grasp of fixity