bhagvat gita chapter 6

7/27/2019 Bhagvat Gita Chapter 6

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Chapter 6


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In chapter six Lord Krishna reveals astanga yoga, and the exact

process of practicing such yoga. He explains in detail the difficulties of

the mind and the procedures by which one may gain mastery of theirmind through yoga which reveals the spiritual nature of a living entity.

Thus this chapter is entitled: The Science of Self-Realization.


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Chapter6; Verse 1

Sridhara Swami's Commentary

Even if the mind has been purified it is certain that without being augmented by meditation the chance formoksa or liberation from the material existence cannot be

the result by mere renunciation of action, so to remedy this situation Lord Krishna expounds the yoga of meditation in this chapter. In order to further explain

theyogaor the science of the individual consciousness attaining communion with the ultimate consciousness by meditation as referred to briefly at the conclusion of

the last chapter Lord Krishna begins this chapter. As in chapter five the performance of action preceded by renunciation of action have both been depicted in order to

clear up any possible discrepancy regarding the superiority of prescribed Vedic activities over renunciation, Lord Krishna states that one who performs prescribed

Vedic activities that are obligatory such as fasting from all grains onEkadasi which is the 11th day of the waxing and waning moon without hankering for the

benefits or rewards is a true renunciate and yogi and not one who has renounced the sacred fire or has renouncedpurta which are philanthropic activities for the

benefit and welfare of society.

Chapter6; Verse 2


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Madhvacarya's Commentary

Renunciation is also included within the developed stages ofkarma yoga or prescribed Vedic activities for as Lord Krishna states if desires and cravings are not

abandoned then how is equanumity of actions possible? This is the underlying meaning of this verse.

Now begins the summation.

An advanced special attribute ofkarma yoga is verily the attribute of renunciation of the rewards of action. This is the purport.

Chapter6; Verse 3


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Does this mean that one must practice karma yoga or prescribed Vedic activities all their life? Apprehending such a question Lord Krishna sets the parameters for

it.Karma yoga leads to knowledge because performing Vedic activities purifies the mind. But once the mind has been purified one advances toyoga or the science of

the individual consciousness attaining communion with the ultimate consciousness. Then one leaveskarma yoga and becomes devoted to meditation, absorbed

internally with no inclination for external activities which impedes and distracts introspection and reflection. This is said to be the means for spiritual knowledge to

mature.

Chapter6; Verse 4


What qualifies a person to be qualified forsannyasa or renunciation in abnegation for whom cessation of activities is prescribed? Lord Krishna explains that when

one is no longer enamoured by the pleasures of the senses and the sense objects and is also not even attracted to performing the actions which are the means to obtain

them, such a person is qualified fordhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by mediation.


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This is because one must develop the renunciation habitually until the dross of desires is eradicated along with not the slightest inclination to perform any activity

that will lead to enjoyment of sense objects and the opportunity for sense gratification completely neutralising all desires. Then a person is known to be have factually

attaineddhyana yoga.

Chapter6; Verse 5


One should exercise discrimination and thereby realise that attachment to sense objects is the cause of bondage and non-attachment to sense objects leads to

liberation. So it is mandatory that infatuation with sense objects is renounced. By diligent effort one must elevate their consciousness and become free from the

transmigratory existence ofsamsara or the continuous cycle of birth and death. One should not debase oneself clinging to the lower nature like the animals. Lord

Krishna emphasises the changing nature of the mind. When the mind is freed from attachments one becomes lucid and clear and the mind is like one's best

benefactor. When the mind is disturbed by attachments it becomes distracted and distorted and the mind becomes one's worst malefactor.


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Chapter6; Verse 6


The question may be raised regarding what type of person is the mind a friend and to what type of person is the mind an enemy. Lord Krishna answers that the living

being who by spiritual intelligence and diligent effort has conquered and brought under control the aggregate of the physical body, the senses and the mind; to this

being only can the mind be considered a friend as a person following an uncontrolled mind is adverse to their own best interests and is harmful hence their mind islike an enemy.

Chapter6; Verse 7



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Evidence of the minds friendliness is elucidated now by Lord Krishna. Freedom from all dualities such as heat and cold, praise and ridicule, joy and grief.

Continuously poised and serene within meditating on the atma or soul. Another interpretation is that the awakened individual soul has attained communion with the

ultimate soul establishing it in his heart.

Chapter6; Verse 8


The characteristics and superiority of one who has established themselves inyoga or the science of the individual consciousness attaining communion with the

ultimate consciousness which have been previously mentioned are now being concluded and substantiated by Lord Krishna.Jnana is knowledge which has been

received from instruction. Vijnana is intuitive realisation arising from perception. One who is self-satisfied within needing no external material stimulus is free from

agitation and fixed with all the senses under control. Such a person has equal vision towards all and is rapt in meditation on the atam or soul within. Such a person

has nothing to acquire and nothing to reject.

Chapter6; Verse 9


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One who looks equally upon all these persons mentioned well-wisher, enemy etc. is superior to even one who is performingyoga or the science of the individual

consciousness attaining communion with the ultimate consciouness. A well-wisher is benevolent towards one, a friend is affectionate, an enemy causes harm and the

envious are persons of aversion. The good are those of righteous behaviour and the sinful are those of unrighteous behavior. The person who through strength and

clarity of mind is able to look in equanimity upon all without a doubt excels even theyogi.

Chapter6; Verse 10


Having thus stated the characteristics of one who has attainedyoga or the science of the individual consciousness attaining communion with the ultimate

consciousness, Lord Krishna deigns to describe the different components of suchyoga by referring to theyogi or one in the process of perfectingyoga and declaringthat the bestyogiresides alone in a solitary place, devoid of desires, with all mind fluctuations subdued immersed in meditation on the atma or soul.


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Chapter6; Verse 11, 12


The rule regarding the sitting place for meditation is being given by Lord Krishna. The word sucau means clean and sanctified and that is the conditions to begin. The

reason why a deer skin or tiger skin or other skins are used is because when one sits upon them poisonous creatures such as scorpions and snakes do not like to

wander upon such skins and thus will not bite when one is in meditative trance performingyoga or the science of the individual consciousness attaining communion

with the ultimate consciousness


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Chapter6; Verse 13, 14


The posture of the body that is optimal for concentration of the mind in meditation is being described by Lord Krishna. The word samam means straight. The back,

neck and head which is the seat of the muladhara or sacred plexus in the top of the head must be perfectly straight while at the same time sitting with legs crossed in

a lotus position or half lotus position keeps them straight. Furthermore being firmly situated in celibacy is essential and then one is then able to properly meditate on

the Supreme Lord immersing oneself in Him

Chapter6; Verse 15


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Lord Krishna states the results of concentrated meditation is the cessation of worldly existence and promotion to the effulgent eternal realms where one abides

beyond theBrahman or the spiritual substratum pervading all existence.

Chapter6; Verse 16


The regulations regarding the eating of food and the regimen of sleep that are to be followed by those practisingyoga or the science of the individual consciousness

attaining communion with the ultimate consciousness are now being given by Lord Krishna. By not following these injunctions it is not possible to even commence

practising any form ofyoga.

Chapter6; Verse 17


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What kind of person is able to begin the practice ofyoga or the science of the individual consciousness attaining communion with the ultimate consciousness? The

answer is the person who is moderate, restrained and regulated in all activities. Thus Lord Krishna states that such persons are eligible to practiceyoga.

Chapter6; Verse 18


When does a person perfect the practise ofyoga or the science of the individual consciousness attaining communion with the ultimate consciousness? The answer is

when the mind becomes fixed and focused exclusively on the atma or soul within. Lord Krishna declares that at this time a person can be considered as having

perfectedyoga.


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Chapter6; Verse 19


A simile is given in this verse by Lord Krishna in His comparison of a candle flame that never wavers in a windless place and the mind of ayogi or one perfected in

the science of the individual consciousness attaining communion with the ultimate consciousness, rapt in concentrated meditation, bright and steady like a flame

never flickering away from the atma or soul.

Chapter6; Verse 20, 21, 22, 23


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The meaning ofyoga is the science of the individual consciousness attaining communion with the ultimate consciousness. The primary meaning to be discerned here

is the perfection of attainment by focused meditation in the etheric heart resulting in atma tattva or realisation of the soul which automatically connects one to the

Supreme Lord. This is the primary meaning of the wordyoga in these four verses. That superior level of consciousness wherein a purified mind is guided to

perpetually meditate upon the atma or soul is designated asyoga and is defined by its result as the primary characteristic ofyoga.The Yoga Sutras by Pantajali state

that: Yoga is controlling the modifications of one's mentality. The same is defined for meditation by its result being the attainment of what was desired to be

achieved. That superior level of consciousness where one perceives the atma alone within but distinct from the physical body and becoming completely satisfied and

content no longer infatuated by the delusion of sense gratification is known as thisyoga. The wordyatra in the first three verses meaning which and the word tam in

the fourth verse meaning that are both used to refer to thisyoga.

The reason for satisfaction in the atma exclusively is also being stated by Lord Krishna. Referring to that superior level of consciousness where one experiences

absolute, unsurpassed and everlasting. Bliss. At this time there is no relationship with the senses and no contact with sense objects yet one experiences bliss. How is

this to understand. Lord Krishna reveals that it is transcendental and independent of material nature and is only perceived by spiritual intelligence that has realised the

reality of the atma.Established thus one never wavers from the eternal truth which is the reality of the atma. The steadiness and non wavering on the atma is being

validated as well by the statements that there is nothing greater than attaininment of the atma which is itself of the nature of infinite bliss. Being thus established

in atma tattva one is not affected, influenced or overcome by the dualities of heat and cold or pleasure and pain. It must be noted that a result of this is the cessation

of all inauspicious things and by thisyoga is also defined. The word dukhena means suffering and refers also to the pleasure derived from sense objects as they are

mixed with suffering also. That superior level of consciousness which is completely untouched by any contact with any type of pain or suffering should be known

asyoga. The science of the individual consciousness attaining communion with the ultimate consciousness is calledyoga. The application of the wordyoga to mean

action as in karma yoga is only figurative being that by performing prescribed Vedic activities such actions constitute a method of

achievingyoga. Sinceyoga bequeaths such phenomenal results it should be exclusively practised with diligence and determination which is fortified by the

conviction and commitment derived from the knowledge of the Vedic scriptures taught by the bonafide spiritual preceptor in the authorisedparampara or disciplic

succession. Although the results from this assuredly reach fruition in due course of time it should be engaged in with enthusiasm. One should be patient and hopeful

and not be subjected to a lackadaisical attitude. A lackadaisical attitude in practise is considered a sickness of spirit.


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Chapter6; Verse 24


Having renounced all desires which arise due to infatuation of the mind for sense objects as well as renouncing the impressions within the mind from past sense

experiences which are tangible obstructions to the achievement ofyoga or the science of the individual consciousness attaining communion with the ultimate

consciousness. Controlling the senses from meandering in all directions by the strength of the purified mind which views sense gratification as a detrimental activityfor spiritual development. This verse is a continuation of the previous verses and Lord Krishna is encouraging the practice of this superioryoga

Chapter6; Verse 25



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If the mind should become unfocused due to the influence of latent impressions in the mind from past activities; then one unperturbed should firmly bring the mind

back by concentration and refocusing meditate on the atma or soul while withdrawing the mind away from the external impressions of the subtle body. This will

manifest gradually by degrees and should not be expected to happen immediately. The way of confirming if the external impressions of the subtle body have been

evaporated is being given by Lord Krishna with the words na kincid api cintayetmeaning one will think of nothing but the atma. Having attained communion with

the ultimate consciousness perceived spontaneously by a focused and tranquil mind one should desist even from all conceptions of meditation that present the person

meditating as different form the object of meditation or otherwise as the individual consciousness being different from the atma.

Chapter6; Verse 26


Now Lord Krishna a specific example that if the mind losing its equilibrium begins to waver due to the influence ofrajas or passion. Then the mind should be

apprehended and brought securely under control guided back to focus on the atma or soul in a serene meditative state. So the conclusion is that whatever object

tempts the unsteady mind to pursue it; from that very same object one must withdraw the restless mind and steady solely in the eternal atma.


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Chapter6; Verse 27


To the person who again and again brings their mind under control by the process of withdrawal from all external designations the bliss ofyoga or the science of the

individual consciousness attaining communion with the ultimate consciousness manifests as soon as all remnants ofrajas of passion have been eliminated. So LordKrishna is declaring that for this superioryoga for whom rajas is no longer an influence and whose mind is completely tranquil and content. To this

peerlessyogi who has achieved atma tattva or realisation of the soul, it is without a doubt that the supreme bliss comes of its own accord and the ultimate

consciousness is attained.

Chapter6; Verse 28


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Then by possessing such blessed felicity such a yogi becomes blessed and achieves easily communion with the ultimate consciousness which destroys all sins and

ignorance and which in itself is infinite bliss and attains moksa or liberation from the perpetual cycle of birth and death is while still living.

Chapter6; Verse 29


The necessity of realisation of theBrahman or the spiritual substratum pervading all existence is being given by Lord Krishna. The matureyogi whose mind is

spiritually enlightened by the practice ofyoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or

meditation, who perceives theBrahman everywhere and who sees omniscience and omnipresence of the atma or soul without any limitations equally existing in allbeings from the highest demigod to an inanimate tree. Such a person realises the Supreme Being existing within himself and himself existing within the Supreme

Being.


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Chapter6; Verse 30


Worshipping Lord Krishna as the atma or soul within all naturally created beings is the foremost means for direct inner realisation of one's own inherent atma. One is

more matured who perceives the Supreme Lord in all beings and all beings within the Supreme Lord is never disconnected from Him nor does the Supreme Lord ever

disconnect Himself from them. This is to say that the Supreme Lord personally manifests Himself within their hearts and graciously bestows blessings on them.

Chapter6; Verse 31


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Such a mature being as mentioned in the previous verse is even more advanced when developed in unalloyed devotion to Lord Krishna for they have transcended the

need to adhere to scriptural injunctions to develop unalloyed devotion because they have already achieved this realisation. Such a person is ayogi or one perfected in

the science of the individual consciousness attaining communion with the ultimate consciousness and is always situated in oneness with the Supreme Lord and as

such has reached perfection.

Chapter6; Verse 32


Lord Krishna specifies that among the differentyogis or those perfecting the science of the individual consciousness attaining communion with the ultimate

consciousness, those who worship the Supreme Lord and who are compassionate to all living entities are the most exalted. Such ayogi who empathises with all living

entities regarding them as oneself and by this vision wishes only the best for all created beings.

Chapter6; Verse 33


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Theyoga or the science of the individual consciousness attaining communion with the ultimate consciousness spoken previously by Lord Krishna was considered in

the mind of Arjuna to be almost impossible to achieve. Equanimity, fixing the mind exclusively on the atma or soul, regarding all living entities as oneself are

difficult to maintain with permanence due to the nature of the mind.

Chapter6; Verse 34

The previous verse is being elucidated further. The mind is by nature restless and fickle. Also it is tempestuous, capable of agitating the body and the senses and very

hard to control. From what the mind has become accustomed to be attached to like sense objects it is very difficult to remove it. Therefore just as it is impossible to

confine within a pot the wind blowing hither and thither in the air in the same way it is almost impossible to control and restrain the turbulent mind. Lord Krishna

answers this doubt in the next verse.

Chapter6; Verse 35


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Responding in regard to Arjuna's queries about control of the mind, Lord Krishna states that the mind is almost impossible to control; yet by constant practice,

abdication from sense objects by dispassion and repeated meditation on the atma or soul it is possible to restrain and control the mind. With the senses withdrawn,

being free from the obstacles of lethargy and distractions by means of incessant practice and dispassion, the mind remains immersed in the Supreme Self. It is stated

in the Vedic scriptures that the tranquil mind in equanimity resides in theBrahman or spiritual substratum pervading all existence. Free from all conceptions and

modifications is what is known assamadhi.

Chapter6; Verse 36

Madhvacarya's Commentary

It should not be thought that the mind of its own accord becomes controlled because that is not the case. For those who are unrighteous, who do not desire what is

good for other created beings, who hate, who are debauchers, who are non-believers of the Vedic scriptures and other such persons, the opportunity for moksa or

liberation from the endless cycle of birth and death in the material existence never manifests. This has been categorically confirmed in the Brahma Purana.


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Chapter6; Verse 37


What is the destination of one who fails to achieve atma tattva or realisation of the soul, due to inability to cultivate dispassion and practice of meditation? Where

does one end up who in the very beginning was endowed with firm faith and practice but later due to weakness of mind, cessation of practice and attraction to sense

gratification was unable to achieve realisation? This is the meaning of the question submitted to Lord Krishna.

Chapter6; Verse 38


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The import of the question is now being delineated. Firstly an aspirant having exclusively offered all activities unto the Supreme Lord without having performed any

activities for attainingsvarga loka or the heavenly spheres does not arrive there. Secondly failing to obtain success inyoga or the science of the individual

consciousness attaining communion with the ultimate consciousness by dhyana or meditation one does not attain moksa or liberation from the material existence

either. Thus not qualified for both and deluded on the path leading to theBrahman or the spiritual substratum pervading all existence and atma tattvaor realisation of

the soul. Does such a one perish or does such a one escape death? This is the question posed to Lord Krishna. A metaphor concerning the destrution of such a one is

given by the example of a detached cloud in the sky being disconnected from the mass and unable to attach to another is dissolved in the interval is it not so for sucha one.

Chapter6; Verse 39


Now Lord Krishna is being beseeched by Arjuna to definitely dispel hisdoubts as other than the omniscient and omnipotent Supreme Lord there is no one else who

can remove it.


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Chapter6; Verse 40


Destruction in this world is caused by diminution due to failure to secure neither the goal ofsvarga or heaven nor the goal ofmoksa or liberation from material

existence. Failure to accomplish one or the other results in a destructive situation in the hereafter. This means a hellish destination in the worlds after death in the next

life. Lord Krishna answers the previous verse by assuring that for the righteous who perform virtuous activities it is not possible to ever have a destructive situation

and hellish destination. This is due to the reality that one is on the path of righteousness by just commencing with faith the process ofyoga or the science of theindividual consciousness attaining communion with the ultimate consciousness. Lord Krishna addresses Arjuna by the word tata meaning dear one like He would be

speaking to a family member.

Chapter6; Verse 41


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So what destination does one obtain who practices yoga or the science of the individual consciousness attaining communion with the ultimate consciousness but fails

to achieve perfection? Lord Krishna confirms that such a one attains the worlds of the righteous where after residing in happiness and peacefulness for a long

duration of time one takes birth again in a righteous, virtuous and prosperous family.

Chapter6; Verse 42


The destination of one who after a short time has abandoned the practice of yoga or the science of the individual consciousness attaining communion with the

ultimate consciousness was given in the previous verse. Now Lord Krishna describes the destination of the person who has been practising yoga for a long time and

almost perfected it before expiring their life. They are born in families of enlightened yogis and sages, perfecting yoga and in possession of Vedic knowledge which

leads to moksa or liberation from the material existence. Birth in this family is more advanced than birth in the families of the previous verse which although virtuous

and prosperous had not yet engaged in the process of yoga.


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Chapter6; Verse 43


What happens then to such a person as described in the two previous verses. Lord Krishna declares that in both types of birth the person comes into contact with the

level of spiritual knowledge which one acquired in the previous life and impelled by the impressions from it strives harder then ever before to reach the perfection ofmoksa or liberation from material existence.

Chapter6; Verse 44


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The reason why such a person comes in contact with spiritual knowledge is because of the practice of yoga or the science of the individual consciousness attaining

communion with the ultimate consciousness is because the potency of it irresistibly propels one towards realising the Brahman or spiritual substratum pervading all

existence and even if one is oblivious or is beset by obstacles the efficacy of the yoga automatically makes it happen. Thus although one may be struggling from the

reactions of previous activities still they will gradually in subsequent births attain moksa or liberation from the material existence. Lord Krishna makes the meaning

even more clear in the second half of the verse with the words jijnasur api meaning even a mere inquirer or novice who has interest in the nature of yoga but falls

from it due to desires and material attachments still transcends the results of ritualistic activities for fruitive results prescribed in the Vedic scriptures and achieves

greater results and in a future birth wil have the opportunity for moksa or liberation from material existence.

Chapter6; Verse 45


If even a novice or beginner yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness can eventually

attain moksa or liberation from material existence. it goes without saying that what can be said for a yogi who practices diligently and wholeheartedly purifyingthemselves more and more in mind and bodily activities will soon attain perfection and atma tattva or realisatio of the soul through accumulated merits of performing

yoga for many lifetimes and attain moksa..


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Chapter6; Verse 46


The result of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness verifies that the yogi is greater than the

ascetics who perform ritualistic penance's like Chandrayana or fasting with the cycles of the moon, the jnani's or knowers of Vedic scripture without the requisite

realisation and the karmi's or those who perform prescribed Vedic activities for fruitive results and rewards such as Ishta's or rites and rituals for attaining material

gains in the present life or in svarga loka the heavenly spheres in the afterlife and Purta or acts of charity such as well digging for public use, giving food in charity

etc. Therefore Lord Krishna is encouraging Arjuna to be a yogi.

Chapter6; Verse 47


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Amongst all yogi's or those perfected in the science of the individual consciousness attaining communion with the ultimate consciousness who are engaged in yama,

niyama or self control etc. Lord Krishna is declaring that His devotee is superior to even the greatest yogi. One who is possessed of full faith in Him as the Supreme

Lord of all, with their mind focused within and relishing meditation on Him is the greatest yogi of all. Therefore be Lord Krishna's devotee is the purport.

I worship the Supreme Lord Krishna, the embodiment of supreme bliss, the treasure of those following the path of devotion, who taught the yoga of the atma or soul

to the greatest of devotees.

bhagvat gita chapter 6

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