Summary:

Verse 1: Krishna defines a true sannyasi or yogi as one who performs necessary actions without attachment to specific results. This person understands that actions can bring four types of results: more than expected, equal to expected, less than expected, or opposite of expected. The verse emphasizes intelligent living by understanding and working within universal laws, including the laws of Dharma and Karma.

Verse 2-3: These verses explain two paths to liberation: becoming a sannyasi (renunciate) or a karma-yogi. A karma-yogi performs duties while aligning with ethical values and maintaining the larger goal of moksha (freedom). Unlike a regular ethical person, a karma-yogi sees life situations as opportunities for growth and self-discovery.

Verse 5: This verse encourages self-upliftment, stating that one can be their own best friend or worst enemy. It warns against self-imposed limitations and negative self-talk, instead advocating for patience, kindness, and the ability to detect and change destructive patterns.

Verse 6: Building on the previous verse, this one emphasizes the importance of self-mastery. It introduces concepts from Chapter 13, including amanitam (lack of conceit), adambhitvam (authenticity), and ahimsa (non-violence in speech, thought, and action). The verse stresses the importance of recognizing others' contributions and maintaining authenticity in interactions.

INTRODUCTION:

• Chapter 6 is called Dhyana-Yoga (Meditation).
• Generally, meditation is understood as enjoying thoughtlessness, or practices (being witness of coming-going of thoughts). According to Vedanta, meditation much more. In fact, techniques constitute a small part Chapter 6. What makes up majority of chapter 6 is having the maturity of mind, for meditation to be beneficial. Else it’s a fight. Thus more focus is on the meditator, then meditation itself. In short, Krishna explains WHO is fit for meditation/contemplation.

Bhagavad Gita, Chapter 6, Verse 1:

श्रीभगवान् उवाच
अनाश्रितः कर्म-फलम् कार्यम् कर्म करोति यः ।
सः संन्यासी च योगी च न निरग्निः न च अक्रियः ॥ ६-१॥
śrībhagavān uvāca
anāśritaḥ karma-phalam kāryam karma karoti yaḥ ।
saḥ saṃnyāsī ca yogī ca na niragniḥ na ca akriyaḥ ॥ 6-1॥
Śrī Bhagavān said: The one who performs action that is to be done, not driven by ends in view, he is a sannyāsin and a yogin as well, and not just the sannyāsin who has renounced all fire rituals and who does not perform any other action.

• anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ: Person who does what is to be done, not having an end in view.
  • So verse is saying that a true sannyasi or yogi is one who:
    1. “Does not have an end in view”.
       1. Need to add the word “specific”. Because not having any expectations, contradicts human experience. In truth, it's impossible to not have expectations or certain standards of what is supposed to happen or how you expect to be treated. 
    2. One whose knows any action or event brings 4-fold results:
       • (a) More then expected, (b) Equal, (c) Less then expected, (d) Opposite of expected.
       • Even first 2 are problematic (can’t handle later 2). Have to be ok with all.
       • How to deal with 4-fold reality?
         • B.Gita shows the world is not random, nor unfair, and things don’t happen per your fancies.
           • World is governed by series of infallible laws. EG: Right now, these laws are enabling you to listen: Psychological, physiological, gravity, neurological. You can’t do anything outside them. Suppose you’re oblivious to them, and start thinking things must happen my way, this is not intelligent living.
         • Laws are not Mechanical, but Intelligent:
           • They are not some dumb mechanical laws. They’re all coordinating with one another. They’re not working independently. Meaning there’s presence of intelligence that combines all laws and connects them to sentient/insentient matter. This intelligence is called Ishvara. You can't see the intelligence, only it's effects or expressions of intelligence. Just like you can't see someone's mind, only the effects of the mind through their lips, body language and personality.  So nature of Ishvara (intelligence) is it's invisible, non-tangible. 
           • When you bring this knowledge to forefront of your transactions, you enjoy composure, knowing you're a part in the grand scheme of things. 
           • Intelligent living is understanding the laws and navigating within them. EG: To send rocket into space, must work with laws of gravity. To enjoy a healthier body, must understand physiology.
• Yogi enjoys maturity & intelligent living by bringing in 2 additional Laws:
  1. Law of Dharma: Universal ethical values. It’s know in your mind. EG: Every child knows, “I don’t want to be treated unfairly, cheated, hurt… and you equally don’t want to be treated unfairly, cheated, nor hurt”.
     • If everyone knows it, why so many violate?
       • We develop personal values (EG: acquiring wealth, becoming powerful). There’s no problem with them, if they are NOT in conflict with universal ethical values.
       • But sometimes personal values conflict with universal ethical values.
       • Yogi understands, “If choose to go with my personal values, not keeping with universal, then there’s consequences”.
     • OPEN TO INTERPRETATION:
       • Dharma is open to interpretation, but it doesn’t negate presence of dharma. IE: Laws still give corresponding result according to nature of your action, and not according to what you’ve told yourself.
  2. Law of Karma:
     • According to choices you make, there are outcomes you must face & work through.
     • IN YOUR INTEREST TO ALIGN TO UNIVERSAL ETHICS: You can live from personal values, or align them with universal values, not as obligation to others, but understanding violating them, costs your wellbeing.
       • When person complains, “Why me?”, it’s because doesn’t know there’s a time-lag between past action and result.
     • NO ACTION IS WASTED: Because of this Law, no action in universe is wasted. has to produce corresponding effect.
       • Meaning, you have to take initiative to produce desirable effects.
       • Vedic culture is about constantly asking through prayer. Prayer’s purpose is to counter unknown variables.
  3. Conclusion:
     • If your goal is to understand that I and Ishvara are one, first level is to understand Ishvara (intelligence) is in form of laws that govern universe. By aligning to them, you help yourself. If just go along with “All that is here is Awareness”, it closes the conversation, because Awareness (as we've seen in Kena Upansishad is attributeless, so there's nothing to say about it). 
     • Yogi is actively realigning themselves with the order. It’s not a one-time thing. Graudal change of perspective by understanding laws of Ishvara operating in every facet of life.
• Who is an [ordinary] Sannyasi?
  • One who has given up all rituals, relationships, obligations. Only wants self-knowledge.
    • Arjuna wanted to be Himalaya-sannyasi because he found his situation overwhelming (didn’t want to fight; giving up on life). Krishna responded, it’s not as easy as removing yourself from world. Because you’re carrying dissatisfied-self. But through world interactions > sharpens intellect > readiness to understand your identity with the whole.
  • However in Verse 1, Krishna says TRUE definition of a sannyasi or true yogi is one who:
    1. Performs or acts in this world without expectation of specific results. Gave up the idea that things have to always happen my way. When things don't go your way, you enjoy a certain composure of the mind, as we'll discuss in following sessions.
    2. Is not merely a renouncer of rituals/activities/world/friends, nor is necessarily one walking with an ochre orange robe.
    3. Brings presence of Ishvara in all his or her actions.
    4. Uses life challenges as opportunities for growth, rather the customizing the environment to suit one's strict idea of a renunciates life. He or she uses life situations to refine responses to break out of habituated or unhelpful responses. 
• NEXT VERSE: 2 paths to liberation…

Bhagavad Gita, Chapter 6, Verse 2: (includes V3):

यम् संन्यासम् इति प्राहुः योगम् तम् विद्धि पाण्डव ।
न हि असंन्यस्त-सङ्कल्पः योगी भवति कश्चन ॥ ६-२॥
yam saṃnyāsam iti prāhuḥ yogam tam viddhi pāṇḍava ।
na hi asaṃnyasta-saṅkalpaḥ yogī bhavati kaścana ॥ 6-2॥
What they say as renunciation, know that to be karma-yoga, Pāṇḍava (Arjuna)! because, anyone who has not given up desires (for limited results like heaven, etc.) does not become a karma-yogin.

• In vedic tradition, human birth is meant for moksha (freedom centered on “I am”). Which involves understanding your “I am” is much bigger then this body-mind. 
  • There’s 2 ways how to understand:
    1. Become sannyasi: Give up all roles and contemplate on Atma.
    2. Become a karma-yogi:
       • Play your roles, attend to life duties and align them to ethical values. How does this person differ to a normal ethical person?
         • Karma-Yogi: Has larger goal in life (moksha). Sees roles/challenges as means to an end.
         • Normal ethical person: Doesn’t have goal of moksha.
       • Karma-yogi knows, “Each situation in life, gives me opportunity to relook at my responses, and come out of my habitual patterns. And bring in presence of Ishvara”.
  • Conclusion:
    • What’s gained through sannyasa is also gained through karma-yoga. Karma-yoga is safer, because you continue your roles WHILE discover your freedom (through knowledge).
• About Karma-Yogi:
  • Karma yogi has come to know I’m not pursuing dharma, kama, Artha for their sake. They’re meant to make my life comfortable enough to commit to recognize “All that is here is Ishvara”.
    • Karma-yogi is searching for limitlessness. But limited person doing limited action, will never come to limitlessness. Only way is to discover you are already free.
  • Kama-yogi wants to remove ignorance (giving rise to adhyasa body-mind – superimposition).
    • Adhyasa:
      • You take an object to be what it’s not. EG: Rope is not a snake. But you take it as snake.
      • In reference to your identity, it’s more difficult because we’ve lived lifetimes thinking “I’m this small individual”. As result, acquired lot of baggage. Thus need to organically rid of anger, fears, subjectivity. Build resilience. Finetune responses. Bring in laws of Ishvara.
      • What is nature of mistake in reference to identity?
        • “I am” is self-revealing. Mixed up with something it’s not.
        • Causes problems by searching for countless solutions to rid of snake.
        • In dawn of knowledge, there’s no time lag. Rope instantly recognized.
• NEXT VERSE: Seems impossible to come out of bad habits, but there’s a way…

Bhagavad Gita, Chapter 6, Verse 5: (includes V4):

उद्धरेत् आत्मना आत्मानम् न आत्मानम् अवसादयेत् ।
आत्मा एव हि आत्मनः बन्धुः आत्मा एव रिपुः आत्मनः ॥ ६-५॥
uddharet ātmanā ātmānam na ātmānam avasādayet ।
ātmā eva hi ātmanaḥ bandhuḥ ātmā eva ripuḥ ātmanaḥ ॥ 6-5॥
May one lift oneself by oneself, may one not destroy oneself. For, the self alone is one’s benefactor (and) the self alone is one’s enemy.

• Lift yourself by yourself. You can be your best friend, or worst enemy.
  • What makes you an enemy to yourself?
    1. SKIPPING: Want to remove adhyasa, without removing baggage.
       • Ishvara’s setup is such that, can only come to see the vision, by first aligning to dharma and undoing your distortions.
    2. LIMITING SELF-TALK: When you come to self-knowledge, mind says, “This is too difficult for me”. Self-imposed limitation. Yes, any advanced learning needs effort. 
       • Solution: Change language. EG: “I don’t get it”, VS “I specifically don’t get __”, “I’m no good at this, no point”. Learn to reframe.
  • What makes you a friend to yourself?
    • Patient. Gentle and kind on yourself. Detect your destructive patterns.
• NEXT VERSE: Similar idea to V5 (mastered self by oneself)…

Bhagavad Gita, Chapter 6, Verse 6: 

बन्धुः आत्मा आत्मनः तस्य येन आत्मा एव आत्मना जितः ।
अनात्मनः तु शत्रुत्वे वर्तेत आत्मा एव शत्रुवत् ॥ ६-६॥
bandhuḥ ātmā ātmanaḥ tasya yena ātmā eva ātmanā jitaḥ ।
anātmanaḥ tu śatrutve varteta ātmā eva śatruvat ॥ 6-6॥
For that (self) who has mastered oneself by oneself, the self alone is a friend of oneself. Whereas, for the self who has not mastered oneself, the self alone would remain in the status of an enemy, like an enemy.

• Person who wishes to remove ignorance, needs to have mastery over mind. Mastery is NOT control over mind (don’t know next thought).
• What does mastery mean? In CH13, Krishna talks of 20 values necessary for knowledge to take place. One of the verses is: amantivam, adambhitvam, ahimsa, kshanti, arjavam, acaryopasana, shaucam, sthairyam, atma-vinigraha.
  1. Amanitam: Lack of conceit or unhealthy pride (exaggerated self-importance that ends up demanding respect).
     1. NOT ADVICE: This isn’t advice, but “If I’m conceited, what is my loss?”. When know loss, it becomes personal value.
     2. NOBODY BEHAVES/SPEAKS AS YOU WANT: Minute I’m conceited, I want people to behave certain way, and give me certain kind of respect. But nobody ends up behaving as you want, thus end up disappointed. So conceit creates dissatisfaction, which is Ishvara’s feedback.
     3. OTHERS HELPED: How many have contributed to any accomplishment of yours? Many. Can’t claim total credit for your accomplishments. Required other people also.
     4. NEED PARTICIPATION: To continue prospering, need cooperation/participation of others, which is impossible by demanding respect.
     5. “SPIRITUAL PERSON” CONCEIT (PRIDE): Others are material, lost souls. Rejecting humanity you haven’t met, because you’re carrying a certain pride of “spiritual experience”. If YOU feel good putting others into a box, without knowing their background, suffering, pains, accomplishments – have long way to go.
     6. SOLUTION: Friendly. Recognizing other’s hardships.
  2. Adambhitvam: Lack of pretense (facade). (Authenticity)
     • We all carry facade, showing self in a certain light. We project our best. While fears, insecurities, blindspots never get chance to express. To certain extent, it has a place. But what makes you real is accepting our vulnerabilities and learn to expose them (at least in humorous way). EG: Suppose two speakers with same knowledge. One speaker is word-perfect. Other person shows their downfalls. Who impresses more? Second one. People identify more with a real person.
     • UNREACHABLE + PERFECTION IS OUTDATED: You because unreachable if putting fascade of perfection. Thus don’t meet characters who you can learn from.
  3. Ahimsa: Non-violence. Of 3 types.
     1. Speech: Already covered.
     2. Thought-processes:
        • EG: We all have mirror-neurons. Their job is to create empathy, reach out and help. Meaning, you’re happy when others happy. And helping when others are unhappy. In jealously, it’s reversed.
        • Finding faults in another is himsa (injury or going against natural order).
     3. Action: Follows thoughts.

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Recorded 9 July, 2024