Summary:

Bhagavad Gita, Chapter 6, Verse 27: 

प्रशान्त-मनसम् हि एनम् योगिनम् सुखम् उत्तमम् ।
उपैति शान्त-रजसम् ब्रह्म-भूतम् अकल्मषम् ॥ ६-२७॥
praśānta-manasam hi enam yoginam sukham uttamam ।
upaiti śānta-rajasam brahma-bhūtam akalmaṣam ॥ 6-27॥
Indeed, the most exalted happiness reaches this meditator whose mind is tranquil, whose impurities have resolved, whose life is free from defects, who has become Brahman (through knowledge).

• When I bring Ishvara into my life (by help of above points), what is the outcome? praśānta-manasam:
  • Cheerfulness of mind. Less pratibhasika, more vyavaharika. Everything else subserves your goal for moksha (before that, knowledge inflates ego).
• What does it mean “Everything subserves moksha goal?”:
  • Life goes on. Challenges present themselves. You can see where your response is coming from. Thus each situation is an opportunity to think in light of dharma, which aligns your mind to Ishvara (bringing to mind that Ishvara is in form of dharma and the karma-phala-data; giver of results of your past actions). EG: In job, “My job income allows me to live & study. I have to do my best in my job (else your dissatisfaction carries over)”.
• NEXT VERSE: Outcome of understanding Brahman…

Bhagavad Gita, Chapter 6, Verse 29: 

सर्व-भूतस्थम् आत्मानम् सर्व-भूतानि च आत्मनि ।
ईक्षते योग-युक्त-आत्मा सर्वत्र सम-दर्शनः ॥ ६-२९॥
sarva-bhūtastham ātmānam sarva-bhūtāni ca ātmani ।
īkṣate yoga-yukta-ātmā sarvatra sama-darśanaḥ ॥ 6-29॥
One whose mind is resolved by this contemplation, who has the vision of sameness everywhere, sees the self abiding in all beings and all beings in the self.

• sarva-bhūtastham ātmānam (Atma in all beings): Where is Atma that I’ve come to understand? No place where Atma is not.
• sarva-bhūtāni ca ātmani (All beings in atma): There is possibility of saying “If Atma pervades everything, that means Atma is contaminated by things it pervades”. Here, you’re reminded, while Atma pervades everything, everything else depends on Atma for it’s existence. Atma is free of what it pervades.
• sarvatra sama-darśanaḥ (Has same vision everywhere): Difference is in form and their attributes.
  • Where is there no difference? Intelligence (which makes that form what it is) and Awareness. So you see differences, but simultaneously see Oneness (cognitively). When bring in the unseen order, easier to let go of resentment.
• NEXT VERSE: No need to do anything to relate to Ishvara…

Bhagavad Gita, Chapter 6, Verse 30: 

यो माम् पश्यति सर्वत्र सर्वम् च मयि पश्यति ।
तस्य अहं न प्रणश्यामि सः च मे न प्रणश्यति ॥ ६-३०॥
yo mām paśyati sarvatra sarvam ca mayi paśyati ।
tasya ahaṃ na praṇaśyāmi saḥ ca me na praṇaśyati ॥ 6-30॥
The one who sees Me in all beings and sees all beings in Me, for him (or her) I am not remote and he (or she) is not remote from Me.

• “One who sees Me everywhere, and I am all that is here – for that person, I never come and go”.
  • Generally we think relating to Ishvara means doing something. Now your understand has expanded. No matter what you are doing, you never lose sight of Isvhara, as Intelligence is sustaining you each moment. Show me one activity that is outside Ishvara! Even if you complain you’re forgetting this, you’re still within Ishvara. What’s more there’s time lag between understanding and palpable transformation. Additionally, perfection of your mind is impossible, as everything is fallible. Only understanding of Ishvara and Atma can be perfect.
• NEXT VERSE: Arjuna’s question…

Bhagavad Gita, Chapter 6, Verse 33: 

अर्जुन उवाच
यः अयं योगः त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्य अहं न पश्यामि चञ्चलत्वात् स्थितिम् स्थिराम् ॥ ६-३३
arjuna uvāca
yaḥ ayaṃ yogaḥ tvayā proktaḥ sāmyena madhusūdana ।
etasya ahaṃ na paśyāmi cañcalatvāt sthitim sthirām ॥ 6-33
Arjuna said: Madhusūdana (Kṛṣṇa)! This yoga that you have talked about as sameness, I do not see its steady vision due to agitation (of the mind).

• With all this maturity/growth and listening to the vision – I’m not able to live nor grasp it. Because my mind is cancala (distracted from past habitual thinking). What do I do about this?…

Bhagavad Gita, Chapter 6, Verse 34: 

चञ्चलम् हि मनः कृष्ण प्रमाथि बलवत् दृढम् ।
तस्य अहम् निग्रहम् मन्ये वायोः इव सुदुष्करम् ॥ ६-३४॥
cañcalam hi manaḥ kṛṣṇa pramāthi balavat dṛḍham ।
tasya aham nigraham manye vāyoḥ iva suduṣkaram ॥ 6-34॥
In fact, Kṛṣṇa! the mind is ‘agitation,’ a strong, well rooted tyrant. I think of it as impossible to control as the wind.

• Arjuna continues: My mind is like vayu (air); constantly moving. How am then I supposed to cultivate a mind with right qualities (to grasp the knowledge)? And this complaint is said by a highly skilled warrior. EG: Drona asked Arjuna “What do you see?”. He replied, “I only see bird’s right eye”. That's a statement of a highly concentrated mind (which you'd expect to be free of restlessness).
• NEXT VERSE: Krishna’s answer…

Bhagavad Gita, Chapter 6, Verse 35: 

श्रीभगवान् उवाच
असंशयम् महाबाहो मनः दुर्निग्रहम् चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६-३५॥
śrībhagavān uvāca
asaṃśayam mahābāho manaḥ durnigraham calam ।
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ॥ 6-35॥
Śrī Bhagavān said: No doubt, Arjuna, the mighty armed! the mind is agitated and difficult to master. But, Kaunteya (Arjuna)! it is mastered by practice and objectivity.

• Krishna firstly agrees with Arjuna, “Without doubt, mind is difficult to master”. But don’t make “moving mind” into problem. It’s Ishvara’s design, meant to move. Mastery of mind isn’t holding mind still; as need to make decisions, experience emotions.
• How to master the mind? Abhyāsena vairāgyeṇa.
  1. Abhyāsa (Practice):
     • If want to move to better perspective, needs deliberate effort. Doesn’t come by mere prayer, hope. 
     • EXAMPLE OF PROBMLEMATIC PATTERN FIXED BY DELIBERATE EFFORT: Any event across world makes you anxious in your own country. All life concerned about events “over there”. Comfortable being uncomfortable.
       • CORRECTION: Acknowledge, “I’m seeking comfort, not discomfort”. Assess how your worry is changing anything for better. Acknowledge you’re fueling fire of what don’t want. Practice redirecting mind to what you CAN control. Move toward solution.
  2. Vairāgya:
     • Usually interpreted “dispassion”, implying no matter what happens, you remain same / distancing.
     • Real Meaning:
       • Root: vi + ranj: From whom “tendency to color thing in”, has gone away.
         • Examples of Coloring:
           1. Unrealistic expectations. EG: Of partner to fulfill your needs which they can’t.
           2. Assuming another’s intentions. EG: They didn’t reply because they’re ignoring me).
           3. Romanticising situations. EG: Moving will solve all my problems.
           4. Idealizing people. Yet everyone is fallible; subject to making a mistake.
       • Objectivity (knowing what objects can give and not give). Seeing what is. All that is here is Ishvara (thus no categorizing spiritual/material).  
         • EG: Money does give security/education. But lost perspective when think, more money = more comfort. Imputing value on money it doesn’t have.  Equally when think money is useless, you’ve lost perspective.
     • This way, vairagya is a guide, rather then “stay away from”.
• NEXT VERSE: Arjuna has another Question…

Bhagavad Gita, Chapter 6, Verse 37/39: 

अर्जुन उवाच
अयतिः श्रद्धया उपेतः योगात् चलित-मानसः ।
अप्राप्य योग-संसिद्धिम् काम् गतिम् कृष्ण गच्छति ॥ ६-३७॥
arjuna uvāca
ayatiḥ śraddhayā upetaḥ yogāt calita-mānasaḥ ।
aprāpya yoga-saṃsiddhim kām gatim kṛṣṇa gacchati ॥ 6-37॥
Arjuna said: The one who is endowed with faith in the śāstra (but) whose effort is inadequate, and whose mind wanders away from yoga, having not gained success in yoga, Kṛṣṇa! to which end does he (or she) go?

एतत् मे संशयम् कृष्ण छेत्तुम् अर्हसि अशेषतः ।
त्वत् अन्यः संशयस्य अस्य छेत्ता न हि उपपद्यते ॥ ६-३९॥
etat me saṃśayam kṛṣṇa chettum arhasi aśeṣataḥ ।
tvat anyaḥ saṃśayasya asya chettā na hi upapadyate ॥ 6-39॥
Kṛṣṇa! You should eliminate this doubt of mine totally. For, other than you, there is no one who can be the remover of this doubt.

• Verse 37: What if I practice abhyasa/vairagya, and still don’t get reality this life time?
• Verse 39: Who better then you Krishna to remove this doubt! 
• Why Arjuna says “Who better then Krishna?” Because what happens to jiva after death is unknown. In BG, Krishna is presented as Ishvara, who has access to details. Whereas jnani doesn’t have such access.
• NEXT VERSE: Krishna answer…

Bhagavad Gita, Chapter 6, Verse 40: 

श्रीभगवान् उवाच
पार्थ न एव इह न अमुत्र विनाशः तस्य विद्यते ।
न हि कल्याण-कृत् कश्चित् दुर्गतिम् तात गच्छति ॥ ६-४०॥
śrībhagavān uvāca
pārtha na eva iha na amutra vināśaḥ tasya vidyate ।
na hi kalyāṇa-kṛt kaścit durgatim tāta gacchati ॥ 6-40॥
Śrī Bhagavān said: Indeed, Pārtha (Arjuna)! there is no destruction for him (or her), neither here nor in the hereafter, because any one who performs good actions never reaches a bad end.

• To figure out in one lifetime that world pursuits will not solve the problem – but through other means (mumukshu) or knowledge (jijnasu), is a big step.
  • Eventually the seekers journey becomes pleasurable, less serious/tense. Friendly/smiley. Because everytime you undo a confusion, you get Ishvara’s feedback called vidya-ananda   (Happiness of having removed an obstacle denying your connection to Ishvara.) 
  • WRONG WAY: If vision is “I need to figure out this ASAP”, long way to go, as implies you’re retaining your ownership (“I have total control”).
• SUMMARY: Any maturity gained, carries forward in form of samskara. Come back with more evolved/discerning mind.
• NEXT VERSE: Suppose don’t get it, what happens?

Bhagavad Gita, Chapter 6, Verse 41: 

प्राप्य पुण्य-कृताम् लोकान् उषित्वा शाश्वतीः समाः ।
शुचीनाम् श्रीमताम् गेहे योग-भ्रष्टः अभिजायते ॥ ६-४१॥
prāpya puṇya-kṛtām lokān uṣitvā śāśvatīḥ samāḥ ।
śucīnām śrīmatām gehe yoga-bhraṣṭaḥ abhijāyate ॥ 6-41॥
Having gained the worlds belonging to those who do good actions (and) having lived (there) for countless years, the one who did not succeed in yoga is born in the home of the wealthy (and cultured) people who are committed to dharma.

• Possibility 1: Doesn’t mean you’ll necessarily be reborn on earth, but to higher lokas (become celestial entity); have good time.
• Possibility 2: Śucīnām śrīmatam gehe (clean home):
  • Born on earth in a clean home. Meaning parents with values, dharma, trust. Consequently, child develops healthy self-esteem. Less chance of emotional scaring.
  • EG: How self-image is sculpted in early childhood:
    • “If you’re in top 3 of class, you’re good”. Implies, the rest are failures. Nature of school system.
    • The inferiority starts of as external feedback initially. Later on internalized as complex.
  • “Clean home” doesn’t necessarily mean born in home of rich parents. EG: Vivekananda born in poor family.
• NEXT VERSE: Possibility 3…

Bhagavad Gita, Chapter 6, Verse 42: 

अथवा योगिनाम् एव कुले भवति धीमताम् ।
एतत् हि दुर्लभतरं लोके जन्म यत् ईदृशम् ॥ ६-४२॥
athavā yoginām eva kule bhavati dhīmatām ।
etat hi durlabhataraṃ loke janma yat īdṛśam ॥ 6-42॥
Or he is indeed born into the family of wise yogins. A birth such as this is indeed very difficult to gain in this world.

• Possibility 3: Your parents are mumukshu, jijnasu, jnanis.
• NEXT PERSON: Then what…

Bhagavad Gita, Chapter 6, Verse 43 & 44: 

तत्र तम् बुद्धि-संयोगम् लभते पौर्व-देहिकम् ।
यतते च ततः भूयः संसिद्धौ कुरुनन्दन ॥ ६-४३॥
tatra tam buddhi-saṃyogam labhate paurva-dehikam ।
yatate ca tataḥ bhūyaḥ saṃsiddhau kurunandana ॥ 6-43॥
There, he gains a connection through the intellect with that which existed in his previous body and strives for further success (in yoga) than that (gained previously), Arjuna, the joy of the Kuru family!

पूर्व-अभ्यासेन तेन एव ह्रियते हि अवशः अपि सः ।
जिज्ञासुः अपि योगस्य शब्द-ब्रह्म अतिवर्तते ॥ ६-४४॥
pūrva-abhyāsena tena eva hriyate hi avaśaḥ api saḥ ।
jijñāsuḥ api yogasya śabda-brahma ativartate ॥ 6-44॥
By this previous practice alone, he is necessarily led (to yoga). Even as the one who is desirous of the knowledge of yoga he goes beyond the Veda (the karma-kāṇḍa of the Veda).

• At some point in life, you’ll meet a person with a methodology, and it’ll sound familiar. You’ll feel comfortably getting into it. Verse 44: And you’ll want to put effort to figure it out.
• Upon moksha, your karma-phala is destroyed; knowing it doesn’t belong to Me. No claimer of karma-phala. No coming back as one individual who has to go through experiences. You continue to exist as Awareness in whom everyone is doing. You gain parām gatim: Highest goal. Can’t improve on limitlessness; because it’s truth of everything.
• NEXT VERSE: Krishna praises the yogi…

Bhagavad Gita, Chapter 6, Verse 46: 

तपस्विभ्यः अधिकः योगी ज्ञानिभ्यः अपि मतः अधिकः ।
कर्मिभ्यः च अधिकः योगी तस्मात् योगी भव अर्जुन ॥ ६-४६॥
tapasvibhyaḥ adhikaḥ yogī jñānibhyaḥ api mataḥ adhikaḥ ।
karmibhyaḥ ca adhikaḥ yogī tasmāt yogī bhava arjuna ॥ 6-46॥
A yogin is considered superior to those who live a life of meditation, superior even to the scholars, and superior to those who perform action. Therefore, Arjuna! be a yogin.

• Yogi (who is taking lot of time to understand reality) is superior to:
  1. Those who turn dharma as end of life; missing out on identity with Ishvara.
  2. Scholar (talks well; quotes well; teaches Advaita; but hasn’t brough it down to actuality).
  3. Meditators (it’s an action, giving limited results).
• NEXT VERSE: How to bring Ishvara into your life?

Bhagavad Gita, Chapter 6, Verse 47: 

योगिनाम् अपि सर्वेषाम् मत् गतेन अन्तर-आत्मना ।
श्रद्धावान् भजते यः माम् सः मे युक्ततमः मतः ॥ ६-४७॥
yoginām api sarveṣām mat gatena antara-ātmanā ।
śraddhāvān bhajate yaḥ mām saḥ me yuktatamaḥ mataḥ ॥ 6-47॥
The one who has śraddhā, who with a mind absorbed in Me, contemplates upon Me, he is the most exalted among all yogins. (This is) My vision.

• Verse says that integral part of growth (besides traditional self-help; which only improves your ego), is bringing Ishvara into your life.
  • How to bring Ishvara into my life?
    • Acknowledging your helplessness > converting it via prayer.
    • Recognize whole thing is Intelligence reshuffling itself to take appearance of world. And truth of Intelligence is Consciousness, known to you as “I am, I am”.
• Finally, a reminder why is meditation important?
  1. Reflect on your relationship with Ishvara or areas you need to change.
  2. Contemplate on your identity with Ishvara.

— The End of BG, Chapter 6 —

—

Recorded 14 July, 2024