Summary:

Lesson 44 shows traits of a ready mind capable assimilating self-knowledge. And on freewill and destiny.

Source: Bhagavad Gita, Chapter 6, verse 2, 3, 4, 5, 6, 7

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Revision:

Significance of General Preparation

• Lack of Discipline
  • Leads to unpredictable emotional disturbances. Forms deep impressions or samskaras (scars) on the mind, because anything done over and over again, becomes a new imprint.
• Examples:
  • Business: Manager reacts angrily to criticism again and again; creates tension, leaves lasting impression.
  • Home: Parent frustrated by mess; snaps at children, leaves emotional impact.
  • General Life: Driver experiences road rage; shouts, honks, mood affected all day.
• Impact of Samskaras
  • Impressions resurface when the mind is quiet.
  • Example: Suppressing emotions is like holding wood underwater; it surfaces the moment you're caught off guard.
• Subconscious Impressions
  • Emerge when the conscious mind rests (e.g., during meditation).

Mission

• Goals
  • Prevent emotional disturbances by catching yourself in those first crucial moments. Quickly remind yourself, last time it disturbed you for days. You can't afford this again.
• Method
  • Train the mind to cultivate samatvam (tranquility). How?  Example: Philosophers ship sank. News came. He said, “What!”. After a pause, he said “So what!”.

Training the Mind

• Karma Yoga
  • Makes you deliberate in your actions and thoughts.
  • Lord Krishna glorifies the householder (whose aim is moksha) as a true Karma Yogi.
• Householder vs. Sannyasi
  • True sannyasi is a Karma Yogi. And not the sannyasi with ocher robes who renounced all physical possessions.
  • Similarly, conventional meditator of Yoga Sutras (sitting quiet place, posture, closing eyes)… is NOT a true meditator. The true meditator is a Karma Yogi (householder).
  • So Krishna criticizes sannyasa and common meditator for sake of glorifying gṛhasta (householder).
    • This worries Ādi Śaṅkara, who is champion of sannyasis. He says: “Don't take this criticism seriously. Krishna does not mean to put down sannyasi, but only glorify gṛhasta temporarily. Seeming criticism. Not actual criticism”. It's common method employed in scriptures, criticizing one, to provisionally glorify another.

NEXT VERSE: Understanding Karma Yoga and Renunciation…

Bhagavad Gita Chapter 6, Verse 2:

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॥

Oh Arjuna! That which (they) call renunciation is that Karma Yoga alone, understand. For, nobody becomes a Karma Yogi with out renouncing fancies.

• Karma Yogi as the True Sannyasi:
  • Krishna emphasizes that a true sannyasi (renouncer) is, in fact, a Karma Yogi.
  • The question arises: How can a householder Karma Yogi be considered a sannyāsī when they haven't renounced worldly possessions?
• The Essence of Renunciation:
  • The term “sannyasi” means “renouncer,” but it doesn't specify what is to be renounced.
  • A householder is considered a sannyāsī because they have renounced concern for the future, which is the main criterion for becoming a Karma Yogi.
  • Examples of such concerns include: “To whom will my house go when I die?” or “What will happen if ‘I' am no longer here?”
• Karma Yoga and Worry:
  • A Karma Yogi is not against planning for the future but is against worrying about it.
  • Worrying hinders one's ability to function effectively in the present moment.
• The Gita as a Guide for Household Life:
  • The Bhagavad Gita serves as a guide for householders.
  • Both Krishna and Arjuna are householders, as is the compiler of the Gita, Sage Veda Vyasa.
  • Therefore, if you are a householder with responsibilities such as a job, house, and family, the Bhagavad Gita is particularly relevant to you, perhaps more so than any other text in the Vedanta literature.

NEXT VERSE: The Role of Karma Yoga in Spiritual Practice…

Bhagavad Gita Chapter 6, Verse 3:

आरुरुक्षोः मुनेः योगम् कर्म कारणम् उच्यते ।
योग-आरूढस्य तस्य एव शमः कारणम् उच्यते ॥ ६-३॥
ārurukṣoḥ muneḥ yogam karma kāraṇam ucyate ।
yoga-ārūḍhasya tasya eva śamaḥ kāraṇam ucyate ॥ 6-3॥

For a seeker who wants to reach dhyana-yoga, karmayoga is said to be the means. For those, who have reached dhyāna-yoga, renunciation is said to be the means.

The Role of Karma Yoga

Karma Yoga serves as an intermediary sādhana (spiritual practice). It is not the ultimate goal but a crucial step in preparing the mind for higher knowledge (jñāna-yoga).

The primary benefit of Karma Yoga is the purification of the mind, making it sharp, prepared, pure, and refined. However, it is important to note that Karma Yoga alone cannot lead to liberation (moksha).

Misconceptions about Karma Yoga

There are two extremes in understanding Karma Yoga:

1. Extreme 1: Embrace without Discrimination – Some believe that merely performing actions will eventually lead to enlightenment, disregarding the guidance of scriptures.
2. Extreme 2: Utter Renunciation – Others dismiss Karma Yoga as utterly useless, failing to recognize its preparatory value.

The Correct Attitude towards Karma Yoga

Karma Yoga should be used to purify the mind. Once the mind is sufficiently purified, one should transition to self-inquiry. “Dropping” Karma Yoga does not mean stopping all actions but signifies a shift in focus towards Self-knowledge.

The Process of Transition

Lord Krishna advises that everyone should follow Karma Yoga initially. Meditation and self-inquiry require preparation and cannot be the first step. No scripture prescribes meditation as the starting point. Even in the Gita, meditation is introduced only after five chapters.

Preparation for Meditation

The journey to meditation involves stages, as outlined in Patañjali‘s Yoga Sūtras: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyānam (Meditation is only at the 7th stage), and Samādhi. Many seek meditation without preparation, which is ineffective because the mind is unprepared.

Duration of Karma Yoga Practice

Karma-Yoga is something you don't ever grow out of, because it's a way of relating to Ishvara. When are you outside Ishvara‘s order? Never. Karma-Yoga evolves. For example in early stages, it was a means to purify your mind. In later stages, your relating to the world becomes Karma-Yoga. Meaning, doing your best, at the same time you're not ruffled when less then desirable results come back to you, as it's coming from a vast network of causes and effects.

As your mind becomes more ready by means of Karma-Yoga, you naturally gravitate more towards self-knowledge and self-inquiry. 

Bhagavad Gita Chapter 6, Verse 4:

यदा हि न इन्द्रिय-अर्थेषु न कर्मसु अनुषज्जते ।
सर्व-सङ्कल्प-संन्यासी योग-आरूढः तदा उच्यते ॥ ६-४॥
yadā hi na indriya-artheṣu na karmasu anuṣajjate ।
sarva-saṅkalpa-saṃnyāsī yoga-ārūḍhaḥ tadā ucyate ॥ 6-4॥

Indeed, when one is interested neither in sense-objects nor in (their) pursuits, then that renouncer of all fancies is said to be one who has reached dhyāna-yoga.

The Path from Karma Yoga to Jñāna Yoga

Krishna previously advised that one should follow Karma Yoga first. This practice prepares the mind and naturally leads to an attraction towards jñāna yoga. But how does one recognize when it's time to make this transition? The answer lies in observing a reduction in action and an increase in self-inquiry. 

The Litmus Test of Maturity

The litmus test for maturity is a mind relatively free from obsessions with sense pleasures, constant wealth/status acquisition (artha), and constant need to enjoy oneself (kama). 

The Example of Dispassion (Vairāgyam)

Consider the example of a child playing marbles. During that age, they may be possessive about how many marbles they have, meditating on them. As an adult, if a child asks you to play, you gladly do so without obsession to the game. Winning or losing against the child doesn't disturb you. This is called vairagyam (dispassion). 

Bhagavad Gita Chapter 6, Verse 5:

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॥

One should uplift oneself by oneself. One should not lower oneself. For, the self alone is the friend of oneself; the self alone is the enemy of oneself.

• Verse 5 speaks about appropriate employment of free will / self-effort (puruṣartha)
• FATALISTS:
  • Most don’t want to accept free will. Predetermined. No choice. Written on forehead.
  • Usually those with more frequent papam (results of irresponsible past actions) end up in this category. 
  • Scriptures don’t support fatalism. And encourage acceptance and use of free will.
• FATE:
  • Fate is one factor influencing/determining future. But not the ONLY factor.
  • 2 factors influencing future:
    1. Prārabdha Results of your past actions.
    2. Puruṣārtha: Free will, what you do with what has happened to you.
  • Correct definition of FATE is: destiny mixed with free will.
  • Has 3 grades:
    • They are:
      1. prabala (Strong): Freewill helpless. 
      2. madhyama (Medium): Free will can be strong enough to manage. Neither stop, nor allow it. Reduce impact.
      3. durbala (Weak): Can be nullified/treated by prāyaścitta-karma such as prayer or charity, or service.
    • Each moment, one is experiencing fate of different grades.
  • Can fate be changed or not?
    • Answer: It depends on intensity of fate. Can't say it can/can't be remedied. If strong, can't. If medium, can.
    • Metaphor: Doctor, can you cure my disease? He doesn't say he can/can't. He diagnoses first. IF untreatable, then can't do anything. No uniform answer. Similarly, our future is NEITHER totally controlled by fate, nor totally controlled by free will. It's resultant of fate and free will.
• FATALISM:
  • Prarabdha-karma is the only factor.
• By knowing the difference between fate and fatalism, you are your own friend/enemy.

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॥

The self is a friend of oneself for him by whom the self is mastered by the very Self. But, that very self would remain in enmity like an enemy for him who has not mastered the Self.

• How can I be my friend/enemy?  Any instrument (knife/electricity/stove) is our friend/enemy. Similarly, use your body-mind instrument wisely. 
• Three Powers at Our Disposal: Mastery over the body-mind-sense complex grants access to three intrinsic powers: “jñāna-śakti” (the power to think, explore, and know), “icchā-śakti” (the power to desire and will), and “kriyā-śakti” (the power to act and create). Harness these powers to achieve your goals.
• The Illusion of External Enemies: Krishna points out that the tendency to blame external factors or people as enemies is misguided. Often, individuals project their internal conflicts onto others, creating imagined enemies. This projection is a defense mechanism that distracts from the real issue: the lack of self-mastery. The verse reminds us that true disturbance comes from within, and no one can truly harm us unless we allow them to.
• The Mind as a Constant Companion: The mind, with its interpretations and judgments, accompanies us wherever we go. If the mind is not mastered, it will continue to perceive problems regardless of the environment. Ultimately, the verse teaches that self-mastery is essential for transforming the self into a true friend, enabling us to navigate life's challenges with wisdom and composure.

Bhagavad Gita Chapter 6, Verse 7:

जित-आत्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीत-उष्ण-सुख-दुःखेषु तथा मान-अपमानयोः ॥ ६-७॥
jita-ātmanaḥ praśāntasya paramātmā samāhitaḥ ।
śīta-uṣṇa-sukha-duḥkheṣu tathā māna-apamānayoḥ ॥ 6-7॥

For one who has mastered himself and who is tranquil, the supreme Ātma is evident. (he is the same) in heat and cold, pleasure and pain, as well as in honour and dishonour.

1. Self-Mastery and Tranquility:
   • In Bhagavad Gita Chapter 6, Verse 7, the term “jitātmanaḥ” refers to an individual who has achieved mastery over their body, mind, and senses. This mastery implies a deep level of self-discipline where one is not swayed by the mind's various moods and impulses. Such a person is described as “praśānta,” meaning their mind is tranquil and calm. This tranquility arises from detachment and the ability to observe one's thoughts and emotions without being carried away by them. The practice of detachment allows the individual to maintain inner peace, regardless of external circumstances.
2. Composure Amidst Dualities:
   • The verse highlights the ability to remain composed in the face of life's dualities, such as “śīta-uṣṇa-sukha-duḥkheṣu” (heat and cold, pleasure and pain) and “māna-apamānayoḥ” (praise and criticism). This composure is achieved through equanimity, which is the understanding that all experiences are transient and impermanent. By cultivating non-attachment, the individual is not disturbed by external conditions or the opinions of others. This equanimity allows them to maintain a steady mind, unaffected by the highs and lows of life.
3. Understanding and Managing Moods:
   • While moods are a natural part of human experience, the key to self-mastery is not allowing them to dominate one's actions and decisions. By developing awareness and detachment, an individual can prevent moods from taking control. This involves observing one's emotional states with mindfulness and practicing self-reflection to understand their origins. By doing so, one gains the ability to manage moods effectively, ensuring they do not become the master of one's life.
4. Challenges of Praise and Criticism:
   • Reactions can stem from past experiences, such as childhood criticism. To develop resilience, one must understand the root of these emotional triggers. 
5. Achieving Composure Through Knowledge:
   • The ultimate goal is to achieve a state of “paraṁ-samāhitaḥ,” where the mind remains steady and composed in all situations. This composure is not about suppressing emotions but about transcending them through self-knowledge. According to Śaṅkara‘s interpretation, such a person recognizes the supreme self, “paramātmā,” as their own true self.

 

Keywords: acarya, Adi Shankara, asana, ashtanga, astanga, atmanah, bahiranga sadhanam, bhagavan, dharana, dhyana, grhasta, grihasta, guru sishya sisya, jitamanah, jnana, kama, krsna, nama japa, nididhyasana, papa, pranayama, prarabdha, prasantah, prashanta, pratyahara, pravriti, pravrti, punya , purusartha, purushartha, sadhana, samadhi, samnyasa, samskaras, sannyasa, Sannyasi, sanyasi, sastra, shastra, shravana, sravanam, vairagyam, vedanta, yogarudhasya, yogi, yogyata-prapti

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• After class questions

Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda

Recorded 9 April, 2019