Summary:

Lesson 50 explains why most aspirants don't have stable contentment. Nididhyasana (contemplation) even after knowledge has taken place, is the solution. How to tell if Vedanta is working or not. 3 Stages leading to non-duality vision..

Source: Bhagavad Gita, Chapter 6, verse 27, 28, 29

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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॥

Supreme Ānanda comes to this Yogi, who is free from impurities, whose agitations have subsided, whose mind is totally tranquil (and) who has become Brahman.

Summary:

Krishna describes the fruit of meditation (dhyāna phalam) in this verse: the Yogi attains the highest peace (uttamam sukham), which is unconditional and independent of external factors. Any peace dependent on external conditions is temporary and not real. True peace, like true security, must be intrinsic and permanent.

A jñāni (Realized person) enjoys this peace because it is their very nature. Just as fire is hot by nature, a jñāni is peaceful by nature—unconditionally, because their peace is not borrowed from external circumstances.

This is the essence of uttamam sukham—the highest, unconditional peace that comes from Self-Knowledge (ātma-jñānam).

Detailed Explanation:

Krishna illustrates this peace through his own life. In the Bhāgavata Purāṇa, Krishna witnesses the destruction of his Yādava family, yet he remains calm, smiling at the inevitability of the situation. Even for Bhagavan, some situations are choiceless. A jñāni, like Krishna, acts when there is a choice, but accepts choiceless situations with equanimity.

The transformation is not in the external world but in the jñāni’s perception. The jñāni enjoys pūrṇatvam (fullness) because they have realized that their true nature is ātma, which is complete and independent of the body, mind, or external conditions.

This realization is not just intellectual. It requires nididhyāsanam—deep contemplation where every thought is re-examined in the light of Vedāntic teachings. Just as a house is rebuilt brick by brick, the mind must be reconstructed thought by thought. 

The Mind of a Jnani:

Krishna describes the jnani as praśānta manasam—one whose mind is free from unhealthy thought patterns like anxiety, fear, and jealousy. The jnani’s mind is not thoughtless but filled with sātvika vṛttis (pure thoughts) that do not disturb. Thoughts like compassion, love, and generosity are not burdensome; they are light and harmonious.

The jñāni has eliminated rājasic (agitated) and tāmasic (deluded) thoughts, like desire, anger, greed, and jealousy. For example, if your neighbor’s child scores higher than yours, instead of feeling jealous, you can admire and congratulate them. This shift in perspective comes from understanding that all beings are part of the same Ishvara.

Nididhyāsanam (Contemplation):

Nididhyāsanam is the process of re-examining every thought in light of Vedānta. It is not about forgetting problems or suppressing emotions, but about transforming the way we think, thought-by-thought. Suppressing problems only strengthens them.

This process is not about physical posture or closing the eyes. True meditation is the transformation of one’s thinking, and it can be done anywhere—whether sitting, standing, or moving. The key is to think in line with teachings.

Brahmabhūtam (Becoming One with Brahman):

The jñāni no longer identifies with the body or mind but sees them as instruments for interacting with the world. The jñāni identifies with caitanyam (pure consciousness). This is brahma-bhūtam—the state of being one with Brahman.

 

Bhagavad Gita Chapter 6, Verse 28:

युञ्जन् एवम् सदा आत्मानम् योगी विगत-कल्मषः ।
सुखेन ब्रह्म-संस्पर्शम् अत्यन्तम् सुखम् अश्नुते ॥ ६-२८॥
yuñjan evam sadā ātmānam yogī vigata-kalmaṣaḥ ।
sukhena brahma-saṃsparśam atyantam sukham aśnute ॥ 6-28॥

Thus constantly engaging the mind (in meditation) the purified Yogi effortlessly attains limitless ananda which belongs to Brahman.

Summary:

In this verse, Krishna reiterates the result of meditation: the Yogi attains atyantam sukham (cheerfulness), similar to the uttamam sukham (highest peace) mentioned earlier. This cheerfulness is not produced by meditation itself but is the natural fruit of Self-Knowledge (jñāna-phalam).

Meditation removes mental obstacles, allowing the inherent peace of jñāna to manifest, much like opening a tap allows water to flow.

The transformation is gradual, akin to physical therapy, where consistent effort leads to improvement. The Yogi, through continuous meditation and reorientation of thoughts, gradually eliminates unhealthy thinking patterns (viparīta bhāvana), leading to a mind free from impurities (vigata kalmaṣaḥ).

Detailed Explanation:

Krishna emphasizes that the Yogi’s peace is not created by meditation but is the natural result of Self-Knowledge. Meditation helps remove habitual thought patterns that block this peace. Just as water flows naturally when a tap is opened, peace flows naturally when mental obstacles are removed.

The process of transformation is gradual. Initially, situations that caused great disturbance will cause less over time. This gradual change mirrors physical changes, requiring consistent effort and time.

The Yogi achieves this transformation by constantly engaging the mind (ātmānam yuñjan) in contemplation. This involves reorienting thoughts in light of Self-Knowledge, gained through śravaṇam (listening) and mananam (reflection).

The Mind of a Yogi:

The Yogi’s mind becomes free from unhealthy thought patterns, known as viparita bhavana. These erroneous zones, like anger and frustration, are gradually reduced through your efforts to reframe them.

The key is not to dwell on disturbing situations but to focus on changing one's response to them. 

Attaining Cheerfulness:

Krishna assures that the Yogi attains cheerfulness through the touch (knowledge) of Brahman (brahma saṃsparśam).

While this happiness is independent of external circumstances, the Yogi is not prohibited from enjoying worldly pleasures (viṣayānanda) as long as they are in accordance with dharma.

 

Revision of Nididhyasana:

Assimilation of Teaching:

The true sign of assimilation is when the teachings remain with you during daily life, even amidst worldly transactions and crises. If the teachings are only remembered during study sessions and forgotten afterward, they are not fully assimilated. Knowledge that doesn't aid in daily life is ineffective.

Assimilation requires dedicated time and effort. Just as a wall is strengthened by curing with water, Vedantic teachings become well-set in the mind through consistent contemplation, known as nididhyasanam.

Three Levels of Assimilation:

1. Level 1: Realize that you are not the body-mind complex but the consciousness (atma) within it. 
2. Level 2: Understand that the same consciousness within you is present in all beings. 
3. Level 3: Recognize that all bodies exist within you, the all-pervading consciousness.

Metaphorical Understanding:

• Level 1: Like space confined within a room.
• Level 2: Space is present in every room.
• Level 3: All rooms exist within the one all-pervading space.

This vision should be so ingrained that it remains unshaken even during life's greatest challenges.

Investing in Vedanta:

Assimilate this knowledge when life is calm, much like investing money in a bank during stable times to withdraw during crises. The more time you dedicate to nididhyasana, the more you can draw upon the knowledge in times of need.

 

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 disciplined through meditation perceives the Ātma in all beings and all beings in Ātma. He has the same vision everywhere.

In this verse, Krishna describes the vision of a Yogi whose mind is saturated with Self-Knowledge through consistent Vedāntic meditation (nididhyāsanam). Such a Yogi, referred to as yoga-yukta-ātmā, sees the unity of Ātma (consciousness) in all beings and all beings in Ātma, embodying sarvatra sama-darśanaḥ—the vision of oneness.

Key Concepts:

• Yoga-yukta-ātmā: A mind disciplined and saturated with Vedāntic knowledge. Just as artists recognizes patterns everywhere, a Vedantin recognizes the Self in all.
• Sarvatra sama-darśanaḥ: Despite perceiving physical and intellectual differences, the Yogi sees the underlying Intelligence (Ishvara) in all beings, akin to seeing gold in different ornaments.
• Sarva-bhūtastham ātmānam: The Yogi (cognitively) perceives Atma as residing in every being, similar to space within every room.
• Sarva-bhūtāni ca ātmani: Conversely, the Yogi understands that all beings exist within Ātma, just as all rooms exist within space.

Achieving Samadarśanam:

This vision of oneness is achieved through dedicated time spent in contemplation, allowing the teachings to become an integral part of one's being.

 

Keywords: akalmasam, akalmasham, ananda, anatma, anatman, asana, asanta, ashnute, asnutē, atmanam, bhagavan, bhagavatam, bhagavatham, bhara, bhavana, brahmabhutam, dhyana, jnanam, jnani, kalmasa, kalmasam, kalmasha, kalmasham, kama, kamah, krodha, krodhah, lobha, lobhah, mada, madah, matsarya, matsaryah, moha, mohah, mudam, nididhyasana, Nirapeksa, Nirapeksha, Pancadashi, Pancadasi, prasantha, prashantha, puranah, purna, purnatvam, sada, sama-darshanam, samsara, samsparsam, samsparsham, santa-vritti, santi, satvika, shanta, shanta vrtti, shanti, sholka, shravana, sravana, svarupam, vedanta, vedantic, Vidyaranya, viparita, vrttih, yadavas, yunjan

 

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• After class questions

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

Recorded 21 May, 2019