Summary:

Lesson 53 shows us that even after 6 chapters of Self-Knowledge, the mind can fall into pessimism/negativity. “I can't. I don't deserve it. I'm too __”. Arjuna describes this universal sabotaging mechanism common to spiritual aspirants, and Krishna solves it.

Source: Bhagavad Gita, Chapter 6, verse 37, 38, 39, 40, 41, 42, 43

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Revision of Bhagavad Gita, Chapter 6 – Verse 36:

Addressing the Wandering Mind

Imagine trying to focus on a complex task while your favorite TV show is playing in the background. That's what meditation can feel like when your mind is restless. Krishna understands this struggle and offers Arjuna practical advice. The key, Krishna says, is twofold: first, learn to distinguish between what's truly important and what's just noise (that's viveka), and second, practice letting go of the unnecessary stuff cluttering your mind (that's vairāgyam). To cultivate vairāgyam, scriptures suggest practical methods like:

1. Regular self-reflection on the temporary nature of worldly pleasures
2. Practicing gratitude for what you have, rather than craving for more
3. Dedicating the fruits of your actions to a higher purpose (karma yoga)
4. Spending time in nature to gain perspective on life's priorities
5. Studying the lives of great spiritual masters who embodied detachment
6. Satsaṅga: associating with friends who share similar values

Śankarācārya emphasizes the importance of hanging out likeminded people (satsang) in Bhaja Govindam (Verse 9):

1. Good company (satsang) leads to dispassion and detachment
2. Dispassion takes one away from delusion and attachment to perishable objects
3. Freedom from delusion causes firmness in Truth, which is reinforced in satsang
4. Firmness in truth transforms into knowledge.

The Importance of Vairāgyam and Viveka

Without vairāgyam (objectivity) and viveka (active prioritizing), meditation cannot be successful. Without successful meditation, Vedanta cannot be assimilated. Lack of assimilation prevents one from gaining the full benefit of jīvanmukti – permanent freedom from both joy and suffering, as they are recognized as mithya (apparent).

The Nature of True Fullness

Only a jnani (realized person) understands the absolute meaning of fullness. The text notes that even the term “fullness” falls short of describing the actual fullness and freedom enjoyed by a jivanmukta (liberated while living).

Vairāgyam as the Primary Qualification

Śāstra (scriptures like Upaniṣads and Bhagavad Gītā) emphasizes vairāgyam as the most important qualification. It involves learning to depend on Ishvara alone by perceiving Him in the laws and order observed in everything around us. This perception naturally leads to detachment from worldly, perishable objects and desires, redirecting contemplation towards the eternal.

Bhagavad Gita, Chapter 6 – Verse 37:

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 asked – Oh, Krishna! (suppose there is) one who is endowed with faith, but whose effort is insufficient and whose mind has strayed away from Meditation. Having not attained the result of Meditation [which is using it to make firm the knowledge you've already learned] — what goal does he attain?

Arjuna's Doubt: The Yoga Bhraṣṭa

Arjuna asks Krishna about the fate of a yoga bhraṣṭa (an aspirant who doesn't succeed in their final stage of life). He describes this person as “yogāt calita-mānasaḥ” – one whose mind has strayed away from meditation. Despite being “śraddhayā upetaḥ” (endowed with faith), they are “ayatiḥ” (with insufficient effort).

The Nature of Obstacles

Arjuna outlines three types of obstacles that can hinder spiritual progress:

1. Adhidaivika (Divine or Cosmic Obstacles):
   These are obstacles 100% beyond human control, often attributed to divine or cosmic forces:
   • Natural disasters: earthquakes, floods, storms
   • Planetary influences believed to affect one's spiritual progress
   • Unforeseen global events that disrupt spiritual practices
   • Timing misalignments: missing a rare spiritual discourse due to unavoidable circumstances
   • Karmic fruits from past lives manifesting as obstacles
2. Adhibhautika (External or Environmental Obstacles):
   These are obstacles arising from the external world and other beings:
   • Family responsibilities suddenly demanding more attention
   • Financial crises or job losses affecting one's ability to pursue spiritual practices
   • Societal upheavals or political changes disrupting spiritual communities
   • Negative influences from peers or society
   • Physical relocations away from spiritual teachers or communities
   • Unexpected health issues of family members requiring care
   • Temptations from worldly pleasures distracting from spiritual path
3. Adhyatmika (Internal or Personal Obstacles):
   These are obstacles arising from within oneself:
   • Physical ailments: chronic illnesses, disabilities, or age-related issues
   • Mental challenges: depression, anxiety, or other psychological barriers
   • Intellectual doubts about the spiritual path or teachings
   • Lack of discipline or willpower to maintain regular spiritual practices
   • Attachment to sensory pleasures and worldly achievements
   • Ego-driven resistance to spiritual transformation
   • Impatience with the pace of spiritual progress
   • Spiritual experiences leading to pride or complacency
   • Loss of faith or enthusiasm in the spiritual journey

The Pessimism Trap

Arjuna expresses common doubts:

• “I do not think possible to manage my mind.”
• “Solution may work for others, but NOT for me.”
• “Don't think I will get it in this birth. I am attached too many things.”
• “Teacher, you don't know me personally! Unique situation!”

Krishna counters this pessimism, reminding Arjuna of the advice in verse 6.5: Never look down upon yourself, as it destroys self-confidence.

The Core Question

Arjuna‘s main concern is encapsulated in “kāṁ gatiṁ gacchati” – What does one attain in the next birth if they don't succeed in this life? He wonders if all spiritual practice done in this life will be wasted or carried forward.

The Spiritual Journey

The text describes how a yoga bhraṣṭa has grown out of mainstream religion, dropped karmas/upasanas (rituals and worship), and even pursued jnana-yoga (path of knowledge). Yet, due to various obstacles, they didn't get moksha.

Bhagavad Gita, Chapter 6 – Verse 38:

कच्चित् न उभय-विभ्रष्टः छिन्न-अभ्रम् इव नश्यति ।
अप्रतिष्ठः महाबाहो विमूढः ब्रह्मणः पथि ॥ ६-३८॥
kaccit na ubhaya-vibhraṣṭaḥ chinna-abhram iva naśyati ।
apratiṣṭhaḥ mahābāho vimūḍhaḥ brahmaṇaḥ pathi ॥ 6-38॥

Oh Krishna! Fallen from (yōga and karma and) deluded in the pursuit of Brahman — does not the supportless (yōgi) perish like a scattered cloud?

Arjuna's Deepening Concern

Arjuna expresses a profound worry about the fate of a spiritual seeker who falls short of their goal. He uses the term “ubhaya-vibhraṣṭa” to describe someone who has fallen from both paths – neither achieving mokṣa (liberation) through jñānam-yoga nor gaining svarga loka (heaven) through good karma.

The Metaphor of the Scattered Cloud

Arjuna compares this unsuccessful seeker to a “chinnābhram” (scattered cloud), asking Krishna, “kaccit na ubhaya-vibhraṣṭaḥ chinna-abhram iva naśyati” – Does not such a person perish like a scattered cloud? This vivid metaphor suggests a weak, directionless state, easily dissipated by the winds of life.

The Dilemma of Incomplete Spiritual Practice

Arjuna points out that such a seeker, due to obstacles, didn't put sufficient effort into śravaṇa (listening), manana (reflection), and nididhyāsana (meditation) in their earlier life. Consequently, they:

1. Failed to attain mokṣa
2. Missed out on accumulating good karma for svarga loka, having devoted time to jñānam-yoga instead of traditional karmas

The Fear of Being “Supportless”

Arjuna worries about being “apratiṣṭhaḥ” (supportless) in the next life, like a student who changes schools mid-year and finds themselves without friends or familiar teachers. He fears that without the foundation of dharma (righteous living) or jnanam (spiritual knowledge) from this life, one might start the next life at a disadvantage, potentially sliding backwards instead of progressing on the spiritual path.

The Risk of Spiritual Regression

Arjuna fears that spiritual progress might be like building a sandcastle at high tide – all the effort put into this life's spiritual work could be washed away at death, leaving one to start from scratch or even regress in the next life.

The Ultimate Question

Arjuna‘s fear culminates in the phrase “vimūḍho brahmaṇaḥ pathi” – Has one deluded oneself on the path of Brahman? He questions whether failing to achieve mokṣa in this life means all spiritual efforts have been in vain.

This verse highlights the deep-seated anxieties many spiritual seekers face about the efficacy and consequences of their practices, especially when tangible results seem elusive.

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॥

Oh Krishna! You should remove this doubt of mine completely. For, there cannot be a remover of this doubt other than You.

Arjuna's Existential Doubt

Arjuna expresses a profound saṁśayam (doubt) to Krishna. This doubt stems from a fear that self-knowledge might be less beneficial than performing pūja, japa, or devotional practices. While these alternatives might not lead to mokṣa, Arjuna ponders if they at least accrue some puṇya (merit).

Krishna as the Supreme Authority

Arjuna specifically turns to Krishna, stating “anyaḥ tvat chettā na hi upapadhyate” – no one but Krishna can remove this doubt. We can't even predict tomorrow, let alone recall past lives, only Īśvara (who has access to all knowledge) in the form of Krishna is qualified to address such matters.

 

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.

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.

Fate of the Unsuccessful Yogi

Krishna explains the destiny of a yoga braṣṭaḥ, one who made a serious but unsuccessful attempt, but failing to fully assimilate the teachings — due due punya, gains heavenly realms (puṇyakṛtāṁ lokān) after death. Attains the same realms as those who have performed great upāsanās (meditations), yajñas (sacrifices), and dharmic actions.

Bhagavān ensures their next life provides appropriate circumstances to resume your spiritual works. You'll be innocently and unexplainably attracted to teachers who are making sense, and not attracted to those who aren't making sense or teaching pseudo-spirituality. 

Rebirth Circumstances

The yoga-bhraṣṭa is reborn, with two possible scenarios for their next birth. The first possibility, described as śucīnāṁ śrīmatāṁ gehe, is a family that is both cultured (śucīnāṁ) and prosperous (śrīmatāṁ). This combination provides an ideal environment for learning in a dharmic environment.

Importance of Birth Circumstances

Extreme poverty can hinder spiritual pursuits, as basic survival becomes the primary concern. Conversely, prosperity without culture may lead to indulgence. The ideal combination of prosperity and dharma needs to take place.

Second Possibility

The text hints at an even rarer second possibility for rebirth, which will be elaborated in the next verse.

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॥|

Otherwise, he is born in the family of wise sages themselves. Such a birth is very rare indeed in the world.

Rare Birth Among Sages

Krishna describes a second, rarer possibility for the yoga bhraṣṭa (unsuccessful spiritual aspirant): birth into a family of jñānis (yoginām kule bhavati). These families, often living simply or even in poverty, provide a unique environment where the aspirant is essentially born into sannyasa. This circumstance, described as durlabhataraṁ (extremely rare), offers the advantage of having enlightened parents as gurus, exemplified in Upanishadic dialogues between fathers and sons.

Rarity and Advantages

The scarcity of such births stems from the rarity of jñānis themselves, particularly gṛhasta jñānis (enlightened householders). This scenario, even more challenging to attain than birth into a prosperous and dharmic family (verse 41), provides an exceptional spiritual opportunity. The aspirant, reborn as a spiritual genius, begins their journey at an advanced stage, carrying forward all previous understanding.

Bhagavad Gita, Chapter 6 – Verse 43:

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!

Spiritual Continuity Across Lives

Krishna explains that in new birth, the jiva regains connection with the spiritual maturity acquired in the previous life. This includes qualifications, viveka (discrimination), vairagyam (dispassion), and knowledge.

Mind's Continuity and Body's Renewal

According to shastra, only the physical body changes between births, while the Sukshma-sharira (subtle body or mind) continues. At death, one relinquishes only the physical form, with the mind – carrying all punya, papa, viveka, and vairagyam – transferring to a new body. This explains why children from the same family can have vastly different inclinations and why spiritual interests manifest at different ages.

Age of Mind vs Age of Body

The text emphasizes that a person's physical age doesn't necessarily correspond to their mental or spiritual maturity. Some young bodies may house mature minds, while some older bodies might contain youthful mentalities. This concept explains the varying ages at which people become interested in spiritual pursuits like Vedanta.

Three Types of Age

Scriptures describe three types of age:

1. Vayaḥ vṛddhaḥ: Wealth of general life experience. This refers to someone who has lived through various situations and gained practical wisdom. They might be the grandparent who always has relevant advice or the seasoned professional whose expertise comes from years of hands-on experience.
2. Śīla vṛddhaḥ: Wealth of character. This person embodies strong moral principles and integrity, regardless of their physical age. They could be the young activist standing up for justice or the respected community leader known for their unwavering ethics.
3. Jñāna vṛddhaḥ: Wealth of knowledge. This individual possesses deep spiritual or intellectual understanding. They might be the child prodigy with profound insights or the elderly scholar who has spent a lifetime in contemplation and study.

 

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• After class questions

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

Recorded 11 June, 2019