Bhagavad Gita CH6 Summary + Overview of CH7-12 (55)

Summary:

Lesson 55 highlights main points and teachings shared throughout Bhagavad Gita Chapter 2-6. Also summarizes Vedantic Meditation (Dhyana-Yoga / Nididhyasana). And introduces the 2nd section (CH7-12) which is mostly about Ishvara, maya, creation-dissolution process, grace.

Source of summaries: Srimad Bhagavad Gita, Chapter 2-6, 7-12


Summary of Chapter 6 – Dhyana-Yoga:

1) Importance of Meditation in Spiritual Discipline

Krishna introduces meditation after five chapters of foundational knowledge. This sequencing is intentional, much like how a chef ensures all ingredients are prepared before starting to cook. Meditation serves as the perfect “cooking process” to assimilate the Vedantic teachings.

2) Vedantic Method for Moksha

Think of this as a three-step ladder to liberation:

  1. Upāsana: It's like warming up before exercise. This preparatory meditation reduces mental restlessness (rajas) and dullness (tamas), cultivating clarity (sattva).
  2. Śravaṇam: Imagine being a sponge, absorbing Vedantic concepts through deep listening and reasoning.
  3. Nididhyāsanam: This is where you ‘chew on' the knowledge, like savoring a complex dish to fully appreciate its flavors.

3) Three Scenarios for Vedantic Students

  1. The Unprepared Student: Knowledge is like oil floating on water – it doesn't mix with the personality.
  2. The Partially Prepared: Knowledge is gained but not fully assimilated. It's like having ingredients but struggling to make a dish.
  3. The Well-Prepared: Śravaṇam alone may suffice. They get it effortlessly, like a ripe fruit falling from a tree.

4) Upāsanam vs Nididhyāsanam Definition

Upāsanam includes practices like Karma Yoga, cultivating dispassion, and general inquiry about existence.

Nididhyāsanam specifically dwells on Vedantic teachings to make knowledge and personality become one.

5) Summary of Spiritual Progress

This process transforms intellectual understanding (jñānam) into experiential realization (vijñānam), much like turning theoretical knowledge of swimming into actual swimming ability.

Upāsana qualifies you, Śravaṇam informs you, and Nididhyāsanam transforms you into a jñāna niṣṭā (one firmly established in Self-Knowledge).

6) Chapter 6 Structure

Expanding on the five-part structure:

a) Bahiraṅga sādhanāni (V1-9): Outward disciplines

    • Emphasizes Karma Yoga as preparation for meditation
    • Discusses the importance of self-effort and mind control

b) Antaraṅga sādhanāni (V10-17): Inner disciplines

    • Details the ideal location and posture for meditation
    • Emphasizes moderation in daily activities

c) Dhyāna svarūpam (V18-32): Nature of meditation

    • Describes the three stages: dhāraṇa, dhyānam, and samādhi
    • Explains the state of equilibrium achieved in meditation

d) Dhyāna phalam (V33-36): Fruits of meditation

    • Discusses the transformation of personality
    • Explains the attainment of equanimity

e) Dhyāna pratibandha parihārau (V37-47): Obstacles and remedies

    • Addresses common challenges in meditation
    • Provides solutions and encouragement for practitioners

7) Bahiraṅga Sādhanāni: Karma Yoga

Karma Yoga involves accepting all actions and their results with an attitude of gratitude (prasāda bhāvana). It's like turning life into a continuous offering to the divine.

Karma Yoga is like being a surfer, accepting and adapting to whatever waves come (simply because that's how each wave is; there's absolute no point complaining it's like it is). This acceptance and solution mode thinking, reduces the complainer (which sustains your individuality).

8) Dhyāna Svarūpam: Process of Vedāntic Meditation

The subject matter of nididhyāsanam includes contemplating on one's true nature as consciousness (caitanyam), which is eternal, true, one, all-pervading, unattached, and neither a doer nor enjoyer. But also thinking about how Ishvara relates in your life

9) Journey of Meditation Process:

Think of it like reading a book:

  • Dhāraṇa: You start reading, trying to focus.
  • Dhyānam: You're getting into the story.
  • Samādhi: You're so engrossed, you forget your surroundings.

10) Dhyāna Phalam: Benefits of Meditation

Toughest attachment to release is towards people. True freedom comes from seeing all as Īśvara's and not as personal property.

The world doesn't change, but your perspective does. It's like putting on a pair of glasses that help you see clearly for the first time. You might still prefer green tea, but you're not a slave to your preferences anymore.

11) Dhyāna Pratibandha Parihāra: Overcoming Obstacles

Struggling with meditation is normal. It's like learning to ride a bike – practice (abhyāsa) makes perfect, and a relaxed attitude (vairāgyam) helps you keep your balance.

12) Addressing Arjuna's Pessimism

Krishna explains that spiritual efforts yield two types of results: either immediate self-realization or accumulation of merit (puṇyam) leading to better circumstances for future spiritual growth.

 

Gita is divided into 3 sections:

  1. CH2-6: Tvam (jīva; the person)
  2. CH7-12: Tat (Ishvara)
  3. CH12-18: Shows the relationship between Tat and Tvam.

 

CHAPTER 2-6: Divided into 3 sections:

1) Jīva svarūpam: nature of individual.

  • The individual is not the body or mind, but the consciousness (caitanyam) within.
  • Body and mind are like containers for the real purusha (individual).
  • The true self is described as satcidānanda ātma (existence-consciousness-limitless).
  • Chapter 2, verses 12-25 elaborate on this concept.
  • The pañca-kośa viveka (five sheaths) model is discussed in verse 3.42.
  • Chapter 4 describes the ātma as akartā (non-doer) and aboktā (non-experiencer).
  • Chapter 5, verse 13 reinforces that consciousness neither acts nor causes action.
  • Key Takeaway: The essential nature of the individual is satcidānanda ātma.

2) Karma Yoga: CH3

  • Defined as: (1) proper action + (2) proper attitude.

3) Puruṣa Prayatanam: Importance of individual effort

  • Addresses misconceptions about fatalism and the law of karma.
  • Emphasizes that while the present is a result of past actions, the future depends on present choices.
  • Introduces the four Puruṣārtha (life goals): dharma, artha, kāma, mokṣa.
  • Stresses that Ishvara doesn't dictate one's future but is an impersonal totality responding to individual actions.
  • Chapter 6, verse 5 encourages self-upliftment: “Lift yourselves by yourself.”
  • The Power of Self-Effort: Thoughts → Words/Actions → Habits → Character → Destiny
    This sequence illustrates how present thoughts and actions shape future destiny, emphasizing the importance of self-direction and effort in spiritual progress.
  • Conclusion: CH2-6 is divided into 3 main topics: (1) Jīva svarūpam: Nature of Self (2) Karma Yoga (3) Self-effort

 

CHAPTER 7-12: Divided into 3 sections:

  1. Īśvara svarūpam (Ishvara's True Nature)
    1. CH2-5 highlights Jīva svarūpam, which is Awareness.
    2. Jīva: mixture of anātma / ātma.
    1. CH 7-12 highlights Īśvara svarūpam, which is Awareness.
    2. Īśvara: mixture of anātma / ātma.
  1. sādhana / upāsana:
    • In CH2-6, Karma-Yogasādhana is highlighted. Meditation on Īśvara through physical actions (Karma Yoga).
    • In CH7-12, upāsana-sādhana is highlighted. Meditation on Īśvara, through the mind (contemplation)
  1. The Grace of Ishvara: A Crucial Element in Spiritual Growth
    • In the journey of spiritual growth, the grace of Ishvara (Ishvara anugraha or krpa) plays a vital role alongside individual effort. While Chapters 2-6 of the Bhagavad Gita emphasize the importance of personal endeavor, Chapters 7-12 introduce a significant shift in perspective. Here, Krishna offers a crucial warning to Arjuna, and by extension, to all spiritual seekers. Krishna cautions against relying solely on personal effort. He advises not to fall into the traps of over-confidence or under-confidence. Over-confidence manifests as the belief that one can accomplish anything through sheer willpower. Krishna warns that such an attitude may invite a humbling experience (usually unpleasant).On the other hand, under-confidence is the fatalistic view that everything is predestined and individual effort is futile. This attitude can lead to inaction and spiritual stagnation. The solution, Krishna suggests, lies in adopting a middle path. Self effort plays a big part, but so does patience. You don't choose when the fruits of your actions arrive. When they do, that's called Isvara's grace.

 

Keywords: abhokta, abhyasa, abokta, acarya, acaryah, akarta, antaranga sadhana, anugra, anugraha, asanga, atman, atyantika duhkha nivritti, bahiranga sadhanani, bhagavan, darsanam, darshana, dehi, devesha, dharana, eka, ishvara, jivanmukti, jivanmuktih, jnana, kama, manasa, moksha, navadvare, nididhyasana, nididyasana, nirguna, nista, nistha, nitya, pana-kosa, pancha-kosha, pariharau, prasada bhavana, raga, rajasic, saguna , samadhi, samashti, samasti, santi, sarvagata, satchitananda, satkam, satya, shanti, shatkam, shravana, shravanam, sravana, svarupam, tattva nistha, uddhared atmanat manam, upasana, vairagyam, vedanta, vedantic, vijnana, vishaya, viyoga, vyapara, vyasthi, vyasti

 

Credit for help in Bhagavad Gita teaching given to Chinmaya Int. Foundation, Swami Paramarthananda

Recorded 25 June, 2019

 

3 Comments

  1. Hi Andre.
    I said I would listen for a while without commenting, but I have to ask this.
    At about the 52 minute mark you said the essence of the Self is love.
    This accords with nearly all other spiritual teaching that I have embraced.
    BUT
    I didn’t think this was the case with Advaita Vedanta.
    I have understood so far that the Atman, which is not separate from Isvara, which is not separate from Brahma, is without attributes.
    Isn’t love an attribute?
    An emotion?
    An expression?
    A need?

    I am sure you get my point.
    I am also sure, because the teaching is so complete and without negation, that I am not seeing this correctly.
    But since I can’t, it’s important that I ask the Acarya.

    Can you please help me again to see more clearly.
    My heartfelt thanks. ?

    1. Advaita is not just about negation. That is nihilism (idea that absolute Reality can’t be described in any word).

      Secondly, Vedic culture is full of poems, using every word possible to sing glories of God. Look at Rumi’s poems. Love, nectar, His compassion, ineffable joy, unspeakable stillness, the one who gobbles up, etc….

      Therefore, one needs to accept that no word contradicts the One. Every word only sings His glories.

      In fact, forget “love”, here’s 1000 more names to describe Him in popular Vedic Viṣṇusahasranāma : https://en.wikipedia.org/wiki/Vishnu_Sahasran%C4%81ma

      Passionless, ultimate authority, auspicious sound, the great form, self-effulgent, etc…

  2. Thanks Andre.
    Great reply.
    I have to learn not to be so literal.
    Have Rumi’s Red Book in front of me now.
    Just listening to talk 57 for the third time today.
    This gives me a real sense of the cause and order of creation.
    Very excited ?

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