Bhagavad Gita Chapter 7 -Koramangala

From chapter 7 there is a change in the topic, which is given by Bhagavan.From this chapter we enter the second shatkam.Six chapters are referred as a shatkam. The sentence which gives the meaning of jiva, brahma ikyam(oneness) is a Maha Vakyam. Maha Vakyam does not mean that it is a big or long sentence. All mahavakyams convey the sense of that 'you' are one with Brahman. Mahavakyam of Chandokya Upanishad is "Tatvamasi"( Tat Tvam Asi).  In Bhagavad gita,the first six chapters are identified with Tvam ( Jiva) , the second six chapters (7-12)  with Tat ( Ishwara) and the last six (13-18) with Asi( Ikyam). This shatkam elaborates the Ishwara Principle.

Bhagavan starts with asking Arjuna to leave his mind fully with Him. [ Bhakta wants to offer Bhagavan something but He has everything, as He is the master of whole universe and his wife , Lakshmi, is the goddess of wealth.Then he offers his mind to Bhagavan, as His mind  has been taken away by Radha- Bhagavadam]. Bhagavan assures Arjuna that He will tell him as to how to know Him completely.

Throughout Bhagavad Gita , Bhagavan repeats many times that all his sayings are from Vedas and Upanishads. Bhagavad Gita is an ideal text to understand the vedic ideas.

Sloka 2

Bhagavan promises to teach that thing, by which one will understand everything. The two important words in this sloka are gnanam and vignanam. knowledge of material( worldly external  things) science . This is referred as Apara vidya in Mundaka Upanishad. And knowledge of spiritual (self  or Atma)science. Also known as Para vidya. Both these are essential in life , similar to inhalation and exhalation for living. The problem is only in managing the available knowledge. If one knows everything, then there is nothing more to learn.

22 Feb 2012

'Eka vignanena sarva vignanam"-is an upanishadic statement. By understanding Para vidya, one can understand all other things. Ishwara knows everything in the universe in detail (Sarva vidh) and Jnani knows them in general terms (Sarvayagna). The world does not give anything to one, unless he /she offers something to the world.

This is brought out in Mahabharata.  Draupati was faced with the problem of feeding the sage Durvaasa and his ten thousand and odd disciples. The sage came to her, after she had cleaned the AkshyaPatra for the day.Akshya patra feeds any number of people on any day ,till it is cleaned. Draupati turned to Lord Krishna for the solution, but He asked for food before showing her the way.

As we know, Lord Krishna had the small piece of leaf left in Akshyapatra, which made Durvaasa and his disciples feel full stomach.

In Siva purana, Ganesha got the fruit by doing pradakshana to Lord Shiva and Parvati, while Karthikeya went round the world as fast as he could.Ganesha's action can be compared to Paravidya and karthikeya's to Aparavidya.

One can have food, cloth and house (roti,kapda, makan) only with apara vidya ( material science). But this apara vidya , which gives comfortable living, does not give full satisfaction and peace for one.

Sloka 3

The need for this spiritual study is recognised only by one out of thousand persons and he tries for the same. Then only few among those trying really understand me (Bhagavan). A religious person does not understand God in real sense ; only a spiritual person understands.

Bhagavad Gita Chapter 6- Koramangala

Sloka 42

If Yogabhrashta (योगभ्रष्ट) cannot get the best setup as above, he will be born in a cultured family which is not wealthy.In this setup, he can continue his sadhana. This setup of only cultured without much wealth is also rare and difficult to get. This is the second best available for a yogabhrashta.

Sloka 43

Whatever sadhana had been done in his earlier Janma, is fully available for him in the present birth. One need not have the fear of losing the earlier janma's efforts.

Manu Smruti says - It is an advice to all - Irrespective of age, one should not stop learning, even it may not be useful for the present. Whatever learnt will be useful in following janma(s). From the earlier Janma's point, (present Janma's start), One has to put more efforts to attain Moksham.

Sloka 44

Some one who is born in different culture, is drawn to spirituality due to his  earlier Janma Sadhana. This can be seen  with the foreigners who come to India to learn Gita and other texts. The person, who has irresistible desire,crosses the karma phalam of veda chanting also. Religion does not change the character of the person,but it brings him closer to spirituality.

One needhi Sloka says that it is not possible for a (ratham) chariot to move with one wheel. Similarly without the two wheels of Deivam and prayatanam, the life chariot cannot move smoothly. Deivam is mentioned as prarabdam, which is also required with ones efforts, for success. In Mahabharata, Karna is an example . He could not succeed in spite of all his ability and efforts, as he was not having the grace of Lord.

Sloka 45

With great sincerity, one has to continue his efforts in spirituality.One becomes mature and objective in due course. Objectivity refers to the ability to accept the facts, irrespective of one's likes and dislikes.The efforts has to be continued (may be) for many janmas, after which  one attains Moksha.

Sloka 46

Yogi is better than all other persons doing sadhanas. Here yogi means the person with maturity ansd objectivity. All sadhanas are done aiming at siddha shuddhi (maturity).Sadhana may be dhanam, yatra, etc. Yogi is better than scholarly persons. He is better than the persons committed to religious rituals. So, Arjuna,set the target to become a yogi.

Sloka 47

Even among all yogis, whoever worships me (Bhagavan) with full faith and sincerity, he is considered by me  as the best among all .

With this the sixth chapter of Dyana yoga comes to an end.

Bhagavad Gita Chapter 6- Koramangala

With Sloka 32, the main topic of dyana yoga is completed.

Sloka 33

Arjuna, while appreciating Bhagavan's teaching, asks a question to Krishna. Arjuna said that he could not retain the wonderful teachings because of his wandering mind.He was not able to stabilise his mind

Sloka 34

Arjuna compares the controlling of mind to that of controlling the wind (vayu), since it is always moving. Vayu is freely available and it is essential for life. Agni, next in line,is always available (through sun). Water is less in availability, compared to Agni & vayu and one can survive for some time without water. Food (from prithvi) is less important compared to air (vayu) and water for survival.Mind , by nature is always moving (wandering in thoughts), repeats the mistakes, stubborn ( not learning), strong in one's own ideas. Since the mind is always wavering,one is unable to do many things. the quality of one's life is in his mind. People tend to ignore the health of the mind, while they worry about their body's health. Sankaracharya says that mind only is the cause of bondage or freedom.

Sloka35

Bhagavan is aware of Arjun'a mind . As a great psychologist, He agrees with him by saying that mind is uncontrollable and wavering. When one's mind is wavering, he or she is unable to do many things. Mind has to be involved to bring out the quality in one's action.The desired result cannot be achieved, if the mind is not involved. By addressing Arjuna as "maha bhaho", Bhagavan implies that the physical strength will not help him to overcome his wavering mind. It (wavering mind) can be controlled by practice and vyrakyam. One should practice to keep one's mind only on the job on hand. Whenever it starts wandering, the mind should be brought back to concentrate on the job. Vyrakyam cannot be imposed upon; it should be got only by understanding. Vyrakyam , due to compulsion, does not continue, while Vyrakyam born out of Vivekam (understanding)lasts.

Sloka 36

One , who is not in control of one's mind, the practice (yoga) is very difficult. One, who is mentally well disciplined, can achieve the result by putting sufficient efforts. The disciplining of the mind has to be continuously trained and practice.The mind can be trained , by self imposing punishments , whenever it wanders away.

Slokas 37, 38, 39

Arjuna has one more important doubt. There are four types of people, according to  spirituality.1)the one, who has completed .2)one who has interest in spirituality,but engrossed in material life. 3)One who does not like the spiritual study , a non-believer (more like a Nastika).4) one who has interest and started his spiritual study, but for some reason, could not complete his sadhana in his life.

Now Arjuna's doubt is  " what will happen to the person, who could not attain self knowledge? Will this person, who had done Sadhana sacrificing the material life, lose both (Material & Spiritual achievements)? Will this person, like a broken separated cloud without any power, be lost in his pursuit ?" Further, Arjuna tells Bhagavan that there is nobody other than Him , to clear his doubt and He is the only one who can do that. None of us know anything about life before birth or after death. We can make only guesses as we do not have any clue on this.

Sloka 40

Bhagavan assures Arjuna that there is no loss in both present life and life after death, for a spiritual person. All persons who are in spiritual path, need not worry about their sadhana's efforts.

Sloka 41

Whatever is encouraged, people do not follow and they like to do things which are discouraged.

A person does not eat anything due to poverty and another does not eat anything as vridham. The difference between the two is that the former is full of worry and the latter is happy that he is able to do.

One cannot know about his future  and astrology is not meant for that.Bhagavan is the the only one, who knows the past, present and future of all jivas. Arjuna wanted to know about the result of partially completed sadhana and whether the efforts would be lost. Bhagavan says that all the spiritual persons would be rewarded  and they would be taken to Swargaloka. Swargaloka is full of best of all material comforts, which will be enjoyed by Yogabrashta(person with partially completed sadhana), due to the punyam accumulated in his worldly life. Since he is not a mukta purusha, he will have a birth.Yogabrashta will be born in a wealthy and cultured family ( good set up for a spiritual life).

Bhagavad Gita-Chapter6 Koramangala

Sloka 23

One gets used to incorrect actions due to wrong associations and notions. When he/ she develops a correct attitude and changes his / her habits, he / she becomes free from stresses due to samsaram and feels happy. Meditation protects one from all types of misfortunes. So it will be good to be steadfast in doing dyana yoga.

Sloka 24

Various desires in one’s mind are due to sankalpa and all the desires including the sankalpa should be removed. All the sense organs are to be totally brought under control.

Sloka 25

With the steady application of the intellect, one should gradually detach oneself from the external world. Then one should keep one’s mind only on self (Atma)with no other thoughts.

Sloka 26

Mind cannot be fixed forever and it may not co-operate as you wish. then one should not conclude that meditation is not for him / her.Whenever the mind goes out wandering, simply it should be brought back to concentration and one should not leave the effort.

Once a saint was watching the flow of the river. Then he saw a scorpion was struggling to get to the banks from the flowing water. The saint put his hand near the scorpion and it got on his hand.But the scorpion stung him. Immediately the saint shook his hand and the creature fell in the river. Again the saint helped it. Again the scorpion stung him and fell in the river. This went on few times and a man who was watching this, asked the saint as to why he was taking the scorpion from the water in spite of its repeated stings. The saint replied that such a small creature was steady in its character and so he was. By definition, mind is "ASTIRAM " (not attached) and "CHANCHALAM "(ever wavering)

Sloka 27

Even though all three gunas are present in all, only one will be dominant. Tamasic person gets a lot of negative thoughts, without doing anything. Rajasic person, with his active mind, cannot keep himself without any work. Even though his action is good for the society, rajasic person does not have any benefits for himself in the long run. Yogi, due to Brahma Jnanam, is free from the effects of Rajas and tamas.

Sloka 28

Jnani, who is free from impurities in his mind, can easily live with self. For the people, who were active throughout their life, it is difficult to be with self.One has to develop an attitude to be with friends and relatives or to be without them.

Sloka 29

Atma is present in all jivas (living beings).The yogi sees all living being in self and self in all living beings.

Sloka 30

The yogi, because of seeing self in all and all in self, gets Ishwara bhavam. There will be no ahamharam in him and he sees Ishwara in all.

Sloka 31

Jnani, who sees Ishwara in all living beings, sees them in self. When one understands that Ishwara is in all beings , including self, he / she is not away from Ishwara, whatever he /she does.

Sloka 32

Yogi, who sees self in all beings, has no conflicts in dealing. When one is different from others, then the problem starts.By putting oneself in others position,one gets the answer for the problem. Since yogi sees both Sukam and Dukham equally, he faces no problems.

Bhagavad Gita- chapter6 Koramangala

Continuing Sloka 16
In all cases, the limit should not be exceeded.The message of "lakshman Rekha"in Ramayana is  that one should not cross the limit. Anything excessive is a problem. The excessive dhanam attitude of Bali Chakravarthi brought him his end. The person who over eats cannot have meditation successfully, so is the case with the person eating too less.Meditation becomes difficult for those who sleeps long and for those who seldom sleeps.
Sloka 17
The person, who is moderate in eating, sleeping and in his all activities, is able to keep his miseries tolerable. The miseries referred are in the mind level.The body level discomforts are due to his/ her prarabda. The state of mind depends on one's attitude, not on prarabda.
Sloka 18
This explains the earlier word "yuktah". It is possible for the person to be steady and concentrate in his yoga, once his/ her mind is free from kama (desire) and revels in one's self. It is be understood that free from desire means free from binding desire. One should not brood over unsuccessful desires, as these do not bind one's mind.
Sloka19
A mind meditating with full control is compared to a deepam which is in a place without any flow of air. This mind of yogi will be without any wavering, like the steady flame of the lamp.
Sloka20
All troubles in life are due to one's mind only.The mind itself is not a problem, but a neglected mind becomes a problem. A trained mind is a beautiful and useful instrument.The body is visible and everyone takes care of its health. But the mind, being invisible, is ignored.
Sloka 21
There are two kinds of happiness- Atma Sukam, enjoyed by Buddhi and Vishaya sukam enjoyed by senses (indriyas). Vishaya Sukam is only in comforts and luxury outside. It is momentary, constantly changing and not dependable. Where as Atma sukam has to be aimed  and experienced. Sukam (happiness) and dukham (unhappiness) are only in one's mind. Comforts and discomforts are not directly connected to happiness and unhappiness. comforts and discomforts are real,but happiness and sadness are a state of mind.While happiness/ sadness are subjective, comforts /discomforts are objective.An article may make one feel happy but it may not have any effect on some one else. The navaratna hara given to Hanuman, did not make him happy (as He did not see Rama in The gems) . One who understands and firm with atma sukam becomes a Jnani. Sankaracharya says that there are only three people who are always happy- child, mad person (unmattha) and Jnani.
Sloka 22
 No achievement in life is greater than getting Jnanam.One should distinguish between the living in this world and being happy. Every material in the world is
required for living but not for happiness.The world has to be treated as a source for living. One has to work for any achievement and it cannot be made without one's effort. The various challenges of life does not affect a Jnani, who is well established in his efforts.