UB: As usual, the blog has been updated. My submission is that given the focus of Chapter 6 continuing on त्वम् viz individual except that the nature of discussions becoming more subtle, I continue with the narrative. Once 6 is also done with and before we start with 7 which takes a sudden big turn, we can exchange summaries/ discuss key points. Let me know if you have any other view.

PK: I like that idea – seemed to me that chapter 5 was reiteration of concepts introduced earlier … onward bound to chapter 6!

UB: श्रीभगवान् उवाच ।

अनाश्रितः कर्मफलं कार्यम् कर्म करोति यः। स  सन्न्यासी च  योगी  च  न  निरग्निर्नचाक्रियः ॥६.१॥

श्रीभगवान् उवाच । The one who performs (करोति) कर्म that is to be done (कार्यम्) without depending (अनाश्रितः) on the फल of कर्म (कर्मफलम्), he (सः) is also (च) a सन्न्यासी and (च) a योगी, and (च) not (न) just the सन्न्यासी who has renounced all fire rituals (निरग्निः) and (च) who does not perform any other कर्म (अक्रियः).

यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसन्न्यस्तसङ्कल्पो योगी  भवतिकश्चन ॥६.२॥

What (यम्) they say (प्राहुः) as (इति) सन्न्यासम्, know (विद्धि) that (तम्) to be कर्मयोग (योगम्), O पाण्डव, because (हि), any one (कश्चन) who has not given up सङ्कल्पः (असन्न्यस्तसङ्कल्पः) does not (न) become (भवति) a योगी.

UB: 6:1 – श्रीकृष्ण is very clear – a common misconception is to see a सन्नयासी as one who is an अकर्मी & a निरग्नि. निरग्नि means without fire – as per tradition, a सन्नयासी cannot cook his own food but must live on whatever he gets from nature or other people. Also, a सन्नयासी is seen as one who does no work. श्रीकृष्ण says that one is a सन्नयासी who works like a कर्मयोगी who has no आकांक्षा over फल. External looks are deceptive and one does not become a सन्नयासी just by taking on an external mannerism of अकर्मी & a निरग्नि. Even a business man or a film actor or a Prime Minister or an Army Major fighting wars or even married person may be seen as सन्नयासी owing to this कर्म orientation. सङ्कल्पः refers to a mindset of “wanting” and this mindset is the seat from where desires emanate. Unless one is rid of this सङ्कल्पः, such a person cannot be called as either a सन्नयासी or a योगी.

UB: आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।योगारूढस्य तस्यैव  शमः कारणमुच्यते ॥६.३॥

For the मुनि (meaning one who has विवेक) (मुनेः) wishing to attain (आरुरुक्षोः) (the state of) ध्यानयोग (योगम्), कर्मयोग (कर्म) lifestyle is said to be (उच्यते) the means (कारणम्). For the person who has (already) attained ध्यानयोग  (योगारूढस्य), total renunciation (शमः) alone (एव) is said to be (उच्यते) the means (कारणम्) for him (or her) (तस्य).

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।सर्वसङ्कल्पसन्न्यासीयोगारूढस्तदोच्यते ॥६.४॥

When (यदा) one is attached (अनुषज्जते) neither (न हि) to sense objects (इन्द्रियार्थेषु) nor (न) to कर्म (कर्मसु), then (तदा) it is said (उच्यते) that one योगारूढः (deeply meditative) is one who has renounced the cause of all सङ्कल्पः (सर्वसङ्कल्पसन्न्यासी).

UB: 6:3/4- All normal people go through 5 steps throughout their life for desire fulfilment – 1) Source of सङ्कल्पः (viz a feeling of incompleteness), 2) Doing सङ्कल्पः (intent made to seek completion), 3) काम (express a specific desire), 4) कर्म (action done to meet the desire and lastly 5) भोग (consume the desire). So how does such a person become a योगरूढ (a state of being स्थित in ध्यानयोग)?. At the ‘striver’ stage, कर्मयोग lifestyle is the means to achieve the योगरूढ state. And what does one who is already a योगरूढ do? Give up the source of सङ्कल्पः itself and maintain शम (meaning remain in this mind-space of complete ‘non-wanting’ of any object of the world). Common sense must be used when reading these verses – it is not that such a person does not eat or listen to music – it is just that he is not dependent on them to complete himself since he is already in a state of completion.

UB: उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६.५॥

May one lift (उद्धरेत्) oneself (lower self) (आत्मानम्) by oneself (higher Self) (आत्मना). May one not (न) destroy (अवसादयेत्) oneself (आत्मानम्). The आत्मा alone (एव हि) (higher Self) is one’s (आत्मनः) benefactor (बन्धुः). The आत्मा alone (lower self) (एव) is one’s (आत्मनः) enemy (रिपुः).

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६.६॥

For that (self) (तस्य) who has mastered (जितः) his own आत्मा by oneself (येन आत्मना), the आत्मा (Higher Self) alone (एव) is a friend (बन्धुः) of oneself (आत्मनः). Whereas (तु), for the self who has not mastered oneself (अनात्मनः), the आत्मा (lower self) alone (एव) would remain (वर्तेत) in the status of an enemy (शत्रुत्वे), like an enemy (शत्रुवत्).

UB: 6:5/6 – A perfect शलोक for kids & adults alike; my favourite verses of Ch 6 and coming as a small gift to us on the special विजयदशमी day. Do not blame others (external causes for one’s miseries). WE ARE FULLY RESPONSIBLE FOR OUR LIVES

PK: I love the 6:5 shloka too UB  …a few years ago I heard part of chapter 6 being discussed at bal vihar classes ( for the adults) and remember this shloka vividly … the guruju had explained it’s well👍👍

PK: Uddhared atmanatmanam, Naatmaanam avasadayet, Aatmaiva hy Atmano bandhur Atmaiva ripur atmanah – Gita, chapter 6. Let a man raise himself by his own efforts. Let him not degrade himself. Because a person’s best friend or worst enemy is none other than his own self. This was the explanation I have – a few shlokas that I memorized .., is this reasonably accurate?

UB: Yes – quite accurate. There are minor variations in translations here and there but broadly the message is the same

PK: Thanks 🙏🙏🙏…

UB: So there was Bala Vihar  in your life too 😀👍

PK: Yup …for a short while … I loved the Gita discussion but many liked chanting .. lalitha sahrasnam etc .. my kids lost interest as they grew older but my daughter is into Hindu mythology ..and Greek mythology so she reads some …

UB: For me, it is interesting to observe the whole range of people. Many like chanting especially because they have heard that chanting is beneficial and also collective chanting seems to give a kick of sorts. Some others like social service and doing charity but when questioned as to why should one do charity, they would not have gone that path because they regard this as a self-evident truth. And there are those who love rituals and there are friends who love temple hopping – a family in my building does this on every holiday as well as during vacation. Thus each kid grows up in a certain ecosystem and perpetuates this when they grow up. Most chanters do not know that once they zip open the meaning of what they are chanting, it is nothing else but Gita message itself. There is an invisible but strong self-created barriers most of us erect and live within these boundaries whole of our life. I wonder why but maybe this is what is meant by स्वभाव.

PK: Fully agree with you UB – we are all a product of our upbringing, experiences and unconscious biases – this is probably our svabhav 😃. I think it is important to keep an open mind and also know clearly what works best for one’s strength and inclinations – which can be the delicate seesaw one pursues through life – this may be svadharm too …

PA: Wonderful PK; very well said. Probably very safe to say that cultivating these 2 qualities will keep automatically our ego, arrogance, greed and vanity in check. Keep us humble and grounded. How do we recognize that we are moving from a state of gratitude to ego consciousness in day to day activities?

1. our heartbeat is faster
2. desire for power, fame and name is increasing
3. use of i me and myself
4. pitch of voice increases
5. anger starts to rise
6. fear rises
7. mind is restless

PK: PA 👍👍🙏🙏 PA: your comment reminded me of 6 stages of power -powerlessness, power by association , power by achievement , power by reflection , power by purpose and power by wisdom – very interesting book by Janet Hagberg. I suspect I (and most of us here) hover between stage 3 and 4 .., hoping to reach stage 6 😃😃

NM: This is very insightful PA.

UB: Very nice – fully agree with you. Unlike others, heartbeat is the best sign since we cannot control it unlike anger, etc which may be artificially suppressed. Good list of signs…..👍👏

UB: जितात्मनः प्रशान्तस्य परमात्मा समाहितः।शीतोष्णसुखदुःखेषु तथा  मानपमानयोः ॥६.७॥

For the one who has mastery over oneself (जितात्मनः), whose mind is tranquil (प्रशान्तस्य) with reference to heat and cold, सुख and दुःख (शीतोष्णसुखदुःखेषु), and (तथा) मान and अपमान (मानपमानयोः), the mind (आत्मा) is always (परम्) in a state of composure (समाहितः).

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त  इत्युच्यते  योगीसमलोष्टाश्मकाञ्चनः ॥६.८॥

One whose mind is तृप्त in the ज्ञान & विज्ञान (ज्ञानविज्ञानतृप्तात्मा), who remains unchanged (कूटस्थः), who has mastered the ज्ञानेन्द्रिय & कर्मेन्द्रिय (विजितेन्द्रियः), for whom a lump of earth, a stone and gold are the same (समलोष्टाश्मकाञ्चनः), this composed person (युक्तः) is referred to (उच्यते) as (इति) a योगी).

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६.९॥

The one whose vision is the same (समबुद्धिः) with reference to a benefactor, a friend, an enemy, an acquaintance, an arbitrator, someone who is deserving of dislike, and to a relative (सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु), and (च) even (अपि) towards good people (साधुषु) and those who are given to improper actions(पापेषु), he (or she) is the most exalted (विशिष्यते).

UB: 6:7/9 – Scope of the idea of समदर्शन् given in 5:18 earlier is being expanded here. योगी whose चित्त has become प्रशांत: (tranquil) experiences समदर्शन् as shown in three verses. 6:7 shows समदर्शन् from the perspective of events impacting one’s own body & mind, 6:8 on समदर्शन् to external objects while 6:9 on समदर्शन् towards various kinds of people to whom we are related to or engage with. Better to internalize every word given here; I will thus avoid a long commentary.

PA: This is a really good commentary! So we try and replace this feeling of wanting with a feeling and the act of giving. It does lifts your spirit quite immediately. Good antidote to break the ego consciousness that pulls us down. Using a thorn to pull out a thorn out and finally get rid of both

UB: योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६.१०॥

May the योगी, who remains (स्थितः) alone (एकाकी) in a quiet place (रहसि), whose body and mind are relaxed (यतचित्तात्मा), who is free from longing (निराशीः) and possessions (अपरिग्रहः), constantly (सततम्) unite (युञ्जीत) his (or her) mind (आत्मानम्) (with the object of ध्यान).

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥६.११॥

Having arranged (प्रतिष्ठाप्य) one’s (आत्मनः) seat (आसनम्) in a clean (शुचौ) place (देशे), firm (स्थिरम्), not (न) too high (अत्युच्छ्रितम्) (and) not (न) too low (अतिनीचम्), (made of) a piece of soft cloth, a deer skin, and a grass mat (चैलाजिनकुशोत्तरम्) …

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।उपविश्यासने युञ्ज्यात् योगमात्मविशुद्धये॥६.१२॥

There (तत्र), sitting (उपविश्य) on the seat (आसने), making (कृत्वा) one’s mind (मनः) one pointed (एकाग्रम्) (absorbed in the object of ध्यान), may the one who has mastered the mind & senses (यतचित्तेन्द्रियक्रियः) practice (युञ्ज्यात्) ध्यान (योगम्) for the purification of the mind (आत्मविशुद्धये).

UB: 6:10/12 (1) – 6:10 describes the mind state of a योगी just before launching into ध्यान. Weigh every word deeply. He is an एकाकी – alone. He is alone, not lonely. One may be in the middle of a massive crowd but may be situated in one’s own mind space that has nothing to do with crowd around him. Being comfortable with “aloneness” also called as निवृत्ति मार्ग is seen as essential for a meditator. He is free from any form of आशा nor does he have a feeling that he owns anything (including his begging bowl). Difficult to imagine such a mind-space because at a subtle level, आशा & possessiveness do not go away easily. And lastly, one needs to feel fully at ease and be fully relaxed. With these secured, one is ready to launch into ध्यान. The physical arrangements and state of mind in ध्यान is then given here. Do note that even ध्यान (like जप, नित्यपूज, दान, etc) is given as a means for चित्तशुद्धि and not as an end in itself.

UB: 6:10/12 (2) – Let us recap the big picture here. What is सूक्ष्म goes a longer distance than स्थूल – we saw this at the end of CH 3. Some जन्तु have a सूक्ष्म sense of smell; others have a सूक्ष्म sense of vision, etc but while their vision/ hearing is सूक्ष्म, their mind is relatively स्थूल. Humans have a सूक्ष्म mind that can imagine Galaxies though their senses are स्थूल compared to जन्तु. To increase our सूक्ष्मता of our body & mind is the core driver of सनातन धर्म – पतंजलि योग सूत्र also says that as one progresses in योग, one’s body and mind achieve सूक्ष्मता that leads to getting access to सिद्धि (better vision & smell, clairvoyance, etc). These convey that one is on the right path. However, such सिद्धि must be ignored/ set aside and one needs to pursue the goal of making the mind fully सूक्ष्म to make read ready to perceive ब्रह्म/ परम्. A स्थूल mind with a full stomach can only sleep but cannot expect to have a vision of परम् – so when someone says that since he cannot see Divine or says that Divine does not exist is a मढ. Has he achieved पात्रता (capability) in the form of सूक्ष्मता to conceive the Divine or even talk about it? But once the mind achieves ability to focus/ concentrate, efforts towards चित्तशुद्धि have borne fruit and one is ready to REALLY SEE the DEVI. अध्यात्म practices are thus prescribed with the core reason to achieve सूक्ष्मता and enlarge our vision and not to be seen as world negating and mindless demands.

UB: समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।सम्प्रेक्ष्य  नासिकाग्रं स्वं दिशश्चानवलोकयन्॥६.१३॥

Holding (धारयन्) oneself without moving (अचलम् स्थिरः), the body, head, and neck (कायशिरोग्रीवम्) in one straight line (समम्), (as though) looking (सम्प्रेक्ष्य) at the tip of one’s nose (स्वम् नासिकाग्रम्) and (च) not looking (अनवलोकयन् ) in all directions (दिशः), …

पशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।मनः संयम्य  मच्चित्तो युक्त आसीत मत्परः॥६.१४॥

Being the one whose mind is tranquil (पशान्तात्मा), who is free from fear (विगतभीः), established (स्थितः) in one’s commitment to the life of a ब्रह्मचारि (ब्रह्मचारिव्रते), focusing (संयम्य) the mind (मनः), may (that) योगी (युक्तः) sit (आसीत) thinking of Me (मच्चित्तः), having Me as the ultimate goal (मत्परः).

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥६.१५॥

Always (सदा) connecting (युञ्जन्) the mind (आत्मानम्) in this manner (एवम्), the योगी, the one whose mind is mastered  (नियतमानसः), gains (अधिगच्छति) peace (शान्तिम्), which is centred on Me (मत्संस्थाम्) (which is in the form of an absorption in Me), which is the state of परम् निर्वाण (निर्वाणपरमाम्).

UB: नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न  चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६.१६॥

ध्यान (योगः) is (अस्ति) not (न तु) for one who eats too much (अत्यश्नतः) or (न च) for one who does not eat (अनश्नतः) at all adequately (एकान्तम्); nor (न च) indeed (एव), O अर्जुन, (it is) for one who sleeps too much (अतिस्वप्नशीलस्य) or (न च) who is always awake (जाग्रत:).

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।युक्तस्वप्नावबोधस्य  योगो भवति दुःखहा ॥६.१७॥

For one who is moderate in eating and other activities (युक्ताहारविहारस्य), who is moderate in effort (युक्तचेष्टस्य) with reference to one’s duties (कर्मसु), (and) to one’s sleeping and waking hours (युक्तस्वप्नावबोधस्य), (for such a person) ध्यान (योगः) becomes (भवति) the destroyer of दुःख (दुःखहा).

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।निःस्पृहः  सर्वकामेभ्यो युक्त इत्युच्यते  तदा॥६.१८॥

When (यदा) the mind (चित्तम्) has gained a certain composure (विनियतम्) (and) remains (अवतिष्ठते) in the आत्मा (आत्मनि) alone (एव), when (यदा) one is (भवति) free (निःस्पृहः) of longing from the objects (सर्वकामेभ्यः) (of काम), then (तदा) (the person) is said (उच्यते) to be (इति) one who is accomplished (युक्तः).

UB: 6:16/18 – Good verses. Middle path is key for success in योग. Neither too much nor too little – make this your lifestyle to gain सिद्धि in योग (an opposite world view may be – “Work hard, Party hard”). One who thus gains सिद्धि in योग is fully at peace within his own आत्मा – he is a युक्त:

VG: Moderation and balance seems to be the thing

UB: Moderation with respect to one’s efforts towards our duties in particular seems interesting. Do your duty the best is the normal motto but do that too in moderation needs to be understood.

UB: Why did Krishna not save the Pandavas when they played dice with Duryadhana & Shakuni?Wonderful explanation by Krishna himself: From his childhood, Uddhava had been with Krishna, charioting him and serving him in many ways. He never asked for any wish or boon from Sri Krishna. When Krishna was at the verge of completing His Avatar, he called Uddhava and said,‘Dear Uddhava, in this avatar of mine, many people have asked and received boons from me; but you never asked me anything. Why don’t you ask something now? I will give you. Let me complete this avatar with the satisfaction of doing something good for you also’. Even though Uddhava did not ask anything for himself, he had been observing Krishna from his childhood. He had always wondered about the apparent disconnect between Krishna’s teachings and actions, and wanted to understand the reasons for the same. He asked Krishna, ‘Lord, you taught us to live in one way, but you lived in a different way. In the drama of Mahabharat, in the role you played, in your actions, I did not understand many things. I am curious to understand the reasons for your actions. Would you fulfil my desire to know?’ Krishna said, ‘Uddhava, what I told Arjuna during the war of Kurukshetra was Bhagavad Gita. Today, my responses to you would be known as ‘Uddhava Gita’. That is why I gave this opportunity to you. Please ask without hesitation.’ Uddhava starts asking – ‘Krishna, first tell me who is a real friend?’ Krishna says, ‘The real friend is one who comes to the help of his friend in need even without being called’. Uddhava: ‘Krishna, you were a dear friend of the Pandavas. They trusted you fully as Apadhbhandava (protector from all difficulties). Krishna, you not only know what is happening, but you know what is going to happen. You are a great gyani. Just now you gave the definition of a true, close friend. Then why did you not act as per that definition. Why did you not stop Dharmaraj (Yudhishtra) from playing the gambling game? Ok, you did not do it; why did you not turn the luck in favour of Dharmaraj, by which you would have ensured that dharma wins. You did not do that also. You could have at least saved Dharmaraj by stopping the game after he lost his wealth, country and himself. You could have released him from the punishment for gambling. Or, you could have entered the hall when he started betting his brothers. You did not do that either. At least when Duryodhana tempted Dharmaraj by offering to return everything lost if he betted Draupadi (who always brought good fortune to Pandavas), you could have intervened and with your divine power you could have made the dices roll in a way that is favorable to Dharmaraj. Instead, you intervened only when Draupadi almost lost her modesty and now you claim that you gave clothes and saved Draupadi’s modesty; how can you even claim this – after her being dragged into the hall by a man and disrobed in front of so many people, what modesty is left for a woman? What have you saved? Only when you help a person at the time of crisis, can you be called ‘Apadhbandhava’. If you did not help in the time of crisis, what is the use? Is it Dharma?’ As Uddhava posed these questions, tears started rolling from his eyes. These are not the questions of Uddhava alone. All of us who have read Mahabharata have these questions. On behalf of us, Uddhava had already asked Krishna. Bhagavan Krishna laughed. ‘Dear Uddhava, the law of this world is: ‘only the one who has Viveka (intelligence through discrimination), wins’. While Duryodhana had viveka, Dharmaraj lacked it. That is why Dharmaraj lost’. Uddhava was lost and confused. Krishna continues ‘While Duryodhana had lots of money and wealth to gamble, he did not know how to play the game of dice. That is why he used his Uncle Shakuni to play the game while he betted. That is viveka. Dharmaraj also could have thought similarly and offered that I, his cousin, would play on his behalf. If Shakuni and I had played the game of dice, who do you think would have won? Can he roll the numbers I am calling or would I roll the numbers he is asking. Forget this. I can forgive the fact that he forgot to include me in the game. But, without viveka, he did another blunder. He prayed that I should not come to the hall as he did not want me to know that through ill-fate he was compelled to play this game. He tied me with his prayers and did not allow me to get into the hall; I was just outside the hall waiting for someone to call me through their prayers. Even when Bheema, Arjuna, Nakula and Sahadeva were lost, they were only cursing Duryodhana and brooding over their fate; they forgot to call me. Even Draupadi did not call me when Dusshasan held her hair and dragged her to fulfil his brother’s order. She was also arguing in the hall, based on her own abilities. She never called me. Finally good sense prevailed; when Dusshasan started disrobing her, she gave up depending on her own strength, and started shouting ‘Hari, Hari, Abhayam Krishna, Abhayam’ and shouted for me. Only then I got an opportunity to save her modesty. I reached as soon as I was called. I saved her modesty. What is my mistake in this situation? ‘Wonderful explanation, Kanna, I am impressed. However, I am not deceived. Can I ask you another question’, says Uddhava. Krishna gives him the permission to proceed. ‘Does it mean that you will come only when you are called! Will you not come on your own to help people in crisis, to establish justice?’, asks Uddhava. Krishna smiles. ‘Uddhava, in this life everyone’s life proceeds based on their own karma. I don’t run it; I don’t interfere in it. I am only a ‘witness’. I stand close to you and keep observing whatever is happening. This is God’s Dharma’. ‘Wow, very good Krishna. In that case, you will stand close to us, observe all our evil acts; as we keep committing more and more sins, you will keep watching us. You want us to commit more blunders, accumulate sins and suffer’, says Uddhava. Krishna says.’Uddhava, please realise the deeper meaning of your statements. When you understand & realise that I am standing as witness next to you, how could you do anything wrong or bad. You definitely cannot do anything bad. You forget this and think that you can do things without my knowledge. That is when you get into trouble. Dharmaraj’s ignorance was that he thought he can play the game of gambling without my knowledge. If Dharmaraj had realized that I am always present with everyone in the form of ‘Sakshi’ (witness), then wouldn’t the game have finished differently?’ Uddhava was spellbound and got overwhelmed by Bhakti. He said, ‘What a deep philosophy. What a great truth! Even praying and doing pooja to God and calling Him for help are nothing but our feeling / belief. When we start believing that nothing moves without Him, how can we not feel his presence as Witness? How can we forget this and act? Throughout Bhagavad Gita, this is the philosophy Krishna imparted to Arjuna. He was the charioteer as well as guide for Arjuna, but he did not fight on his own.’- Realize that Ultimate Sakshi/ Witnesser within & without you! And Merge in that God-Consciousness! Discover Thy Higher Self- The Pure Loveful & Blissful Supreme Consciousness! – Tat Tvam Asi!

PK: Interesting … there is a space between definition of a good friend given by Krishna at the beginning of this discussion ( a real friend comes without being called) and pandavas seeking Krishna’s wisdom and he providing it during the gambling/ disrobing …I think that space or disconnect is alluding to Viveka( intelligence ) … more than moderation it is this that seems crucial to me …blindly following any dictum without introspection seems futile to me … every rule seems to have some exceptions and that’s where Vivek buddhi comes in … getting to that seems to be the key but I suspect  it is also easy to delude oneself that one possesses Vivekabuddhi ..that’s the conundrum … to have intelligence and equanimity without the accompanying arrogance is a worthwhile goal to strive for

UB: PK 👍- I have been thinking about this विवेक aspect for a while and how to articulate this for day to day use. Most of Puranic stuff I see are indeed case studies to drill home this point only. I am keen to pursue this aspect of attempting to define Viveka for our day to day life. Wonder whether such books have been written by modern writers

VG: UB, thanks, I have read this before and found it profound. I am always sceptical if this is true or just a figment of some creative mind’s imagination

UB: Source is Srimad Bhagavatam. Uddhava Gita comes within this text

VG: hmmm. Is Udhav gita limited to what you sent or is there more? I learnt that chapter 2, last 19 verses were Gandhi’s favourite and he used to refer to them often.

UB: Uddhava Gita is a massive corpus. He asks many questions – very interesting perspectives there too. Many are fascinated by the idea of Sthitapragya – hence these verses are liked by many. Ideally, all Hindus are meant to read three sets of texts – Ten principle Upanishads, Brahma Sutras and the Gita. If these are seen as too intellectual, people are asked to read (listen) to Ramayana, Mahabharata and Srimad Bhagavatam throughout life. If life is too busy even for this, at least one must periodically read the Sundarakanda part of Ramayana and listen to a Gyani doing Bhagavatam for seven days. If one does not have time even for this, ….. 😀

VG: got your message, loud n clear 🙂

UB: 😀😀😀 No message really. Once I got into this, I realized that there is soooooo much to learn and the more one learns, the more one realizes that there is so little one really knows…..

UB: यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।योगिनो यतचित्तस्य युञ्जतोयोगमात्मनः।।6.19।।

6.19. ‘Just as a lamp in the windless place does not shake’ – This simile is recalled in the case of the man of Yoga, with subdued mind, practising the Yoga in the Self.

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।यत्रचैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६.२०॥

When (यत्र) the mind (चित्तम्), mastered (निरुद्धम्) by the practice of योग (योगसेवया), abides (उपरमते) (in आत्मा) and (च) then (यत्र), seeing (पश्यन्) oneself (आत्मानम्) by oneself (आत्मना) alone (एव), one rejoices (तुष्यति) in oneself (आत्मनि).

UB: 6:19/20 – Each time there is a lapse of ध्यान for the योगी, he/ she remembers the flickerless lamp that remains stable when external forces like wind to not disturb it. Such योगी then ignores the external forces that disturb him too. Once complete focus is achieved, such a योगी experiences bliss seeing himself established within this own आत्मा. How does one understand this state? Let us stay on with this idea; भगवान् will convey this state later.

UB: सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।वेत्ति  यत्र  न  चैवायं स्थितश्चलतितत्त्वतः।।6.21।।

6.21 Where one knows that अत्यंतिक सुखम् which can be grasped by the बुद्धि but which is beyond the grasp of the senses, wherein established one swerves not from that condition;

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।यस्मिन्स्थितो न  दुःखेन गुरुणापिविचाल्यते।।6.22।।

6.22. And having attained which, he does not think of any other लाभ as अधिक to That; being established in Which he is not shaken much by दु:ख, however powerful that may be;

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। सनिश्चयेन  योक्तव्योयोगोऽनिर्विण्णचेतसा।।6.23।।

6.23 One should know that severance of contact with दु:ख is what is called as योग. That योग has to be practised with perserverence and with an un-depressed heart.

UB: 6:21/23 – CH 6 has been commented upon by learned people using पतंजलि योगसूत्र. The योगसूत्र defines योग as चित्त वृत्ति निरोध: meaning that योग is a state where the वृत्ति (disturbances) in the mind are subdued/ stopped. Once established in this state, there is no experience of दु:ख no matter what circumstances one finds themselves in. दु:ख is not something we experience on account of the external events – it is on account of our mind allowing itself to get carried away by such an event thus causing दु:ख. We thus experience दु:ख on two occasions – 1) if we lose what we possess or 2) we do not gain what we long for. However, a योगी has all that he needs WITHIN himself – once a connection with the ocean of joy is made, why will loss of a tumbler of water or gain of a tumbler of murky water trouble the ocean?