SHRIMAD BHAGWAD GEETA CHAPTER SIX

Tuesday, August 10, 2007

Om shri Parmatmane Namah


Chapter 6

Shri Bhagwanouvach

Aanashritah karamfalam karyam karam kroti yah I

sa sanyasi ch yogi ch na nirgnirna chakriyah II (1).


Lord Krishna says: He, who does his duty without expecting the fruit of his actions, is Sannyasa and Yogi both .But he who has merely renounced sacred fire is not Sannyasa nor he is yogi or Sannyasa who has given up activities.

Here is difference of renunciation. if one does his duty without seeking a reward or fruit of actions, he is real renouncer. But the embodied soul shunning sacred fire is not a Sannyasa nor is one Karamyogi, if he pretends to have given up actions.

One, who has given up desire to be showered with fruits of his actions, is real yogi.

It is particularly in reference to holy performances which are supposed to be done as duty of human form, to attain liberation and realize one self. Unbridled devotion to Lord Krishna, is culmination of every sacred duty performed without attachment and seeing sameness every where.

Yam sanyasamiti parhuryogam tam vidhi pandav I

Na hisanyastsakalpo yogi bhavati kashchan. II (2)

Arjun! Know it that what is called renunciation is no other than yoga, for none becomes a yogi who has not given up the thoughts of world.

As long as one follows mind set of thoughts to fulfill his material desires and satisfaction of sense objects, he can not be a renouncer.
Sannyasa (renouncer) and Karamyogi
(Person doing acts without attachment and for the welfare of all beings) are same terms as both have to shed desires and longing for sense objects from mind and thinking about self alone.

Arururukshoermuniryogam karam kararhamuchayate I

yogaarhurhasya tasyev shamah kararhamuchayate II (3)


For contemplative soul who desires to climb to heights of Karamyog, disinterested action is stepping stone; and who is established in yoga, absence of all thoughts of world is way to bliss.

One who has not attained yoga, he may act dispassionately without any desire of fruit. He is to work selflessly taking self alone in all beings. But when the same embodied soul, having attained freedom and disinterestedness in world, its appurtenants, is said to be blessed.
Reason is that desire and attachment with sense objects are cause of bondage for the otherwise free self. Non-attachment is liberation and love and desire for sense objects is bondage.



Yada hi naindrarthesshu na karamsuanushajte I

Sarvasankalapsanyasi yogaarhuastaduchayte II(4.)


When an embodied soul ceases to have any attachment either with sense objects or for actions and he has renounced all thoughts of world, he is stated to have climbed the heights of yoga.

Yoga is not to be confused with body exercise that may be a form to keep body fit and ready to meet any eventuality of body being inflicted with disease or a bodily attack. But renunciation is yoga when embodied soul neither has an attachment with objects of senses nor for actions and fruit, it is complete renunciation of thoughts of world. He who has attained non-attachment for sense objects and actions is stated to have attained supreme yoga.

Udhredatamanaatamanam naatamanamavsadyet I

Atamev hiatamano bandhuratamev ripuratamanah II (5)

One should liberate himself with own efforts not to take one self to lower level as one’s own self is own friend and as well as one’s enemy.

Self soul is its own friend, if in this embodiment; it shuns all desires for sense objects and actions while having the embodiment.

If it follows mind body thinking of world and objects forming it, it acts as its own enemy.

One has to make his mind- set in such a way that all attachment with sense objects and actions are completely done away before leaving this embodiment.

Any attachment or desire remaining even slightly shall result in another embodiment to undergo fruit for that attachment and desire.


Bandhuratmaatamansyatasy yenatamevatmana jitah I

Anatamanstu shatrutave vartetatamev shatrvat II (6)

One’s own self is friend of self who has conquered his lower self, but who has not conquered his self is enemy of self.

Here Lord Krishna clarifies as to the self is free from every bondage but due to identification with mind, senses and body, it has evolved an attachment with world created by mind, senses and body.

Non attachment leads to liberation. One has to free oneself from this attachment and identification with actions of nature, if it has to attain liberation from cycle of birth and death.

Having attachment with mind, senses and embodiment, a self soul definitely binds itself, but doing all acts in a detached manner, the self frees itself from bondage.

It is the self, who can cause both bondage and freedom. If it detaches itself from actions and desire for their fruits, it is friend of itself and when it attaches itself with them, then he acts in a inimical manner.

Now it is individual soul who is free to bind or free itself.

No other element is responsible to help it.
Proper guidance of an enlightened one, can guide embodied individual self soul to liberation.


Jitaatmanah pashantasy parmatma samahitah I

Sheetousharhsukhdukheshu tatha manapmanyo II


Gyanvigyantriptama kutastho vijitendrayah I

Yukat itiuchayate yoginsam loshtahamkanchanah II.



Suhranmitraudaseenmadhasthdveshbandhushu I

Sadhushuapi ch papeshu sambudhivishiyate II (7-9)


Who has conquered his self, is serene and devoted to Lord Krishna, is not perturbed while in the midst of opposites, such as cold and heat, joy and sorrow, honor and ignominy.

Yogi whose mind is satiated with knowledge of self and its manifest divinity, who is unmoved in every proposition, who has controlled all his senses and to whom dust, stone and gold is same, is said to be realized one.

He who sees without any difference, to well wishers and neutrals as well as mediators, friend and foes, relatives and enemies, virtuous or sinful with same eye, stands supreme.

These three verses combine are the crux of the whole message of Lord Krishna.

The qualities of realized one are summarized in three verses.

Who sees supreme self in all beings and even so in every aspect of life, merely a modification of self, is always tuned to Lord Krishna, he does not differentiate in opposites of cold and heat, joy and sorrow, pain and pleasure, honor and ignominy because these are caused by after effects of three qualities of nature stored due past attachment and desires.

But in this embodiment he has left all desires and attachments.

Whose mind is saturated with knowledge of self, who is seeing his divinity all around the universe, does not see any difference in lump of soil, iron, and gold, saint and sinful, virtuous or vice , all being manifestation of self without any difference, originality of self.
This realized one sees a fine articulation of material and eternal nature.
This self realization is ultimate purpose of human form. Self alone exists. All superimposition is false and unreal.

It is divine play.

Restlessness is caused when senses are not satisfied to one’s desires, if desire itself is quenched out of detachment of senses with sense objects, then there is no cause and effect formula working.

Till now seeker has been trying to find satisfaction of this restlessness in worldly objects. Because of this preoccupation, he was not able to comprehend his true nature. With nature realized, embodied soul has lost attachment to any particular object, senses and mind.

Yogi attaining such heights is supreme and blessed one.

For him well wisher and friends, foes, mediators, non- attached, hateful, and relatives are same.
Whatever is the form, it is all the way self alone and what ever happen to him he sees hidden hands of self in it. This self soul, always feels blessed, in all circumstances

Bondage is the result of mind desiring profit and grieving at loss of any thing, feels happy and angry in a particular situation. By renouncing desires one becomes devoid of attachment because renunciation of desire is renunciation of world. For realized soul there is no cause of bondage and for him peculiarities of modifications vanish.

Feeling of hatred or love is other form of liking and disliking which realized soul submerges in all pervading supreme soul.

yogi yunjeet satatamatamanam rahasi sithitah I

ekaki yatchitaatma nirashirparigrihah II



shucho deshe pratishathapy sithiramasnamatmanah I

natyiuchhritam natineeacham chelajinkushotram II



taraekagram manah kritva yatchindryakriya I

upvishasne yunyadyogamatamvishudhaye II



samam kayeshirogrivam dharyanachalam sitharah I

sampreksh nasikagaram savam dishachanavolkayan II (10-13)



Living in seclusion all by him, yogi who has controlled his mind, senses and body, is free from all desires and devoid of possession; he should constantly engage his mind to meditate Lord Krishna/self.


Having firmly placed his seat is a spot which is free from dirt and other impurities, with sacred grass, a deer skin, and a cloth spread thereon, one below another, neither very high nor very low.


There concentrating his mind, controlling functions of mind and senses, he should practice yoga for self purification.


Have the trunk, head, and neck straight and steady, remaining firm, fixing gaze on the tip of nose, without looking to other sides.


Lord Krishna is revealing as to how one has to perform yoga for self purification.

One should find sacred secluded place and there he should find place free from dirt and other impurities. With sacred kusha grass spread on it, deer skin over this and thereafter cleans cloth on it.

The seat should neither be too high nor low.

While sitting on that seat, yogi should concentrate his mind controlling all functions of senses, body, mind and intellect, he should practice yoga for self purification.

Yoga enunciated by Lord Krishna is meant for self purification. Having detached from senses, mind, intellect and body, shunning desires for sense objects, one has to do Pranayam for weeding out any feeling still remaining in these aspects of embodiment, so as to clean and purify ‘self’ devoid of any subjective attachment. By practice of this yoga, yogi attaches himself to Lord Krishna and this makes him abatement of Lord Krishna in and out of embodiment. How is that achieved is described in coming verses.



parshantatma vigatbhirbarahamcharivarte sithatah I

manah sanyamya matchito yuktasit matparah II


yunjnevam sadaatnam yogi niyatmansah I

shantim nivathparmam matsansthamadhigachhati II (14-15)





Keeping him perfectly calm, fearless, and restrained completely, mind fixed on me, a vigilant yogi should sit absorbed in me.

Thus constantly applying his mind to me, the yogi of disciplined mind attains everlasting peace, consisting of supreme bliss, which abides in me.

Supreme can only be attained by complete attention and attachment with supreme, no other thought.

With renunciation of attachment with senses, mind and body, sense objects, yogi attains purification of self, purified self is god, is Lord Krishna himself.
Only concentration of senses, mind, and body fixed on lord Krishna, leads to desirelessness. With this achievement, yogi is able to cleanse his self soul and attain blissful condition which is sign of presence of self.

By practicing yoga, a yogi does not have to achieve a new thing. Self is already with him but for his attachment with embodiment, it is within his reach, rather always has been with him and above all he himself is that supreme but his attachment, desires, mind, senses and al these cheaters have made him to search happiness in wilderness of world and its transitory appurtenants in form of wife, sons, daughters, their further off springs causing his further fall, deeper and deeper.

Naatiashanastu yogoasti na cheksntamashnantah I

Na chati savapansheelasya jagrto nev charrjun II



Yuktahahrviharsya yuktcheshathasy karmasu I

Yuktsavapanbodhasya yogo bhavti dukhaah II (6.16-17)




Arjun! This yoga is not obtained by over eating nor by observing complete fast, does neither by too much sleep nor by keeping he awaken ceaselessly.


Yoga which rids one of unhappiness is attained by regular diet and recreation, regulated performance of actions and regulated sleep and waking.

Regularity of food, sleep, actions, recreation and set of regular life leads to happiness of soul and it makes easy attainment of Lord Krishna/ self.

One has a wrong feeling about the notion of self which is reflection of Lord Krishna himself seated in every embodiment enjoying its worldly incarnation. What one has to do is that desire and attachment are to be diverted to Self/Lord Krishna. meditation of Lord Krishna, chanting his name ,hearing stories of his divine deeds shall cause this diversion. Self is devining spark, illuminating embodiment, no one can percept it with sense objects. As the things seen by eyes are not able to percept eyes as they have no spark, so the self soul illuminating senses, mind and body can not be seen by them as generally perceived. Every act has to be taken in a sporting way without any sense of attachment.

It is sure way of self realization.


Yada viniyatam chitamatamanievaavtishthate I

Nispirihiah sarvakamebhiyo yukt itiuchayate tada II (18)

When a disciplined mind gets reverted to Lord Krishna/ self alone, mind free from all yearning for enjoyments is said to be established in yoga.


It is the mind which caused non-existing relationship and attachment with mind, senses and body.
When for the first time self soul came in contact of nature it was pure self. When it found companionship of qualities of nature, it invited nature to bind it. Now when with realization of self soul in true nature, it is the mind again which is to be divested of this attachment. a disciplined mind gets reverted to Lord Krishna/ self, such embodied soul, devoid of all yearning for enjoyment of sense objects is stated to be established in yoga. this mind completely devoted to Lord Krishna neither has desire nor any care. Caring for nothing has been called is termed as highest and fullest well-being

Mind is the root cause of liberation and bondage. Yogi has to control it like horse being steadied by rider. Simple abnegation of mind, intellect and senses is not possible. Being conditioned to activities, all these elements require engagement in some way. These should be engaged in the service of Lord Krishna. Only then, this stage is possible to achieve.

Yatha deeponiwasthto nengate soupma smritah I

Yogino yatchitasya yunjato yogamatmanah II (19)

Yogi whose mind is devoted to the meditation of Lord Krishna is compared to lighted lamp kept in windless place.

Desire less and unattached yogi practicing meditation of Lord Krishna has been compared like a lamp kept in space where there is no air.

As this meditative yogi has shunned all desires and attachment with mind, senses and body, he is completely involved in meditating Lord Krishna, the self of all, supreme consciousness, pervading entire universe, remains unaffected by the activities of qualities of nature.

A lamp kept in place where there is no wind does not flicker, a yogi completely devoted to Lord Krishna remains unaffected by activities of senses, mind and body because he is onlooker, a witness, not only in a particular body but in all embodiments

Duality is unreal.

Things which have beginning and end are unreal forms of self so yogi meditating Lord Krishna wanders in this world like Sun completely unconcerned.


yatoupramte chitam nirudham yogsevya I

yatra chevaatmanam pashayan atmani yushayati II ( 20)

Lord Krishna says: by practice of yoga mind becomes still state in which, realizing Lord Krishna through meditation, the self soul rejoices only in Lord Krishna/self.


Lord Krishna is describing state of yogi who has realized self


When through constant meditation mind is still, devoid of any attachment, seeing self/Lord Krishna/ Braham alone in multiple forms as the organs, subtle elements, mind, gross elements, yogi turns away from all objectives and it enjoys supreme bliss of self


sukhamatyantikam yattadbudhigrahayamatindriyam I


veti yatra na chevayayam sathashchalti tatvatah II



yam labdhava chapram labham manyate naadhikam tatah I


Yasminsithito na dukhen gururhaapi vichalayete II ( 6.21-22)

Supreme joy in which soul experiences through subtle and purified intellect, yogi never moves from truth bestowed upon him.

On having obtained that joy, yogi does not reckon any other gain better than that and established in which he remains un perturbed even in a grief of magnitude.


A meditator obtains eternal joy which is far from joy of sense objects and which can only be felt by purified and subtle intellect, which is superior to celestial joy, worldly and beastly joys.

While in relation with nature one attains joy which is transitory but meditator attains supreme bliss with ever lasting eternal bliss of self realization. It is not a temporary joy, it is permanent joy, Lord Krishna himself, self himself, all in itself.

On attaining that superb joy, yogi is always unaffected even by sorrow of unlimited magnitude as he finds it as fulfillment of bliss full desire of supreme self in every circumstances.
On obtaining this highest point, yogi never deviates from the path of truth.

tam vidyad dukhsanyogviyogam yogsangitam I

sa nishachayen yoktavyo yogoanivirhcheetsa II (23)

The state, called yoga, which is free from the contact of sorrow, should be known, it is to be done with unwearied mind.

What is the greatest sorrow in the world?

For a father departure of his son in his life time is unforgettable, for a mother death of son, daughter, husband or other relations is sorrow for whole life. Father, mother, sister, brother, and death of all relations is unbearable loss. For all relations of this embodiment are transitory. Every moment is decreasing their life in present form. But still one has to under go all troubles under the sway of destiny.
Yogi achieving highest bliss of self is unperturbed in pairs of opposites. He is same in pleasure and pain, while seeing the soul departing from embodiment, he prays supreme self to bestow it with liberation and forgive it for attachment and sins. He sees it as the play of self in it.



Sankalanparabhavankamanstyaktva sarvanasheshatah I

Mansevendrayegramam viniyamya samantatah II



shaney shaneyerupramedbadhya dhritigrihitya I

atamsanstham manah kritva na kinchitapi chintayet II


yato yato nishachalti manahchanchalamasthiram I

tatastato niyamyaetadatmanyev vasham nayet II



parshantmanasam hienam yoginam sukhamutamam I

upeiti shantrajasam barahambhutamkalshamam II (24-27)

All desires arising from thoughts of world completely renounced, with mind and senses restrained from all sides.

Slowly and steadily, yogi should by practice to attain tranquility, fixing mind on Lord Krishna/ self, should not think of any thing else.



Where ever restless and fidgety mind goes, it should drawn back from all those objects after which it runs, yogi should repeatedly fix his mind on Lord Krishna/ self.

Yogi whose mind is perfectly serene, who is sinless, whose passions are subdued, who is identified with Braham the embodiment of truth, knowledge and bliss, to him supreme happiness comes as matter of course.


Control of mind is the highest yoga- like control of a unruly horse, with a view to make him conform to his rider’s wishes at every step.
One should reflect through discrimination on the origin and dissolution of all things in their backward and forward order, till the mind is at rest. Ultimate cause of all modifications is nature and nature is another form of Lord Krishna. When one concludes that only self exists and nothing else, mind in that embodiment gives up its wickedness.
Mind sets the chain of thoughts and executes them by involving senses with sense objects.

All thoughts about world completely renounced, a desire less one, having passions under control slowly and steadily attaining tranquility of intellect with mind now solely on Lord Krishna/self.

When yogi’s mind is disgust with work with an understandings and averse to their results with senses under control, holds his steady mind in atman. Not losing sight the course of mind, holding pranas and senses to subjugation, mind should brought under control.

By reaching this position yogi attains supreme happiness.

Span of life of an embodiment is limited and it is being cut short by rotation of minutes, hours, days and nights, months, years without ascertainment of final time of departure from the embodiment.

Wise man trembles in fear and giving up all attachments realizes the Supreme Being embodiment of truth, knowledge and bliss.

Supreme peace bestows upon him as matter of course.

yunjnevam sadatmanam yogivigatkalmashah I

sukhen barahamatayantam sukhamashnute II ( 28)

Sinless yogi uniting his self with Lord Krishna/Supreme Self enjoys eternal bliss of oneness with Braham..

What is sin?

Sin is attachment.

Self soul is sinless but attaching itself to qualities of nature, it acquires mind, senses and body. thy self being crystal clear, spotless and pure identifies itself with embodiment, mind and senses, searching happiness in sensory acts, which themselves are transitory. Self is the seer who is witness of all, one in all, supreme consciousness, illuminating senses, mind and embodiment. Identifying self different from all these is a sinless state.

having realized one self as self of all and one’s own self one self soul enjoys the one ness with supreme self an eternal bliss, supreme peace as there is nothing else than self/Lord Krishna alone. Self is not an embodiment to be seen by eyes, or heard by ears, touched by skin, or being observed through any other sense or mind or intellect. These are byproduct of ego born out of identification of self with nature.. The sin being obligated, ever free self becomes free from bondage and transmigration.



Sarvbhutasthatamanm sarvbhutani chatmani I

ikshyate yogyuktatma sarvatra samdarshanh II



Yo mam paashayati savatra sarvam ch mayi pashayati I

Tasyaham na parhashyami sa ch me na parhshayati II



Sarvbhutsithitam yo mam bhajtiekatvamasithitah I

sarvatha vartamano sa yogi mayi vartate II



atamoupmyen sarvatra samam pashayati yoarjun I

sukham va yadi va dukham sa yogi parmo matah II (29-32)




The Yogi who is united with all pervading infinite Consciousness, sees same self every where, all beings in self and Self in all beings.

He who sees Me in all beings and beings existing in Me, never loses my sight and I never lose his sight.

Yogi who is established in union with Me and worships Me as residing in all beings abides in Me, no matter what he does.

Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.

Supreme self is one supreme consciousness all pervading.

That is same self seated in all beings.
How to know and feel it?
He who waking state enjoys, through all organs, objects with ever changing attributes in the outside world, who in dream has experience similar to them in his heart, and who withdraws from them in profound sleep, are one and same atman/self/ consciousness- the witness – of all three states and ruler of organs. This is proved from memory of all these states.
The witness of all these states is one, since a man remembers his experiences in waking and dream states and also his ignorance in dreamless sleep, the unchanging witness of these is Aatman/self.

Three qualities of nature and self soul’s association and quantum of attachment with them is the root cause of different embodiments of self soul but self /consciousness in all beings is same, elements forming embodiments are same, so all beings are in one self and one self is in all embodiments. Individual percepting sees only one self in all beings inanimate and animate. Yogi seeing this is always imbibed to Lord Krishna.
In such state self is always with him and he is always in sight of self as self alone exists, prevails in all modifications whatever may be the form.
Yogi who has attained this state, whatever manner he acts, acts in self/ Lord Krishna as all activities are also caused in self.

This yogi sees self being cause of all pleasure and pain in all beings, does not differentiate his pleasure or pain from that of other beings.


Arjun uvach

yoayam yogastvaya proktah samyain madhusudan I

etasyaaham na pashyami chanchaltwatsthitiam sithram II



chanchalam hi manah krishan pamathi balvaddrirham I

tasyaaham nigraham manye vayuriv sudushkaram II ( 33-34 )




Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.

Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is difficult as that of wind.

Yoga of same ness in all beings is very difficult because of mind which is attached to sense objects having enormous multiplicity. Beings of different nature are not only different in forms, nature and embodiments but due to quantum of attachment with nature they two forms of same species have different nature and behavior. Even sons and daughters of same parents have different nature. Seeing sameness in such diversity is not an ordinary feat.

This is natural question of Arjun representing individual soul of all embodiments particularly that of human form. How one can see oneness in such a huge and incompatible diversity.

Mind is the creator of all attachments with the worldly objects and it is the mind which can get rid of this attachment .it is a feeling which causes an attachment as well as detachment. Objects themselves do not cause an attachment. Mind thinks a particular relationship with particular object and attached to it by dint of his feeling of mine. a boy sees many girls before his marriage but like other girls the girl to whom is married, there is no difference of their form of embodiment but mind is attached to this girl as being his wife and this attachment father multiplies by spring off in form of sons and daughters and so on.
The circle of attachment increases day by day.
How to get rid of this vicious circle?

The question is very important

Lord Krishna answers these important questions in next two verses.

Shri Bhagwan uvach

Ashanshayam mahabaho manoh dunigraham chalam I

Abhayasen tu kontey veragayerh ch grihiyate II


Asanyatatma yogo dushprap iti mey matti I

Vashayaatmana tu yatata shakayoavaptum upayatah II (35=36)



Lord Krishna said: The mind is restless, no doubt, and also difficult to curb Arjun! But o son of Kunti; it can be brought under control by practice and by exercise of dispassion

Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strive to achieve it, it can bee attained by practice, this is my conviction.

Control of mind is prime attainment.

It can be controlled by practice.

When the mind, in the act of being concentrated, begins to wander immediately and is unsteady, then one being alert should bring it under his control by persuasion and conciliatory move like rider bringing his horse under control by keeping reins of unruly horse tight in his hands. in the process breaker of a horse has not only to reigns of horse in his hands tight but he has to verily run with the horse to some extent to control horse’ speed and also to save him from fall.
No doubt mind is the most unruly, but this is to be brought under control by persuasion, dissuasion, practice, by conciliatory moves

Karat-karat abhiyas ke jarhmati hot sujan rasri awat-jat hae sil per hot nishan.

Practice of meditation is best medicine for mind to subdue it. Attachment to Lord Krishna instead of world diverts mind from samsara to Lord Krishna.

Other ways to control and subdue mind are difficult and some time end earlier.

Yoga of sameness can be attained by self restrained mind. This is restraint from worldly and sense objects and their appurtenants.
Only person of subdued mind can attain this yoga,

This is the final verdict of Lord Krishna.

Arjun uvach

Ayatih shardhayoupeto yogachachalitmanasah I

Aprapya yogsansidhim kam gatim krishan gachhati II


Kashchinubhayovibhshatshchhinabhramev nashayati I

Apritisho mahabaho vimurho bahamrhah pathi II


Etanme sashyayam krishan hhetumarahasiasheshatah I

Tawadanyah sanshayasya chheta na uppadayayte II (37-39)

Arjun asks Lord Krishna as to what becomes of Soul who though endowed with faith, has not been able to subdue its passion and It mind diverted from yoga and who thus fail to attain perfection of Yoga at the time of death.

Mahabaho! Strayed from the path of Yoga and without anything to stand upon, one is not lost like a torn cloud, deprived of self realization and heavenly enjoyment.


Krishna! It behooves you to slash this doubt of mine completely; for none other than you can be found who can clear this doubt.

A natural and spontaneous doubt arises as to what happens to soul embodied, while meditating, is not able to completely control mind, get rid of attachment and attain self realization and Lord Krishna?

Whether this soul is lost like a torn cloud, as it is neither able to neither attain god nor attain heaven by shunning path prescribed by sacred scriptures?
Arjun prays Lord Krishna to dispel his doubt about the fate of such a failed soul, as no other than Lord Krishna him self can be found to remove this doubt.
Lord Krishna makes a clarification about fate of such a soul in next verses.

Parth neveh namutr vinashastasya vidyate I

Na hi kalyarhkritkashchitdurgatim tat gachhati II


Parapy purhykritam lokanaanushitwa shashvati samah I

Shuchinam shrimatam gehe yogbharsgtoabhijayte II


Athava yoginamev kule bhavati dhimtam I

Etaddhi durlabhtaram loke janam yadidrisham II (40-42)

Lord Krishna says: Dear Arjun! There is no fall for him either here or hereafter as none who strives for self- redemption ever meets evil destiny.

Fallen from Yoga, this strayed soul goes to higher worlds to which men of higher deeds alone are entitled, and having resided there for countless period, is born in the house of pious and wealthy men.


A dispassionate strayed soul is born in the house of yogi, though a birth like this is rare

Lord Krishna assures Arjun that the soul who has tried for its redemption/self realization never goes to evil world. Rather it goes to higher world of wise men and enjoys celestial objects for a long period, then it reincarnates in another embodiment in clan of pious and wealthy people. Or a man of dispassion is born in house of yogis but a birth like this is a rare phenomena. Here wealthy people do not connote a person possessing worldly wealth, but having wealth of spiritual wisdom and dispassionate.

Tatra tam budhsanyagam labhate porvdehikam I

Yatate ch tato bhuyah sansidho kurunandan II (43)

Arjun! He automatically regains in that birth spiritual insight of previous birth; and through that he strives harder than ever, for perfection.

The soul having birth in clan of wealthy and pious person, automatically regains insight of previous birth and picking up thread unconsciously, he now strives harder to gain self realization/ realization of god/Lord Krishna/self of all beings.

This shows that the step taken toward self realization being divine act is never destroyed.

If jeeva does some efforts to attain his own self, his efforts are protected by automatic system of actions and their fruits. If bad deeds are not lost, good too remain intact to come to rescue of seeker regaining insight of Lord Krishna.

Purvaabhaysen teneiv hriyate hevashoapi sah I

Jigaysurapi yogasya shabadbarahamativartate II (44)



The other one, though under the sway of his senses, feels drawn towards Lord Krishna/self of all, by force of habit acquired in previous birth.
Even the seeker of enlightenment of Yoga transcends the fruit of actions performed with interested motive.


The other person taking birth in the family of rich person also obtains insight due to habit acquired in previous birth and attains even minded ness of self alone being basic cause and effect of all manifestation and this soul also transcends the fruit of actions performed according to tenets of holy scriptures.



Paryatnadyatmanastu yogi sanshudhkilvishah I

Anekjanamsasindhastato yati param gatim II (45)




The Yogi who in this very life takes up practice attains perfection with help of latencies of many births, and being purged of sin, immediately reaches supreme state.


A yogi who has attained yoga of seeing even ness every aspect and has being doing this practice for many births, being thoroughly purged of sin, forthwith reaches the supreme self in this very life as he has no aversion to any situation by attaining even ness in all beings ,even in Lord Krishna and his universal modification. Lord Krishna is seen every where by such yogi.


Tapasvibhyoadhiko yogi gyanibhayoapi matoadhikah I

Karambhishchadhiko yogi tasmadyogi bhavarjun II



Yoginamapi sarvesham madgateantraatmana I

Shradhavan yo mam bhajate sa me yukttamo matah II (46-47)


The yogi is superior to the ascetics; he is suprior to even enlightened one, yogi is superior to those who perform actions with some interested motive, therefore , Arjun you do become a yogi.


Bur of all yogis, again, who devoutly worships me with his mind focused on Me is the best of all.

Yogi with attainment of self realization seeing even ness in all universe coming to existence by and from one omnipresent self is superior to soul having practiced ascetics; because if he has been doing all those acts with a particular motive of obtain nearness to god or attaining liberation or attaining heaven with a desire to enjoy the celestial objects but all these desires are bondage,

All qualities of nature are binding and association with particular may not lead to liberation and may result in further transmigration.

Yogi is superior to wise man having obtained knowledge of scriptures and coming to know the one superior form is the ultimate source of all beings.

Yogi is also superior to those who perform action with some motive. So Lord Krishna is directing Arjun the superior most warrior of that time to become yogi.

Lord Krishna clarifies here emphatically that yogi who has his mind focused on me is the best of the yogis.


Lord Krishna has praised his devotees with their mind always focused on him in Verses 13, 14,22,25, 26, 27, 29, 30-31-32 and particularly verse 34 of Chapter IX, verses 8-11 in chapter X, verses 54 and 55 in chapter XI, verses2,6-7,8,13-19 in chapter XII verses 24,25,2728,30 of chapter XIII, Verses 22 to 26 in chapter XIV.

Devotion to Lord Krishna leads to instant liberation and realization. Actually in this chapter Lord Krishna has unfolded how to meditate upon him.

Why a yogi that too one whose mind is attached to Lord Krishna is the best of all.

This yogi has attained evenness. He sees one self in all beings. Lord Krishna is not for from him. He is with Lord Krishna and Lord Krishna is with him.
So such yogi having attained sameness in all, while analyzing aspect of life, sees self as real which was in the beginning, is present and will remain the same in future, that is real self.

All other modification is transitional and unreal.
So such a yogi is liberated in present incarnation.


There is no bondage for him neither here nor there.

Even modification is also form of Lord Krishna (chapter7 verse 4-5 ) while seeing Lord Krishna in every particle of dust.

Sameness in earth, gold and iron is not an easy achievement but only yogi that too particularly attached to Lord Krishna, attains this feat even in this embodiment.


(Thus ends the sixth chapter of Science of Braham Shrimad Bhagwad Geeta containing self control)