He, who without seeking reward does the work which ought to be done, he truly renounces, he is a yogi; not he who merely offers auspicious sacrifice to the fire or only performs other rituals as sacrifice.
(VI:1)
Lord Krishna recommends work that ought to be done without seeking their reward. However, one should not become lazy or a parasite; running away from work is escapism. Likewise, shying from reality is not renunciation.
Take the case of the Kuru king Dhritarashtra, who tried to shy away from truth by taking shelter behind his misfortune that he was blind. But Arjuna must not emulate his uncle. If he becomes a hero, he becomes a hero because he does not allow the demons inside his head to devour him.
O Arjuna! The state of renunciation is the same as yoga. The one who does not renounce his self-interest cannot be a yogi.
(VI:2)
Engaged in work, but renouncing self-interest is the only path for the seeker who aspires to attain yoga. After attaining that state, he becomes devoid of any self-interest and spontaneously becomes benevolent.
(VI:3)
As a seeker comes out of his self-centric cocoon, the fragrance of his Spirit starts flowing. Its fragrance is like a large leafy tree that is exposed to the heat of the sun yet gives coolness to others by covering them with its shade. Thus, his compassion starts flowing spontaneously.
The one who gets detached from the sensory attractions and does work without attachment, he attains the state of yoga.
(VI:4)
Through his own effort, man has to ascend. He should not allow himself to descend because man is his own friend and enemy. The mind, senses, and the body exist through the spirit, and hence it is their friend, but that which does not support them is an enemy.
(VI:5-6)
Buddhas only point the way, but we have to make the effort. A Zen Koan points a finger toward the moon, but that finger is not the moon; it only points the path. The power of choice rests with us.
If the power of choice rests only with God, then why be angry with a thief who steals our property? Nobody is born a demon or an angel—it depends on what we make of ourselves.
Our disposition is fueled by our likes and dislikes. Just as a white cloth takes on the color it is dipped in, likewise, our likes and dislikes superimpose the Spirit. The white cloth is the Spirit or the friend, and the colored cloth is the conditioned mind or the enemy.
While the enemy launches a frontal attack, the Spirit or the friend guides from behind. But if we join hands with the enemy, we will leave the friend behind. Hence, we have to guard against complacency.
Our Lord Jesus Christ said something similar:
“He that is not with me is against me. And he that gathers not with me scatters.”
(Luke 11:23)
The one who has overcome his lower self, and remains at peace in cold and heat, pleasure and pain, honor and dishonor, he remains ensconced in the peace of the Supreme Being.
(VI:7)
Our heart is sensitive to injustice and wrongdoings. It sets before us higher values and commends them to our power of discretion. Thereby, it strengthens our discrimination to resist the lower self—the ego—and choose the higher self—the Spirit. There is nothing in between.
But if we allow the ego to continue its games, we cannot overcome the lower self. We have to be absolutely straightforward. It makes no difference if we commit mistakes. If we are transparent and genuine, the mistakes will help us rise beyond the lower self.
Thus, if we decide to turn a new leaf, the sun will help us, the sky will help us, and the whole of nature will come to our aid.
Suppose, after years of work, a techie suddenly realizes that his calling in life is elsewhere. But because of both time and money invested, and the risks of starting a new career, he lacks the nerve to come out of his safety net. But there is no reason to live a half-lived life.
We can live our lives as fully as possible by learning from our mistakes. For instance, we may be unaware of our negative habits, but if at the age of 70, we detect that somewhere we have gone wrong, it is never too late to make amends. We cannot let life escape us.
The yogi who is content in knowledge, who is established in the self, who has disciplined his senses, to whom mud, a stone, and gold are alike, such a yogi is said to be established in yoga.
(VI:8)
He who remains even-minded with friends and foes, saints and sinners, dear and unpleasant ones, he ascends to great heights.
(VI:9)
Sometimes meeting a disagreeable person is just the test that’ll polish one’s inherent qualities that bring out one’s humanity—compassion, forgiveness, and patience.
A person who has attained equanimity of mind may even consider keeping his critics’ house near his, for too much praise from friends could be more detrimental to one’s mental health. A person who can stand up to his critics and face his own faults without a fuss is perhaps much better off than one who craves a constant ego massage.
Though such a person can walk with kings and not lose the common touch, and though all men count, but none too much, he should not be mistaken for a frivolous personality. On the contrary, people know they cannot take liberties with him. His gravity is like a majestic elephant, who is unperturbed by the barking dogs.
However, it does not imply that he becomes dry or insensitive. No, his heart bubbles with love. Like the sun whose rays fall on everyone alike—his love flows like an unstoppable font.
Free from desire and acquisition, confining to solitude, with his body, mind, and senses under control, a yogi should meditate on the Supreme Being.
(VI:10)
He should meditate in a pure environment, firmly saddled in a seat not too high or too low, covered with the holy Kush grass, protected with cloth, bringing his attention and senses in control, keeping his mind in focus, he should practice yoga for self-purification.
(VI:11-12)
Steadying his body, holding his head and neck in an erect posture, focusing on the tip of the nose, without his attention wandering, fearless and tranquil, steadfast in celibacy, mind under control, he should meditate with his attention absorbed in Me.
(VI:13-14)
Thus keeping his mind under control, the yogi with his attention on Me enjoys the bliss of nirvana pouring from Me.
(VI:15)
O Arjuna! Yoga cannot be practiced by one who eats excessively or too little, or who sleeps excessively or keeps awake in excess. It is for him who is balanced in action, diet, recreation, sleep, and waking. This is the yoga that removes sorrow.
(VI:16-17)
Lord Krishna holds moderation in action, diet, recreation, sleep, and waking to be the key elements in the path of yoga.
The instrument of the body needs to be fueled according to a person’s constitution and nature of work. However, food should not become a mental activity.
For instance, ascetics deny themselves a balanced diet, but tormenting the body does not eliminate their ego. The same goes for the obsession with fasting, especially on the birthday festivals of Divine incarnations.
We should bear in mind that Lord Krishna does not say one should be a vegetarian or a non-vegetarian. However, there appears to be another background to vegetarianism.
Lord Krishna’s cousin, Nemi Nath, also one of the Tirthankars of the Jain people, had the same kind of feeling of compassion. He was to be married, but until then there was no concept of vegetarianism in his people. The marriage was celebrated with great festivity, and many types of animals were killed for it. When he saw the birds being killed, he felt compassion for them and turned vegetarian. Since that time, the Jains have taken to vegetarianism and have carried it to such an extent that they try to preserve even the bugs and mosquitoes.
Examining the nature of sleep, one may ask the question: “Who sleeps?” We wake up in the morning and say, “I had a very nice sleep” or “I had very bad dreams.” It is the inner self who is always awake and reports dreams.
How much sleep one needs varies with the nature of work and one’s age. A child needs more rest than the aged. A physical worker needs more rest than a desk worker.
When his attention is under control, fixed on his Spirit, and released from all desires, then he is considered to have internalized yoga.
(VI:18)
Like a lamp in a windless place, which does not flicker, similarly a yogi whose attention is firmly absorbed in the Divine remains ensconced therein.
(VI:19)
In that thoughtless state, with his attention absorbed in the Divine, his intellect becomes enlightened by the Divine, through which he gets attuned to the Divine and rejoices therein.
(VI:20)
It is said that God made man in His own image to enjoy His image. Hence, a person must recognize his own image to enjoy God’s reflection on it. To recognize his own image, he has to recognize the self.
Lamps are many, but the light is the same. If we limit our attention to the lamp, there will be duality. But if our attention is upon the light, we go beyond it.
As we see the sun in the light of the sun, the intellect gets enlightened in the light of the Spirit. The enlightened intellect becomes the vehicle of the Spirit and takes the seeker to the epitome of his evolution.
He sees everything as an extension of the same ocean of love and plays in its waves. His joy is beyond words.
Lao Tze states:
“He who speaks of it does not know.
He who knows of it does not speak.”
Established in the experience of divine bliss, which is beyond the senses and perceived only by enlightened wisdom, he does not get derailed from it. Upon attaining God-realization, he knows there is nothing further to gain, and attuned to that state, he is unperturbed amidst the greatest calamity.
(VI:21-22)
Words have such a powerful impact that they can lead us into believing lies. To garner popularity, politicians tell good news, even if it is a lie. Some extreme cases clarify this picture, like Hitler. He lied to the German people that they were the master race. By pampering their ego, he succeeded in using them for his evil designs.
Though clouds hide the Sun, they also make it seen. Likewise, truth has an innate quality that it exposes falsehood. Hence, upon attaining realization, one does not look at the sky every day to be assured of the Sun’s presence.
In that state of enlightened awareness, one sees the Divine hand everywhere, so what is there to question? Everything settles so beautifully, and one is amazed watching the Divine hand working out everything.
That is not to say that such a person becomes an introvert or that he is not receptive to others, but that he goes beyond doubts. In the state of doubtless awareness, the ego part is missing.
Thus, a transformation takes place, and the person assumes his position as the Spirit. As he bubbles in the joy of Spirit, he can face the greatest calamity without being perturbed.
What detaches from sorrow is called yoga. It should be assiduously practiced from the heart with dedication, total concentration, and determination. Renouncing without exception all desires, and controlling all the facets of the senses with the mind.
(VI:23-24)
He should steady his intellect step by step with patience, channel his mind on the Spirit, not allowing his mind to distract except on his Spirit.
The mind is agitated and wavering. He should withdraw his mind from whatever distracts it and channel it back to his Spirit.
(VI:25-26)
He who is in bliss, who is peaceful within, whose passions are calmed, who is free of sin, and who is attuned to the Divine; such a sinless yogi, who has attained self-realization, with his self absorbed in the Divine, basks in the Divine bliss.
(VI:27-28)
His self absorbed in the Divine, he sees the self in all beings and all beings in the self.
(VI:29)
A seeker who experiences reunion with his Spirit experiences the collective Spirit pervading the universe. He sees the Spirit in every form of life.
A disciple once approached a Zen master for permission to take the name of Buddha. The master questioned, “Who asks?” The disciple experienced Satori. He realized that the Buddha was both outside and within.
He sees Me in everything and everything in Me. He is never apart from Me, nor am I ever apart from him.
(VI:30)
A man brought an elephant at night. As the stable was dark, each one felt it with his hands. One felt its trunk and described it as a drainage pipe. Another felt its ear and described it as a fan. Another felt its leg and described it as a pillar. The fourth stroked its back and claimed it was a throne. Their words were against each other because it was dark. The separation of minds would end if they had a candle in their hands.
Likewise, if we try to describe God in the darkness of ignorance, our words would go against each other. But when the light of the Spirit shines in our attention, we realize we are not apart from Him.
Our Lord Jesus Christ also affirmed:
“My father and I are one.”
The devotee who is thus connected to me and sees me in all beings, in whatever he engages, he remains engaged in me. (VI:31)
O Arjuna! He is a true yogi who sees with equanimity the pleasure and pain of others and sees the same within himself with equanimity. (VI:32)
People may do things differently, but the space inside them is no different. For instance, the space inside a jar may feel an identity apart from the space outside, but when the jar breaks, the space becomes the same.
Likewise, we begin with an individual identity, and then it goes on expanding to our family, tribe, etc. The sense of a separate identity continues in one form or another. For instance, a patriot’s ego stretches to the boundaries of his country, tribe, city, clan, or motherland. These boundaries are mental concepts, but Divine love is beyond them.
Arjuna addresses Lord Krishna:
“O Krishna, you have revealed to me this yoga of even-mindedness, but on account of the agitation in my mind, I do not comprehend its sense. The mind is restless, powerful, stubborn, and difficult to control.” (VI:33-34)
Lord Krishna responds:
“O Arjuna! True, the mind is restless and difficult to control, but it can be tamed through constant practice and non-attachment.” (VI:35)
The quality of life depends on the quality of attention. But attention can run in both positive and negative directions. Hence, its energy has to be yoked to the mastery of the Spirit.
Of course, too much discipline and regimentation can make a person dry and rigid. Hence, it has to be tempered with discrimination. Discipline need not be a battle with the mind, nor should it be mistaken for self-denial or self-torture. Ascetics spend a lifetime fighting the body, but self-denial or torturing the body does not overcome the ego.
“I know it is tough to achieve yoga by one whose senses are not under his control, but by harnessing the senses through discipline, it can easily be achieved.” (VI:36)
It is argued that whatever is suppressed bounces back. Such arguments overlook the fact that man does not live on an isolated island where he may do as he pleases. He lives in collectivity, where he has to consider the aspirations and needs of all.
The consideration of others’ needs entails a certain restraint, and without it, he may never succeed in attaining his own needs. For instance, if four people are hungry, should they grab all the food or make space for everyone at the table? If one is aroused by a beautiful woman, should he rape her? Freedom is like a bird accompanied by wisdom. If we want our freedom to be respected, the freedom of others has to be respected.
It is possible to both enjoy and control the whole range of one’s capacities if we get to understand ourselves better. Hence, Lord Krishna does not talk of taming the mind by suppression but by detachment.
They are two different things—we can be a master without suppressing the servant. In other words, the Spirit can be the master without suppressing the senses. The mastery of the Spirit is not severe or rigid but is loving and wise. Without its mastery, it is not possible to transcend the modes of nature that afflict the senses.
Arjuna questions:
“O Krishna! One may have faith, but due to the wanderings of the mind, one fails to control the senses and attain yoga. Where does such a one go?” (VI:37)
“O Mighty-Armed Krishna! Losing his moorings, rootless and deluded, does he not perish like drifting clouds? Please remove this doubt of mine, for there is none other who can dispel it.” (VI:38-39)
Lord Krishna responds:
“O Arjuna! He does not perish in this world or the next. Misfortune does not befall the one who performed benevolent deeds. Having dwelt in the realm of the righteous for many years, he gets reborn in the house of the pure and the auspicious.” (VI:40-41)
“The one who practiced yoga may take birth in the house of realized souls. But to obtain such a birth is very difficult in this world.” (VI:42)
“O Arjuna! In that birth, he regains the impressions of the Divine’s awareness from his former life. With this, he once again endeavors to achieve perfection.” (VI:43)
A quest latent with unspoken memory beckons us. It impresses upon our Spirit to take birth in a household conducive to the fulfillment of our past quest.
Our desires in this life shape the life to come. So why die without living? Why not direct our deepest desires to realize the self in this very lifetime?
“By virtue of his previous practice, he is spontaneously drawn toward the spiritual quest. Even the seeker of knowledge transcends the letter of the scriptures.” (VI:44)
Bookish knowledge is not true knowledge. Those who parrot the scriptures without experiencing them are like the blind leading the blind.
Truth does not need translation. Just as a mirror is of no use to a man without eyes, likewise, knowledge is of no use without experience. Knowledge is when we practice it in daily life and share its light with others.
“The yogi who practices thoroughly and cleanses his sins, little by little, over several lives, certainly facilitates the ultimate state.” (VI:45)
A yogi is considered superior to an ascetic, a scholar proficient in scriptures, and one who performs rituals.
“Therefore, O Arjuna, you should aspire to become a yogi.” (VI:46)
Perhaps, if Adam and Eve had listened to God, life on Earth would have been simpler. But they were curious—they had to know for themselves, experience, and evolve.
As we have inherited their genes, it is not uncommon to be curious. Curiosity stimulates the intellect, but its narrow shafts also intoxicate the brain. The more it drinks, the more it thirsts. Only the knowledge of the ultimate can quench that thirst.
Hence, it is not difficult to guess why Lord Krishna holds a yogi higher than a man of knowledge. The knowledgeable one uses the torch to show the way, but an enlightened yogi becomes the torch himself.
Furthermore, a man of knowledge develops an analytical mind. He rationalizes everything and questions God. The other extreme is a person who believes that God is in rituals and ends up faking it. He says yes to God but does not believe in His will.
Though he reads the signpost, he does not know how to put his attention within.
“Amongst all the yogis, the one who worships me with complete dedication and with his self absorbed in me, I regard him to be the highest.” (VI:47)
The mind is finite. It is not possible for the finite to know the infinite. But Lord Krishna reveals that the key lies buried in the innermost recess of the heart. We have to know how to use it.