The Best Yogi

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śrī bhagavan uvāca

pārtha naiveha nāmutra vināśas tasya vidyate

na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati 

Here, Kṛṣṇa's teaching bears repetition:

"Sincerity is our only true capital. One who is sincere will never be defeated. Sincerity is invincible."

  Arjuna is concerned about rules. He wants to follow dharma. He knows about the rules for society.  He is worried that if he breaks those rules, he may end in hell. Kṛṣṇa has told him, "Don't worry so much about the rules and rituals of the Vedas. Dedicate yourself to God. The rules will follow."

Arjuna is puzzled about the distinction between karma-yoga, and jñāna-yoga.  He likes the idea of giving it all up and going away. Perhaps he could just be a yogi  and sit in meditation. So he asks Kṛṣṇa to explain the yoga  system. In the end, Arjuna concludes this is just too complicated. What if someone gives up his dharma  and takes to this mystic yoga and later finds he can't follow all the rules? There must be a special hell for such fallen yogis.

Here, again, Kṛṣṇa tells him not to worry. It is not the perfection of yoga that counts, but the sincere attempt to advance towards the infinite, towards God, in our daily lives. We get credit for that and no one can take it from us. Since the yoga system has God realization as its ultimate goal it is an auspicious practice and no one who is trying his best need fear degradation.

Kṛṣṇa continues, "Even the unsuccessful yogi ascends to the higher realms, whereupon he later takes a pious birth in the home of a good family, or in the home of transcendentalists who are wise. If he must take birth again, he is well-born. In this way he revives the divine consciousness of his former life and makes progress to ultimate success. There is no loss or diminution on the path. By the influence of his former yoga practice he is drawn to yogic principles and a higher life. Such a soul transcends the rituals and rules of the Vedas and becomes inspired by dedication.  

Kṛṣṇa reminds Arjuna that sincerity is invincible. Sincerity is appreciation for the truth, but must be borne out through our actions. It is not merely an abstract concept; our sincere appreciation for truth should be  demonstrated in terms of adherence to our principles, chastity and a determined pursuit of the ideal.

Whether one practices yoga for a short time only and achieves a higher birth, or whether one engages in a deeper practice and makes progress birth after birth, the sincere yogi advances. Sometimes it is necessary to take one step backwards before leaping two steps forward.

Kṛṣṇa concludes:

"When with renewed effort, the yogi returns to the path and enges himself sincerely, he makes quick progress. Purified from worldly attachment, he attains the goal after many lifetime and reaches the higher domain.  In My opinion, such a  yogi  is better than an ascetic, better than a mere spiritual philosopher, and better than a karma yogi. So, Arjuna, be a yogi."

But remember, Arjuna, the greatest of yogis is one who abides in me with faith and worships me alone. The greatest of yogis dedicates himself to me in loving service. The greatest of yogis finds transcendental perfection through surrender to Me."

At the end of the Sixth Chapter, Kṛṣṇa has revealed to Arjuna more specifically that the culmination of all kinds of  yoga practice is found in bhakti-yoga.  

In the Sanskrit text, Kṛṣṇa says "bhajate yo mam."  In the first six chapters, the Lord has explained the beginning process of dedication as "work without attachment" or niṣkāma-karma-yoga.  This practical action should be informed by transcendental knowledge, or jñāna.  In a sense, these two practices when combined reach the eight-fold path of yoga.  The eight-fold path of yoga mentioned in the sixth chapter, then, is the culmination of the practices mentioned before. But all these different yogas are aimed at developing love of God, or bhakti. Bhakti  is the personal path of surrender to Kṛṣṇa  who is identified in the Bhagavad-Gita as the Supreme Personality of Godhead.

Kṛṣṇa has explained the ontology of being in the second chapter. He has described the nature of epistemology or transcendental knowledge and its source in the fourth chapter.  He has explained the importance of ethics and ethical behavior in the third and fifth chapters. And He has carefully described the system for practicing yoga here in the sixth chapter.  

Now, in the middle six chapters of the Bhagavad-Gita He will turn his attention to the very nature of devotion and divine love. In these chapters,  He will explain the process of direct surrender to the Supreme Lord, Bhagavan.  In this verse at the end of the Sixth Chapter, he introduces this idea by proclaiming the superiority of this devotee to all other kinds of yogis:

Based on the commentaries of Baladeva Vidyabhushana and Vishvanatha Chakravarti Thakura, My guru maharaja, His Divine Grace Bhakti Rakshaka Shridhar Dev Goswami Maharaja and his beloved disciple Bhakti Sundar Govinda Maharaja, President Acharya of Shri Chaitanya Saraswat Math published the following translation in "The Hidden Treasure of the Sweet Absolute":

 "The best of all yogis  is the devotee who has full faith in the authoritative pure devotional scriptures and who adores Me, Kṛṣṇa, with all his heart, hearing and singing My divine glores, rendering all services unto Me. This is My opinion."

श्रीभगवान् उवाच

पार्थ नैवेह नामुत्र विनाशस् तस्य विद्यते

न हि कल्याणकृत् कश्चिद् दुर्गतिं तात गच्छति ६.४०

प्राप्य पुण्यकृतां लोकान् उषित्वा शाश्वतीः समाः

शुचीनां श्रीमतां गेहे योगभ्रष्टोभिजायते ६.४१

अथवा योगिनाम् एव कुले भवति धीमताम्

एतद् धि दुर्लभतरं लोके जन्म यद् ईदृशम् ६.४२

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्

यतते च ततो भूयः संसिद्धौ कुरुनन्दन ६.४३

पूर्वाभ्यासेन तेनैव ह्रियते ह्य् अवशोपि सः

जिज्ञासुर् अपि योगस्य शब्दब्रह्मातिवर्तते ६.४४

प्रयत्नाद् यतमानस् तु योगी संशुद्धकिल्बिषः

अनेकजन्मसंसिद्धस् ततो याति परां गतिम् ६.४५

तपस्विभ्योधिको योगी ज्ञानिभ्योपि मतोधिकः

कर्मिभ्यश् चाधिको योगी तस्माद् योगी भवार्जुन ६.४६

योगिनाम् अपि सर्वेषां मद्गतेनान्तरात्मना

श्रद्धावान् भजते यो मां स मे युक्ततमो मतः

६.४७

śrībhagavān uvāca

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati 6.40

prāpya puṇyakṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭobhijāyate 6.41

athavā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṃ loke janma yad īdṛśam 6.42

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam
yatate ca tato bhūyaḥ saṃsiddhau kurunandana 6.43

pūrvābhyāsena tenaiva hriyate hy avaśopi saḥ
jijñāsur api yogasya śabdabrahmātivartate 6.44

prayatnād yatamānas tu yogī saṃśuddhakilbiṣaḥ
anekajanmasaṃsiddhas tato yāti parāṃ gatim 6.45

tapasvibhyodhiko yogī jñānibhyopi matodhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna 6.46

yoginām api sarveṣāṃ madgatenāntarātmanā
śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ
6.47

Sincerity is Invincible

Bhagavad-Gita Sixth Chapter

The Path of Yoga:

Meditation and Practice

by 

Michael Dolan/ B.V. Mahayogi

At the conclusion of the Sixth Chapter of the Bhagavad-Gita, Krishna continues his explanation of how the yogi realizes the Paramatma. He says,

"The yogi sees Me in all beings, and also sees every being in Me. A self-realized soul sees Me everywhere. One who sees Me everywhere and everything in Me, is never lost. The yogi who knows God as the Supersoul within all creatures worships Me and remains always in Me. He is a perfect yogi who,sees the true equality of all beings, in joy or sadness, O Arjuna!"

Now, at this point, Arjuna has some doubts. It is wise to remember that the Bhagavad-Gita is a conversation. Krishna explained everything in the beginning of the book. But Arjuna's questions lead us to a deeper, more nuanced understanding.  He is, after all, a warrior. While it seemed appealing to him to abandon his dharma and karma for the path of eight-fold yoga, he is learning that it is not so easy. It seems difficult to him to follow so many rules. Arjuna says:

"I can't see it, Krishna. The mind is too restless and fickle. This mystic yoga system is impossible. It's harder to control the mind than the wind. I just don't see how permanent steadiness (sthiräm sthitim) can follow from this yoga which you have spoken. You teach equal vision in happiness and distress. I think this is impossible. It may last for a couple of days, but the mind is fickle.  We may be able to treat friends and neutral parties equally. But we can never be impartial with our enemies who criticize us. How are we to see God within their hearts? The mind is unblanced. We will never be able to treat them with kindness. Even if we could see the Paramatma in their hearts, we wouldn't keep that vision for long. The mind is too restless. I don't believe it's possible to maintain such equilibrium.  

Krishna accepts Arjuna's criticism, but goes beyond his doubts:

 "O mighty-armed:  of course it is difficult to curb the restless mind; but through contant practice and detachment it is possible. Self-realization is difficult work. But one who controls the mind is controlled through absorbtion in the Atma is assured of success, in my opinion."

According to the commentary of Baladeva Vidyabhushana, Krishna teaches here that the mind is always difficult to control. But if we see the temporal nature of the sense objects and control the mind through spiritual realization,  the mind will focus on the inner happiness of the atma.  In this way, the mind becomes steady. Balancing our material tendencies with the practice of tasting the bliss of the ātmā one becoes freed from the mind's  restless nature. In this way, we gie up the taste for material sense objects. Krishna explains here that as a chronic disease is cured after a long time by constant application of the correct medicine under the proper directions of the expert doctor, the uncontrollable mind is controlled. Krishna teaches that by practice of constant meditation on the Supreme Lord under the directions of the authorized guru, and by avoiding association with the sense objects. It is possible to bring the mind under control. [Pataïjali confirms this. abhyāsa-vairāgy

aṁ tan-nirodhaḥ One controls the mind through practice and renunciation. Patañjali Sutra 1.12]

Krishna addresses Arjuna as "O mighty- armed" as if to say, O Arjuna, you are mighty-armed: you defeated the bravest warriors in battle, and even fought Shiva to a stand-still. Will you be defeated by the mind? You are really mighty-armed only if you can defeat the best of warriors, the mind, with the weapon of yoga. He calls Arjuna "O son of Kuntī" as if to say, "Don't be afraid. I will certainly help the son of my father’s sister, Kuntī."

Every conversation is an exchange. Krishna wants something here. He wants Arjuna to fight. But Arjuna wants something too. He is determined to understand his true position before he fights. He does not mind taking up arms. But he does not want his soul to perish in the fight. This is one of his underlying problems. So here he wants to know what happens if one is unsuccessful in yoga.  What if one fails? Despite constant endeavor, one may fail for many reasons. What happens then?

Arjuna said:

"What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism? O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?This is my doubt O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt."

Arjuna is concerned. What if one doesn't follow the process perfectly? The whole idea of yoga seems quite impossible.  Krishna reassures him.

The Blessed Lord said:

"Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil. Sincerity is invincible."

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सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ६.२९

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ६.३०

सर्वभूतस्थितं यो मां भजत्य् एकत्वम् आस्थितः

सर्वथा वर्तमानोपि स योगी मयि वर्तते ६.३१

आत्मौपम्येन सर्वत्र समं पश्यति योर्जुन

सुखं वा यदि वा दुःखं स योगी परमो मतः

६.३२

अर्जुन उवाच

योयं योगस् त्वया प्रोक्तः साम्येन मधुसूदन

एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्

६.३३

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्

तस्याहं निग्रहं मन्ये वायोर् इव सुदुष्करम् ६.३४

श्रीभगवान् उवाच

असञ्शयं महाबाहो मनो दुर्निग्रहं चलम्

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ६.३५

असंयतात्मना योगो दुष्प्राप इति मे मतिः

वश्यात्मना तु यतता शक्योवाप्तुम् उपायतः ६.३६

अर्जुन उवाच

अयतिः श्रद्धयोपेतो योगाच् चलितमानसः

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति

६.३७

कच्छिन् नोभयविभ्रष्टश् छिन्नाभ्रम् इव नश्यति

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ६.३८

एतन् मे संशयं कृष्ण छेत्तुम् अर्हस्य् अशेषतः

त्वदन्यः संशयस्यास्य छेत्ता न ह्य् उपपद्यते

६.३९

श्रीभगवान् उवाच

पार्थ नैवेह नामुत्र विनाशस् तस्य विद्यते

न हि कल्याणकृत् कश्चिद् दुर्गतिं तात गच्छति ६.४०

sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ 6.29

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati 6.30

sarvabhūtasthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ
sarvathā vartamānopi sa yogī mayi vartate 6.31

ātmaupamyena sarvatra samaṃ paśyati yorjuna
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ
6.32

arjuna uvāca

yoyaṃ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām
6.33

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram 6.34

śrībhagavān uvāca

asañśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate 6.35

asaṃyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyovāptum upāyataḥ 6.36

arjuna uvāca

ayatiḥ śraddhayopeto yogāc calitamānasaḥ
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati
6.37

kacchin nobhayavibhraṣṭaś chinnābhram iva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi 6.38

etan me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ
tvadanyaḥ saṃśayasyāsya chettā na hy upapadyate
6.39

śrībhagavān uvāca

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati 6.40