Chapter 6
Minutes to read.
Chapter Six Summary
Special Note: There is two-fold (contradictory) knowledge in the Shrimad Bhagavad Gita. In Chapter 3, Verses 1-2, Arjuna states, "I am becoming distracted by your contradictory words." For instance, in Chapter 3, Verses 3-8, one who sits in one place, renouncing action (Karma Sanyasa), is called a hypocrite, and the Karmayogi (a devotee who practices while performing their duties) is declared superior. However, in Gita Chapter 6, Verses 10-15, one is instructed to sit in a specific posture in one place and concentrate on the tip of the nose. These verses (Chapter 6, 10-15) contradict Chapter 3, Verses 3-8.
- Gita Chapter 6, Verse 2: Lord Kaal provides details regarding the practices of both types of seekers. Regarding the worship of the Complete God, it is described in Gita Chapter 4, Verse 34 to obtain it from a Tattvagyani—meaning a Tattvadarshi Saint.
- Gita Chapter 6, Verses 1 to 9: Only a seeker who follows the proper method and receives the grace of the Complete God truly attains all happiness. This is because the Complete God is the true companion of a scripture-based seeker, which helps in stilling the mind. The Mind is actually Brahm (Kaal), and it fears the Complete God. Others who practice by abandoning scriptural methods remain unsuccessful.
- Gita Chapter 6, Verse 7: The Giver of the Gita provides knowledge of a God other than himself. He states that a devotee who has obtained Tattva-gyan and is initiated by a Tattvadarshi Saint (Paramatma Samahit) walks according to God's will. Such a person remains calm, undisturbed by pleasure, pain, honor, or insult, and remains happy in the will of the Supreme Lord. For them, nothing remains to be achieved except God-realization.
Subsequently, in Chapter 6, Verses 10-15, the Giver of the Gita details the methods of devotion prescribed by him, which is his own opinion contrary to the Vedas (since the Vedic method of practice is described in Gita 3:3-8). Therefore, in Chapter 6, Verse 32, it is said that the truly supreme seeker is one who performs scripture-based practice (Paramah Matah).
In Chapter 6, Verses 33-34, Arjuna asks: "O Lord, I do not believe that the mind can be controlled by the methods you have mentioned. Controlling the mind is like trying to stop the wind—meaning it is nearly impossible." In Verses 35-36, the Lord admits that while the mind is indeed very difficult to control, a victorious soul can control it with the support of the Complete Lord through scripture-based practice.
Summary of Gita Chapter 6, Verses 1–15
Summary of Gita Chapter 6, Verse 1:
One should perform the duties of devotion after understanding spiritual knowledge (Tattva-gyan). One should not perform spiritual practice with a specific worldly result or profit in mind—for example, thinking, "If I get a job, I will chant this many mantras" or "I will donate this much money." A person who practices without such desires, considering it their duty, is truly a Sanyasi and a Yogi (devotee). One who merely leaves home to live in a forest, eating grass, leaves, or fruit (renouncing food cooked by fire), is merely a renouncer of fire. Such a person is not a Sanyasi. Similarly, one who abandons daily essential activities is also not a Yogi/devotee. (6:1)
Summary of Gita Chapter 6, Verse 2:
One who does not renounce worldly desires and resolutions is not a Yogi/devotee. Know that true Yoga (devotion) is that which is performed after renouncing the desire for rewards. (6:2)
Summary of Gita Chapter 6, Verse 3:
Performing devotion with a selfless motive (Nishkam)—by renouncing worldly desires—is prescribed for a Muni (devotee). This is beneficial for the seeker’s welfare. (6:3)
Summary of Gita Chapter 6, Verse 4:
A devotee who is Yogarudh (absorbed in devotion) keeps their focus on the Mantra even while performing worldly actions. For example, just as a driver talks to a companion while driving a car/bus but still drives correctly, they are not solely obsessed with the act of driving. Similarly, a devotee performs devotion while working; their mind is not entirely immersed in the task. A seeker mature in such practice is called Yogarudh. (6:4)
Summary of Gita Chapter 6, Verses 5 & 6:
A selfless devotee performing true spiritual practice is their own friend. One who performs devotion with desires while still indulging in vices is their own enemy. (6:5–6)
Summary of Gita Chapter 6, Verse 7:
The Giver of the Gita says that a seeker who performs devotion to the Supreme God (Sacchidanand Ghan) even in heat-cold or joy-sorrow is truly situated in the Divine (Paramatma Samahitah). Such a person is a true devotee. (6:7)
Summary of Gita Chapter 6, Verses 8 & 9:
Those seekers whose inner-self is satisfied after knowing the complete spiritual knowledge—believing nothing more remains to be known—and whose soul (Kutasthah) has become pure, find no value in worldly objects. Such a Yogi is said to be immersed in the devotion of God. Such a special devotee maintains an equal perspective toward friends, enemies, well-wishers, those who hate, the righteous, relatives, and even sinners. (6:8–9)
Summary of Gita Chapter 6, Verses 10–15:
In these verses, the Giver of the Gita states his own opinion, which is contrary to the Vedas and also contrary to the Sukshma Veda.
Evidence from the Vedas: Yajurveda Chapter 40, Verse 15 states:
"Om krtu smara kilve smara krtum smara" Meaning: Knowing the chant of the name OM (ॐ) as the primary duty of human life, remember it; remember it with intense longing and remember it while performing your work.
"Vayu anilam amrtam atha idam bhasmantam shariram" Meaning: By remembering through the incoming and outgoing breaths until the end of the body (death), one will attain Amrtam (immortality), i.e., the Brahm Lok, through the chant of OM. (Yajurveda 40:15)
Evidence from the Sukshma Veda:
"Naam uthat naam baithat, naam sovat jaag re | Naam khate naam peete, naam seti laag re ||" Meaning: Chant the Name given by the Guru while performing daily chores. Chant upon waking up; do not sit idle while resting—chant the Name. No special posture or specific mudra is required. Sit however you sit comfortably during rest and chant. Chant before sleeping, while working after waking up, before eating, and remember God while drinking water.
"Meditation through Hatha Yoga is the Futile Opinion of the Giver of the Gita"
Summary of Gita Chapter 6, Verses 10 to 15: In these verses, the Giver of the Gita suggests practicing by sitting in one place through Hatha Yoga. However, Gita Chapter 3, Verses 3 to 8 says the exact opposite—stating that those who sit in one place and forcefully restrain their senses are hypocrites. If one remains sitting in one place, how will they sustain their livelihood?
Based on these verses (6:10-15), many innocent seekers today wander through "Self-Meditation Centers." Some claim two and a half hours of meditation is essential every morning and evening; others dance to the tunes of film songs. When they get tired, they lie down in Shavasana (corpse pose) and call that state of exhaustion or sleep the ultimate stage of meditation.
When someone asks, "Where should I focus my meditation?" the reply is often, "On the Trikuti (the third eye)." Where is the Trikuti? The seeker has no clue. Then they are told to focus between the eyebrows (where the nose ends and the forehead begins). The innocent seeker tries to follow the path shown by the ignorant guru. When nothing is achieved, the guru asks, "What did you see?" The seeker says, "Nothing." The guru then asks, "Did you hear any sound?" The seeker says, "Yes, I did." The guru replies, "That’s it! That is the Anhad Shabad (unbound sound)."
The ignorant guru then asks the seeker to press their eyelids with their fingers and asks, "Did you see any light?" The seeker says, "Yes." The guru exclaims, "That is the Jyoti-Swaroop (Luminous) God!" Thus, the seeker wastes their life with a blind guru. Meditation practice becomes a "Gyan Yagya" (sacrifice of knowledge), the fruit of which is heaven and worldly pleasures, followed by hell and the cycle of 8.4 million species based on karma. Even if the practice reaches a stage of being "thoughtless" (Nirvikalpa), the result is only heaven. Those who "meditate" for two hours by dancing and jumping achieve nothing at all.
Special Note: Gita Chapter 17, Verses 5–6 states that those who perform severe penance sitting in one place practice against the scriptures. They torture Me (the soul) and the Supreme God. Know those ignorant ones to be of demoniac nature. This is Vedic knowledge. Gita Chapter 3, Verses 3–8 is also Vedic knowledge. Chapter 6, Verses 10–15 is Kaal's personal opinion. We must accept the Vedic knowledge.
The Fruit of Meditative Trance (Samadhi)
Once in a forest, a seeker practiced meditation so intensely that he would remain absorbed in a trance (Samadhi) for several days without eating or drinking. Many other ascetics also lived in that forest. One day, a thought entered the yogi's mind: "I should go to the nearby village and drink some buttermilk (Chhaas/Lassi)." With this intent, the yogi went to the village before sunrise.
He knocked on a door. An elderly woman came out and asked the reason for his visit. The yogi said, "Mother, I want to drink buttermilk." The lady said, "Come in and sit, Mahatma Ji. I am about to churn the milk." She gave the Mahatma a proper seat and began churning.
It took about an hour to prepare the buttermilk. She then added salt, filled a glass, and said, "Maharaj, please drink the buttermilk!" Despite calling out repeatedly, the Yogi did not speak. She gathered the neighbors and explained, "This Mahatma came for buttermilk. I told him it would take an hour. He said, 'Fine, I will chant my prayers until then.' Now he won't speak."
(The Mahatma had thought that since it would take an hour, he might as well meditate. In meditation, one sees many internal visions. Those who get addicted to this see more inside than outside. Just as someone at a fair gets so busy watching plays and games that they lose track of time, internal "films" play for a seeker with advanced practice. He sits lost in those visions for hours or days. The Mahatma was in such a trance.)
The villagers also shouted, but he didn't budge. They decided to call his fellow ascetics. Two or three arrived and explained, "He is in Samadhi. Do not disturb him; he will wake up on his own." Years passed, but the seeker did not wake. Eventually, they built a hut over him. Thousands of years later, he finally woke up. (By then, the village was a ruin; no one was there.) The moment he opened his eyes, he said, "Mother, bring the buttermilk!"
Yaron vyarth ganvaye yogi, iccha miti na chaah | Uth murkha kahat hai puchat hai, lao maai chhaah || (The yogi wasted years, yet his desires did not perish. The fool wakes up and asks, "Mother, bring the buttermilk.")
Readers, reflect: If thousands of years of meditation could not erase the desire for a material object (buttermilk), what will those who "meditate" for two hours by dancing achieve? That seeker performed a "Meditation Yagya," the fruit of which was mentioned earlier. Without the Satnam (True Name) and a Complete Guru, the chronic disease of birth and death cannot be cured.
The essence of Chapter 6, Verses 5 and 6 is that a man is his own enemy by performing evil deeds. He is his own friend by performing good deeds—meaning he works for the welfare of his soul. Upon gaining the complete knowledge of the Supreme God and practicing according to the scriptures, the soul is its own friend; otherwise, it is its own enemy.
Who is a Yogi?
In Chapter 6, Verses 7–8, Kaal Brahm says: "O Arjuna, the seeker who remains equal in heat and cold, pleasure and pain, and honor and dishonor is an elevated soul; he is always absorbed in God. For him, stone, earth, and gold are all the same. Such a Yogi is said to have attained God."
In Chapter 6, Verse 9, the Lord says that the person who treats friends and enemies alike—meaning he is unbiased—and looks upon those who hate him, his relatives, and even sinners with the same vision, is truly a Yogi.
Points to Ponder:
All these qualities were already present in Arjuna, who was saying, "O Lord, I will not fight. Rather than gaining a kingdom by committing the sin of killing my own kin—my cousin brothers (the Kauravas) and relatives—I consider it better to survive by eating the food of alms." (Refer to Gita Chapter 2, Verses 4 and 6).
On one hand, the Lord (Kaal) tells Arjuna to fight. On the other hand, he tells Arjuna to become a Yogi. Carefully read the characteristics of a Yogi in Verses 7, 8, and 9 above. This self-evidently proves that the knowledge of the Gita is not from Lord Krishna, but spoken by Kaal (Brahm), whose sole purpose was to cause sin (massacres through war).
Simultaneously, he is also repeating the knowledge found in the Vedas. The characteristic of a Yogi (devotee) is that he should be non-violent, free from enmity, and a well-wisher of all. Yet, at the same time, Kaal is inspiring him to go to war. No one can practice non-violence or remain free from enmity during a battle.
Kabir, Kabira khada bazaar mein, sab ki maange khair | Na kaahu se dosti, na kaahu se bair || (Kabir stands in the marketplace, wishing well for everyone; he has neither friendship with any, nor enmity with anyone.)
Contradictions in the Knowledge of the Gita
The Gita contains two types of knowledge:
- Vedic Knowledge: Originally given by the Complete God.
- The Opinion of the Giver of the Gita: His own personal philosophy or doctrine.
In Gita 3:31, 6:36, 7:18, 13:2, and 18:70, the Giver of the Gita explicitly states, "My opinion is also in the Gita."
The Vedic knowledge described by Kaal Brahm (Jyoti Niranjan) is correct. For example, Gita 3:4–9 states that no person can remain without performing action even for a moment. Verse 6 explains that if one sits in one place, forcefully restraining the organs of action, their senses remain active and the mind remains restless. Such a person looks calm on the outside, but everything is churning inside; they are called a "hypocrite." In Verses 7–9, it is said: "O Arjuna! Instead of practicing Hatha Yoga by sitting in one place, perform actions with your senses. Do your daily chores while also performing devotion. One who does this is superior. Perform your duty according to the scriptures. Action is superior to inaction; if you do not work, even the sustenance of your body will not be possible." (This is Vedic Knowledge.)
- In contrast, Gita 6:10–15 presents Kaal’s personal opinion (the method to keep souls in his web). It states that a seeker (Yogi) should control their mind, senses, and body; being free from hope and possessions, they should live alone in a secluded place and engage their soul in devotion. Verse 11 describes the seating: a place on the ground covered with Kusha grass, a deerskin, and then a cloth. The seat should be neither too high nor too low. Verse 12 says that sitting on that seat, one should practice Yoga for the purification of the inner-self by focusing the mind and controlling the senses. Verses 13–15 clarify that by doing this, one attains the "peace" that resides in "Me"—meaning one stays within the web of Kaal.
However, in Verse 46 of this same Chapter 6, the doctrine of Verses 10–15 is contradicted. It states that a Karmayogi (the one described in Gita 3:3–8) who performs devotion while doing their duty is superior to ascetics (Tapasvis). A Karmayogi is superior even to those who have become orators by merely gathering knowledge but lack scriptural practice. A Yogi (devotee) is also superior to those who perform devotion only for the fulfillment of desires. "Therefore, Arjuna, be a Yogi."
- Readers, as you read the Gita now, deep mysteries will unfold. You will see the reality of the Gita; your eyes will be opened.
Consider this: Chapter 6, Verses 10 to 15 suggest practicing Yoga through Hatha Yoga on a specific seat for the "purification of the inner-self," not for liberation. Even if the inner-self is purified, if the correct "Name" (Mantra) is not received, the practice is futile—one only receives the benefit of a "Meditation Yagya." All Yagyas (Sacrifices) purify the inner-self. Performing Dharm Yagya (Charity), Dhyan Yagya (Meditation), Havan Yagya (Fire ritual), Pranam Yagya (Prostration), and Gyan Yagya (Study) brings humility and results.
It is like preparing a field for sowing (purifying the inner-self) but then failing to sow the seed. That prepared land is useless. Similarly, all spiritual practice is useless without the "Name" (Satnam). The fruit of Yagyas is like a prepared field that is left alone; if you keep adding water and fertilizer, only weeds and bushes will grow. They provide some minor benefit, but if a seed of wheat is sown, it provides fodder for animals and bread for humans. Similarly, to get the full benefit of the three worlds as written in the Gita, Arjuna must perform Yagyas and chant the name OM, having received it from a Complete Guru; this leads to "Mahasvarg" (Great Heaven).
(If one wants the absolute benefit, they must sow the seed of Satnam to reach the Immortal World and become eternal.)
Consider this: The Giver of the Gita told Arjuna that a Yogi succeeds in practice by observing the vow of celibacy (Brahmacharya). This leads only as far as heaven. Yet, Arjuna had two wives—Subhadra (Lord Krishna's sister) and Draupadi. This proves that the knowledge of the Gita was given by Kaal, which is a mixture of some truth and some falsehood.
Method of Attaining the Complete God and Information on the Prohibition of Fasting
Gita Chapter 6, Verse 16 Summary:
It is clarified here that spiritual practice (Yoga) is not successful through fasting (not eating food). In other words, fasting is completely forbidden, as is overeating. Excessive sleeping or remaining awake also acts as a barrier to a seeker's progress.
Gita Chapter 6, Verse 17 Summary:
Yoga (devotion) that destroys suffering is only successful through scripture-based practice. This means the path to Complete Liberation is only achieved by those who maintain a regulated diet and lifestyle, who perform devotion while carrying out their daily duties, and who sleep and wake in a balanced manner. (6:17)
Gita Chapter 6, Verses 18–19 Summary:
A person who understands spiritual knowledge (Tattva-gyan) and completely withdraws their mind from worldly objects is truly said to be (Yuktaḥ) engaged in devotion. (6:18) The senses of such a seeker become as steady as the flame of a lamp kept in a windless place, which does not flicker. This is the described state of the mind and senses of a Yogi (devotee) absorbed in the devotion of God from within the soul. (6:19)
Gita Chapter 6, Verse 20 Translation:
While practicing the stabilization of the mind, when it becomes steady (Uparamate)—meaning by practicing according to the previously described scripture-based opinion (Mat).
Note on "Mat": The essence of this "opinion" is to take initiation from a Complete Saint and remain dependent on the one Complete God with unwavering faith while staying within the rules of the Guru. It means being free from lust, anger, greed, attachment, and ego.
In that state, by seeing (knowing) one's status as a living being (Jiva) through self-knowledge (Atmanā), one becomes satisfied in the devotion of the Complete God (Ātmani). This means one understands the relationship between the Jiva (conditioned soul) and the Atma (soul) as being like ice and water. Just as ice is made from water, the soul has become the Jiva. As long as it is ice, it does not possess the active properties of water. Thus, ice is ice, and water is water. If someone says "ice is water," they are not truly knowledgeable. Similarly, if someone says "Jiva is Brahm (God)," they are ignorant. When ice is melted into water, it gains the properties of water. Likewise, when a Jiva is transformed back into its original state, it becomes an indestructible soul with God-like qualities.
The Essence:
Verses 16 to 32 of Chapter 6 state that by maintaining restraint in food, water, sleep, and wakefulness—meaning eating, drinking, and resting in moderation—one should perform regular scripture-based practice to attain the never-ending bliss (Complete Liberation) of the Complete God.
One must search for a Complete Guru who is a guide to the Complete God. Then, with a guileless heart and full faith, keeping the reality of the soul and the sufferings of the Jiva in mind, perform Yagyas. As described earlier (Uparamate), one who does not perform Yagya is a sinner/thief. These Yagyas must be performed through the Guru according to the method described in the scriptures (Matparah).
Only the devotion of the Complete God can grant complete salvation (Param-gati) and supreme peace. A seeker who correctly understands the distinction between God and the Jiva attains complete liberation.
Beings under Kaal (Brahm) consider Kaal to be the Supreme God; Kaal holds full responsibility for them. However, those who are the "Hansa" (souls) of Kabir Saheb are outside Kaal's reach. Therefore, it is said that those who worship Kaal consider him the "be-all and end-all," and Kaal keeps a close eye on them. Meaning: A worshipper of Kaal remains within the web of Kaal (Brahm), whereas one who worships the Complete God is outside the web of Kaal. For any seeker, spiritual practice is only considered successful if the senses are controlled by the mind; otherwise, it is not.
Controlling the Mind is Like Controlling the Wind
Summary of Gita Chapter 6, Verses 33–36:
In Chapter 6, Verses 33 and 34, Arjuna asked: "O Lord! Controlling the mind is like trying to control the wind—meaning it is nearly impossible."
In Chapter 6, Verses 35 and 36, Lord Kaal replied: "I agree that the mind is restless and difficult to subdue. Nevertheless, it can be brought under control through the practice of scripture-based devotion and through detachment (Vairagya), as per the method described in Verses 1 to 9 of this chapter. If the mind is not controlled, the Yogi fails—attaining hell instead of liberation."
Points for Readers to Consider:
Lord Shiva performs the very same spiritual practice that Kaal Brahm has prescribed. Even after practicing and maintaining detachment for 88,000 years, Lord Shiva could not bring the mind under full control. How, then, can an ordinary person or Arjuna control the mind? (For details, please read the summary of Chapter 3).
The knowledge provided by Lord Kaal (Jyoti Niranjan) is correct, but the method of practice he prescribed is incomplete and insufficient to subdue the mind. The effective spiritual practice is that which was revealed by Kabir Saheb: whether you live with your family or choose renunciation, you must take initiation from a Complete Saint who provides the Satnam and Sarnam. Perform scripture-based practice and do not act according to your own whims; only then can you be liberated from the web of Kaal.
Summary of Gita Chapter 6, Verses 37–39
What happens if a seeker's practice fails?
Consider this: In Verses 37 to 39, Arjuna asked: "O Lord, suppose a seeker (Yogi) starts practicing but gets distracted or wanders from the path in the middle—does he not meet a miserable end (durgati)? Does he not perish like a scattered cloud, belonging neither to the world nor to God?"
Summary of Gita Chapter 6, Verses 40–44:
In Verses 40 to 44, Lord Kaal answers that such a person belongs neither to this world nor to the next—meaning he ends up "belonging neither to the home nor to the ghat" (a common proverb for being stranded). His life becomes futile.
Kaal's Explanation: He says, "O dear Arjuna, anyone striving for self-upliftment who does not fall from the path of devotion does not meet an evil end." However, from Verses 40 to 44, he describes the fate of a seeker who has strayed from the path. Such a seeker loses everything and undergoes total destruction in the sense of his spiritual journey being halted. He suffers through the 8.4 million species and then, based on the merits of his previous virtuous deeds, he stays in heavens or celestial worlds for a fixed period (as described in the Vedas). After his merits are exhausted, he falls back to Earth. He may then take birth in the home of virtuous devotees.
The Conflict: Lord Kaal adds that such a birth is extremely difficult to obtain. When that person eventually gets a human birth, he practices according to his old nature/habits, which often lack scriptural injunctions. Consequently, he violates the scripture-based practice mentioned in the Vedas, leading his life to be wasted and resulting in his eventual downfall.
This is also clarified in Gita Chapter 9, Verses 20–21: "A seeker practicing according to the Vedas enjoys the fruits of his practice in celestial worlds like heaven and then, upon the exhaustion of those merits, falls back into the cycle of birth and death." This matches the evidence in Gita 6:40–44. Therefore, the translations provided by other commentators of Verse 40 are often incorrect, as they fail to see that the cycle of rebirth remains.
Evidence of a Yogi's Downfall:
Other translators often cite the example of Marichi Rishi, who strayed from his path and was reborn as a deer. That same soul of Marichi became Mahavira Jain, and there is a long list of his subsequent births in the cycle of transmigration. Commentators also give the example of Jad Bharata, a yogi who fell from his devotion.
The Story of Jad Bharata: In the Shrimad Bhagavatam (5th Canto, 8th Chapter, Page 265), the story of King Jad Bharata (son of Rishabhdev) is told: Jad Bharata was a yogi performing intense spiritual practice. One day, a pregnant deer, fleeing in fear, gave birth to a fawn and died. Out of compassion, Jad Bharata raised the fawn. Eventually, his attachment to the deer grew so strong that once, when the deer wandered off for two or three days, the yogi gave up food, water, and sleep in distress. At the time of his death, his mind was entirely focused on the deer. Consequently, because he strayed from his spiritual focus, he was reborn as a deer.
The Downfall: Other commentators argue that after suffering through the 8.4 million species, that soul took birth in a high-caste (Brahmin) family, practiced devotion, and attained liberation.
Points to Consider:
- Even if we accept this, the "downfall" (durgati) certainly happened. Who knows if one's devotion will succeed in the next birth or not?
- If liberation is only possible by being born into "high-caste" (Brahmin) families, then all other castes would be deprived of salvation.
Special Insight:
In God's home, there is no caste or religion. A soul endowed with devotional sanskaras (impressions) will be drawn to devotion wherever it is born. However, if one strays, suffering in the 8.4 million species is certain.
Consider a seeker born into a Brahmin family who took three consecutive births as a Brahmin while practicing. Near the end of his life, he saw the beautiful daughter of a cobbler (Chamar). He became captivated by her beauty but checked his mind. He refined his ill-intent into a noble wish, praying, "O God, may such a beautiful woman be my mother in the next birth."
Consequently, that seeker was born into the home of a cobbler. He first took initiation from Guru Ramanand and later obtained the "Name" from the Complete Guru Kabir Saheb, finally attaining liberation. That seeker was Saint Ravidas Ji.
Note: Readers should reflect on the quality of knowledge provided by other translators compared to these facts.
Discussion on Gita Chapter 6, Verses 40 to 44
Other translators have rendered Gita Chapter 6, Verse 40 as: "The destruction of a fallen seeker (one who has strayed from Yoga) occurs neither in this world nor in the next, because no one who performs devotion ever meets an evil end." Subsequently, they translate Verses 41–42 to say that the fallen individual attains celestial worlds like heaven and is then reborn in the home of people with pure conduct, and that such a birth is extremely rare in this world.
To support this translation, they provide the evidence of Jad Bharata, the yogi who strayed from his path due to his affection for a fawn. Consequently, his next birth was from the womb of a doe—meaning he attained the body of a deer (animal category). Later, he was reborn into a noble family and attained liberation.
Points to Consider: Gita Chapter 6, Verse 36 explicitly states that for one whose mind is not under control—meaning one who has strayed from Yoga (since only those with uncontrolled minds stray)—the path of Yoga/Salvation is dushprapya (difficult to attain), meaning they do not achieve liberation. Only that person who has their mind under control and does not stray from Yoga attains God through true spiritual practice.
The translation provided by other commentators for Gita 6:40–42 (that a fallen seeker never meets an evil end and attains heaven or noble birth) is directly contradicted by their own example of Jad Bharata. In that story, it is admitted that because he strayed from Yoga, Bharata attained the body of a deer.
Readers, please reflect: Does a creature that attains an "animal body" meet an evil end (durgati) or a supreme state (param-gati)? An animal body is the very symbol of an evil end. Enduring the suffering of heat, cold, hunger, and thirst; physical pain from hailstorms; no medical treatment when ill; dying in agony from hunger and thirst if a limb is broken; and living in constant fear of predators until finally being devoured by a tiger or other beast—these are all proofs of a great evil end (Maha Durgati).
Actually, the knowledge given by Brahm (the Giver of the Gita) in the Holy Shrimad Bhagavad Gita and the Holy Vedas is not capable of providing "Complete Liberation." A seeker practicing based on this knowledge attains heaven based on virtues and the bodies of other creatures (or hell) based on sins. Therefore, the Giver of the Gita himself says in Chapter 15 Verse 4, Chapter 18 Verse 62, Chapter 4 Verse 34, and Yajurveda Chapter 40 Verses 10 & 13, that only the Complete God can provide complete salvation. He instructs: "Go to the refuge of that God. For that, search for Tattvadarshi Saints, follow the path of devotion shown by them, and search for that Supreme Abode of the Lord, after reaching which a seeker never returns to this world. I (the Giver of the Gita) also take refuge in Him."
Special Evidence: Other translators claim that Jad Bharata, after living the life of a deer, was reborn in a Brahmin family of good conduct and was liberated.
Let's examine this: Bharata was the son of King Rishabhdev. Rishabhdev practiced for thousands of years and first made Bharata's son, Marichi, his disciple. After some years, he initiated Bharata. Bharata renounced the kingdom of Ayodhya and went to the forest for practice, where he strayed, attained the birth of a deer, met an evil end, and was destroyed.
Now, let us discuss the life of his worshipful father and Guru, Shri Rishabhdev Ji, who had not strayed from Yoga and continued his life-long practice after receiving initiation from a Guru according to Vedic methods. Shri Rishabhdev Ji is considered the founder and first Tirthankara of the holy Jain religion.
In his final days, Shri Rishabhdev Ji became a Digambara (nude), placed a stone in his mouth, and wandered the forest. Suddenly, a forest fire broke out. In that conflagration, Shri Rishabhdev Ji’s physical body was destroyed—meaning he died in the fire. (This evidence is found in Shrimad Bhagavatam Sudha Sagar, Chapter 9, Pages 280–281).
From the above account, readers should decide for themselves: Did Shri Rishabhdev Ji attain liberation or an evil end? Furthermore, the same soul that was Shri Rishabhdev Ji later became Baba Adam (Evidence: Page 154 of the book "Aao Jain Dharm Ko Jaane" / "Let us Know Jainism").
Followers of the Holy Christian and Muslim religions consider Hazrat Adam Ji to be their progenitor and leader. In other words, Hazrat Adam Ji is the foremost saint and head of both religions. Adam Ji had two sons: the elder named Cain and the younger named Abel. Out of jealousy, Cain murdered his younger brother, Abel. Subsequently, under a curse, Cain left his village and country. Baba Adam Ji had to face immense suffering. Later, another son was born, through whom Adam Ji’s lineage and devotion continued. Adam Ji died at the age of nine hundred. (Evidence is in the Holy Bible).
After his death, Baba Adam Ji became an ancestor in the Pitra Lok (realm of ancestors). Even while residing there, Baba Adam was not happy.
Evidence: In the biography of Hazrat Muhammad (written by Muhammad Inayatullah Subhani, pages 157 to 165), it is written:
"An angel took Hazrat Muhammad Ji up to heaven. There he saw other prophets and at one place saw a man who was crying while looking to his left and laughing while looking to his right. Upon Hazrat Muhammad Ji’s inquiry, the angel Gabriel explained that this is Hazrat Adam. Explaining the reason for the crying and laughing, Gabriel said that on the left, in Hell, his worthless descendants are suffering; seeing them, Hazrat Adam cries. On the right, in Heaven, his virtuous descendants are living happily; seeing them, he laughs."
Readers, please reflect: Hazrat Adam Ji is the same soul as Shri Rishabhdev Ji. By performing that specific practice, he became an ancestor in the Pitra Lok located in the upper heavens. The very practice by which the leader of two holy religions (Christianity and Islam) and a prominent figure of the Holy Jain religion could not achieve complete liberation. When he himself is not happy in this Earthly realm or the heavenly realm, how could his disciple and son (Bharata), who had strayed from the path, achieve the supreme state?
Similarly, Shri Rishabhdev Ji’s grandson (son of Bharata), Marichi, who had not even strayed from Yoga and practiced according to the Vedas after taking initiation from his grandfather Rishabhdev Ji, also met an evil end (durgati). He endured the lives of dogs millions of times, obtained the births of donkeys millions of times, and suffered in the bodies of other creatures millions of times. He only spent eighty lakh (8 million) times as a deity enjoying virtues in heaven, only to fall back into hell. Later, he became the twenty-fourth Tirthankara of Jainism, "Shri Mahavira Jain." Shri Mahavira Jain Ji started 363 (three hundred sixty-three) hypocritical doctrines (pakhand mat). This is the result of the spiritual practice performed according to the Gita and Vedic knowledge given by Brahm (Kaal).
(Evidence: The book "Aao Jain Dharm Ko Jaane", pages 294 to 296, written by Praveen Chandra Jain (M.A. Shastri), published by Smt. Sunita Jain, Jambudweep, Hastinapur, Meerut, Uttar Pradesh.)
The above details prove that a seeker who strays from Yoga is destroyed; he belongs neither here nor there. Even if he takes birth in a noble family here, he will leave the world one day. In the hereafter, once his virtues are exhausted, he will be cast out from there as well. Therefore, he meets destruction.
The essence of Chapter 6, Verse 43 is that due to the influence of practice performed before straying from Yoga, he strives to attain God in a human body. It is only because of the devotional earnings accumulated before straying that he obtains births in heavenly worlds and noble families (as mentioned in Verses 41-42). After exhausting that previous devotional earning, whenever he eventually receives a human body, he tries to practice devotion due to previous impressions (sanskaras).
Verse 44 states that due to that previous wavering nature, even a seeker curious to attain God ends up violating the actual method of chanting the Name of God as described in the true scriptures. In other words, he falls once again.
Summary of Gita Chapter 6, Verse 45
Gita Chapter 6, Verse 45 states that a seeker who does not stray from the path of Yoga continues to perform the spiritual practices described in the Vedas in every birth. Their nature becomes steady. By practicing diligently so that their Yoga is not destroyed—meaning upon meeting a Tattvadarshi Saint and following the path of devotion shown by them—they renounce the worship of Brahm (Kaal) performed in many previous births, become free from sins, and attain the Complete God; that is, they achieve the supreme state.
In Gita Chapter 18, Verse 66, the Giver of the Gita says:
Sarvadharmān parityajya mām ekam sharanam vraja | aham tvā sarvapāpebhyah mokshayishyāmi mā shuchah || (66)
Word-for-word meaning:
- (Sarvadharmān Parityajya): Renouncing all my religious rituals and forms of worship in me (Brahm).
- (Ekam Sharanam Vraja): Go into the refuge of that one unique Supreme God—the one who has no equal in power or the ability to bless.
- (Aham Tvā Sarvapāpebhyah Mokshayishyāmi): I will release you from all your sins, i.e., make you free.
- (Mā Shuchah): Do not worry.
The Essence: The Lord giving the knowledge of the Gita is saying, "Hand over to me (leave in me) all the worship you have performed for me over many births; then I will liberate you from all sins."
What is the Reason?
We have been performing spiritual practices according to the Vedas for ages. We exhaust the earnings of that devotion by residing in heaven or by attaining high worldly positions like kingship. After gaining the knowledge of a Tattvadarshi Saint, we will no longer desire any facility of the world of Kaal (Brahm). We will leave that virtuous earning to Brahm. This will make us debt-free.
Then, the suffering we would have had to endure in hell or in the bodies of other creatures due to our sins will no longer have to be faced. After going into the refuge of the Complete God, the previous laws of Brahm no longer apply to us. In the world of Brahm, it is mandatory to experience the fruits of virtues and sins separately. Upon taking refuge in the Complete God, we relinquish the earnings of the Mantra of Brahm (Brahm-shabad), and we are released from our past sins. Subsequently, that sin-free Yogi attains the supreme state—attaining Complete Liberation. He is never born again.
Who is a Complete Yogi?
In Chapter 6, Verse 46, Lord Kaal states that a seeker of the Satnam is superior to ascetics (Tapasvis), superior to the "wise" (Gyanis) described in Gita Chapter 7, Verses 16 to 18, and superior to those who perform actions with worldly desires (Sakam-karmi). Therefore, O Arjuna, become a Karmayogi (a seeker of the Name).
Points to Consider:
A Yogi is defined as one who has subdued the mind and senses. This is nearly impossible, yet there is no liberation without subduing the mind.
- The mind was not controlled even by Lord Brahma, as he became infatuated with his own daughter.
- The mind was not controlled by Lord Shiva, as he became infatuated with the Mohini form assumed by Lord Vishnu and pursued her with lustful intent, resulting in the discharge of semen.
- The mind was not controlled by Lord Vishnu, who, while in the form of Varaha (the boar) to slay Shankhasura, was captivated by the Earth-goddess and engaged in intimacy with her.
(These aforementioned evidences are present in the Puranas). Now, readers should consider this for themselves: if the minds of the heads of the three worlds—Lord Brahma, Lord Vishnu, and Lord Shiva—were not subdued despite performing the practices described in the Vedas, then what hope is there for an ordinary seeker?
In Chapter 6, Verse 47, it is said that among all seekers, those who keep full faith in "Me" (Kaal) are acceptable to me. Whether one performs devotion to Brahm, Parabrahm, or Purnabrahm, it must be done with faith to receive the full benefit of that deity. However, these seekers of mine (Kaal) are also absorbed in incomplete practice because even the worshippers of Brahm (Kaal) are not saved from the punishment of their deeds (Karma-dand).
The Giver of the Gita, in Gita Chapter 7, Verse 18, calls the salvation (Gatim) attained through his worship Anuttam (inferior/bad). Then, in the Holy Gita Chapter 18, Verse 62, he signals that if one wishes to attain supreme peace in the form of complete liberation and the place known as Satlok, one must take refuge in that Supreme Lord (Purnabrahm).
Gita Chapter 4, Verse 32 states that God Himself describes the complete Tattva-gyan in detail. Chapter 4, Verse 34 adds that only Tattvadarshi Saints know that Tattva-gyan; receive knowledge from them, and then, through the devotional mantras prescribed by them, that Supreme Lord will be attained.