Link to purport by A C Bhaktivedanta Swami Srila Prabhupada

Transcript of Bhakti-Shastri class on this verse by Chaitanya

We are discussing 6th Ch where we are studying the concerns of Arjuna about practising Astanga Yoga, we discussed about progressive realizations

In the progressve realization of Absolute Truth:

Verses 27-28 talks about Brahman relaization

29 talks about Parmatama realization (all living beings are situated in spiritual level)

30-31 talks about Bhagavan realization (the word Mam comes very clearly so we can make out it is referring to Bhagvan realization)

32 gives the conclusion that we should see all living beings equally based on their spiritual equality as parts of Sri Krishna as particles of absolute truth depending upon what is the level of realization of the yogi.

The name Brahman, Parmatama and Bhagvan are used interchangeably within Vedic literature this is imp concept to understand that there are terms and there are concepts for example in Bhagavatam in the beginning it is said that Sri Krishna is the source of all incarnations, in SB 1.3 Krishnastu Bhagvan Svayam, it makes it clear over there but afterwards the Bhagvatam uses the word Sri Krishna and Sri Vishnu interchangeably so in the pastime of Prahllad Maharaj Krishna’s name may come, Lord Vishnu’s name comes, and eventually Narshimha Dev appears, so after giving the technical classification of the terms, the term may not always be used in the same technical sense everywhere, because it involves multiple speaker, multiple context, multiple threads of conversation, so in one sense we have technical differences between Krishna and Vishnu, Sri Krishna is the source of all incarnation then after making that one point, the Bhagavatam for all practical purposes uses the term interchangeably, Even the RasapanchaAdhya section the term Krishna Govinda these are the terms which are used but then at the end Vishnu is used so we should understand the term and concept the concept are intellectual and terms are verbal and they are both tools for comprehension, tool for deeper understanding now when we use terms and we use concepts we are all trying to get understanding of the absolute truth and these terms may not always be used in the same sense at all times just like Krishna may be used to refer to Vishnu and Vishnu may be used to Krishna. Although there is technical differentiation in a normal conversational sense it is not that technical differentiation is always be adhere to so similarly when the word Brahman, Parmatama and Bhagvan are used sometimes the word Brahman is also used to refer to Absolute Truth in the personal aspect, and the word Parmatama may also be used to refer to Absolute truth in personal aspect, Sri Krishna may be referred to as parmatama, Sri Krishna may be referred to Brahman as well we see in Vishnu Sahastranam, it is not that Sri Vishnu is always referred to as Bhagvan he is referred to as Parmatama and Brahman also. So the point is when we have to understand the words we have to refer to broader philosophy and specific context then we can understand what this word refers to. So we have to understand the overall philosophical message, then we have to look at the specific context then we understand what this term in this context means, the scripture has to always understood in context, the text and context are integrally related if we separate the two we will not get proper understanding. Now Brahman, Parmatama and Bhagvan these are progressive level of realization we understand this from the understanding what the Brahman means, what the word Paramatama means, Brahman means all pervading none personal effulgence of the absolute truth, then Paramatma means localized manifestations of the absolute truth and Bhagvan refers to all attractive transcendental person, all three are transcendental and spiritual, In these verses27-28 Brahman, 29 Paramamtma and 30-31 Bhagvan the yogis is moving to higher and higher level of spiritual realization so these verses can be interpreted differently and different Acharys has interpreted in different ways to develop the flow of thought so this is one way of looking at it where we understand the progression systematically, now when we talk about different Acharya interpreting things differently the point is Krishna’s word can have unlimited import, unlimitedd doesn’t mean any and every import is right, Krishna’s word has unlimited import but ultimately Krishna’s message has conclusion and whatever import is with consistency with the conclusion we can use that.but if some statements are not in consistency with the conclusion that import will not be usable / acceptable, unlimited doesn’t mean that even mayavadi interpretations are right the interpretation has to be consistent with overall philosophical message but once it is consistent the words can have different meanings so we are looking at a particular flow of thought which is based on Acharya’s commentary no doubt but as Acharyas have different context they gave different meanings. Yogis moves forward in higher and higher realizations, 

—

Sama-darshanah

Darshana: direct sight or philosophical insight like deity Darshan there are six philosophical system which is called Shad Darshans. Philosophy is meant to give insight so Dharsan can refer to both and here the word Sama-darshanah is used – equal vision can be referred to for seeing the soul the super soul or the both 

Sama-darshanah can result from seeing soul or Supersoul or both

5.18: both visions are latent

6.29: primarily vision of Supersoul

Does 6.29 support Mayavada? One sees absolute truth everywhere.

Actually Mayavadis propositions are much more than oneness, characteristic of MayaVada in not just oneness, but also the sense that everything else is illusion, there is only Brahman and the Tattva Traya jiva, jagat and jagdisha are all products of illusions that is the proposition of maya vad that is offensive proposition that is definitely not supported by BG. 

Mention of Krishna as self reference Mam:

Krishna’s role in Dhyana-yoga

6.14: mac-cittoyuktaasitamat-parah: Can be object (not goal) of meditation

Here Sri Krishna is referred as object of meditation doesn’t have to be the goal of meditation. What is the diff between object and goal? A student may have physics as the object of study but the goal of study is not physics the goal of study may be student wanted to go to America and in America the student wants to be prosperous, be famous get a lucrative job, so physics may not be the object of interest primarily object of interest is money and fame and physics is a tool to that. So in the process of Yoga the yogis can have two attitudes about Sri Krishna one is Sri Krishna is the absolute truth who is my goal and the other is Krishna is the object of meditation and by doing so I will go to higher reality so it is not necessary 

6.15: mat-samsthamadhigacchati: Attains my abode / attains my position (spiritual sky)

6.30: yomam …Culmination of dhyana-yoga: Unbreakable perception of himself (6.30ab) and relationship with himself (6.30cd)

Here it is culmination of Dhyan Yoga is leading to Bhakti Yoga.

Srila Prabhupada when he was correlating Dhyan Yoga with Bhakti Yoga he would generally quote 6.47 which is very categorical, among all yogis Bhakti Yoga is the highest one who thinks of Me always. 

Progression from 6.29-32

6.29: Sees all beings in the atma

6.30: Sees all beings in Me

6.31: “The all-pervading one= Me” seer is the yogi who is always situated in me.

Which means Sri Krishna is saying the person who is having vision of 29 and 30 they are the same. In 6.29 we see all pervading one as atma here atma refers to as paramatma, paramatama and I are the same.

 

Now let us go to Arjuna’s question, Arjuna is going to ask here

  • 33-37: Dealing with the mind, the main obstacle in yoga

Bg 6.33

arjuna uvāca

yo ’yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām

Word for word: 

arjunaḥ uvāca — Arjuna said; yaḥ ayam — this system; yogaḥ — mysticism; tvayā — by You; proktaḥ — described; sāmyena — generally; madhu–sūdana — O killer of the demon Madhu; etasya — of this; aham — I; na— do not; paśyāmi — see; cañcalatvāt — due to being restless; sthitim — situation; sthirām — stable.

Translation: 

Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

 

yo ’yaṁ, what you have told Krishna this system of yogas, tvayā proktaḥ, what you have talked to me, sāmyena, it focused on sāmye, oneness of perception, so Sri Krishna has talked about Samdarshina, Samya has come again and again equanimity equality of emotion and perception so etasyāhaṁ na paśyāmi, I don’t see it, now it is interesting to see Arjuna is using word Pasyami, Krishna has used Pasyami just two verses earlier 6.30 Yomam Pasyati Servatra I see everything but Arjuna has used the same word etasyāhaṁ na paśyāmi, so Krishna you are saying that I should have equal vision everywhere so I don’t think it is possible for me, I can’t see like that etasyāhaṁ na paśyāmi, I can’t see everyone equally, cañcalatvāt sthitiṁ sthirām, the mind is not stable it is not in steady situation it is in restless situation, cañcalatvāt, it is constantly restless, so now Sri Krishna is being told by Arjuna you are saying I should see all living beings equally but I don’t think I can see Yudhistira and Duryodhana equally, I can’t see Karna and Bhima equally, I can’t see Shakuni and (Vidura) and people on my side equally, it is difficult. So it seems impractical to me yo ’yaṁ yogas tvayā proktaḥ, what you have spoken. So you see Arjuna is expressing submission as well as reservation. Submission is I will do whatever you say and reservation is I can’t do whatever you say. We may say how can both be there, actually submission and reservation, submission is I am not saying what you are saying is wrong, if we say that what somebody is saying is wrong that can be offensive so Arjuna is not offensive he is submissive, he is expressing submission what you are saying is ok, but it is not practical for me, it is not possible for me. There is submission you have spoken this but reservation is I can’t do this. So it is interesting combination submission and reservation, and we see this even in Dhruva Maharaj, when Narad muni gave him two sets of instruction, sometimes parents chastise and it has not to be taken seriously, it is small thing you couldn’t sit on your father’s lap next day your father will allow you to sit and he said children don’t take such things seriously, often children fight among themselves and they again play together and what if you are not a child if you are grown up not only physically but also spiritually for such people honour and dishonour is the same. So even if you are dishonoured don’t bother about such things treat honour and dishonour equally, So Nard Muni told Dhruva by check mating him if you are at this level don’t take it seriously and if at other level still don’t take it seriously. So what does Dhruva said he has expressed submission but he has also expressed reservation he said but actually I am in intermediate stage, because Kshatriya blood is running within me I cannot tolerate insult, so just accepting it is not possible for me, I need a way to get even I need a way to show father and others that I can get a kingdom bigger then this what to speak on lap of my father who is seating on the throne I want a throne which is bigger than my father’s and that will be exclusive throne, not my father’s lap who is seating on the throne, in fact not my father my whole dynasty, that is the only way the feeling of insult, the feeling of dishonour which is burning inside me will be resolved so please tell me a way, he accept that your instructions are true but I am not at that level to follow your instructions. Sometime we are told when we have given an instruction just follow the instructions. It is a good attitude to aspire for but we need not have to put aside our intelligence if we are not able to do that we should express that we cannot do this. Sometimes we hear that everyone should chant 64 rounds in a day, now it is a good aspiration to chant 64 rounds but it may not be practical all the time. So Arjuna expresses realistic reservations over here, see our aspiration is very lofty we want to be pure devotees of Sri Krishna, always absorbed in the remembrance of Sri Krishna so we want to go towards that but how do we go towards that, see in spiritual life there are stars and there are stairs. Stars are what we aspire for, stairs are the steps we need to take to go there. If we look to the stars and never look at the stairs then we don’t move, thinking O it is so high there and if we look only at the stairs and not look at the stars then we may not feel inspiration, just by taking one step at a time I can eventually get there so we need stars and the stairs, so here Arjuna is expressing submissive reservation. I cannot see this practical for me. It is not practical for me because the mind is restless cañcalatvāt sthitiṁ sthirām. Cañcala is restless and then he will elaborate on this, So Prabhupada explained in the purport that it was difficult even for Arjuna, now some people may argue Prabhupada writes in various places that there is no record of Arjuna having practiced the system of Astanga Yoga ever. Now some people will say Arjun went to forest and he did mediation for example when he was in Himalayas when he wanted to please Lord Shiva he was seating on Yogic asana and doing meditation or he was doing other kinds of meditation which involved yogic meditation so we have to understand that, that is not astanga yoga, seating in Yogic asana doesn’t make a person Yogi, or practicing astanga yoga, a devotee can also sit on Yogic Asan and do Bhakti Yoga, so when we see that Arjuna seating on yogic asana and meditating to please Lord Shiva to get weapon and later from Indira, so Arjuna’s goal was not to get Samadhi and Brahman realization he is doing demigod worship at that time and why he is doing demigod worship that is part of Bhakti Yoga for him, he wanted to serve Sri Krishna and whatever is required for that he is ready to do that. So if he needs weapon he takes it from Shiva and Indira so in Mahabharata what is shown is, a devotees is not deprived of benediction from other devatas also he is quite capable in worshiping other devatas and getting their benediction also but ultimately what empowers a devotee is Sri Krishna’s mercy. So Arjuna is not doing astanga yoga or demigod worship he is simply doing Bhakti Yoga, he is using other aspects of vedic culture as part of his devotional service. Arjuna doesn’t do Yogic Sadhana with Yogic Sadhaya in mind. Like Yama and Niyama can be practiced by people from other paths also including Bhaktas similarly seating on Yogasana can be done by others also and that doesn’t make Arjuna Yogi. So the point we are making is Arjuna has never done Astanga yoga as a sadhana to get liberated from material existence, he might have done some tapsya to appease Lord Vishnu that time he might have sat on Yogic Asana but that doesn’t make Arjuna astanga yogi.

End of transcription.