Class summary for Oct 7, 2025 - BG Chapter-6, Slokas: 26 - 30
Summarized by: Yamini
Samatvam means treating happiness and sorrows or any dualities the same way.
By default we all want to be happy, but we acquire all the desires and lock ourselves in the gift of sorrows and throw away the keys.
Mahatmas are a good example of samatva at how they treat pain and sorrow the same. Most of them like Ramana Maharshi or Chinmayananda have suffered physical ailments, but never let the pain effect their happiness.
We have a huge mountain of prarabda karma given to us at birth, which we have to exhaust in this lifetime. Although we exhaust some of it we accumulate more in terms of sanchita karma.
Lord Krishna says, when you surrender to me fully, I will clear out all the accumulated Karmas.
Prarabdha karma is what we are born with and our body has to go through the effects of it and sanchita karma effects the soul. Prarabdha karma is like an arrow that was released before you were born. No matter how enlightened our soul is, we still have to go through the effects of it.
By default we all want to be happy, but we acquire all the desires and lock ourselves in the gift of sorrows and throw away the keys.
Mahatmas are a good example of samatva at how they treat pain and sorrow the same. Most of them like Ramana Maharshi or Chinmayananda have suffered physical ailments, but never let the pain effect their happiness.
We have a huge mountain of prarabda karma given to us at birth, which we have to exhaust in this lifetime. Although we exhaust some of it we accumulate more in terms of sanchita karma.
Lord Krishna says, when you surrender to me fully, I will clear out all the accumulated Karmas.
Prarabdha karma is what we are born with and our body has to go through the effects of it and sanchita karma effects the soul. Prarabdha karma is like an arrow that was released before you were born. No matter how enlightened our soul is, we still have to go through the effects of it.
Verses 26-28
When the restless mind wanders, one should bring it back and focus it on God.
Great happiness comes to the person whose mind is calm, and who sees everything in connection with God.
The yogi, who is united with God, becomes free from material desires, and achieves the highest state of happiness.
When we are constantly in control of our mind and identify ourselves as one with God, we will be freed from the materialistic world.
Mind is always asthira and chanchala. The minute we sit down to concentrate or meditate on God, there are so many other thoughts and chores come to mind that constantly distract us.
We are always in a waiting room to get to that realized state. The furthest of chairs is to ease passion for materialistic things. Subtle body needs to be calm. From the causal body perspective, we need to do karma yoga to exhaust the vasanas.
One question comes up if we should have the ‘desire’ for realization. Although it is also a desire that can bond us like any other desire, it is better to have this positive kind of desire.
We can only achieve this by constant practice.
Kids are not interested in money or gold as much as smaller things like toys or chocolates. Similarly, when we realize real happiness, all others start to feel frivolous.
When the restless mind wanders, one should bring it back and focus it on God.
Great happiness comes to the person whose mind is calm, and who sees everything in connection with God.
The yogi, who is united with God, becomes free from material desires, and achieves the highest state of happiness.
When we are constantly in control of our mind and identify ourselves as one with God, we will be freed from the materialistic world.
Mind is always asthira and chanchala. The minute we sit down to concentrate or meditate on God, there are so many other thoughts and chores come to mind that constantly distract us.
We are always in a waiting room to get to that realized state. The furthest of chairs is to ease passion for materialistic things. Subtle body needs to be calm. From the causal body perspective, we need to do karma yoga to exhaust the vasanas.
One question comes up if we should have the ‘desire’ for realization. Although it is also a desire that can bond us like any other desire, it is better to have this positive kind of desire.
We can only achieve this by constant practice.
Kids are not interested in money or gold as much as smaller things like toys or chocolates. Similarly, when we realize real happiness, all others start to feel frivolous.
Gurudev’s video:
Just like we control the car and bring it back in line when it is slipping, we need to bring our mind back in control whenever we are derailing from the path or goal we have set.
Whenever we sit down to meditate or pray, our mind start to remember a lot of other things. We should immediately try to bring it back to focus.
A good place to start is to perform sadhana without expectations. There is no way to measure how many days it takes or how much effect it has. We just need to keep doing it with faith.
Just like we control the car and bring it back in line when it is slipping, we need to bring our mind back in control whenever we are derailing from the path or goal we have set.
Whenever we sit down to meditate or pray, our mind start to remember a lot of other things. We should immediately try to bring it back to focus.
A good place to start is to perform sadhana without expectations. There is no way to measure how many days it takes or how much effect it has. We just need to keep doing it with faith.
Verses 29-30
The true yogis see all living beings in God and God in all living beings
For those who see God everywhere and see all things in God, He is never lost, nor are they ever lost to Him.
The yogi while engaged in activities, identifies as one with God and sees him in all beings
A true yogi is who sees all living beings as equal and responds to the joys and sorrows of others as if they were their own.
Verse 31 clarifies that being a yogi does not mean leaving all worldly activities and sitting to the side and meditating. It clearly says that the yogi is still engaged in daily activities yet identifies himself as one with God.
When we identify ourselves with our body, we see a lot of differences between us and everyone.
Our happiness also identifies with making the body happy. This happiness is personal and cannot be shared.
When we identify ourselves with our mind, we see lesser differences.
The happiness expands to over time like reminiscing past memories. The happiness can be multiplied by reminiscing it multiple times.
When we identify ourselves with our intellect, we see no differences. We start seeing all equally.
In this state, we can experience eternal happiness.
Story: Once Rama asks Hanuman to explain their relationship. He says, as a body perspective I am your sevak, at mind perspective I am your fpart, but if we look at the intellect perspective you and me are the same. It explains the following concepts.
Dvaita- I am different and lord is different and I will pray to God
Vishista Dvaita - I am a part of God
Advaita- Me and God are the same.
Knowledge is the awareness of our ignorance. Once we gain knowledge (sravanam), we reflect (mananam) and we observe that (nidhidhyasanam)
We need to have gratitude for everything and everyone around us and worship brahman in everyone.
Story: Ramakrishna paramahamsa used to go out of chamber at night without the knowledge of his devotees and clean the bathrooms of the people who used to help clean the ashram. His thinking was that they were helping clean the ashram and its his duty to help clean their place. Moral is that if you see oneness in all, we do not see the differences in either social or moral or monetary level.
The true yogis see all living beings in God and God in all living beings
For those who see God everywhere and see all things in God, He is never lost, nor are they ever lost to Him.
The yogi while engaged in activities, identifies as one with God and sees him in all beings
A true yogi is who sees all living beings as equal and responds to the joys and sorrows of others as if they were their own.
Verse 31 clarifies that being a yogi does not mean leaving all worldly activities and sitting to the side and meditating. It clearly says that the yogi is still engaged in daily activities yet identifies himself as one with God.
When we identify ourselves with our body, we see a lot of differences between us and everyone.
Our happiness also identifies with making the body happy. This happiness is personal and cannot be shared.
When we identify ourselves with our mind, we see lesser differences.
The happiness expands to over time like reminiscing past memories. The happiness can be multiplied by reminiscing it multiple times.
When we identify ourselves with our intellect, we see no differences. We start seeing all equally.
In this state, we can experience eternal happiness.
Story: Once Rama asks Hanuman to explain their relationship. He says, as a body perspective I am your sevak, at mind perspective I am your fpart, but if we look at the intellect perspective you and me are the same. It explains the following concepts.
Dvaita- I am different and lord is different and I will pray to God
Vishista Dvaita - I am a part of God
Advaita- Me and God are the same.
Knowledge is the awareness of our ignorance. Once we gain knowledge (sravanam), we reflect (mananam) and we observe that (nidhidhyasanam)
We need to have gratitude for everything and everyone around us and worship brahman in everyone.
Story: Ramakrishna paramahamsa used to go out of chamber at night without the knowledge of his devotees and clean the bathrooms of the people who used to help clean the ashram. His thinking was that they were helping clean the ashram and its his duty to help clean their place. Moral is that if you see oneness in all, we do not see the differences in either social or moral or monetary level.
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