Bhagavad Gita - Chapter 12 - Shloka (Verse) 9

व्याख्या--अथ चित्तं समाधातुं ৷৷. मामिच्छाप्तुं धनञ्जय--यहाँ 'चित्तम्' पदका अर्थ 'मन' है। परन्तु इस श्लोकका पीछेके श्लोकमें वर्णित साधनसे सम्बन्ध है, इसलिये 'चित्तम्' पदसे यहाँ मन और बुद्धि दोनों ही लेना युक्तिसंगत है।

यदि इस प्रकार यानी जैसे मैंने बतलाया है उस प्रकार तू मुझमें चित्तको अचल स्थापित नहीं कर सकता? तो फिर हे धनंजय तू अभ्यासयोगके द्वारा -- चित्तको सब ओरसे खींचकर बारंबार एक अवलम्बनमें लगानेका नाम अभ्यास है उससे युक्त जो समाधानरूप योग है? ऐसे अभ्यासयोगके द्वारा -- मुझ -- विश्वरूप परमेश्वरको प्राप्त करनेकी इच्छा कर।

Having first presented the doctrine, he states another means for attaining the Lord -- Athetyādinā (by 'Atha' etc.).

Ekaṁ ālambanaṁ sthūlaṁ pratimādi (One support, gross idol etc.), samādhānaṁ (concentration). Tataḥ (From that) abhyantare (within), citta ekāgryam (concentration of mind) in the universal form (viśvarūpe).

For one unable to do this, he states another means for attaining Himself.

Atha (If) evam ukta prakāreṇa (by the method thus stated) asi a-samarthaḥ (you are unable) samādhātuṁ (to concentrate), sthāpayitum (to fix) chittam (the mind) mayi (in Me) yathā syāt tathā achalam (so that it may be unwavering). Tataḥ (Then) abhyāsaḥ (practice) is the repeated fixing (punaḥ punaḥ sthāpanam) of the mind (cittasya), having withdrawn it (samāhṛtya) from everywhere (sarvataḥ), on one support (ekasminn ālambane), either internal (ābhyantare) or external (bāhye) such as an idol (pratimādau). Tat pūrvakaḥ yogaḥ (The Yoga preceded by that) is samādhāna lakṣaṇaḥ (characterized by concentration). Tena abhyāsa yogena (By that Yoga of practice) ichchha (desire), prārthayasva (pray) āptum (to attain) māṁ viśvarūpam (Me, the universal form).

Saṁbodhayan dhananjaya iti (Addressing as Dhananjaya) -- just as by the strength of the practice of archery you have acquired wealth from kings and cattle from Bhīṣma etc., similarly by the Yoga of practice asi yogyaḥ (you are capable) āhartum api (of acquiring even) mām (Me), iti.

He speaks to one who is unable to hold the universal form -- Atha iti (Now). Atha (If) na śaknoṣi (you are not able) samādhātuṁ (to concentrate), niveśitum (to fix), dhārayituṁ (to hold) chittaṁ (the mind) achalaṁ (unwavering) mayi viśveśvare (in Me, the Lord of the universe). Tataḥ tarhi (Then) abhyāsa yogena (by the Yoga of practice).

Abhyāsaḥ (Practice) is the repeated fixing (punaḥ punaḥ sthāpanam) of the mind (cittasya), having withdrawn it (samāhṛtya) from everywhere (sarvataḥ), on one support (ekasminn ālambane), either internal (ābhyantare) or external (bāhye) such as an idol (pratimādau). Tat pūrvakaḥ yogaḥ (The Yoga preceded by that) is samādhāna lakṣaṇaḥ (characterized by concentration). Tena abhyāsa yogena (By that Yoga of practice) ichchha (desire), prārthayasva (pray) āptum (to attain) māṁ viśvarūpam (Me, the universal form) He Dhanaṁjaya.

Atha (If) na śaknoṣi (you are not able) sahasā eva (suddenly) samādhātuṁ (to concentrate) sthiraṁ (steadily) mayi (in Me). Tataḥ (Then) ichchha (desire) āptum (to attain) mām (Me) abhyāsa yogena (by the Yoga of practice).

Ichchha (Desire) āptum (to attain) mām (Me), the ocean of innumerable auspicious qualities such as natural, boundless, excessive beauty, goodness, friendship, affection, compassion, sweetness, profundity, generosity, valor, power, prowess, omniscience, truthfulness of desire, truthfulness of resolve, Lordship over all, and being the cause of all, and who is hostile to all undesirable things (nikhilaheyapratyanīke), by the Yoga of the practice of memory (smṛtyabhyāsayogena) which is deeply imbued with immense love (niratiśayapramegarbha), having attained steady concentration of mind (sthiraṁ cittasamādhānaṁ).

Here he states the easy means for one who is incapable -- Atha iti (Now).

Tarhi (Then) yadi (if) na bhavasi śaktaḥ (you are not able) dhārayituṁ (to hold) chittaṁ (the mind) mayi (in Me) evam (in such a way) yathā bhavati sthiraṁ (as it becomes steady). By the Yoga of practice (yoga-abhyāsaḥ) which is characterized by the repeated remembrance (anusmaraṇa) of Me, having withdrawn (pratyāhṛtya) the distracted mind (vikṣiptaṁ chittaṁ) again, ichchha (desire), prayatnaṁ kuru (make effort) prāptum (to attain) māṁ (Me).

Atha (Now), the intention of Arjuna -- 'How is steady concentration of mind possible in You, who were entirely unseen before, for one whose mind is attracted by the desires for sound etc.?' -- having understood this, He instructs the means for that -- Atha chittam iti (Now the mind).

Even if it is impossible sometimes, it is still not something not to be instructed; and the instruction of that means would be futile. To this He says -- Sahasā eva iti (Suddenly itself). 'Sthiram' (steady) is an adverb (kriyāviśeṣaṇam). Since the mind is of a fickle nature, its qualification as steady is not appropriate. 'Atha' is used in the sense of a question, or it is resting in the sense of 'if'. 'Tataḥ iti' (Then) means due to the inability to concentrate the mind directly. Similarly, the meaning of the words 'Atha' and 'Tataḥ' should be understood in the subsequent text also.

What is the subject of practice? And how is its possibility (śakyatvam)? Or how is attainment of You by that? To this He says -- Svābhāvike iti (Natural).

The adoption of the group of qualities is with the intention that people are especially attached to one who has qualities that cause the avoidance of others (itaraparihārahetubhūtaguṇavati). This very intention will be clearly expressed in 'madguṇānusandhānakṛta' (done by contemplating My qualities). The way in which those respective qualities attract the mind should be contemplated as far as possible.

The statement of being the cause of all is for love due to fatherhood and for wonder.

Even in a qualified person, they might become detached even by seeing a minor fault, therefore the statement of hostility to all undesirable things (nikhilaheya-pratyanīkatva) is made to avoid that. 'Niratiśaya prema garbhe' (impregnated with supreme love) is said to avoid adverse practice (viparītābhyāsa) like in the case of gold etc.

Repeated fixing (punaḥ punaḥ sthāpanam) on a support is abhyāsaḥ (practice); that itself is Yoga. The cessation of the mind by practice and detachment is also stated earlier in this treatise, the Yoga Shāstra (yōgānuśāsane). To exclude the practice alone as the direct cause of attainment without interruption, 'sthiram chitta samādhānaṁ labdhvā' (having attained steady concentration of mind) is said.

आत्म विकास की जो साधना भगवान् ने पूर्व श्लोक में बतायी है वह अपरिवर्तनीय है। साधक को अपना मन भगवान् के चरणों में स्थिर करके बुद्धि के द्वारा उस सगुण रूप के पारमार्थिक स्वरूप को पहचानना चाहिए। इन दोनों प्रक्रियाओं का सम्पादन करने के लिए अत्यन्त सूक्ष्म बुद्धि और मन की एकाग्रता की आवश्यकता होती है। सम्भवत एक सामान्य पुरुष के समान अर्जुन को यह अनुभव हुआ कि इस मार्ग का सफलतापूर्वक अनुकरण करना उसके लिए असंभव ही है। करुणासागर भगवान् श्रीकृष्ण अपने शिष्य के मुख के भावों को समझकर यहाँ एक अन्य उपाय का वर्णन करते हैं।यदि तुम स्थिरतापूर्वक अपने चित्त को मुझमें समाहित नहीं कर सकते हो? तब एक उपाय यह है कि तुम अभ्यासयोग का पालन करो। इस अभ्यासयोग को पूर्व में इस प्रकार बताया गया था कि? जहाँ कहीं यह चंचल और अस्थिर मन विचरण करता है? उसे वहीं संयमित करके आत्मा के ही वश में लाना चाहिए। संक्षेप में? जब कभी कोई साधक अपने मन को चुने हुए ध्येय विषय में समाहित करना चाहता है? तो उसका चंचल मन ध्येय से हटकर विजातीय प्रवृत्तियों के प्रवाह में विचरण करने लगता है। यहाँ उपदेश यह दिया गया है कि जब कभी मन इस प्रकार विचरण करना प्रारम्भ करे साधक उसी क्षण उसके ध्यान को एकत्र कर पुन भगवान् के दिव्य रूप में स्थिर करने का प्रयत्न करे।प्रत्येक साधक को यह स्वीकार करना पड़ेगा कि ध्यानाभ्यास के समय? किसी एक अवधि तक भी? मन सर्वथा ध्येय वस्तु का ही चिन्तन करने में सफल नहीं होता है। कुछ ही क्षणों में मन का अपने कल्पना जगत् में विहार करना प्रारम्भ हो जाता है। उसका यह विहार करना अपने आप में इतनी बड़ी समस्या नहीं हैं? जितनी बड़ी वह बन जाती है? जब यह साधक भी मन के द्वारा अपहृत हुआ उसी कल्पना लोक में ले जाया जाता है। योगेश्वर श्रीकृष्ण केवल यही उपदेश देते हैं कि हमको अपने दिव्य पथ को त्यागकर मन के लुभाने में नहीं आना चाहिए।यत्रतत्र विचरण करने वाले उपद्रवी मन का ध्यान ध्येय बिन्दु में ही समाहित करने के लिए साधक में मन से अलग रहकर उसे साक्षीभाव से देखते रहने की क्षमता होनी चाहिए। मन के साथ तादात्म्य हो जाने पर तो जहाँ मन वहाँ हम? ऐसी स्थिति हो ही जायेगी। इसलिए? मन को संयमित करने के लिए साधक को मन से अलग होकर अपने में ही निहित उस क्षमता के साथ तादात्म्य करना चाहिए? जो मन से भी श्रेष्ठ है और उस पर शासन करके उसे अनुशासित कर सकती है। मन से श्रेष्ठ उसका शासक है? विवेक अर्थात् बुद्धि। बुद्धि की विवेकसार्मथ्य के द्वारा ही हम उससे निम्नतर मन को अनुशासित कर सकते हैं।यह उपाय उन लोगों को लिए बताया गया है जो पूर्व श्लोक में वर्णित विहंगम मार्ग का अनुसरण नहीं कर सकते हैं। दीर्घकाल तक अभ्यासयोग की साधना करने पर हमारा मन इस प्रकार अनुशासित हो जायेगा कि हम आत्मविकास के साक्षात् साधन का अभ्यास करने में समर्थ हो जायेंगे? जिसका वर्णन पूर्व के श्लोक में किया गया है।यदि यह भी सम्भव न हो तो

"Atha" (Now/If)—thus. Without the intense descent of the Lord's Power (Shaktipata), and without the grace of the Guru's feet propitiated for a long time; "Avesha" (Absorption) is difficult—thus "Abhyasah" (Practice - is prescribed).

Now, for those unable to perform meditation on the Saguna Brahman, according to the varying degrees of inability, he enjoins three means with three verses: first, the practice of meditating on the Lord in an external object like an idol; if unable to do that, the performance of Bhāgavata duties (dharmas); if unable to do that, the abandonment of the fruits of all actions -- Athetyādinā (by 'Atha' etc.).

Atha (Now), in the alternative (pakṣāntare). Chet (If) na śaknoṣi (you are not able) samādhātuṁ (to concentrate), sthāpayituṁ (to fix) chittaṁ (the mind) mayi (in Me) yathā syāt tathā sthiraṁ (in such a way as it becomes steady). Tataḥ (Then) abhyāsaḥ (practice) is the repeated fixing (punaḥ punaḥ sthāpanam) of the mind (chetasaḥ), having withdrawn it (samāhṛtya) from everywhere (sarvataḥ), on one support (ekasminn ālambane) like an idol etc. Tat pūrvakaḥ yogaḥ (The Yoga preceded by that) is samādhiḥ (concentration). Tena abhyāsa yogena (By that Yoga of practice) ichchha (desire), yatasva (make effort) āptum (to attain) mām (Me).

He Dhanaṁjaya -- Jitvā (Having conquered) bahūn śatrūn (many enemies) āhṛtavān asi (you have acquired) dhanam (wealth) for Rājasūya etc. Evam (Similarly) jitvā (having conquered) manaḥ śatruṁ (the enemy which is the mind) āhariṣyasi (you will acquire) tattvajñāna dhanam (the wealth of knowledge of reality). Iti (This) na tava āścharyaṁ (is not a wonder for you). Iti (This) is the meaning of the address.

Now (nanu), since the mind is fickle (manas-cañcalatvāt), how can it be steady (sthiraṁ syāt) tvayi (in you)?

Therefore, He says (āha) -- Atha iti (Now). Dhanaṁjaya iti -- an address (sambodhanaṁ) for the purpose of warning (sāvadhānārthe).

Atha chet (But if) na śaknoṣi (you are not able), na bhavasi samarthaḥ (you are not capable) samādhātuṁ (to fix) sthiraṁ chittaṁ (the steady mind) mayi (in Me).

Tadā (Then) abhyāsa yogena (by the Yoga of practice) -- in the form of hearing (śravaṇa), repeated remembrance (anusmaraṇa) of Me etc. -- ichchha (desire), yatasva (make effort) āptum (to attain) mām (Me). The meaning is, having reflected, be intent on effort.

Atha (If) chet (you are not able) na śaknoṣi (you are not able) samādhātuṁ (to concentrate), sthāpayituṁ (to fix) sthiram (steady), achalam (unwavering) chittaṁ (mind) mayi (in Me) yathā avochaṁ (as I said) evam (thus).

Tataḥ paśchāt (Then afterwards) abhyāsa yogena (by the Yoga of practice). Abhyāsaḥ (Practice) is the repeated fixing (punaḥ punaḥ sthāpanam) of the mind (chittasya), having withdrawn it (samāhṛtya) from everywhere (sarvataḥ), on one support (ekasminn ālambane).

Tat pūrvakaḥ yogaḥ (The Yoga preceded by that) is samādhāna lakṣaṇaḥ (characterized by concentration). Tena abhyāsa yogena (By that Yoga of practice) ichchha (desire), prārthayasva (pray) āptum (to attain), prāptuṁ (to attain) māṁ viśvarūpam (Me, the universal form), He Dhanaṁjaya.

Atha iti (Now) is in the alternative (pakṣāntare). He instructs the secondary means (anukalpam) when the primary means (mukhyakalpa) is impossible.

Chet (If) na śaktaḥ asi (you are not able) samādhātuṁ (to fix) sthiraṁ (steady) chittaṁ (mind) mayi (in Me), the unrestricted Yoga (aniṣiddho yogaḥ) is not accomplished. Tarhi (Then) ichchha (desire) āptum (to attain) mām (Me), sthirīkṛtya (having made it steady) tat (that) abhyāsa yogena (by the Yoga of practice).

अथ if? चित्तम् the mind? समाधातुम् to fix? न not? शक्नोषि (thou) art able? मयि in Me? स्थिरम् steadily? अभ्यासयोगेन by the Yoga of constant practice? ततः them? माम् Me? इच्छ wish? आप्तुम् to reach? धनञ्जय O Arjuna.Commentary Abhyasa Yoga Abhyasa is constant practice to steady the mind and fix it on one point the practice of repeatedly withdrawing the mind from all sorts of sensual objects and fixing it again and again on one particular object or the Self. The constant effort to separate or detach oneself from the illusory five sheaths and identify oneself with the Atman is also Abhyasa. If you are not able to fix your mind and intellect wholly on the Lord all the time? then do it for some time at least. If your mind wanders much? try to fix it on the Lord through the continous practice of remembrance. Resort to the worship of the images of God? feeling His Living Presence in them. This will also help you.Why did Lord Krishna address Arjuna by the name Dhananjaya here Surely there is some significance. Arjuna conered many people and brought immense wealth for the Rajasuya Yajna performed by Yudhishthira. For such a man of great powers and splendour? it is not difficult to coner this mind? and obtain the spiritual wealth of knowledge of the Self. This is what Lord Krishna meant when He addressed Arjuna by the name Dhananjaya.

Atha, if, however; na saknosi, you are unable; samadhatum, to establish, in this way as I have described; cittam, the mind; sthiram, steadily, unwaveringly; mayi, on Me; tatah, then; O Dhananjaya, iccha, seek, pray; aptum, to attain; mam, Me, as the Cosmic person; abhyasa-yogena, through the Yoga of Practice.
Practice consists in repeatedly fixing the mind on a single object by withdrawing it from everything else. The yoga following from this, and consisting in concentration of the mind, is abhyasa-yoga.

Now, if you are unable to focus your mind immediately on Me in deep meditation, then seek to reach Me by the 'practice of repetition (Abhyasa Yoga)'. By the repeated practice of remembrance full of immense love, concentrate your mind on Me the ocean of manifold attributes innate to Me like, beauty, affability, friendliness, affection, compassion, sweetness, majesty, magnanimity, heroism, valour, might, omniscience, freedom from wants, unfailing resolves, sovereignty over all, being the cause of all etc., and being antagonistic to all that is evil. All these attributes are of unlimited excellence in the Supreme Person.