Bhagavad Gita - Chapter 17 - Shloka (Verse) 16

व्याख्या -- मनःप्रसादः -- मनकी प्रसन्नताको मनःप्रसाद कहते हैं। वस्तु? व्यक्ति? देश? काल? परिस्थिति? घटना आदिके संयोगसे पैदा होनेवाली प्रसन्नता स्थायीरूपसे हरदम नहीं रह सकती क्योंकि जिसकी उत्पत्ति होती है? वह वस्तु स्थायी रहनेवाली नहीं होती। परन्तु दुर्गुणदुराचारोंसे सम्बन्धविच्छेद होनेपर जो स्थायी तथा स्वाभाविक प्रसन्नता प्रकट होती है? वह हरदम रहती है और वही प्रसन्नता मन? बुद्धि आदिमें आती है? जिससे मनमें कभी अशान्ति होती ही नहीं अर्थात् मन हरदम प्रसन्न रहता है।मनमें अशान्ति? हलचल आदि कब होते हैं जब मनुष्य धनसम्पत्ति? स्त्रीपुत्र आदि नाशवान् चीजोंका सहारा ले लेता है। जिसका सहारा उसने ले रखा है? वे सब चीजें आनेजानेवाली हैं? स्थायी रहनेवाली नहीं हैं। अतः उनके संयोगवियोगसे उसके मनमें हलचल आदि होती है। यदि साधक न रहनेवाली चीजोंका सहारा छोड़कर नित्यनिरन्तर रहनेवाले प्रभुका सहारा ले ले? तो फिर पदार्थ? व्यक्ति आदिके संयोगवियोगको लेकर उसके मनमें कभी अशान्ति? हलचल नहीं होगी।मनकी प्रसन्नता प्राप्त करनेके उपाय(1) सांसारिक वस्तु? व्यक्ति? परिस्थिति? देश? काल? घटना आदिको लेकर मनमें राग और द्वेष पैदा न होने दे।(2) अपने स्वार्थ और अभिमानको लेकर किसीसे पक्षपात न करे।(3) मनको सदा दया? क्षमा? उदारता आदि भावोंसे परिपूर्ण रखे।(4) मनमें प्राणिमात्रके हितका भाव हो।(5) हितपरिमितभोजी नित्यमेकान्तसेवी सकृदुचितहितोक्तिः स्वल्पनिद्राविहारः। अनुनियमनशीलो यो भजत्युक्तकाले स लभत इव शीघ्रं साधुचित्तप्रसादम्।।(सर्ववेदान्तसिद्धान्तसारसंग्रह 372) जो शरीरके लिये हितकारक एवं नियमित भोजन करनेवाला है? सदा एकान्तमें रहनेके स्वभाववाला है? किसीके पूछनेपर कभी कोई हितकी उचित बात कह देता है अर्थात् बहुत ही कम मात्रामें बोलता है? जो सोना और घूमना बहुत कम करनेवाला है। इस प्रकार जो शास्त्रकी मर्यादाके अनुसार खानपानविहार आदिका सेवन करनेवाला है? वह साधक बहुत ही जल्दी चित्तकी प्रसन्नताको प्राप्त हो जाता है। -- इन उपायोंसे मन सदा प्रसन्न रहता है।सौम्यत्वम् -- हृदयमें हिंसा? क्रूरता? कुटिलता? असहिष्णुता? द्वेष आदि भावोंके न रहनेसे एवं भगवान्के गुण? प्रभाव? दयालुता? सर्वव्यापकता आदिपर अटल विश्वास होनेसे साधकके मनमें स्वाभाविक ही सौम्यभाव रहता है। फिर उसको कोई टेढ़ा वचन कह दे? उसका तिरस्कार कर दे? उसपर बिना कारण दोषारोपण करे? उसके साथ कोई वैरद्वेष रखे अथवा उसके धन? मान? महिमा आदिकी हानि हो जाय? तो भी उसके सौम्यभावमें कुछ भी फरक नहीं पड़ता।मौनम् -- अनुकूलताप्रतिकूलता? संयोगवियोग? रागद्वेष? सुखदुःख आदि द्वन्द्वोंको लेकर मनमें हलचलका न होना ही वास्तवमें मौन है (टिप्पणी प0 853)।शास्त्रों? पुराणों और सन्तमहापुरुषोंकी वाणियोंका तथा उनके गहरे भावोंका मनन होता रहे गीता? रामायण? भागवत आदि भगवत्सम्बन्धी ग्रन्थोंमें कहे हुए भगवान्के गुणोंका? चरित्रोंका सदा मनन होता रहे संसारके प्राणी किस प्रकार सुखी हो सकते हैं सबका कल्याण किनकिन उपायोंसे हो सकता है किनकिन सरल युक्तियोंसे हो सकता है उनउन उपायोंका और युक्तियोंका मनमें हरदम मनन होता रहे -- ये सभी मौन शब्दसे कहे जा सकते है।आत्मविनिग्रहः -- मन बिलकुल एकाग्र हो जाय और तैलधारावत् एक ही चिन्तन करता रहे -- इसको भी मनका निग्रह कहते हैं परन्तु मनका सच्चा निग्रह यही है कि मन साधकके वशमें रहे अर्थात् मनको जहाँसे हटाना चाहें? वहाँसे हट जाय और जहाँ जितनी देर लगाना चाहें? वहाँ उतनी देर लगा रहे। तात्पर्य यह है कि साधक मनके वशीभूत होकर काम नहीं करे? प्रत्युत मन ही उसके वशीभूत होकर काम करता रहे। इस प्रकार मनका वशीभूत होना ही वास्तवमें आत्मविनिग्रह है।भावसंशुद्धिः -- जिस भावमें अपने स्वार्थ और अभिमानका त्याग हो और दूसरोंकी हितकारिता हो? उसे,भावसंशुद्धि अर्थात् भावकी महान् पवित्रता कहते हैं। जिसके भीतर एक भगवान्का ही आसरा? भरोसा है? एक भगवान्का ही चिन्तन है और एक भगवान्की तरफ चलनेका ही निश्चय है? उसके भीतरके भाव बहुत जल्दी शुद्ध हो जाते हैं। फिर उसके भीतर उत्पत्तिविनाशशील संसारिक वस्तुओंका सहारा नहीं रहता क्योंकि संसारका सहारा रखनेसे ही भाव अशुद्ध होते हैं।इत्येतत्तपो मानसमुच्यते -- इस प्रकार जिस तपमें मनकी मुख्यता होती है? वह मानस (मनसम्बन्धी) तप कहलाता है। सम्बन्ध -- अब भगवान् आगेके तीन श्लोकोंमें क्रमशः सात्त्विक? राजस और तामस तपका वर्णन करते हैं।

मनका प्रसाद अर्थात् मनकी परम शान्ति -- स्वच्छता सम्पादन कर लेना? सौम्यता -- जिसको सुमनसता कहते हैं वह मुखादिको प्रसन्न करनेवाली अन्तःकरणकी शुद्धवृत्ति? मौन -- अन्तःकरणका संयम? क्योंकि वाणीका संयम भी मनःसंयमपूर्वक ही होता है? अतः कार्यसे कारण कहा जाता है? मनका निरोध अर्थात् सब ओरसे साधारणभावसे मनका निग्रह और भली प्रकार भावकी शुद्धि अर्थात् दूसरोंके साथ व्यवहार करनेमें छलकपटसे रहित होना? यह मानसिक तप कहलाता है। केवल वाणीविषयक मनके संयमका नाम मौन है और सामान्यभावसे संयम करनेका नाम आत्मनिग्रह है -- यह भेद है।

He summarizes Mental Austerity—"Manah," etc. He reveals the fruit of tranquility (Prashanti) itself with the word "Svacchata" (Manah-prasada/Serenity). "Svacchya" (Clearness) of mind means lack of agitation; meaning freedom from worry. "Saumanasyam" means wishing well for all and not thinking of harm. How is that (internal state) known? To this he says—"Mukha," etc. (by the face etc.). He states its nature—"Of the inner organ" (purity).

Objection: "Mauna" (Silence) is control of speech, so it falls under Verbal Austerity; how is it designated in Mental Austerity? To this he says: Control of speech is the effect, control of mind is the cause; by mentioning the effect (Silence) to imply the cause (Control of mind), "Mauna" is stated in Mental Austerity—this he (Shankaracharya) says with "Vak," etc.

OR—"Mauna" is the state of a "Muni" (contemplative)—"Manana" (contemplation)—or the specific control/restraint of the self/mind. Objection: Thus, since "Mauna" (as mind-control) and "Atmavinigraha" (Self-control/Mind-control) are both mental control, isn't there repetition? No, he says—"Sarvatah" (From all sides/General vs Specific).

"Bhavasamshuddhi"—Purity of heart, meaning freedom from dirt like attachment etc.; he explains this as—"Paraih" (Honesty in dealing with others). "Manasam" means accomplished principally by the mind.

Thus having stated the Tapas predominant in speech, He states the one predominant in mind — 'Manahprasadah' (Serenity of mind), i.e., peace of mind, bringing about clarity, accomplishing freedom from anxiety and agitation etc.; 'Saumyatvam' (Gentleness) — 'Saumanasya' (benevolence/good-mindedness) inferred from the effect like happiness/grace;

'Maunam' (Silence) — because the restraint of speech is preceded by the restraint of mind. Restraint of mind regarding speech is 'Mauna'; general restraint of mind from all sides is 'Atmavinigraha' (Self-control); this is the distinction. Objection: 'Mauna is the state of a Muni', i.e., contemplation on the Self with one-pointedness named Nididhyasana — why was this meaning of the word 'Mauna' not shown by the Acharyas? If you say so; understand that because the state of Muni mentioned by you lacks Rajasic nature etc., there would be the contingency of its non-inclusion in Rajasic and Tamasic Tapas.

'Bhavasamshuddhih' (Purity of feeling) means absence of deceit at the time of dealing with others. As for what (someone said) that — 'purity of Bhava, i.e., the heart, is the cessation of impurities like lust, anger, greed etc., distinguished by perfection due to the absence of re-arising of impurity, that is Bhavasamshuddhi'; that is not acceptable, because it is not stated by the Acharyas; and because such purity of feeling is impossible in Rajasic and Tamasic Tapas. This Tapas is called Mental, to be accomplished by the mind as the principal instrument.

"Saumyatvam"—Non-cruelty (Gentleness). The lexicon says: "The non-cruel one is called Saumya."

"Maunam"—The habit of contemplation (Manana). Shruti [Brihadaranyaka 3.5.1] says: "Having finished with learning (Panditya) and child-like innocence (Balya), then one becomes a Muni."

The Bhallaveya Shruti says: "By this indeed all this (infinite) is thought/known (Matam); since by this all this is known, therefore he is a Muni; therefore they call him a Muni." Otherwise (if Mauna meant merely silence of speech), how could it be a Mental Austerity?

"Manahprasadah"—Being devoid of attachment and aversion. "Saumyatvam"—Wishing for the welfare of others. "Maunam"—Control of speech (at the mental level). "Atmavinigrahah"—Restraint of the mind. "Bhavashuddhih"—Absence of deceit in dealings with others.

In this way, other qualities like compassion etc. (are also included)—this is called "Manasam" (Mental) austerity.

"Manahprasadah"—Freedom of the mind from anger etc.

"Saumyatvam"—Inclination of the mind towards the welfare of others.

"Maunam"—Regulation of the urge to speak by the mind.

"Atmavinigrahah"—Fixing the mental function on the object of meditation.

"Bhavasamshuddhih"—Being devoid of thoughts regarding objects other than the Self.

This is "Manasam" (Mental) austerity.

He states the Mental Austerity—"Manahprasada," etc. "Manahprasadah"—Healthiness (calmness) of mind. "Saumyatvam"—Non-cruelty.

"Maunam"—The state of a Muni, meaning contemplation (Manana).

"Atmavinigrahah"—Restraint/withdrawal (Pratyahara) of the self, i.e., the mind, from sense objects.

"Bhavasamshuddhih"—Absence of deceit in conduct. This is "Manasam" (Mental) austerity.

By the words "Manahprasada" and "Saumyatvam," the removal of impurity in the form of ill-will towards others and the association with goodwill is intended; thus he says—"Freedom of the mind from anger etc." (Ramanuja's gloss).

"When that Eternal One dwells in the heart, man becomes 'Saumya-rupa' (of gentle appearance) to this world" [Vishnu Purana 3.7.24]—the gentleness of appearance mentioned here is indeed the result of mental gentleness. That is why the gentleness of the mind is inferred by it. And here, since it is the section on Mental Austerity, "of the mind" is supplied by logical deduction.

To justify "Mauna" (Silence) as a Mental Austerity, he states the predominance of mental activity in it—"Regulation of the urge to speak by the mind." "Atmavinigrahah"—Since the warding off of unattained (worldly) objects is for the sake of one-pointedness on the attained (meditated) object, he explains it as "Fixing (the mind) on the object of meditation."

To avoid repetition of "Bhavasamshuddhi" with Manahprasada etc., he explains it as "Being devoid of thoughts regarding objects other than the Self." Here the word "Bhava" means intention/thought. Its "Samshuddhi" (perfect purity) means the abandonment of everything else. By this, the tendency of the mind towards other's wives etc., even in secret, is rejected from a distance.

Here, the division of austerity into Bodily etc. is based on the predominance of the body etc. in that specific act; otherwise, it would contradict the statement "These five are its causes" [18.15].

इस श्लोक में उल्लिखित जीवन के पाँच आदर्श मूल्यों को जीवन में अपनाने पर? ये अपने संयुक्त रूप में मानस तप? कहलाते हैं। मन प्रसाद अर्थात् मनशान्ति की प्राप्ति तभी हो सकती है? जब जगत् के साथ हमारा सम्बन्ध ज्ञान? सहिष्णुता और प्रेम के स्वस्थ मूल्यों पर आधारित हो। एक असंयमित और कामुक पुरुष के लिए मन प्रसाद दुर्लभ ही होता है। उसका मन इन्द्रियों के द्वारा सदैव विषयों में ही सुख की खोज में भ्रमण करता रहता है।विषय भोग की इच्छाएं ही मन की इस अन्तहीन दौड़ का कारण है। बाह्य विषय ग्रहण तथा आन्तरिक इच्छाओं से मन को सुरक्षित रखे जाने पर ही मनुष्य को शान्ति प्राप्त हो सकती है। जिस साधक को ऐसा दिव्य और श्रेष्ठ आदर्श प्राप्त हो गया है? जिसमें मन और बुद्धि अपनी चंचलता को विस्मृत कर समाहित हो जाती है? उसे ही वास्तविक मन प्रसाद की उपलब्धि हो सकती है।सौम्यत्व प्राणिमात्र के प्रति प्रेम और कल्याण की भावना ही सौम्यता है। ऐसे सहृदय साधक के मन में कभी यह भाव उत्पन्न नहीं होता कि लोग उसको बलात् उत्पीड़ित कर रहे हैं? और न ही वह बाह्य परिस्थितियों से कभी विचलित ही होता है।मौन हम पहले ही देख चुके हैं कि शब्दों का अनुच्चारण मौन नहीं है। सामान्यत? मौन शब्द से हम वाणी का मौन ही समझते हैं? परन्तु यहाँ भगवान् श्रीकृष्ण मौन का उल्लेख मानस तप के सन्दर्भ में करते हैं। इसमें कोई विरोध नहीं है। कारण यह है कि मन के शान्त रहने पर ही वाणी का मौन या संयम संभव हो सकता है। कामरागादि के कोलाहल से रहित मन की स्थिति को ही वास्तविक मौन कहते हैं। मुनि के स्वभाव को भी मौन कहते हैं। अत मौन का अर्थ हुआ मननशीलता।आत्मसंयम उपर्युक्त मन प्रसाद? सौम्यता और मौन की सिद्धि तब तक सफल नहीं होती? जब तक हम सावधानी और प्रयत्नपूर्वक आत्मसंयम नहीं कर पाते हैं। प्राय हमारी पाशविक प्रवृत्तियां प्रबल होकर हमें अपने वश में कर लेती हैं। अत विवेक और सजगतापूर्वक उनको अपने वश में रखना आवश्यकहो जाता है।भावसंशुद्धि इस शब्द से तात्पर्य हमारे उद्देश्यों की पवित्रता और शुद्धता से है। भावसंशुद्धि के बिना आत्मसंयम कर पाना कठिन होता है। जीवन में कोई श्रेष्ठ लक्ष्य न हो तो विषयों के प्रलोभन के शिकार बन जाने की आशंका बनी रहती है। इसलिए साधक को अपना लक्ष्य निर्धारित करके उसकी प्राप्ति होने तक धैर्यपूर्वक अपने मार्ग पर आगे बढ़ते जाना चाहिए। इस कार्य में हमारा लक्ष्य तथा उद्देश्य ऐसा दिव्य हो? जो हमें स्फूर्ति और प्रेरणा प्रदान कर सके? अन्यथा हम अपनी ही क्षमताओं की जड़े खोदकर अपने ही नाश में प्रवृत्त हो सकते हैं।इस प्रकार उपर्युक्त तीन श्लोकों में तप के वास्तविक स्वरूप का वर्णन किया गया है। विभिन्न साधकों के द्वारा समान श्रद्धा के साथ इस तप का आचरण किया जाता है? परन्तु सबको विभिन्न फल प्राप्त होते दिखाई देते हैं। यह कोई संयोग की ही बात नहीं है। तप करने वाले तपस्वी साधक तीन प्रकार के होते हैं सात्त्विक? राजसिक और तामसिक। अत इन गुणों के भेद के कारण उनके तपाचरण में भेद होता है। स्वाभाविक ही है कि उनके द्वारा प्राप्त किये गये फलों में भी भेद होगा।अब अगले तीन श्लोकों में त्रिविध तप का वर्णन करते हैं

From "Deva" etc. (verse 14) up to "is called Mental" (verse 16). "Arjavam"—Straightforwardness.

"Satyam" (Truth) is boldness regarding matters that need not be hidden; the nature of that very Truth is defined by "Priyahitam" (Pleasant and Beneficial).

"Priyam"—Pleasant at the time (of hearing); and "Hitam"—Beneficial in the future (result). Such a sentence alone is called "Truth," not merely "reporting exactly what happened."

"Bhava"—Intention/Inner feeling; its perfect purity is "Bhavasamshuddhi."

Objection: "Saumyatvam" implies physical grace/gentleness of limbs; how is it called a Mental Austerity? Answer: "Saumyatvam" (Madhvacharya explains it as non-cruelty).

Objection: To refute the misconception that "Mauna" means control of speech, he explains—"Maunam" (Habit of contemplation). How is this so? To this he cites—"Balyam" [Brihadaranyaka 3.5.1]. "Balyam" implies being endowed with the strength of reasoning. "Pandityam" is knowledge of scriptures.

Then (Atha) one becomes a "Muni"—habitual contemplator, this is the meaning. "Etena hi idam" (By this indeed this...)—taking this stated meaning as the reason with "Yad anena" (Since by this...). Since he is thus a Muni, they call him a Muni.

From the root "Man" (to know) [Dhatupatha 4.70], with the suffix 'i' and the change of the penultimate vowel to 'u', the word Muni is formed; the state of a Muni is "Maunam." And that (Maunam) is the inquiry into the meaning of scriptures through reasoning, known as "Mananashilatva" (habit of reflection).

He states the objection to not accepting this meaning—"Katham" (How...). "How would it be Mauna (Mental Austerity)" is implied. (Objection:) "Mauna" is not just control of speech, but here the cause, "control of mind," is implied (by lakshana)—if someone says this; it is incorrect. Because of the fault of repetition with "Atmavinigraha" (restraint of mind). And even if that (repetition) is somehow avoided, resorting to implied meaning (Lakshana) when the primary meaning is possible is itself a fault.

'Manahprasadah', etc. Serenity of mind — clarity, absence of agitation from anxiety over objects; 'Saumyatvam' — benevolence/good-mindedness, desiring welfare of all people, and non-contemplation of prohibited things;

'Maunam' — the state of a Muni, contemplation on the Self with one-pointedness named Nididhyasana, or control of mind which is the cause of control of speech is Mauna, this is the Bhashya;

'Atmavinigrahah' — control of all modifications specifically of the self, i.e., the mind, restraint, Asamprajnata Samadhi;

Purity of 'Bhava', i.e., the heart — cessation of impurities like lust, anger, greed etc., distinguished by perfection due to the absence of re-arising of impurity, that is Bhavashuddhi, (or) absence of deceit at the time of dealing with others is that (Bhavashuddhi), this is the Bhashya. This Tapas of such nature is called Mental.

He describes the Mental (austerity)—"Manahprasada," etc.

"Manahprasadah"—Clearness of mind, thinking good thoughts. "Saumyatvam"—Non-cruelty. "Maunam"—Contemplation. "Atmavinigrahah"—Withdrawal of the self (mind) from objects. "Bhavasamshuddhih"—Absence of deceit in matters of affection etc.

"Iti"—In this manner, all this is called "Manasam"—austerity related to the mind.

"Manahprasadah"—Tranquility of the mind; attaining clarity/purity is the serenity of mind. "Saumyatvam"—That which they call "Saumanasya" (good-mindedness); a function of the internal organ inferred from effects like the brightness/serenity of the face etc.

"Maunam"—Although control of speech is also preceded by control of mind, here the cause (control of mind) is expressed by the effect (control of speech); thus, control of mind is Mauna.

"Atmavinigrahah"—Restraint of the mind; "Atmavinigrahah" is the general restraint of the mind regarding everything; whereas "Mauna" is the specific restraint of the mind regarding the subject of speech—this is the distinction.

"Bhavasamshuddhih"—Being without deceit (Amayavitvam) at the time of dealing with others is purity of motive/feeling. This is called "Manasam" (Mental) austerity.

How does the aforementioned austerity—Bodily, Verbal, and Mental—practiced by men become threefold based on the distinction of Gunas like Sattva? It is answered—

मनःप्रसादः serenity of mind? सौम्यत्वम् goodheartedness? मौनम् silence? आत्मविनिग्रहः selfcontrol? भावसंशुद्धिः purity of nature? इति thus? एतत् this? तपः austerity? मानसम् mental? उच्यते is called.Commentary Just as a lake which is without a ripple on it surface is very tranil? so also the mind which is free from modifications? from wandering thoughts of sensual objects? is ite serene and calm.Saumyatvam Intent on the welfare of all beings the state of mind which may be inferred from its effects? such as brightness of the face? etc.Maunam Even silence of speech is necessarily preceded by the control of thought? and so the effect is here used to stand for the cause? viz.? the control of thought this is the result of the control of thought so far as it concerns speech? silence of the mind? ability to remain calm even amidst disturbing factors from without. Mauna is the condition of the Muni (sage)? i.e.? practice of meditation with onepointedness of mind.Atmavinigrahah Selfcontrol A general control of the mind. Asamprajnata Samadhi wherein all the modifications of the mind are controlled. The mind cannot run after the senses and the senses cannot run after their objects. In Mauna there is control of thought so far as it concerns speech.Bhavasamsuddhih Purity of nature Honesty of purpose freedom from cunningness in dealing with other people the pure state of the mind wherein there is absence of lust? anger? greed? etc.

Manah-prasadah, tranillity of mind, making the mind free from anxiety; saumyatvam, gentleness-that which is called kindliness of spirit, [Kindliness towards all, and also not entertaining any evil thought towards anybody.] a certain condition of the mind resulting in calmness of the face, etc.; maunam, reticence-since even the control of speech follows from the control of mind, therefore the cause is implied by the effect; so maunam means control of the mind; [Or, maunam may mean thinking of the Self, the attitude of a meditator. The context being of 'mental austerity', reticence is explained as control of the mind with regard to speech.] atma-vinigrahah, withdrawal of the mind-withdrawal of the mind in a general way, from everything; maunam (control of the mind) is the mind's withdrawal with regard to speech alone; this is the distinction-; bhava-samsuddhih, purity of heart, absence of trickery while dealing with others; iti etat, these are; what is ucyate, called; manasam, mental; tapah, austerity.
How the above-described bodily, verbal and mental austerities undertaken by poeple are divided into three classes-of sattva etc.-is being stated:

Serenity of mind, viz., absence of wrath etc., practice of benevolence, viz., the direction of the mind for the good of others, silence, viz., contorl of speech by the mind; self-control, viz., focusing the activity of the mind on the object of contemplation; purity of mind, viz., absence of thought about subjects other than the self - these constitute the austerity of the mind.