Bhagavad Gita - Chapter 6 - Shloka (Verse) 10

व्याख्या--[पाँचवें अध्यायके सत्ताईसवें-अट्ठाईसवें श्लोकोंमें जिस ध्यानयोगका संक्षेपसे वर्णन किया था, अब यहाँ उसीका विस्तारसे वर्णन कर रहे हैं।
'युज् समाधौ' धातुसे जो 'योग' शब्द बनता है, जिसका अर्थ चित्तवृत्तियोंका निरोध करना है (टिप्पणी प0 341.1), उस योगका वर्णन यहाँ दसवें श्लोकसे आरम्भ करते हैं।]

अतः ऐसे उत्तम फलकी प्राप्तिके लिये ध्यान करनेवाला योगी अकेला किसीको साथ न लेकर पहाड़की गुफा आदि एकान्त स्थानमें स्थित हुआ निरन्तर अपने अन्तःकरणको ध्यानमें स्थिर किया करे। एकान्त स्थानमें स्थित हुआ और अकेला इन विशेषणोंसे यह भाव पाया जाता है कि संन्यास ग्रहण करके योगका साधन करे। जिसका चित्त अन्तःकरण और आत्मा शरीर ( दोनों ) जीते हुए हैं ऐसा यतचित्तात्मा निराशी तृष्णाहीन और संग्रहरहित होकर अर्थात् संन्यासी होनेपर भी सब संग्रहका त्याग करके योगका अभ्यास करे।

Since the one possessing the aforementioned qualifications is the best among the Yogarudhas, one should strive in the practice of Yoga—having stated the limbs (pre-requisites) thus, He now states the principal injunction with "Ata evam," etc.

"Satatam" (Constantly)—this indicates three qualifications for Yoga: respect (adara), continuity (nairantarya), and long duration (dirghakalatva). He introduces the five limbs of that (Yoga) with "Rahasi" (In secrecy), etc. [Satatam] implies always, with respect, and for a long time.

By "Antahkaranam" (internal organ), He distinguishes it from the Inner Self (meaning 'Atma' here refers to the mind). By words like "mountain cave," a place devoid of wicked people etc. who obstruct Yoga is understood. He states the purport of the two qualifiers [Rahasi and Ekaki] with "Rahasi," etc.

He shows other attributes of the Sannyasi practicing Yoga with "Yata," etc. Anticipating the doubt—"Being a Sannyasi, why mention 'non-possession' (aparigraha), as it is a repetition of meaning?"—He says it is to remove attachment (shakti) even regarding the loincloth, covering, etc., with "Sannyasitve'pi," etc.

Thus, the characteristic and result of the Yogarudha have been shown. Therefore, to attain the supreme result, one should acquire the state of Yogarudha; He says this with "Yogi," etc. "Yogi"—the meditator. "Rahasi"—in solitude, situated in a mountain cave etc. "Ekaki"—alone, devoid of help/company.

From the qualification "situated in solitude, alone," the meaning "having taken Sannyasa" is implied. "Ekaki" should also be understood as devoid of the assistance of disciples etc. "Yata"—controlled are the "Chitta" and "Atma"—meaning mind and body—of whom, he is (Yatachittatma). The "control" (yatatva) of the "Chitta" is being turned away from thoughts of experienced objects. And the "control" of the "body" is being devoid of pain caused by sitting for a long time, while remaining unshaken even by the disturbance of flies, gadflies, ants, etc. "Nirashih"—devoid of thirst for fruit. By this, a seeker of liberation (Mumukshu) endowed with means like dispassion is described.

"Aparigraha"—even though a Sannyasi, being devoid of all possessions like books etc. which generate fear of thieves. Being such a one, "Satatam"—always—he should "concentrate" (yunjita) the "Atmanam"—meaning the internal organ; he should restrain it by the restraint of modifications (vrittis). And modifications are of five kinds: Right Knowledge (Pramana), Error (Viparyaya), Imagination (Vikalpa), Sleep (Nidra), and Memory (Smriti).

Among them—Sankhyas and others accept three proofs: Perception (Pratyaksha), Inference (Anumana), and Scripture (Agama). Gautamas (Logicians) accept four, including Analogy (Upamana). Vedantins and Yajnikas (Ritualists) accept six, relying on Presumption (Arthapatti) and Non-apprehension (Anupalabdhi). Puranikas accept eight, relying on Probability (Sambhava) and Tradition (Aitihya).

"Viparyaya" is false knowledge—the notion of something in what is not that—like silver in a shell, etc. "Vikalpa" is distinct from valid knowledge (Prama) and error (Bhrama). Sleep and Memory are well-known in the world. The inclusion of other modifications within these should be seen. Thus, by the restraint of these modifications, one should concentrate the internal organ, the mind (Chitta).

He states the method of Samadhi Yoga with the words "Yogam yunjita" (Let him practice Yoga), etc.

"Yunjita"—he should engage [himself] in Samadhi Yoga.

"Atmanam"—means the mind.

"Yogi"—meaning one intent on the practice of Yoga. Being situated "Rahasi"—in solitude—he should "concentrate" (yunjita) the "Atmanam"—meaning the intellect (buddhi).

"Satatam" (constantly)—indicates continuity. "Nirashih"—not praying for anything other than the perfection of Yoga; meaning being devoted to that one goal alone. By this, 'reverence' (satkara) is implied.

"Ekaki"—helpless (alone), meaning a Sannyasi.

"Yatachittatma"—he by whom the "Chitta" (mind) and "Atma" (body along with senses) have been "Yata"—meaning steadied.

And "Aparigraha"—even though alone, being devoid of many possessions like a patchwork cloth, books, etc.

"Yogi"—one established in Karma Yoga of the manner described. "Satatam"—constantly, meaning day after day at the time of Yoga practice—he should "engage the self" (atmanam yunjita); meaning he should make himself united (yukta), i.e., make himself established in the vision of the Self (svadarshana).

"Rahasi"—situated in a place devoid of people and noise. "Ekaki"—even there, being without a second person (companion). Even there, "Yatachittatma"—having a controlled Chitta (thought) and Manas (mind). "Nirashih"—indifferent regarding all objects other than the Self. "Aparigraha"—devoid of the sense of mine (mamata) regarding anything other than That (the Self).

Thus, having stated the characteristics of the Yogarudha, now He prescribes Yoga along with its limbs for him, with the text beginning with "Yogi" etc. and ending with "Sa yogi paramo matah" (6.32).

"Yogi"—the Yogarudha. He should "concentrate" (yunjita) the "Atmanam"—the mind.

"Satatam"—constantly. Being situated "Rahasi"—in solitude. "Ekaki"—alone, devoid of company/attachment. "Yatachittatma"—he whose Chitta (mind) and "Atma"—meaning body—are controlled (yata). "Nirashih"—devoid of expectation (or devoid of food). "Aparigraha"—and devoid of possessions.

Now, the injunction for the practice of Yoga, which is the principal subject matter of the chapter, is stated with "Yogi yunjita," etc.

Since "Yunjita" enjoins Yoga in the form of direct realization, by the word "Yogi," a restatement of being established in Karma Yoga is made; with this intention, he (Ramanuja) said "in the manner described."

"Satatam" (Constantly)—this does not refer to all time, because it is not stated so in Yoga scriptures and it is impossible. Therefore, it refers to the entirety of the Sattvic time prescribed daily as suitable for Yoga; with this intention, he said "Day after day at the time of Yoga."

To state the intended meaning of "Yunjita," he shows the difference in meaning between the root and the suffix with "Yuktam kurvita" (Should make united). There, regarding "Yuj in the sense of Samadhi" (Samadhau), he reveals the intended meaning of the root portion with "Svadarshana" (Vision of the Self).

"Atma" here means the mind or one's own self. Even in a place devoid of people, if the sound of people situated in the outer area is heard, mental concentration would not occur; to remove that, he said "Nish-shabda" (Noiseless).

Even though "Rahasi" states a solitary place, the word "Ekaki" is used again to mean the abandonment of the proximity of intimate disciples and fellow students who might be fit for solitude; with this intention, he said "Even there, not with a second person." Or, by the word "Rahah," noiselessness is implied through the exclusion of people; and by the word "Ekaki," the exclusion of people itself is stated—this is the idea. Some say that by this, being alone is stated even during the time of rising from meditation (vyutthana). Since this meaning is extremely helpful even then, the construction is thus. By this, Shankara's statement—"From the qualifiers 'situated in solitude' and 'alone', the meaning is 'having taken Sannyasa'"—is refuted.

Although the mind is denoted by the word "Atma," the word "Chitta" is used in relation to its function of thought (chinta) or in relation to the mind qualified by that; with this intention, he said "Yatachittamanaska" (Controlled thought and mind).

Since the word "Ashih" has many meanings, to express the specific meaning to be negated here, he said "Nirapeksha" (Indifferent/Independent). By the word "Aparigraha," the "possession" which is synonymous with mental acceptance is negated here; with this intention, he said "Mamatarahita" (Devoid of mineness).

महाभारत में स्पष्ट कहा गया है कि श्रीकृष्ण सर्वज्ञ ईश्वर के अवतार थे इसीलिए उन्हें श्रीकृष्ण परमात्मा कहा गया है। वे यहाँ अर्जुन को आत्मोन्नति के साधन का उपदेश दे रहे हैं। अर्जुन उनका परम मित्र था। स्वयं भगवान् की मित्रता प्राप्त होने पर भी महाभारत में किसी भी स्थान पर यह नहीं कहा गया है कि अर्जुन को स्वयं संघर्ष किये बिना आत्मविकास की प्राप्ति के लिए भगवान् कोई गुप्त साधन बतलायेंगे जिसका सम्पूर्ण उत्तरदायित्व श्रीकृष्ण के ऊपर होगा। इस श्लोक की प्रथम पंक्ति ही किसी ऐसी मिथ्या आशा को साधक के मन से दूर कर देती है। यहाँ स्पष्ट कहा गया है कि योगी को निरन्तर मन को आत्मा में स्थिर करने का प्रयत्न करना चाहिए। ध्यानाभ्यास के द्वारा ही मनुष्य अपने दोषों से मुक्त होकर पूर्णत्व को प्राप्त हो सकता है।ध्यानविधि की विस्तृत जानकारी यहाँ दी गयी है। ध्यान का अभ्यास एकांत में करने को कहा गया हैं। कुछ समय पहले भारत में एकान्त शब्द पर इतना अधिक बल दिया गया कि ध्यान शब्द से ही लोगों के मन में उसके प्रति एक प्रकार का भय व्याप्त हो गया। एकान्त का अर्थ केवल जंगल या गुफा नहीं वरन् बाह्य विषयों से मन को विमुख करना है। अपने ही घर में शान्त समय में एक आसन में बैठकर ध्यान का अभ्यास किया जा सकता है।वास्तविक एकान्त तो तभी प्राप्त होगा जब मन की विषयाभिमुखी प्रवृत्ति क्षीण होगी। मन इच्छाओं से परिपूर्ण होने पर निर्जन वन अथवा गुफा में जाने से भी मनुष्य विषयों का ही चिन्तन करता रहेगा और उसे एकान्त की प्राप्ति नहीं होगी। रहसि अर्थात् एकान्त इस शब्द के द्वारा यह सूचित करते हैं कि धर्म आत्म प्रचार का कोई साधन नहीं वरन् जीवन में उच्च मूल्यों को जीने का सतत् प्रयत्न है जिनका गोपन शैली में अभ्यास करना चाहिए। साधक को चाहिए कि वह पूरी लगन से विचारों को सही दिशा प्रदान कर लक्ष्य की ओर अग्रसर होने का प्रयत्न करे।दैनिक जीवन में ध्यानाभ्यास की सफलता साधक के आत्मसंयम पर निर्भर करती है। जब तक हम वस्तुओं की प्राप्ति की आशा तथा वस्तुओं का संग्रह (परिग्रह) करने की प्रवृत्ति से स्वयं को मुक्त करना नहीं सीखते तब तक वास्तविक अर्थ में आत्मसंयम संभव नहीं होता। अत साधक को निराशी अर्थात् झूठी आशाओं से रहित तथा अपरिग्रह होना चाहिए।उक्त गुणों से युक्त होकर जो साधक ध्यान का अभ्यास करता है वह जीवन के सर्वोच्च लक्ष्य को प्राप्त करने के लिए सही दिशा में आगे बढ़ता है।अब योगाभ्यास करने वाले साधक के लिए उपयोगी आसन आहार विहार आदि के नियम बताते हैं। सर्वप्रथम आसन का वर्णन करते हैं

"Nanu" (Objection): It was stated "of the self-controlled one," but how is that conquest achieved? Anticipating this, some means for the "Arurukshu" (one desiring to ascend)—such as steadiness of the body (or: lifting up the body) and control of the mind—is taught from "Yogi" etc. up to "Adhigachchhati" (attains peace - verse 15).

He should "concentrate" (yunjita) the "Atman" and the "Chitta"—meaning make them one-pointed. "Satatam" (constantly)—means not for a limited time.

This (Yoga) is fitting (or: one should practice) only when qualities like aloneness exist, not otherwise. From steadiness of posture comes steadiness of time (duration), and from that comes steadiness of mind.

By whom the activities of the mind—which is of the nature of resolve—and other activities of the senses are "Yata"—brought under control. "Dharayan"—holding (the body) with effort. When there is gazing at the tip of the nose, there is no gazing at the directions.

He should sit united, being intent on Me (Mat-parama)—this is the meaning. Thus, for one engaging—concentrating—the self, peace arises, in which the ultimate limit of establishment (samstha) is the attainment of Me.

"Nanu" (Objection): Yoga was prescribed by "Uddharet" (6.5) itself, so why is it prescribed again? To this, he says "Samadhi," etc.

It is a restatement of the injunction for the purpose of stating the method (prakara)—this is the meaning.

(Objection): "By 'Yunjita', only 'Yoga' is mentioned; how is it stated (in the commentary) as 'Samadhi'?" To this, he says "Yunjita," etc.

Even a general word becomes established in a specific meaning due to the context—this is the meaning.

He states the intended meaning of the word "Atma" here with "Atmanam," etc.

Thus, having stated the characteristics and the fruit of the Yogarudha, He prescribes Yoga along with its limbs for him, in the twenty-three verses beginning with "Yogi" etc. and ending with "Sa yogi paramo matah" (6.32).

In that context, to attain this supreme fruit—the "Yogi," i.e., the Yogarudha, should "constantly" (satatam), i.e., continuously, "concentrate" (yunjita) the "Atmanam," i.e., the mind; meaning, by abandoning the states of scattered (kshipta), stupefied (mudha), and distracted (vikshipta), he should make it poised in the states of one-pointed (ekagra) and restrained (nirodha).

Situated "Rahasi"—in a mountain cave etc., in a place devoid of wicked people etc. who obstruct Yoga. "Ekaki"—a Sannyasi who has abandoned all entourage (parigraha-jana). "Yatachittatma"—he whose "Chitta," i.e., internal organ, and "Atma," i.e., body, are controlled—devoid of activities obstructing Yoga.

Since he is "Nirashih"—devoid of thirst due to the firmness of dispassion; "Ataeva" (Therefore) he is "Aparigraha"—devoid even of possessions permitted by scripture if they are obstacles to Yoga.

Having thus described the nature of the Yogarudha (one established in Yoga), in order to establish the perfection of his Bhava (devotional state/nature), He describes the method of Yoga practice beginning with 'Yogi' and ending with 'Sa yogi paramo matah' (6.32).

The Yogi, meaning the Yogarudha, becoming the self consisting of Bhava, remaining in Rahasi (solitude)—that is, in a place suitable for contemplation of the Lord—being composed, should constantly 'Yunjita', that is, engage (the mind) in the Lord.

'Ekaki' means free from the fault of attachment (or bad association). 'Yatachittatma' means one by whom the Chitta (mind)—which is controlled, free from personal enjoyment, and consists of Bhava—and the Atma (body)—which is the locus/support—have been subdued.

'Nirashih' means one from whom the desire for liberation (Moksha), etc., has departed. 'Aparigrahah' means one who has abandoned possessions due to the knowledge of the suffering caused by attachment/contact and who is devoid of all expectations.

The meaning is that, having the mind thus disciplined, he should meditate on Me.

The Yogi, meaning the meditator, should 'Yunjita' (concentrate) the Atman (internal organ/mind) constantly (at all times); remaining in Rahasi (solitude), such as in a mountain cave, etc. 'Ekaki' means without assistance/companion.

From the qualifications 'remaining in solitude' and 'alone,' the meaning implies 'having taken Sannyasa' (renunciation). 'Yatachittatma'—he whose Chitta (internal organ) and Atma (body) are controlled is Yatachittatma. 'Nirashih' means free from thirst (desire). 'Aparigrahah' means free from possessions. The meaning is that even being a Sannyasi, having renounced all possessions, he should practice Yoga (concentrate the mind).

Now, at this juncture, the rules regarding posture (Asana), food (Ahara), recreation (Vihara), etc., as means of Yoga for one practicing Yoga must be stated, as well as the characteristics of one who has attained Yoga and its results, etc.; hence this is begun.

Among them, posture (Asana) is indeed described first.

Having thus described the nature of the Yogarudha (one established in Yoga), He describes the perfection (Siddhi) of the Arurukshu (one wishing to ascend to Yoga) who performs Yoga along with its limbs, beginning with 'Yogi', etc., and ending with 'matsamsthamadhigacchati' (6.15).

The Yogi, practicing Yoga, remaining in solitude, should constantly engage the self (Atman).

योगी the Yogi? युञ्जीत let him keep the mind steady? सततम् constantly? आत्मानम् self? रहसि in solitude? स्थितः remaining? एकाकी alone? यतचित्तात्मा one with the mind and the body controlled? निराशीः free from hope? अपरिग्रहः noncovetousness.Commentary The Yogi who treads the path of renunciation (NivrittiMarga) can practise meditation in a solitary cave in the mountains. He should renounce all possessions.A householder with Yogic tendencies and spiritual inclination? can practise meditation in a solitary and iet room in his own house or any solitary place on the banks of any holy river (during the holidays or throughout the year if he is a wholetime aspirant or if he has retired from service).The practice must be constant. Only then can one attain Selfrealisation surely and ickly. He who practises meditation by fits and starts and for a few minutes daily will not be able to achieve any tangible results in Yoga. The Yogic aspirant should be free from hope? desire and greed. Only then will he have a steady mind. Hope? desire and greed make the mind ever restless and turbulent. They are the enemies of peace and Selfknowledge. The aspirant should not have many possessions either. He can only keep those articles which are absolutely necessary for the maintenance of his body. If there are many possessions? the mind will be ever thinking of them and attempting to protect them.It you are well established in the practice of Pratyahara? Sama and Dama (withdrawal of the senses? control of mind and the body respectively)? if you have the senses under your full control? you can find perfect solitude and peace even in the most crowded and noisy place of a big city. If the senses are turbulent? if you have not got the power to withdraw them? you will have no peace of mind even in a solitary cave of the Himalayas. A disciplined Yogi who has controlled the senses and the mind can enjoy peace of mind in a solitary cave. A passionate man who has not controlled the senses and the mind will only be building castles in the air if he lives in a solitary cave in a mountain.He who has reduced his wants? who has not a bit of attraction for the world? who has,discrimination and burning aspiration for liberation? and who has observed Mauna (the vow of silence) for months together will be able to live in a cave.You should have perfect control over the body through the regular practice of Yoga Asanas before you take to serious and constant meditation.Aparigraha means noncovetousness? freedom from possessions.The spiritual aspirant need not bother himself about his bodily needs. Everything is provided by God. Everything is prearranged by Mother Nature. She looks after the bodily needs of all very carefully in a more efficient manner than they themselves would do. She knows beter what the reirements are and provides them then and there. Understand the mysterious ways of Mother Nature and become wise. Be grateful to Her for Her unie kindness? grace and mercy.If you want to retire into solitue for the practice of meditation? and if you are a householder with a thirst for intense spiritual Sadhana? you cannot all of a sudden sever your connection with your family. Sudden severance of worldly ties may produce intense mental agony in you and shock in them. You will have to break the ties gradually. Stay for a week or a month in seclusion to begin with. Then gradually prolong the period. They will not feel the pangs of separation from you.As your will has become very weak? as you had no religious discipline or training in schools and colleges when you were young? and as you are under the sway of materialistic influences? it is necessary for you to go in for seclusion for some days or weeks (during the Chritstmas? Easter or other holidays) to practise rigorous Japa and meditation and to develop your willpower.Those who have fixed up their sons in life and who have retired from service? and who have discharged their duties as householders can remain in seclusion for four or five years and practise intense meditation and Tapas (penance) for selfpurification and Selfrealisation. This is like entering a university for higher studies or postgraduate course of study. When the Tapas is over? and when they have attained to Selfknowledge? they should come out and share their knowledge of the Self with others through lectures? conversations? discourses or hearttoheart talks according to their capacity and disposition.How can sensecontrol be tested in a lonely forest where there are no temptations The Yogic student living in a cave should test himself after he has sufficiently advanced? by coming into the society of people. But he should not test himself every now and then like the man who removed the young plant daily after watering it to see whether it had struck deep root or not.

A yogi, a man of meditation; satatam yunjita, should constantly concentrate; atmanam, his mind; sthitah, by staying; rahasi, in a solitary place, in mountain caves etc.; ekaki, alone, without any companion; yata-citta-atma, with mind and body controlled; nirasih, without expectations, free from hankering; and aparigrahah, free from acisition.
From the uise of the alifying words, 'in a solitary place' and 'alone', it follows that (he has to undertake all these) after espousing monasticism. And even after renunciation, he should concentrate his mind by desisting from all acisition. This is the meaning.
Now then have to be stated the rules regarding seat, food, movements, etc. as disciplines for yoga in the case of one practising concentration; as also the signs of one who has succeeded in Yoga, and the conseent result etc. Hence this is begun. Among these, the seat is being first spoken of:

The Yogin who is steady in the practice of Karma Yoga, should 'constantly', i.e., daily when practising Yoga, fix his mind to the practice of Yoga, i.e., make himself engaged in the vision of the self. He must remain in a 'solitary place,' i.e., a place devoid of crowd and noise. And even there he must be 'all alone,' i.e., must not have a second person with him. He should 'control his thought and mind,' i.e., he should control the activities of thinking. He must be free from 'desire', i.e., he should not depend on anything except the self and be without the 'sense of possession,' without the idea of mineness with regard to anything other than the self.