Bhagavad Gita - Chapter 6 - Shloka (Verse) 14

व्याख्या--'प्रशान्तात्मा'--जिसका अन्तःकरण राग-द्वेषसे रहित है, वह 'प्रशान्तात्मा' है। जिसका सांसारिक विशेषता प्राप्त करनेका, ऋद्धि-सिद्धि आदि प्राप्त करनेका उद्देश्य न होकर केवल परमात्मप्राप्तिका ही दृढ़ उद्देश्य होता है, उसके राग-द्वेष शिथिल होकर मिट जाते हैं। राग-द्वेष मिटनेपर स्वतः शान्ति आ जाती है, जो कि स्वतःसिद्ध है। तात्पर्य है कि संसारके सम्बन्धके कारण ही हर्ष, शोक, राग-द्वेष आदि द्वन्द्व होते हैं और इन्हीं द्वन्द्वोंके कारण शान्ति भङ्ग होती है। जब ये द्वन्द्व मिट जाते हैं, तब स्वतःसिद्ध शान्ति प्रकट हो जाती है। उस स्वतःसिद्ध शान्तिको प्राप्त करनेवालेका नाम ही 'प्रशान्तात्मा' है।

तथा प्रशान्तात्मा अच्छी प्रकारसे शान्त हुए अन्तःकरणवाला विगतभी निर्भय और ब्रह्मचारियोंके व्रतमें स्थित हुआ अर्थात् ब्रह्मचर्य गुरुसेवा भिक्षाभोजन आदि जो ब्रह्मचारीके व्रत हैं उनमें स्थित हुआ उनका अनुष्ठान करनेवाला होकर और मनका संयम करके अर्थात् मनकी वृत्तियोंका उपसंहार करके तथा मुझमें चित्तवाला अर्थात् मुझ परमेश्वरमें ही जिसका चित्त लग गया है ऐसा मच्चित्त होकर तथा समाहितचित्त होकर और मुझे ही सर्वश्रेष्ठ माननेवाला अर्थात् मैं ही जिसके मतमें सबसे श्रेष्ठ हूँ ऐसा होकर बैठे। कोई स्त्रीप्रेमी स्त्रीमें चित्तवाला हो सकता है परंतु वह स्त्रीको सबसे श्रेष्ठ नहीं समझता। तो किसको समझता है वह राजाको या महादेवको स्त्रीकी अपेक्षा श्रेष्ठ समझता है परंतु यह साधक तो चित्त भी मुझमें ही रखता है और मुझे ही सबसे अधिक श्रेष्ठ भी समझता है।

He shows other qualifications of the one practicing Yoga with "Kincha" (Moreover), etc. "Prashanti" of the internal organ means freedom from faults like attachment and aversion; and its "Prakarsha" (excellence/intensity) means the cessation of even the cause of attachment, etc. "Vigatabhayatvam" (Freedom from fear)—means having an intellect free from doubts regarding the renunciation of all actions, due to scriptural conviction.

By the words "eating alms, etc.", activities like bathing three times a day (trisavana), cleanliness (shaucha), sipping water (achamana), etc., are comprehended. He states another qualification with "Kincha." Having withdrawn (the senses), "he should become established in Yoga"—this is the remaining part (to be supplied).

(Objection): In the withdrawal of mental modes, even meditation (Dhyana) would not be accomplished, because it (meditation) consists of the repetition of the mode of that (object of meditation). Anticipating this doubt, he says "Macchittah." (Answer): The meaning is that there is no impossibility of meditation, because the regulation is only of the mind regarding the Self, through the withdrawal of mental modes taking other objects as their content.

(Objection): Since "Matparatva" (being intent on Me) is established by the very fact of being "Macchitta" (having the mind on Me), the separate adjective "Matparah" is useless. Anticipating this doubt, he says "Bhavati" (It happens, etc.). Purification of the internal organ is the intermediate fruit of Yoga.

"Prashantatma" (Serene-minded)—he whose "Atma," i.e., inner organ, is calmed "Prakarshena" (excessively/intensely). By this—due to the absence of agitation in the calmed mind by hearing pleasant sounds etc.—"looking at directions" is prevented. It also prevents that (looking) prompted by fear of tigers etc.

He from whom "Bhih," i.e., fear, has gone "Visheshena" (specifically/completely) is "Vigatabhih" (Fearless). Even in the absence of fear prompted by tigers etc., anticipating fear generated by hunger etc., he says (Brahmacharivrate sthitah). "Manah samyamya" (Restraining the mind)—having withdrawn the mental tendencies proceeding towards delicious food etc.; this is the meaning. Being such, what should he do? To that He says.

"Yuktah"—being absorbed/collected—he should sit "Macchittah" (With mind on Me) and "Matparah" (Intent on Me). He whose mind is in Me, the Supreme Lord. Some passionate person is "Stri-chitta" (mind on a woman), but does not accept the woman herself as "Para" (supreme goal); but rather (he accepts) the King or the Deity as worshipable and as the supreme goal. But this one is "Macchittah" and "Matparah"—he for whom I alone am the "Para" worshipable and supreme goal.

Regarding what is said (by some)—"Is that possible in the state of duality (Savikalpa) etc.?" "Om" (Yes)—he says—"Ayuktah" (The un-yoked/ordinary state). "'Ayukta', 'Matpara'—meaning 'I am the Para, the Inner Ruler, the Impeller of whom'—of such a form. 'Aste' (He remains)—because in that state there is no feeling of oneness. And thus, in the un-yoked state he practices begging etc.—this is the purport"—(Refutation:) This is not so. Because of the contingency of sentence-split. And because when the literal meaning (as heard) is possible, it is inappropriate to interpret "Asita" (should sit) as "Aste" (remains/behaves).

"Yogam" means Samadhi-Yoga; "yunjyat" means one should practice.

He states what is to be done by one thus seated on the seat with "Prashantatma," etc. The Yoga-yoked Yogi, "Brahmacharivrate" means situated in the life of begging alms (Bhaikshacharya), i.e., a Sannyasi; this is the meaning. "Macchittah"—he whose mind is on Me, the Supreme; being such, restraining the mind in Me alone, he should sit "Matparah" (intent on Me); having become "Prashantatma," he becomes "Vigatabhih" (free from fear)—this is the construction (Yojana).

For it happens that someone, considering Ishvara as different from the Self, having his mind on Him (Tacchitta), approaches Him alone as the object of worship and restrains the mind right there; but he is not "Tatparah" (intent on Him as the Supreme Goal)—he does not consider Him alone as the Supreme Goal (Parama-purushartha) to be attained, but desires some other fruit through His grace. But this one is "Macchittah"—restraining the mind in Me alone, he is "Matparah"—meaning he desires Me alone, the inner Self of all, the Non-dual indweller.

Since he is "Matparah," therefore he is "Prashantatma"—meaning he whose "Atma" i.e., "Chitta" (mind) is "Prashanta" (excessively peaceful/ceased) through the renunciation of external and internal objects, and also through the renunciation of the taste of the bliss of Samadhi (Samadhisukhasvada); he becomes "Asmitamatravashesha" (one in whom only the sense of 'I am' remains) and "Vigatabhih" (free from fear). This very state is variably called "Sattva-purusha-anyathakhyati" (the discriminative knowledge between intellect and Self) and "Brahma-sakshatkara" (Realization of Brahman). In any case, upon its perfection, the person becomes the enjoyer of the Supreme Goal of human life.

Holding the body (trunk), head, and neck 'Samam' (level), 'Achalam' (motionless), and 'Sthiram' (steady) due to having a support (sapashrayataya);

and not looking at the directions, gazing at 'Svam' (one's own) tip of the nose; 'Prashantatma' meaning having a mind that is extremely happy (relieved/tranquil); free from fear; endowed with Brahmacharya;

having restrained the mind; being 'Macchittah' (with mind fixed on Me); 'Yukta' meaning 'Avahita' (attentive/alert); 'Matparah' meaning he should sit thinking only of Me.

'Prashanta' (etc.). 'Prashantatma' means he whose Atma i.e., mind (Chitta) is peaceful; 'Vigatabhih' means he whose fear is gone; 'Brahmacharivrate' means being established in celibacy; 'Manah samyamya' means having withdrawn the mind.

'Macchittah' means he whose mind is fixed on Me alone; 'Matparah' means he for whom I alone am the Supreme Goal (Parama-purushartha);

having become thus 'Yukta' (disciplined/yoked), he should 'Asita' (sit/remain).

Thus, the external accessories of Yoga such as pure place, seat, etc., and the one-pointedness of the mind have been stated; now, the specific rules of duty for the body and the mind—the inner and the innermost instruments—are stated in order, by the two verses beginning with 'Samam'.

'Kayashirogrivam'—this is a Dvandva compound treated as singular, hence the neuter gender. Here, by the word 'Kaya,' the middle region of the body (trunk) is intended.

'Samam' (level), 'Achalam' (motionless), and 'Sthiram' (steady) are adjectives describing the action of holding. By 'Samam,' straightness is intended. Although the word 'Achalam' implies motionlessness (absence of tremors), the word 'Sthiram' is used to convey the intention of 'removing the effort of holding the back (unsupported),' which causes fatigue that leads to tremors in the limbs; to show this, (the commentator Ramanuja) said 'Sapashrayataya sthiram' (Steady due to having a support). By this, the capacity for 'motionlessness' to continue for a long time is stated.

To show the sequence of withdrawing from external objects and fixing (the gaze) on the tip of the nose, 'Dishashcha anavalokayan' (not looking at the directions) and 'Svam nasikagram samprekshya' (looking at one's own nose tip) are stated in reverse order (grammatically). Or, since the present participle (shatri) here has a causal sense—the meaning is: at the moment of beginning Yoga, one should gaze at one's own nose tip for the purpose of ceasing the observation of all external objects implied by the word 'directions.' Even the observation of useless objects other than objects of enjoyment should be stopped—with this intention, 'Dishashcha' (and directions) is said.

(Objection): Since not looking at external objects can be achieved even by closing the eyes, (why look at the nose?) (Answer): Gazing at one's own nose tip is for the purpose of removing sleep (nidra/laya), etc.

If only 'Samprekshya nasikagram' (looking at the nose tip) were said, one might suspect looking at another person's nose tip; to exclude that, 'Svam' (one's own) is stated. Since it is impossible to perfectly gaze at the tip of the nose when the mind is turned inward, what is intended here is merely the falling of the sight (direction of eyes) towards it. Therefore, in 'Samprekshya,' one should see a missing word 'iva' (as if)—this is the view of Shankara.

Meaning: by the free function of the light of the eyes (vision), merely the falling (of the gaze) on the tip of the nose is intended here. 'Manah samyamya' (Restraining the mind)—since control is already mentioned, the word 'Prashantatma' here refers to the 'contentment of the mind' suitable for Yoga; with this intention, it is glossed as 'Atyantanirvritamanah' (Mind extremely happy/relieved).

'Brahmacharivrate sthitah'—by this, the stage of life (Ashrama) of Brahmacharya might be understood, or by the process stated by Shankara, the idea of service to the Guru, begging for alms, etc., might arise; to exclude that, he says 'Brahmacharyayukta' (Endowed with Brahmacharya).

And here, 'Brahmacharya' intends the absence of memory, looking, conversation, etc., pregnant with the idea of 'enjoyability' regarding the flesh-lump possessing breasts (i.e., woman). And the Smritis remember: 'Brahmacharya is the abandonment of the idea of enjoyability in women,' etc. Also (Agni Purana 372.10.11): 'Remembrance, talking about, playing with, looking at, secret conversation, resolve, determination, and the actual act—the wise call this eight-fold sexual intercourse (Maithuna). The opposite of this is Brahmacharya, characterized by eight features.'

Regarding the word 'Yukta'—since the context before and after mentions the vision of the Self, it is appropriate here to interpret it as 'attention' suitable for that; with this intention, it is said 'Avahita' (Attentive).

The word 'Macchitta' means the absorption/entry of the mind into the Lord. But the word 'Matpara' means having the mind solely on Him or following Him; thus, he explains the absence of repetition with 'Mam eva' (Me alone). Or, in the world, the 'thought of enjoyment' regarding women, etc., and the 'highest regard/dependence' (para-dhi) regarding a King or great person are separate; but in Me, both exist (I am the object of enjoyment and the Supreme Goal), hence there is no repetition.

कुछ काल तक ध्यान का निरन्तर अभ्यास करने के फलस्वरूप साधक को अधिकाधिक शांति और सन्तोष का अनुभव होता है अत्यन्त सूक्ष्म आन्तरिक शांति को प्राप्त पुरुष को यहाँ प्रशान्तात्मा कहा गया है। आत्मा को अपने शुद्ध और दिव्य स्वरूप में व्यक्त होने के लिए प्रशान्त अन्तकरण ही अत्यन्त उपयुक्त माध्यम है।ध्यानाभ्यास करने वाले साधक को केवल मानसिक भय के कारण आत्मानुभव की ऊँचाई नापने में कठिनाई होती है। शनैशनै योगी अपने मन की वैषयिक वासनाओं से मुक्त होता है और तदुपरांत यदि उसमें आवश्यक साधना की परिपक्वता न हो तो वह इस मन के अतीत आत्मतत्त्व के अनुभव से भयभीत हो जाता है। उसे लगता है कि वह शून्य में विलीन हो रहा है। अनादि काल से उपाधियों के साथ तादात्म्य करके जीवभाव में रहने से उसे विश्वास भी नहीं होता कि इन उपाधियों से परे किसी तत्त्व का अस्तित्व भी हो सकता है। यहाँ उन मछली बेचने वाली स्त्रियों की कथा का स्मरण होता है जिन्हें किसी कारणवश फूलों की दुकान मेें एक रात व्यतीत्ा करनी पड़ी। मछली की दुर्गन्ध की अभ्यस्त होने से वे फूलों की सुगन्ध के कारण तब तक नहीं सो पायीं जब तक कि मछली की टोकरियों को उन्होंने अपने सिरहाने नहीं रख लिया दुखदायी उपाधियों से दूर रहकर अनन्त आनन्द में प्रवेश करने से हम भयभीत हो जाते हैं।इस भय के कारण आध्यात्मिक उन्नति का मार्ग ही अवरूद्ध हो जाता है। यदि सफलता प्राप्त भी होने लगे तो इसी मानसिक भय के कारण साधक उसकी उपेक्षा कर देगा। प्रशान्तचित्त होकर शास्त्राध्ययन के द्वारा निर्भय मन नित्य ध्यान का अभ्यास करने पर भी यदि ब्रह्मचर्य व्रत में दृढ़ स्थिति न हो तो सफलता प्राप्त नहीं हो सकती। ब्रह्मचर्य व्रत औपनिषदिक अर्थ के साथसाथ इस शब्द का यहाँ विशिष्ट अर्थ भी है। सामान्यत ब्रह्मचर्य का अर्थ किया जाता है मैथुन का त्याग। परन्तु इस शब्द का अर्थ अधिक व्यापक है। केवल संभोग की वृत्ति का संयम ही ब्रह्मचर्य नहीं वरन् समस्त इन्द्रियों की प्रवृत्तियों पर नियन्त्रण होना ब्रह्मचर्य है। परन्तु यह संयम विवेकपूर्वक होना चाहिए इच्छाओं का मूढ़ दमन नहीं। असंयमित मन विषयों की संवेदनाओं से विचलित और क्षुब्ध हो जाता है और अपनी सम्पूर्ण शक्ति को विनष्ट कर देता है।इन्द्रिय संयम के इस सामान्य अर्थ के अतिरिक्त भी ब्रह्मचर्य का विशेष प्रयोजन है। संस्कृत भाषा में ब्रह्मचारी का अर्थ है वह पुरुष जिसका स्वभाव ब्रह्म में विचरण करने का हो। इस दृष्टि से ब्रह्मचर्य का अर्थ होगा अपने मन को निरन्तर ब्रह्मविचार और निदिध्यासन में स्थिर करने का प्रयत्न करना। यही एकमात्र मुख्य उपाय है जिसके द्वारा हम मन की बहिर्मुखी प्रवृत्ति को शांत एवं संयमित कर सकते हैं।मन का स्वभाव ही किसी न किसी विषय का चिन्तन करना है। जब तक उसे उत्कृष्ट लक्ष्य का ज्ञान नहीं कराया जाता तब तक उसकी विषयाभिमुखी प्रवृत्ति उनसे विमुख नहीं हो सकती। पूर्ण ब्रह्मचर्य की सफलता का रहस्य भी यही है। किसी योगी की ओर आश्चर्यचकित होकर देखने की आवश्यकता नहीं है क्योंकि हममें से प्रत्येक व्यक्ति उस योगी की सफलता को प्राप्त कर सकता है। उस सफलता के लिए आत्मसंयम की आवश्यकता है। इन्द्रियों के विषयों के आकर्षण से स्वयं को बचाने के निश्चयात्मक उपायों का ज्ञान न होने से ही मनुष्य उनके प्रलोभन में फँस जाता है और लोभ संवरण नहीं कर पाता।इस श्लोक में वर्णित तीनों गुणों से सम्पन्न साधक को ध्यान साधना में कठिनाई नहीं होती। प्रशान्ति निर्भयता और ब्रह्मचर्यये क्रमश बुद्धि मन और शरीर को ध्यान के योग्य बनाते हैं। इन तीनों के सुसंगठित होने पर साधक को अधिकतम शक्ति एवं शान्ति प्राप्त होती है जिनका उपयोग ध्यान के लिए किया जा सकता है। इस प्रकार नवशक्ति सम्पन्न साधक क्षमतावान हो जाता है। वह अपने भटकने वाले मन को सहज ही विषयों से परावृत्त करके आत्मतत्त्व का ध्यान कर सकता है।इस श्लोक में दिया गया यह निर्देश अत्यन्त महत्वपूर्ण है कि साधक को मुझे ही परम लक्ष्य समझकर ध्यान के लिए बैठना चाहिए। यह हम अपने अनुभव से जानते हैं कि जिस वस्तु को हम सर्वाधिक महत्त्व देते हैं उसकी प्राप्ति के लिए सर्व प्रथम प्रयत्न करते हैं। इसलिए जो पुरुष परमात्मा को ही सर्वोच्च लक्ष्य समझकर निरन्तर साधनारत रहता है वह शीघ्र ही अपने अनन्त सनातन शान्त और आनन्द स्वरूप का साक्षात् अनुभव करता है।

'Of the self-conquered...' was stated (in 6.7); 'How is that conquest achieved?'—anticipating this doubt, for the Arurukshu (one wishing to ascend), a certain means involving bodily steadiness (or uplifting) and control of the mind is taught beginning with 'Yogi', etc., up to 'Adhigacchati'.

He should 'Yunjita' (engage/make one-pointed) the 'Atmanam' (self) and the 'Chittam' (mind). 'Satatam' (constantly) means not for a limited time.

This (Yoga) is applicable only when conditions like solitude (Ekaki) exist, not otherwise.

From the stability of the posture (Asana) comes stability of time (duration), and from that comes stability of the mind.

The activities of the mind—which are of the nature of resolving—and other activities of the senses, by whom they are 'Yatah,' meaning brought under regulation.

'Dharayan'—holding with effort. When there is gazing at the tip of the nose, there is no looking at the directions.

'Matparah'—being intent on Me, he should sit; this is the meaning.

Thus, engaging the self—concentrating—Peace is born, in which the ultimate limit of 'Samstha' (establishment/state) is the attainment of Me.

Regarding "having sat on the seat" (upavishya asane), here too the word 'Yoga' is to be explained in this very manner; hence he says "Yogam."

To distinguish the context (or place), "Yunjyat" is stated, which implies "Kuryat" (he should perform/do).

Moreover—he whose self (Atma), meaning internal organ, is excessively peaceful in the form of the cessation of the root cause (nidana), i.e., free from faults like attachment, is "Prashantatma." He whose fear is gone due to the firmness of scriptural conviction—meaning he who has no doubt regarding the propriety or impropriety of the renunciation of all actions—is "Vigatabhih." "Brahmacharivrate"—being established in celibacy, service to the Guru, eating alms, etc. "Manah samyamya"—having restrained the mind, meaning having made it void of modes/thoughts taking the form of sense-objects. "Macchittah"—he whose mind is on Me, the Supreme Lord, the Inner Consciousness (Pratyak-chit), whether with attributes (Saguna) or without attributes (Nirguna); meaning one possessing a continuous stream of mental modes having Me as their object.

(Objection): When a son, etc., is dear and to be thought of, how can this be? Hence He says "Matparah"—He for whom I alone, being of the nature of Supreme Bliss, am the Supreme Goal (Parah Purusharthah) and the Dear one. As per the Shruti: "This Self is dearer than a son, dearer than wealth, dearer than everything else, and is the innermost" (Brihadaranyaka Upanishad 1.4.8).

Thus, by the cessation of all mental modes taking the form of objects, being "Yuktah"—possessed of mental modes taking the single form of the Lord, i.e., possessing Samprajnata Samadhi—he should "Asita" (sit/remain); (he should sit) according to his capacity, and should not emerge (from Samadhi) by his own will; this is the meaning.

(Analogy): A lover may be "woman-minded" (thinking of a woman), but he does not accept the woman herself as "Supreme" (Para) or as the object of worship; what then? (He considers) a King or a Deity (as Supreme). But this (Yogi) is both "Macchittah" (mind on Me) and "Matparah" (intent on Me)—meaning he considers Me alone as the object of worship for all; this is the explanation of the Commentator (Shankara).

(Verse by the author): Though I am an expounder, I have no equality here with the Bhashyakara (Shankara). Does the Gunja berry attain equality with gold just by climbing onto the same weighing scale?

"Prashantatma"—one whose mind is deeply entered into the Rasa (sentiment) of Devotion. "Vigatabhih"—one free from the doubt regarding the attainment of the Lord, whose foot-dust is difficult to obtain even for those following the Shruti (Brahmacharis), etc. "Brahmacharivrate sthitah"—one possessing control of the senses for the sake of the Lord.

Being such, "Manah samyamya"—having withdrawn the mind from all sides and brought it under control. "Macchittah"—he whose mind is on Me alone. "Matparah"—he for whom I alone am the form of the Supreme Goal.

Having become such, "Yuktah"—meaning established in My Yoga—he should "Asita" (sit/remain).

"Prashantatma"—he whose Atma, meaning internal organ, is peaceful to a high degree (Prakarshena), is this "Prashantatma." "Vigatabhih" means free from fear. "Brahmacharivrate sthitah"—the vow of a Brahmachari is Brahmacharya—service to the Guru, eating food obtained by begging alms, etc.; established in that; meaning he should be a performer of that.

Moreover—"Manah samyamya," meaning having withdrawn the modes (vrittis) of the mind. "Macchittah"—he whose mind is on Me, the Supreme Lord, is this "Macchittah." "Yuktah"—meaning being composed/concentrated, he should "Asita" (sit).

"Matparah"—he for whom I am "Para" (Supreme), becomes this "Matparah." Some lover is "woman-minded" (has his mind on a woman), but he does not accept the woman herself as "Supreme"; what then? (He accepts) a King or the Great God (Mahadeva) as Supreme. But this one is both "Macchittah" and "Matparah."

Now, at this time, the fruit of Yoga is stated.

Prashantatma—Due to knowing the purification (parikarma) of the mind through friendliness (Maitri), etc., he is free from the fear of the five afflictions (Kleshas) beginning with Ignorance (Avidya).

He describes the method of Samprajnata Samadhi for that Sabija (with seed) Yogi with "Manah samyamya macchittah."

And the mind, restrained in such a manner and presided over by Vasudeva, transforms into the form of pure consciousness (Chitta); thus, he whose Chitta is fixed in Me, the presiding deity of that (Chitta), is "Macchittah"—by this, the connection of the "Yukta" (yogi) with Bhakti (Devotion) is stated.

Therefore, He says: "Being Yukta, he should sit intent on Me (Matparah)."

प्रशान्तात्मा sereneminded? विगतभीः fearless? ब्रह्मचारिव्रते in the vow of Brahmacharya? स्थितः firm? मनः the mind? संयम्य having controlled? मच्चित्तः thinking on Me? युक्तः balanced? आसीत let him sit? मत्परः Me as the supreme goal.Commentary The spiritual aspirant should possess serenity of mind. The Divine Light can descend only in a serene mind. Serenity is attained by the eradication of Vasanas or desires and cravings. He should be fearless. This is the most important alification. A timid man or a coward is very far from Selfrealisation.A Brahmachari (celibate) should serve his Guru or the spiritual preceptor wholeheartedly and should live on alms. This also constitutes the BrahmachariVrata. The aspirant should control the modifications of the mind. He should be balanced in pleasure and pain? heat and cold? honour and dishonour. He should ever think of the Lord and take Him as the Supreme Goal.Brahmacharya also means continence. Semen or the vital fluid tones the nerves and the brain? and energises the whole system. That Brahmachari who has preserved this vital force by the vow,of celibacy and sublimated it into Ojas Sakti or radiant spiritual power can practise steady meditation for a long period. Only he can ascend the ladder of Yoga. Without Brahmacharya or celibacy not an iota or spiritual progress is possible. Continence is the very foundation on which the superstructure of meditation and Samadhi can be built up. Many persons waste this vital energy -- a great spiritual treasure indeed -- when they become blind and lose their power of reason under sexual excitement. Pitiable is their lot They cannot make substantial progress in Yoga.

Dharayan, holding; kaya-siro-girvam, the body (torso), head and neck; samam, erect; and acalam, still-movement is possible for one (even while) holding these erect; therefore it is specified, 'still'-; sthirah, being steady, i.e. remaining steady; sampreksya, looking svam nasikagram, at tip of his own nose -looking at it intently, as it were; ca, and; anavalokayan, not looking; disah, around, i.e. not glancing now and then in various directions-. The words 'as it were' are to be understood because what is intended here is not an injunction for looking at the tip of one's own nose! What then? It is the fixing the gaze of the eyes by withdrawing it from external objects; and that is enjoined with a veiw to concentrating the mind. [What is sought to be presented here as the primary objective is the concentration of mind. If the gaze be directed outward, then it will result in interrupting that concentration. Therefore the purpose is to first fix the gaze of the eyes within.] If the intention were merely the looking at the tip of the nose, then the mind would remain fixed there itself, not on the Self! In, 'Making the mind fixed in the Self' (25), the Lord will speak of concentrating the mind verily on the Self. Therefore, owing to the missing word iva (as it were), it is merely the withdrawl of the gaze that is implied by sampreksya (looking).
Further, prasantatma, with a placid mind, with a mind completely at peace; vigata-bhih, free from fear sthitah, firm; brahmacari-vrate, in the vow of a celibate, the vow cosisting in serivce of the teacher, eating food got by beggin, etc.-firm in that, i.e. he should follow these; besides, mat-cittah, with the mind fixed on Me who am the supreme God; samyamya, by controlling; manah, the mind, i.e. by stopping the modifications of the mind; yuktah, through concentration, i.e. by becoming concentrated; asita, he should remain seated; matparah, with Me as the supreme Goal. Some passionate person may have his mind on a woman, but he does not accept the woman as his supreme Goal. What then? He accepts the king or Sive as his goal. But this one (the yogi) not only has his mind on Me but has Me as his Goal.
After that, now is being stated the result of Yoga:

Keeping the trunk, head and neck erect and motionless; well seated in order to be steady; looking not in any direction but gazing at the tip of the nose; serene, i.e., holding the mind extremely peaceful; fearless; firm in the vow of celibacy; holding the mind in check; and fixing his thoughts on Me - he should sit in Yoga, i.e., remain concentrated and intent on Me, i.e., he should concentrating on Me only.