Bhagavad Gita - Chapter 6 - Shloka (Verse) 15

व्याख्या--'योगी नियतमानसः' जिसका मनपर अधिकार है, वह 'नियतमानसः' है। साधक 'नियतमानस' तभी हो सकता है, जब उसके उद्देश्यमें केवल परमात्मा ही रहते हैं। परमात्माके सिवाय उसका और किसीसे सम्बन्ध नहीं रहता। कारण कि जबतक उसका सम्बन्ध संसारके साथ बना रहता है, तबतक उसका मन नियत नहीं हो सकता।साधकसे यह एक बड़ी गलती होती है कि वह अपने-आपको गृहस्थ आदि मानता है और साधन ध्यानयोगका करता है। जिससे ध्यानयोगकी सिद्धि जल्दी नहीं होती। अतः साधकको चाहिये कि वह अपने-आपको गृहस्थ, साधु, ब्राह्मण, क्षत्रिय, वैश्य, शूद्र आदि किसी वर्ण-आश्रमका न मानकर ऐसा माने कि 'मैं तो केवल ध्यान करनेवाला हूँ। ध्यानसे परमात्माकी प्राप्ति करना ही मेरा काम है। सांसारिक ऋद्धि-सिद्धि आदिको प्राप्त करना मेरा उद्देश्य ही नहीं है।' इस प्रकार अहंताका परिवर्तन होनेपर मन स्वाभाविक ही नियत हो जायगा; क्योंकि जहाँ अहंता होती है, वहाँ ही अन्तःकरण और बहिःकरणकी स्वाभाविक प्रवृत्ति होती है।

अब योगका फल कहा जाता है नियत मनवाला योगी अर्थात् जिसका मन जीता हुआ है ऐसा योगी उपर्युक्त प्रकारसे सदा आत्माका समाधान करता हुआ अर्थात् मनको परमात्मामें स्थिर करताकरता मुझमें स्थित निर्वाणदायिनी शान्तिको उपरतिको पाता है अर्थात् जिस शान्तिकी परमनिष्ठा अन्तिम स्थिति मोक्ष है एवं जो मुझमें स्थित है मेरे अधीन है ऐसी शान्तिको प्राप्त होता है।

Now, intending to state the supreme fruit, he takes up the subsequent verse with "Atha" (Now/Then). The meaning of the word "Atha" is: after the declaration of the nature of Yoga, its limbs in the form of the two postures, and the qualifications of its doer.

The connection is "Atmanam yunjan" (engaging the self). The word "Atma" refers to the mind. The "method as described" refers to the posture, etc. "Sada" (constantly) is said to highlight the three aforementioned qualifications. "Yogi" means the meditator, the Sannyasi; this is the meaning.

He shows that control of the mind is the extraordinary (specific) cause for Yoga with "Niyata" (controlled). Considering that the cessation denoted by the word "Shanti" (Peace) culminates in the cessation of all Transmigratory existence (Samsara), he qualifies it with "Nirvana," etc.

He states that the mentioned Liberation is not different from remaining in the nature of Brahman with "Matsamstham" (abiding in Me). Meaning: dependent on Me, or of My nature.

Now He states the fruit of Yoga—with "Yunjan" (Engaging/Uniting). Thus, by the stated method, the Yogi, "Yunjan"—uniting/concentrating—"Atmanam," i.e., the mind, "Sada" (always); he whose "Manasam," i.e., mind, is "Niyatam" (restrained/controlled); having become one of controlled mind through Yoga, he "Adhigacchati" (attains) "Shantim" (Peace)—cessation, Brahman-knowledge characterized by the cessation of Ignorance. Of what kind? That whose "Parama" (supreme) "Nishtha" (culmination/end) is "Nirvana," i.e., Liberation; (peace) which is the sole means to Liberation.

"Knowing Him alone one goes beyond death. There is no other path for going (to liberation)" (Svetasvatara 3.8)—from this Shruti. "Then why was 'He should sit with mind on Me, united, intent on Me' (6.14) said?"—anticipating this doubt, He says—"Matsamstham" (Abiding in Me). "Mad-adhinam" (Dependent on Me)—meaning, that (Peace) is obtained from Me who am worshipped by Yoga.

And thus He will say: "To those who are constantly united, worshipping with love, I give that Buddhi Yoga by which they come to Me" (10.10)—thus. "Adhigacchati"—attends.

"Nirvanaparamam" (Ending in Nirvana)—that which occurs subsequent to the shedding of the body.

He states the fruit of this with "Yunjan" (Engaging), etc. Thus, in this manner, "Sada"—constantly and for a long time—"Yunjan," meaning concentrating "Atmanam," i.e., the mind, the Yogi. "Niyatamanasah"—he by whom the mind is restrained even from the fruit of Khyati (discriminative knowledge) is "Niyatamanasah." (He attains) "Shantim" (Peace)—by suppressing even Khyati through the force of supreme dispassion (Paravairagya), attaining the state beyond thought constructs (Nirvikalpa). "Nirvanaparamam"—that Peace of which Nirvana, i.e., Liberation, is the supreme culmination; "Matsamstham"—that of which the "Samstha," i.e., remaining in a state of oneness or termination, is in Me alone; he "Adhigacchati," i.e., attains that (Peace).

And the fruit of Khyati has been shown by the Aphorist (Patanjali) through three Sutras: "Prasankhyane'py akusidasya sarvatha vivekakhyater dharmameghah samadhih" (Yoga Sutra 4.29)—Even in Prasankhyana (highest meditation/illumination), for one who is Akusida (non-usurious/desireless), there comes the Dharmamegha (Cloud of Virtue) Samadhi due to constant discriminative knowledge (Vivekakhyati). "Tat param purushakhyater gunavaitrishnyam" (Yoga Sutra 1.16)—That is the highest (Para Vairagya), which is the indifference to the Gunas resulting from the knowledge of the Purusha. "Sattvapurushanyatakhyatimatrat sarvaji-atritvam sarvabhavadhisthatritvam cha" (Yoga Sutra 3.49)—From the mere discriminative knowledge of the distinction between the Intellect (Sattva) and the Self (Purusha) comes omniscience and supremacy over all states of existence. "Prasankhyane" means in meditation. "Akusidasya" means for one who does not desire fruit like a merchant; for him, indeed, Vivekakhyati (discriminative knowledge) occurs in every way, and its fruit is Dharmamegha Samadhi, which has been explained earlier. That dispassion is "Para"—termed 'Supreme'—which is the fruit of the knowledge of the Purusha. Its characteristic is thirstlessness (indifference) regarding the Gunas, i.e., divine and non-divine objects. The Yogis say that Kaivalya (Isolation/Liberation) is indeed the invariable (nantariyaka) result of this alone. However, intending the fruit of omniscience, etc., mentioned in the third Sutra, it is heard (in Shruti): "O Venerable One, what being known, does all this become known?" (Mundaka 1.1.3), and "He is the Controller of all, the Ruler of all, the Lord of all" (Brihadaranyaka 4.4.22), etc.

Evam (Thus)—in this manner, constantly engaging Atmanam—meaning the mind—in Me, the Supreme Brahman, the Supreme Person (Purushottama), the auspicious support (Shubhashraya) of the mind; Niyatamanasah—meaning one of motionless/steady mind, i.e., having a mind made steady because of being purified by contact with Me; he attains Shantim (Peace) which is Nirvanaparamam—meaning that which constitutes the ultimate limit of Nirvana—and Matsamstham—meaning that which abides in Me.

Having thus described the positioning of the mind in the Lord—the auspicious support—which is the cause of mental purity for one beginning the Yoga of the Self (Atmayoga), He now states other accessories of Yoga as well.

He states the fruit of the practice of Yoga with Yunjan evam.

Evam—in the manner described; constantly Yunjan—meaning keeping composed/concentrated—Atmanam meaning the mind; he whose Manasam meaning Chitta (mind) is Niyatam meaning restrained.

He attains Shantim, meaning the cessation of Transmigratory existence (Samsara).

Of what nature? That in which Nirvana is the highest attainment; and Matsamstham, meaning the state of abiding as Me (or in My form).

In the context of the Yoga of the individual self (Jivatma), why is contemplation on the Supreme Self (Paramatma) ordained by 'Macchittah Matparah' (6.14)? To this, it is said 'Yunjan evam' (Engaging thus). By 'Evam'—which is a reiteration—He explains the supremacy, etc., intended by the word 'Mat' (Me) mentioned in 'Macchittah Matparah,' saying 'Evam mayi' (Thus in Me).

By 'Parasmin Brahmani' (In the Supreme Brahman), being the Self of all due to being the cause of all, etc., is intended. Even being so, 'Purushottama' implies being distinct from all else, untouched by the faults inherent in them, and the determination of a specific Deity. And being possessed of the mentioned form, He is the 'Shubhashraya' (auspicious support) of the mind. By this, being endowed with the 'Divine Auspicious Form' (Divya-mangala-vigraha) mentioned in other contexts regarding 'Shubhashraya' is also intended.

There, the word 'Atma,' being a reiteration of the context, refers to the mind. The purpose of 'Yunjan' (engaging) is 'Niyatamanasatvam' (having a controlled mind), which means having a motionless/steady mind. With the intention that this is the intermediate operation of the cause in the production of that (steadiness), it is stated (in the Bhashya): 'Mat-sparsha...' (by contact with Me).

'Matsamstham,' etc., is the supreme purpose. Regarding 'Nirvanaparamam'—in the compound 'That of which Nirvana is the Supreme' (Bahuvrihi), the inversion of the adjective is not smooth/natural. Also, since 'Peace,' which is the cause of Nirvana, is already established by 'Niyatamanasah,' there would be repetition; and the word 'Parama' would be awkward. Therefore, the compound is 'Nirvanasya Paramam' (The supreme limit of Nirvana), and the word 'Parama' refers to the supreme state; with this intention, (Ramanuja) glossed it as 'Nirvanakashtha' (The ultimate limit/culmination of Nirvana).

And that Peace is situated in the Supreme Self, consisting of freedom from the six waves (hunger, thirst, grief, delusion, old age, death). Or, the phrase 'Peace situated in Me' is exactly what is explained by (Ramanuja's concluding words) 'positioning (the mind) in the auspicious support.'

शरीर का आसन मन का भाव बुद्धि के द्वारा चिन्तन का वर्णन करने के पश्चात् अब भगवान् ध्यानविधि के अन्तिम चरण का वर्णन अपने प्रिय मित्र अर्जुन के लिए करते हैं। उक्त गुणों से सम्पन्न साधक अपने आन्तरिक और बाह्य जीवन में सामञ्जस्य स्थापित करके एक अलौकिक क्षमता को प्राप्त करता है। ऐसा संयमित मन का पुरुष सतत साधनारत हुआ परम पद को प्राप्त होता है।सदा का अर्थ यह नहीं समझना चाहिए कि साधक को अपने परिवार एवं समाज के प्रति कर्तव्यों की उपेक्षा करने की सीख यहाँ दी गयी है। ऐसा करना समाज के प्रति अपराध होगा। सदा का तात्पर्य प्रतिदिन के ध्यान के अभ्यास के समय से है। पूरी लगन से ध्यान करने पर साधक पूर्ण शांति का अनुभव करता है।यह शांति ही परमात्मा का स्वरूप है क्योंकि आत्मा में शरीर मन और बुद्धि की उत्तेजना चंचलता और विक्षेपों का सर्वथा अभाव है। आत्मा इन उपाधियों से परे है। भगवान् के इस कथन से कि योगी मुझमें स्थित परम शांति को प्राप्त होता है ऐसा प्रतीत हो सकता है कि यहाँ श्रीकृष्ण द्वैतवाद के मत का प्रतिपादन कर रहे हैं। परन्तु परम सत्य को गुण युक्त मानने का अर्थ होगा उसे एक द्रव्य पदार्थ समझना जो कि परिच्छिन्न और विकारी होगा। उसी प्रकार उस शांति की प्राप्ति एक विषय की प्राप्ति के समान होगी।भगवान् श्रीकृष्ण तत्त्व का ज्ञान कराने में भाषा की असमर्थता एवं सीमित योग्यता को जानते हैं इसलिए वे उक्त दोष का परिहार करने के लिए शांति को एक विशेषण देते हैं निर्वाण परमाम् अर्थात् मोक्ष स्वरूप शांति।तात्पर्य यह है कि जब योगी का मन विषयों से पूर्णतया निवृत्त होता है तब वह उस शांति का अनुभव करता है जो उसने बाह्य जगत् में कभी अनुभव नहीं की थी। शीघ्र ही वह पुरुष परम सत्य स्वरूप के साथ एक हो जाता है जिसकी सुगंध पूर्वानुभूत शांति होती है। ध्यान के अन्तिम चरण में योगी अपने शुद्ध स्वरूप का साक्षात् अनुभव तद्रूप होकर ही करता है। इसी अद्वैतानुभूति का वर्णन सम्पूर्ण गीता में किया गया है।अब योगी के लिए आहारादि के नियम का वर्णन करते हैं

'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.

(Objection): "Shanti" (Peace) and "Nirvana" are synonyms for Liberation (Moksha); so how can Peace be characterized as having Nirvana as its supreme limit? To this, He says "Nirvana," etc. The meaning is: it is not merely Jivanmukti (liberation while living).

Since 'Upashanti' (quiescence/calmness) is the cause of Yoga, its being the result of Yoga would be illogical (hence, the specific Peace culminating in final Liberation is meant).

Thus, what happens to one seated in Samprajnata Samadhi? This is stated—"Evam" (Thus) etc. Thus—by the previously stated rules like staying in a solitary place etc.—"Yunjan" (Uniting/Engaging) "Atmanam" (the Self), i.e., the mind; meaning making it concentrated through practice and dispassion; the Yogi—ever intent on the practice of Yoga—by the excess of practice, "Niyatam" (restrained) i.e., stopped, is the "Manasam" i.e., mind, by whom. Or, by whom the "Manasah" i.e., modifications in the form of mental tendencies, are "Niyata" (restrained)—being "Niyatamanasah" (of restrained mind); he "Adhigacchati" (attains) "Shantim" (Peace)—the flow of tranquility (Prashanta-vahita) consisting of the cessation of all modifications; which is "Nirvana-paramam"—meaning whose culmination is Liberation in the form of cessation of Avidya along with its effects through the generation of direct realization of Truth; such "Matsamstham"—Establishment in the form of Supreme Bliss which is My own nature. He does not attain worldly lordships which are fruits of Samadhi on non-Self objects; because they are "Upasargas" (obstacles) to the Samadhi useful for Liberation.

And thus, having stated the respective fruits of Samadhis, Lord Patanjali says: "They are obstacles in Samadhi, perfections (Siddhis) in the waking state (Vyutthana)"; and "Upon invitation by the presiding deities, one should cause neither attachment nor pride, because of the possibility of undesirable recurrence." 'Sthaninah' are gods. And thus, it is narrated in Vasishtha (Yoga Vasishtha) that Uddalaka, even though invited by gods, having done neither attachment (respect) nor pride there, ignoring the gods, to prevent undesirable recurrence again, performed Nirvikalpaka Samadhi alone.

The Samadhi to be adopted (Heya? - likely Upadeya intended, or Heya in context of lower Samadhis?) by seekers of liberation is aphorized by Patanjali: "Samprajnata is from the association of Vitarka, Vichara, Ananda, and Asmita." "Samyak" (Properly)—being free from doubt, error, and non-determination—"Prajnayate" (is known)—the nature of the object of meditation is known intensely and specifically by which, that is "Samprajnata" Samadhi, a specific feeling (Bhavana). Bhavana is indeed the repeated placing of the object in the mind by excluding other objects.

And the object of meditation (Bhavya) is threefold—by the distinction of Graspable (Grahya), Grasping (Grahana), and Grasper (Grahitri). The Graspable is also twofold—by distinction of Gross and Subtle. That is stated: "Of the mind whose modifications have dwindled, like a high-quality gem, the attainment (Samapatti) of taking the form of and dwelling in the Grasper, Grasping, and Graspable." Of the mind whose Rajasi and Tamasi modifications have dwindled; in the Grasper, Grasping, and Graspable—i.e., Self, Senses, and Objects; "Tat-sthata"—one-pointedness right there. "Tad-anjanata"—absorption/identity. When the mind has subsided, the prominence of the object of meditation alone—this is the meaning. Such an attainment is a transformation into that form. Just as for a high-quality clear crystal gem, due to the influence of respective supports, there is attainment of respective forms; similarly for the clear mind, the attainment of respective forms due to the coloring by respective objects of meditation is "Samapatti"; and "Samadhi" is a synonym. Although it is stated as "In Grasper, Grasping, and Graspable," still due to the order of stages, it should be understood as "In Graspable, Grasping, and Grasper." Because first Samadhi is established in the Graspable alone, then in the Grasping, then in the Grasper. The order of Grasper etc. will also be explained ahead.

There, when taking a "Gross" object—consisting of the sixteen modifications of gross elements and senses—meditation is done with connection of preceding and succeeding, and with mention of word and meaning, then it is "Savitarka" Samadhi. On this very support, when meditation proceeds devoid of connection of preceding and succeeding and mention of word and meaning, then it is "Nirvitarka". Both these are here spoken of by the word 'Vitarka'. Taking as support a "Subtle" object characterized by Tanmatra and Inner Organ, when meditation proceeds limited by space, time, and attributes, then it is "Savichara". On this very support, when meditation proceeds appearing as the object-possessor (Dharmi) alone without limitation of space, time, and attributes, then it is "Nirvichara". Both these are here spoken of by the word 'Vichara'. And thus the Bhashya (Vyasa): "Vitarka is the mind's expanse on the gross support; Vichara is on the subtle." This is designated as "Grahya-samapatti" (Attainment of the Graspable). When the Inner Organ Sattva (Buddhi) mixed with a trace of Rajas and Tamas is meditated upon, then due to subordinance (of Rajas/Tamas), and due to the preponderance of the meditated Sattva which is of the nature of joy and illumination of the Chit-shakti (Consciousness power), "Sananda" Samadhi occurs. In this very Samadhi, those whose resolve is bound and who do not see the other Principle (Tattva) in the form of Pradhana and Purusha, are called by the word "Videha" (Bodiless) due to being free from body-ego. This is "Grahana-samapatti" (Attainment of the Grasping). Higher than that, making the Pure Sattva—unovercome by traces of Rajas and Tamas—the support, the meditation that proceeds; in that, due to the subordination of the graspable Sattva and the preponderance of the Power of Consciousness (Chiti-shakti), the Samadhi characterized by the remainder of mere Existence (Satta-matra) is called "Sasmita" (With I-am-ness). And non-difference between Ego (Ahankara) and Asmita should not be suspected. Because—where the inner organ feels objects with the mention "I" (Aham), that is Ego. But where, due to inwardness, by reverse transformation, in the mind merged in Prakriti, mere Existence shines, that is Asmita. In this very Samadhi, those who are satisfied, not seeing the Supreme Purusha, are called "Prakriti-layas" (Merged in Nature) because their mind is merged in Prakriti. This is the "Grahitri-samapatti" (Attainment of the Grasper), due to being established in the Grasper of the form of mere Asmita. But those who proceed in meditation distinguishing the Supreme Purusha—for them too, the discriminative knowledge having only Purusha as object is Grahitri-samapatti, but not Sasmita Samadhi, because Asmita is abandoned by discrimination. There, the awareness of Grasping is preceded by awareness of Grasper; and awareness of Subtle Graspable is preceded by that; and awareness of Gross Graspable is preceded by that—thus, the Gross-subject (Samadhi) though twofold (Savitarka/Nirvitarka) is accompanied by the quartet (Vitarka, Vichara, Ananda, Asmita); the second (Subtle) is devoid of Vitarka and accompanied by the triad; the third (Sananda) is devoid of Vitarka and Vichara and accompanied by the pair; the fourth (Sasmita) is devoid of Vitarka, Vichara, and Ananda and is mere Asmita—thus this Samprajnata has four states.

Thus Savitarka, Savichara, Sananda, and Sasmita Samadhis—being causes of siddhis like invisibility etc., and being opposed to the Samadhi which is the cause of Liberation—are "to be abandoned" (Heya) indeed by seekers of liberation. Since Grasper and Grasping also fall into the category of 'Graspable' when they are objects of mental modification; to state the division of what is to be abandoned and what is to be adopted, the Sutrakara (Patanjali) has expanded on "Grahya-samapatti" alone. Indeed, Grahya-samapatti is fourfold—twofold having gross graspable object: Savitarka and Nirvitarka; and twofold having subtle graspable object: Savichara and Nirvichara. There—"Mixed with word, meaning, and knowledge options is Savitarka"—blended with options of word, meaning, and knowledge, appearing as gross object, is Savitarka Samapatti; meaning Savikalpaka modification having gross object. "Upon purification of memory, as if empty of own nature, shining as the object alone is Nirvitarka"—on that very gross support, upon the dissolution of memory of word and meaning; due to shining with the clear form of the graspable arisen, with the knowledge-part becoming subordinate, as if empty of own nature, is Nirvitarka Samapatti. Meaning Nirvikalpaka modification having gross object. "By this very (explanation), Savichara and Nirvichara having subtle objects are explained." She whose object is subtle like Tanmatra etc. is Subtle-object Samapatti, twofold: Savichara and Nirvichara. By the distinction of Savikalpaka and Nirvikalpaka. "By this very"—by Savitarka and Nirvitarka Samapatti having gross object, it is explained. Where the subtle object appears limited by space, time, attributes etc. due to being associated with options of word, meaning, and knowledge—that is Savichara. Where the subtle object appears as mere substance (dharmi) due to being devoid of options of word, meaning, and knowledge and unlimited by space, time, and attributes etc.—that is Nirvichara. By the qualification of 'having subtle object' for Savichara and Nirvichara, the 'having gross object' for Savitarka and Nirvitarka is implicitly explained. "And having subtle object culminates in Alinga." The state of having subtle object stated for Savichara and Nirvichara Samapatti should be seen as extending up to Alinga (Pradhana/Prakriti). By this, it means that Sananda and Sasmita—which are Grasper and Grasping Samapattis—are also included in Grahya-samapatti alone. For instance—of the earthy atom, Smell-Tanmatra is the subtle object; of the watery, Taste-Tanmatra; of the fiery, Form-Tanmatra; of the airy, Touch-Tanmatra; of the ethereal, Sound-Tanmatra; of them, Ego; of that, the Indicator-only Mahat-tattva; of that too, the Non-indicator Pradhana is the subtle object. Since the subtlety of all seven Prakritis rests in Pradhana, 'having subtle object' is stated up to that. Although Purusha is subtler even than Pradhana, still due to the absence of being a material cause (anvayi-karana), the unsurpassed subtlety is explained in Pradhana alone which is the material cause of all. Purusha, though being the efficient cause, does not deserve 'subtlety' in the sense of material cause. But if material causality is not intended, then Purusha is indeed subtle; this should be seen.

"They alone are Seeded (Sabija) Samadhi." Those four Samapattis exist with the seed in the form of the Graspable, so they are Sabija Samadhi; "Samprajnata is from the association of Vitarka, Vichara, Ananda, and Asmita"—as stated before. In gross object, Savitarka and Nirvitarka. In subtle object, Savichara and Nirvichara. There, the fruit of the last one is stated.

"Upon the clarity (Vaisharadya) of Nirvichara, there is Spiritual Lucidity (Adhyatma-prasada)." Although equal in having gross object, compared to Savitarka mixed with options of word-meaning-knowledge, the Nirvitarka devoid of that and of the form of Nirvikalpa has predominance. Higher than that is Savichara having subtle object and form of Savikalpaka appearance; higher than that is Nirvichara having subtle object and form of Nirvikalpaka appearance. There, since the previous three are for the sake of Nirvichara, fruitfulness is by the fruit of Nirvichara alone; but for Nirvichara, upon 'Vaisharadya' due to the force of intense practice—when there is preponderance of Sattva unovercome by Rajas and Tamas—there is Adhyatma-prasada. For the mind free from afflictions (Klesha) and latencies (Vasana), a clear light of wisdom (Prajna-loka) regarding the real object, not following sequential order, manifests. And thus the Bhashya: "Ascending the clarity of wisdom, the wise one, free from sorrow, sees all people grieving, just as one standing on a mountain sees those on the ground." "Ritambhara (Truth-bearing) is the wisdom there." There—upon that clarity of wisdom—the wisdom that arises for the Yogi of collected mind is "Ritambhara"; it bears "Ritam", i.e., Truth alone; there is not even a scent of error there—this name is indeed derivative (based on meaning). And that is the Supreme Yoga. And thus the Bhashya: "By scripture, by inference, and by the delight of meditation practice; projecting wisdom in three ways, one attains the Supreme Yoga."

But that (Ritambhara) is "Having a different object than the wisdom of hearing and inference, because of having specific/particular meaning." Heard scriptural knowledge has only 'general' object. For the connection of a word with a specific (individual) cannot be grasped. Similarly, inference has only 'general' object. For invariable concomitance cannot be grasped with a specific. Therefore, there is no 'specific' object of hearing and inference. Nor is this subtle, hidden, distant object grasped by worldly perception; but it is graspable only by Samadhi-wisdom and becomes 'specific'—whether belonging to subtle elements or to Purusha. Therefore, the Yogi should make great effort only in the Ritambhara wisdom which arises from the clarity of Nirvichara, which is distinct from hearing and inference, and which has all subtle, hidden, distant specifics as objects; this is the meaning.

(Objection) "Now, even in one-pointedness (Ekagrata), due to the existence of impressions (samskaras) born of Savitarka, Nirvitarka, and Savichara, along with the impressions of the waking state (Vyutthana) named Kshipta, Mudha, and Vikshipta; for the mind being moved by them, how can Ritambhara wisdom, obtainable by spiritual lucidity preceded by Nirvichara clarity, become established?" To this he says—"The impression born of that is the obstructer of other impressions." The impression generated by that Ritambhara wisdom—being strong due to being generated by wisdom of Reality—obstructs, makes incapable of their effects, or destroys the other impressions born of Vyutthana and (Sabija) Samadhi, which are weak due to being generated by wisdom of non-reality. Upon the suppression of those impressions, the ideas (pratyayas) born of them do not arise. From that, Samadhi becomes established. From that, wisdom born of Samadhi. From that, impressions created by wisdom—thus a new and newer abundance of impressions grows. And from that wisdom. And from that impressions—thus.

(Objection) "Now, there is obstruction of Vyutthana impressions generated by wisdom of non-reality, by impressions born of Samprajnata Samadhi wisdom having only Reality as object; but due to the absence of an obstructer for those (Samadhi) impressions, there would be 'Seeded' (Sabija) Samadhi in the One-pointed stage itself, but not 'Seedless' (Nirbija) in the Restrained (Nirodha) stage?" To this he says—"Upon the restraint of even that, due to the restraint of all, Seedless Samadhi." Upon the restraint even of that Samprajnata Samadhi generated in the One-pointed stage—by the word 'Api' (even), upon the restraint of Kshipta, Mudha, Vikshipta also; upon dissolution by the special effort of the Yogi; due to the restraint of all—of Samadhi and even of the impression born of Samadhi—there is "Nirbija", i.e., supportless "Asamprajnata" Samadhi. And that means is aphorized before: "Preceded by the practice of the cause of cessation, having only residue of impressions, is the Other." "By this it ceases"—so "Virama" (Cessation) is the abandonment of thoughts like Vitarka, Vichara, Ananda, Asmita etc. Its "Pratyaya" is the cause. Meaning Supreme Dispassion (Para-Vairagya). Or, "Virama" and that "Pratyaya"—a specific mental modification—its "Abhyasa"—repeated placing in the mind; having that very thing as "Purva" (precedent/cause); having "only residue of impressions"; completely devoid of modifications; is the "Anyah" (Other)—distinct from the previously mentioned Sabija—the Nirbija Asamprajnata Samadhi; this is the meaning. Indeed, two means for Samprajnata Samadhi were stated—Practice and Dispassion. There, since Practice has a support (Alambana), it cannot be the cause of supportless Samadhi; so supportless Supreme Dispassion alone is stated as the cause. Practice is used indirectly through Samprajnata Samadhi. That is stated: "The triad is internal compared to the previous ones." The triad of means—Dharana, Dhyana, Samadhi—is the "internal" means for Sabija Samadhi compared to the pentad of means—Yama, Niyama, Asana, Pranayama, Pratyahara. And in the category of means, by the word 'Samadhi', Practice alone is meant. Because the main Samadhi is the Goal. "That too is external for the Seedless." But for the non-seedless (Sabija?) [Note: Text says 'Anirbijasya', likely meaning 'For the Nirbija', contextually 'Even that triad is external for Nirbija']. For the Seedless Samadhi, even that triad is external, helpful through sequence; for it, Supreme Dispassion alone is internal; this is the meaning.

This (Asamprajnata) is also twofold—'Bhava-pratyaya' and 'Upaya-pratyaya'. "Bhava-pratyaya is for Videhas and Prakriti-layas." The Samadhi of Videhas (gods), Sanandas, Prakriti-layas, and Sasmita gods explained before—arising from special birth, special herbs, special mantras, or special austerities—is Bhava-pratyaya. 'Bhava' is Samsara, of the nature of absence of discrimination between Self and non-Self; that is the 'Pratyaya' (cause) of which, it is such. Or, having mere birth as cause. Like movement in the sky for birds, since it is again the cause of Samsara, it is to be abandoned by seekers of liberation; this is the meaning. "Preceded by Faith, Energy, Memory, Samadhi, and Wisdom for others." For others distinct from those perfected by birth, herbs, mantra, tapas—for those who see the discrimination between Self and non-Self—the Samadhi is 'preceded by Faith etc.' Having Faith etc. as preceding means is such. Meaning 'Upaya-pratyaya' (Caused by means). Among them, "Shraddha" (Faith) is the clarity of mind regarding Yoga. It indeed protects the Yogi like a mother. Then, for the faithful seeker of discrimination, "Virya" (Energy/Enthusiasm) arises. For one with aroused energy, in the subsequent stages, "Smriti" (Memory) arises. And by that memory, the mind, becoming undisturbed, becomes concentrated (Samadhiyate). "Samadhi" here is One-pointedness. For the collected mind, "Prajna" (Wisdom) regarding the object of meditation arises through discrimination. From the practice of that, and from Supreme Dispassion, Asamprajnata Samadhi happens for seekers of liberation; this is the meaning.

By the logic "Entities are transforming every moment, except the Power of Consciousness," even in that state of restraint of all modifications, the flow of change of mind and the flow of impressions generated by it does exist—intending this, "Residue of impressions" was stated (in the Sutra). And the purpose of that impression is stated: "From that, the flow of tranquility, from impressions." "Prashanta-vahita" (Flow of tranquility) means the subsiding of the modification-less mind by reverse transformation, like fire without fuel. Just as fire burns with increasing growth when oblations of wood, ghee etc. are thrown; but upon the exhaustion of wood etc., it calms down slightly in the first moment; and in subsequent moments it calms down more and more; thus peace increases gradually; similarly, the increasing tranquility of the restrained mind flows. There, the impression generated by the previous tranquility is the cause of the subsequent tranquility. And when the mind, like fire without fuel, gradually calming down, merges into its own Prakriti along with the impressions of Vyutthana, Samadhi, and Nirodha; then, upon the cessation of Avidya by Right Vision born of Vedanta sentences which arises from the maturity of Samadhi; due to the absence of the connection between Seer and Seen caused by that (Avidya); and upon the cessation of even the fivefold modification; the Purusha established in his own nature is called Pure, Alone (Kevala), Liberated. That is stated: "Then the Seer stands in his own nature."

'Then'—in the restraint of all modifications. But in the state of modification—although he is always pure due to being of the nature of eternal changeless Consciousness—due to beginningless connection with the Seen which is born of Avidya, obtaining conformity with the mental modification due to the superimposition of identity with the inner organ, he becomes like an enjoyer of sorrows even though not an enjoyer. That is stated: "Conformity with modification elsewhere." 'Elsewhere'—in the appearance of modification. This very point is expanded: "The mind colored by Seer and Seen is all-object." The mind alone, colored by Seer and Seen, appearing as Subject and Object, having attained the nature of Sentient and Insentient, though of the nature of object appearing as if not-object, though insentient appearing as if sentient, like a crystal gem, is called "Sarvartham" (All-object). Being deluded by this conformity of the mind, some say that It (mind) alone is sentient. "That mind, though having innumerable Vasanas, is for another, because of acting in combination." That for whose enjoyment and liberation it exists, he alone is the Other, the Sentient, uncombined Purusha; not that the mind, which acts in combination like a pot etc., is sentient; this is the meaning.

And thus—"For the one seeing the distinction, the cessation of the feeling of Self-hood." Thus, he who sees the distinction between the inner organ and Purusha—whatever 'Self-feeling' (feeling "I am the mind/body") was there in the inner organ before due to non-discrimination, that ceases. Because the delusion of non-difference is not possible when difference is seen. And the vision of distinction between Sattva (Intellect) and Purusha is accomplishable by desireless action offered to the Lord. And its sign is shown in Yoga Bhashya: "Just as the existence of seed is inferred by the sprouting of grass in the rainy season; similarly, he for whom horripilation and shedding of tears are seen upon hearing the path of liberation due to love for the doctrine—there too the seed of vision of distinction exists, it is inferred to be accomplished by action conducive to liberation. But for whom such seed of karma does not exist, for him upon hearing the path of liberation, there is liking for the arguments of the opponent and dislike for the arguments of the Siddhanta. For him, the natural feeling of Self-hood like 'Who was I? How was I?' proceeds. But that ceases for the one seeing the distinction.

That being so, what happens? He says that—"Then the mind is inclined towards discrimination and gravitating towards Kaivalya (Liberation)." 'Nimnam'—low place fit for flow of water. 'Prag-bharam'—high place unfit for that (or gravitating/sloping towards). And the mind is like flowing water due to the flow of modifications always proceeding; that (mind) was before flowing towards the wrong path of 'non-discrimination of Self and non-Self' up to object enjoyment. Now it becomes flowing towards the path of 'discrimination of Self and non-Self' up to Kaivalya.

And in this mind flowing with discrimination, whatever obstacles are there, they should be removed along with their causes—he says with two aphorisms: "In the intervals of that, other ideas from impressions"; "Their destruction is stated like (that of) afflictions." In that mind flowing with discrimination, in the 'Chidras'—intervals—'other ideas' of the form of Vyutthana like "I, mine" arise from impressions born of Vyutthana-experiences, even though they are dwindling. And the destruction of these impressions is stated to be like that of Kleshas (afflictions)—just as Kleshas like Avidya etc., having their seed-state burnt by the fire of Knowledge, do not again attain sprouting in the ground of the mind; similarly, impressions having their seed-state burnt by the fire of Knowledge are not capable of sprouting 'other ideas'. But the impressions of the fire of Knowledge lie dormant as long as the mind exists. And thus, when the mind flowing with discrimination becomes steady due to the non-arising of other ideas—"For one non-usurious (desireless) even in Prasankhyana, due to discrimination-knowledge in every way, comes Dharma-megha (Cloud of Virtue) Samadhi." 'Prasankhyana'—discrimination of difference between Sattva and Purusha, meaning pure Self-knowledge. There, for one who has done Samyama on the Sattvic modification of the Buddhi, the pervading like a master over all Guna-modifications is 'Sarvadishthatritvam' (Omnipotence); and the 'knowledge of discrimination as it is' of those very (Gunas) existing with properties of tranquil, arisen, and indefinable, and 'Omniscience'—is the perfection named "Vishoka" (Sorrow-less); and from dispassion towards that, Kaivalya is stated—by the two aphorisms: "Of the mere discrimination of Sattva and Purusha is the supremacy over all states and omniscience"; "From dispassion even to that, upon the destruction of the seed of defects, is Kaivalya." This is what is said—Even when that Prasankhyana exists, for the 'Akusida'—one not desiring the fruit—due to the non-arising of other ideas, and due to the nourishment of discrimination-knowledge in all ways, Dharma-megha Samadhi occurs. "Of sacrifices, conduct, control, non-violence, charity, study, and actions—this indeed is the supreme Dharma, which is the vision of the Self through Yoga"—from this Smriti; it 'Mehati'—showers/sprinkles—'Dharma', i.e., the direct realization of the unity of the Inner Self and Brahman; therefore "Dharma-megha"—meaning the cause of realization of Truth.

"From that, cessation of Afflictions and Actions." 'From that'—from Dharma-megha Samadhi or from Dharma—of the fivefold "Afflictions" (Avidya, Asmita, Raga, Dvesha, Abhinivesha), and of the threefold "Actions" (Red, Black, White?) rooted in Avidya; upon the destruction of Avidya, due to the destruction of the seed, absolute cessation is Kaivalya. Because absolute cessation of effect is appropriate upon the cessation of the cause; this is the meaning. This being the situation—by "Yunjan evam sada atmanam," Samprajnata Samadhi in the One-pointed stage is stated. By "Niyatamanasah," its fruit Asamprajnata Samadhi in the Restrained stage is stated. By "Shantim," the flow of tranquility which is the fruit of impressions born of Restrained Samadhi. By "Nirvanaparamam," the causality of Dharma-megha Samadhi for Kaivalya through Knowledge of Truth. By "Matsamstham," the Kaivalya accepted by the Upanishads is shown. Since Yoga has such great fruit, therefore one should accomplish it with great effort; this is the intention.

Thus, He states the fruit for the practitioner of Yoga with "Yunjan," etc.

Thus "Sada"—constantly/continuously, "Niyatamanasah"—one whose mind is solely intent on servitude (Dasya); "Atmanam yunjan"—engaging/yoking the self; the Yogi, having union with Me.

He attains "Nirvanaparamam"—meaning that which is greater than Liberation (Moksha); "Matsamstham"—the "Shanti" (Peace) which is of the nature of the Rasa (Bliss/Sentiment) of My own essential form, a state devoid of the suffering of separation, etc.

"Yunjan"—practicing absorption (samadhana); "Evam"—by the stated method; "Sada"—uniting the self (mind) always; the Yogi; "Niyatamanasah"—he whose "Manasam" i.e., mind is "Niyatam" i.e., controlled, that this one of controlled mind; "Shantim"—peace/cessation; "Nirvanaparamam"—"Nirvana" i.e., Liberation is the supreme culmination of which peace, that is Nirvana-parama, that Nirvana-parama (peace); "Matsamstham"—abiding in Me/dependent on Me; "Adhigacchati"—attains.

Now, the regulation of food etc. for the Yogi is stated—

Thus, constantly "Yukta" (yoked in Yoga), the Yogi becomes perfect (Siddha). He attains "Samstha" in Me—meaning dissolution (Laya)—which is an entrance (Pravesha) that is "Paramam" (supreme/higher) even than Liberation (Moksha) consisting of identification with the Imperishable (Akshara).

युञ्जन् balancing? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? नियतमानसः one with the controlled mind? शान्तिम् to peace? निर्वाणपरमाम् that which culminates in Nirvana (Moksha)? मत्संस्थाम् abiding in Me? अधिगच्छति attains.Commentary Thus in the manner prescribed in the previous verse.The Supreme Self is an embodiment of peace. It is an ocean of peace. When one attains to the supreme peace of the Eternal? by controlling the modifications of the mind and keeping it always balanced? he attains to liberation or perfection.

Yunjan, concentrating; atmanam, the mind; evam, thus, according to the methods shown above; sada, for ever; the yogi, niyata-manasah, of controlled mind; adhi-gacchati, achieves; santim, the Peace, the indifference to worldly attachments and possessions; nirvana-paramam, which culminates in Liberation; and mat-samstham, which abides in Me.
Now are bieng mentioned the rules about the yogi's food etc.:

'Ever applying his mind on Me,' i.e., the Supreme Brahman, the Supreme Person and the holy and auspicious object of meditation, 'the Yogin of controlled mind,' i.e., one having his mind steady because of his being purified in mind through contact with Me, comes to the peace which abides in Me, which is of the highest degree of beatitude. That means he comes to the peace which is the supreme end of beatitude which abides in Me.
For the person who commences Yoga of the self, Sri Krsna, after thus teaching how the mind should be fixed on the Lord, who is the holy and auspicious object of meditation, proceeds in order to effect the purification of the mind, to speak of the other side of Yoga: