Bhagavad Gita - Chapter 6 - Shloka (Verse) 18

व्याख्या--[इस अध्यायके दसवेंसे तेरहवें श्लोकतक सभी ध्यानयोगी साधकोंके लिये बिछाने और बैठनेवाले आसनोंकी विधि बतायी। चौदहवें और पंद्रहवें श्लोकमें सगुणसाकारके ध्यानका फलसहितवर्णन किया। फिर सोलहवेंसत्रहवें श्लोकोंमें सभी साधकोंके लिये उपयोगी नियम बताये। अब इस (अठारहवें) श्लोकसे लेकर तेईसवें श्लोकतक स्वरूपके ध्यानका फलसहित वर्णन करते हैं।]
'यदा विनियतं चित्तमात्मन्येवावतिष्ठते'--अच्छी तरहसे वशमें किया हुआ चित्त (टिप्पणी प0 350) अर्थात् संसारके चिन्तनसे रहित चित्त जब अपने स्वतःसिद्ध स्वरूपमें स्थित हो जाता है। तात्पर्य है कि जब यह सब कुछ नहीं था, तब भी जो था और सब कुछ नहीं रहेगा, तब भी जो रहेगा तथा सबके उत्पन्न होनेके पहले भी जो था, सबका लय होनेके बाद भी जो रहेगा और अभी भी जो ज्यों-का-त्यों है, उस अपने स्वरूपमें चित्त स्थित हो जाता है। अपने स्वरूपमें जो रस है, आनन्द है, वह इस मनको कहीं भी और कभी भी नहीं मिला है। अतः वह रस, आनन्द मिलते ही मन उसमें तल्लीन हो जाता है।

अब यह बतलाते हैं कि ( साधक पुरुष ) कब युक्त ( समाधिस्थ ) हो जाता है वशमें किया हुआ चित्त यानी विशेषरूपसे एकाग्रताको प्राप्त हुआ चित्त जब बाह्य चिन्तनको छोड़कर केवल आत्मामें ही स्थित होता है अपने स्वरूपमें स्थिति लाभ करता है। तब उस समय सब भोगोंकी लालसासे रहित हुआ योगी अर्थात् दृष्ट और अदृष्ट समस्त भोगोंसे जिसकी तृष्णा नष्ट हो गयी है ऐसा योगी युक्त है समाधिस्थ ( परमात्मामें स्थितिवाला ) है ऐसे कहा जाता है।

After stating the Yoga along with its fruit and limbs, he shows the progression to the next verse starting with 'Atha adhuna' (Now then) to define the 'Yukta' (harmonized one) by reiterating the time mentioned in 'Yada hi', etc.

He summarizes 'being specially restrained' simply as 'one-pointedness' (ekagrata).

Regarding 'Atmani eva' (in the Self alone), he explains the meaning of the emphatic particle 'eva' as 'hitva' (having abandoned [external objects]). 'Kevalatvam' means non-duality.

He expounds on his state in the Self with 'Svatmani'. Since the Self alone is the reality of the imagined mind, when that (mind) is withdrawn from everywhere else, it remains immersed in the substratum (adhishtana); this is the idea.

In that state, one whose thirst has turned away from all objects is treated as (called) 'Yukta'; this he states with 'Nihspriha'.

When does one become such a Yoga-yukta? To this He says. At the time when the mind is specially controlled ('viniyatam')—meaning restrained, having attained one-pointedness and being stopped (niruddha)—and abandoning thoughts of external objects, it abides 'Atmani eva' (in the Self alone), meaning in the Absolute (Kevala) which is non-different from the inner Self; the meaning is that it attains stability.

And one whose craving—thirst—has departed from 'Sarva-kamebhyah', meaning from all seen and unseen objects; he is then—at that time—said to be 'Yukta'.

(He) exists (or becomes established) in the Self.

He states the characteristics of one who has attained the supreme peace of Nirvana in the six verses beginning with 'Yada' (When).

'Viniyatam' means specially—even beyond the stage of one-pointedness—being restrained (Niruddha), it abides 'Atmani', i.e., in the inner Self alone, and does not rise up in the form of egoism (asmita), etc. 'Tada' (Then) the Yogi, 'Sarvebhyah' (from all)—meaning from those (desires/objects) present in waking, dream, and seeded (Sabija) Samadhi—(becomes desireless). The ablative case here is due to the elision of the affix 'lyap' (indicating 'having attained').

Having attained them (encountered them) precisely through the attainment of the state of being the Self of all (Sarvatmya), he becomes desireless regarding them. Then he is said to be 'Yukta'—meaning (established in) Nirvikalpaka Samadhi.

When the mind, which has (various) purposes as its object, becomes 'viniyatam'—specially restrained—in the Self alone; meaning, due to (the Self) being the unsurpassed purpose, it remains regulated and motionless in that alone;

then, being free from longing for all desires, he is said to be 'Yukta'—that is, said to be 'yogarha' (fit for Yoga).

In anticipation of the question, "When does a person become accomplished in Yoga?", He says 'Yada' (When), etc. When the mind being 'viniyatam'—meaning specially restrained—stands motionless in the Self alone.

Moreover, when he becomes free from thirst for all desires—meaning enjoyments of this world and the next—then he is said to be one who has attained Yoga.

Thus, immediately after the statement of equipment (parikara), to demonstrate the state of Yoga, the state fit for Yoga which precedes it and was stated before is referred to—by the verse "Yada viniyatam" (When specially restrained).

To indicate other petty purposes to be excluded by the particle "Eva" (alone) in "Atmanyeva" (In the Self alone), it is generally stated as "Subject of purpose."

"When other purposes exist, what is the reason for being specially restrained in one place?"—to this he says "Niratishaya" (Unsurpassable).

Since "Yuktah" (United/Yogi) alone is the predicate here, and since "Nihsprihah" (Desireless) enters into the category of the subject (condition), "Being desireless" is stated. He from whom desire has departed regarding all objects of desire is such; meaning desireless regarding all desires.

इस श्लोक से लेकर अगले पाँच श्लोकों में योग के फल पर विचार किया गया है तथा पूर्ण योगी का आत्मसाक्षात्कार के समय और तदुपरान्त जीवन में जीते हुये क्या अनुभव होता है इसे भी स्पष्ट किया गया है।सम्पूर्ण गीता में श्रीकृष्ण ने युक्त शब्द का प्रयोग अनेक स्थानों पर किया है तथा साधक के युक्त बनने पर विशेष बल दिया है तथापि इस शब्द की सम्पूर्ण परिभाषा अब तक नहीं बतायी गई यद्यपि यत्रतत्र उसका संकेत अवश्य किया गया है। विचाराधीन श्लोक में हमें युक्त शब्द की विस्तृत परिभाषा मिलती है।पूर्णतया संयमित किया हुआ मन आत्मा में ही स्थित होता है। इस कथन पर विचार करने से इसका सत्यत्व स्वयं ही स्पष्ट हो जायेगा। असंयमित मन का लक्षण है विषयों में सुख की खोज करना। जैसा कि पहले बताया जा चुका है मन की इस बहिर्मुखी प्रवृत्ति को अवरुद्ध करने का सर्वोत्तम उपाय उसके प्रकाशक चैतन्यस्वरूप आत्मा का अनुसंधान करना है। उस ध्यान का स्थिति में स्वाभाविक ही विषयों से परावृत्त हुआ मन आत्मस्वरूप में स्थिर होकर रहेगा।उपर्युक्त विवेचन की पुष्टि श्लोक की दूसरी पंक्ति में होती है जिसमें मन के स्थिरीकरण का उपाय बताया गया है सब कामनाओं से निस्पृहता। दुर्भाग्य से अनेक व्याख्याकारों ने कामनाओं के त्याग पर अत्याधिक बल देकर उसे हिन्दू धर्म का प्रमुख गुण घोषित किया है। कामना और विषयों की स्पृहा में धरतीआकाश का अन्तर है। कामना या इच्छा का होना अनुचित नहीं है और न ही वह स्वयं हमें किसी प्रकार का दुख पहुँचा सकती है। किन्तु इच्छापूर्ति के प्रति हमारे मन में जो अत्याधिक लालसा या स्पृहा होती है वही जीवन में हमारे कष्टों का कारण होती है।उदाहरणार्थ धनार्जन की इच्छा अनुचित नहीं क्योंकि वह मनुष्य को कर्म करने लक्ष्य को प्राप्त करने और उसे सुरक्षित रखने में प्रोत्साहित करती है परन्तु यदि वह पुरुष धनार्जन की उस इच्छा के वशीभूत होकर आसक्ति के कारण उन्माद के रोगी के समान व्यवहार करने लगे तो वह अपने लक्ष्य को पाने में असमर्थ हो जायेगा। उसकी असफलता का कारण है स्पृहा। अत गीता हमें केवल विषयों की स्पृहा त्यागने का उपदेश देती है।विषयों की उपयोगिता का विवेकपूर्ण मूल्यांकन करने से मन विषयों से परावृत्त होकर आत्मा में स्थिर हो जाता है। परिच्छिन्न विषय मन को क्षुब्ध करते हैं। जबकि अनन्त स्वरूप आत्मा उसे आनन्द से परिपूर्ण कर देता है। मन का विषयों से निवृत्त होकर आत्मा में स्थिर होना ही युक्तता का लक्षण है। उक्त लक्षण सम्पन्न व्यक्ति ही युक्त कहलाता है।ऐसे योगी के समाहित चित्त का वर्णन वे इस प्रकार करते हैं

'Yada' (When), etc.

And the sign of this Yogi is that, with his mind restrained in the Self alone, he does not long for anything at all.

Regarding the phrase 'Atmanyeva avatishthate' (abides in the Self alone)—to refute the understanding that this means 'svasmin eva' (in one's own self alone), he explains 'Atmani' (in the Self/Paramatman).

Otherwise, there would be a contradiction with statements like 'Jnatva mam' (Having known Me).

Thus, having described Samprajnata Samadhi in the stage of one-pointedness (Ekagra-bhumi), He begins to speak of Asamprajnata Samadhi in the stage of cessation/restraint (Nirodha-bhumi) with 'Yada' (When), etc.

'Yada'—at which time, due to supreme detachment (Para-vairagya), the mind is 'viniyatam'—specially regulated, brought to a state of total emptiness. The Sattva of the inner instrument (Antahkarana), having become free from Rajas and Tamas, though capable of grasping the forms of all objects due to its transparency/purity, nevertheless, because all mental modifications (vrittis) are restrained from all sides, it abides 'Atmani eva'—in the Self alone, in the inner Consciousness which is not colored by the non-self. Even in the absence of modifications, since the self-evident form of the Self cannot be warded off, and due to the predominance of Consciousness alone, the mind remains merged (subordinate) and becomes motionless. 'Tada'—at that time of the cessation of all modifications—he is said to be 'Yukta', i.e., established in Samadhi.

Who? He who is 'Sarvakamebhyo nihsprihah'—from whom 'spriha' or thirst for all desires, meaning seen and unseen objects, has departed through the perception of defects (in them). This 'supreme detachment' is stated to be the internal means (antaranga sadhana) for Asamprajnata Samadhi. And thus it has been explained before.

"When indeed will the perfection of Yoga with the Lord occur for one proceeding in this manner?" Anticipating this query, He says 'Yada' (When), etc.

'Yada'—at which time, in the auspicious time (Bhadra-kala) characterized by the relationship with the Lord, the mind, being 'viniyatam'—meaning under control—abides 'Atmani eva', meaning in the very nature of Bhava (loving sentiment for the Lord), and becomes steady; and when he becomes desireless and free from wishes regarding 'Sarvakamebhyah'—meaning all worldly desires; 'Tada' (then) he is said to be 'Yukta'. The meaning is that he is called one of perfected Yoga.

'Yada'—When the 'viniyatam' mind—meaning the mind specially regulated, restrained, having attained one-pointedness—abandoning thoughts of external objects, abides 'Atmani eva'—in the absolute (kevala) Self alone; meaning, it attains stability in one's own Self.

'Nihsprihah sarvakamebhyah'—the Yogi from whom the longing (thirst) for seen and unseen objects has departed; he is 'Tada'—at that time—said to be 'Yukta', meaning established in Samadhi.

The simile for the harmonized mind of that Yogi is stated (next).

In anticipation of the question "When does a person become a perfected Yogi?", He describes seedless (Nirbija) Yoga, i.e., Asamprajnata Samadhi, with 'Yada' (When), etc.

When the mind remains 'viniyatam' (restrained) in the Self alone; and he (the Yogi), when the time of Yoga has arrived, becomes desireless regarding all those desires which take the form of the eight Siddhis (supernatural powers) of Yoga excellence;

then he is said to be 'Yukta'—meaning a perfected Yogi, a Yogi of firmer resolve—established in Asamprajnata Samadhi.

यदा when? विनियतम् perfectly controlled? चित्तम् mind? आत्मनि in the Self? एव only? अवतिष्ठते rests? निःस्पृहः free from longing? सर्वकामेभ्यः from all (objects of) desires? युक्तः united? इति thus? उच्यते is said? तदा then.Commentary Perfectly controlled mind The mind with onepointedness.When all desires for the objects of pleasure seen or unseen die? the mind becomes very peaceful and rests steadily in the Supreme Self within. As the Yogi is perfectly harmonised? as he has attained to oneness with the Self and as he has become identical with Brahman? sense phenomena and bodily affections do not disturb him. He is conscious of his immortal? imperishable and invincible nature.Yukta means united (with the Self) or harmonised or balanced. Without union with the Self neither harmony nor balance nor Samadhi is possible. (Cf.V.23VI.8)

A yogi, nihsprhah, who has become free from hankering, thirst; sarva-kamhyah, for all desirable objects, seen and unseen; is tada, then; ucyate, said to be; yuktah, Self-absorbed; yada, when; the viniyatam, controlled; cittam, mind, the mind that has been made fully one-pointed by giving up thought of external objects; avatisthate, rests; atmani eva, in the non-dual Self alone, i.e. he gets established in his own Self.
An illustration in being given for the mind of that yogi which has become Self-absorbed:

When the mind which usually goes after sense enjoyments, abandons such desires and 'rests on the self alone,' i.e., becomes well-settled on account of discerning unsurpassable good in the self alone and rests there alone steadily, without movement - then, being 'free of yearning for all desires,' one is said to be integrated. He is said to be fit for Yoga.