Bhagavad Gita - Chapter 6 - Shloka (Verse) 19

व्याख्या--'यथा दीपो निवातस्थो ৷৷. युञ्जतो योगमात्मनः'--जैसे सर्वथा स्पन्दनरहित वायुके स्थानमें रखे हुए दीपककी लौ थोड़ी भी हिलती-डुलती नहीं है ,ऐसे ही जो योगका अभ्यास करता है, जिसका मन स्वरूपके चिन्तनमें लगता है और जिसने चित्तको अपने वशमें कर रखा है, उस ध्यानयोगीकेचित्तके लिये भी दीपककी लौकी उपमा दी गयी है। तात्पर्य है कि उस योगीका चित्त स्वरूपमें ऐसा लगा हुआ है कि उसमें एक स्वरूपके सिवाय दूसरा कुछ भी चिन्तन नहीं होता।पूर्वश्लोकमें जिस योगीके चित्तको विनियत कहा गया है, उस वशीभूत किये हुए चित्तवाले योगीके लिये यहाँ 'यतचित्तस्य' पद आया है।कोई भी स्थान वायुसे सर्वथा रहित नहीं होता। वायु सर्वत्र रहती है। कहींपर वायु स्पन्दनरूपसे रहती है और कहींपर निःस्पन्दनरूपसे रहती है। इसलिये यहाँ

उस योगीका जो समाधिस्थ चित्त है उसकी उपमा कही जाती है जैसे वायुरहित स्थानमें रखा हुआ दीपक विचलित नहीं होता वही उपमा आत्मध्यानका अभ्यास करनेवाले समाधिमें स्थित हुए योगीके जीते हुए अन्तःकरणकी चित्तगतिको प्रत्यक्ष देखनेवाले योगवेत्ता पुरुषोंने मानी है। जिससे किसीकी समानता की जाय उसका नाम उपमा है।

'Upama' (simile) means an illustration of the steadiness of the Yogi's mind.

To establish that the word 'upama' refers to the lamp (as the standard of comparison), he shows the etymological derivation in the instrumental sense with 'Upamiyate' (That by which comparison is made).

The remaining part (implied) is: "of the steadiness of the mind of the Yogi who possesses the aforementioned attributes."

He states the simile for the collected mind of the Yogi—with "Yatha" (Just as). Just as a lamp situated in a "Nivate"—windless place—"Nengate"—does not flicker (move). By which it is compared, that "Upama" (Simile)—it is "Smrita"—thought of/considered by "Yogajnah"—knowers of the movements of the mind.

(Simile of what?) "Yoginah"—of one with controlled mind, of one with restrained inner organ—practicing the "Yoga" (Samadhi) of the "Atmanah" (Self/Mind). Here in the introduction, "And that mind which is collected"—this is a Karmadharaya compound. "Of the Yogi, of the collected mind"—these are genitives with different locuses (Vyadhikarana). Thus it should be known in the root text and its Bhashya. Because from the Bhashya in the subsequent verse: "Thus becoming one-pointed by the power of yoga practice, being like a lamp in a windless place." "Of the Yogi"—possessed of the stated attributes—"of the steadiness of the mind"—is the remainder (to be supplied)—so say the commentators on Bhashya (Anandagiri?).

By this, the explanation "Engaging the self in yoga" is refuted; because the object of comparison (Darshtantika) is not obtained (since Self is immutable, mind is the subject); and because the mind in all states is always of the form of the Self, the word 'Atma' would be useless. (Objection) "Indeed, by Yoga the mind's 'form of Self' is accomplished; but being naturally of the form of Self, the 'not-Self-form' is not removed; therefore the word 'Atma' is to establish the object of comparison"—(Answer) This is refuted.

Because in the sense "By the mind endowed with discrimination etc., upon the cessation of Avidya, the Self shines by Itself"—like in "By the mind alone it is to be seen"—by removing the not-Self-form of the mind through Yoga, practicing the naturally established Self-form Samadhi which is of the nature of manifestation—in the sentence "Practicing the Yoga of the Atma" having this meaning, the word 'Atma' has meaningfulness. Otherwise, there would be the contingency of meaninglessness of the word 'Atma' in the future statement "Making the mind established in the Atma" (6.25). Just like in "Thus always uniting the Atma" (6.15), "Of the Atma"—i.e., of the inner organ—practicing Samadhi i.e., restraint—of one facing Asamprajnata Samadhi—since this Bhashya meaning is possible, and thus the word 'Atma' is meaningful.

Therefore, the view that "Of the Yogi, of the controlled mind, of one whose all modifications are stopped, practicing the Yoga in the form of Asamprajnata Samadhi in the stage of restraint; the Atma i.e. inner organ which is practiced (upon); for that (inner organ), due to steadiness, preponderance of Sattva, and luminosity, the steady lamp is the example"—is also rejected. Because of the juxtaposition of the word 'Yata' (controlled) which propounds steadiness. And because leaving the word 'Chitta' which is proximate and fit for connection, interpreting the word 'Atma' as the object of comparison is inappropriate. And because in Asamprajnata Samadhi, the mind is not known separately in any way. Therefore, "Of the Yogi facing Asamprajnata Samadhi, the mind which has become one-pointed in the time prior to that perfection—of that is this example; not of the inner organ of the Yogi established in Asamprajnata Samadhi with all modifications stopped"—this should be understood by the wise.

'Atmanah' (of the Self)—meaning the Yoga having the Lord (Bhagavan) as its object.

He states the simile for the Yogi's mind in the state of one-pointedness with 'Yatha' (As), etc. 'Na ingate' means does not move (flicker); like that.

'Yatam' (controlled) is that 'chittam' (mind), thus 'Yatachittam'; of him.

The meaning is that the mind which has attained one-pointedness does not flicker, like a lamp in a windless place.

'Atmanah yogam' means practicing (yunjatah) the Samadhi of the Self.

Just as a lamp "Nivatastha" (situated in a windless place) "Na ingate" (does not flicker), does not move, remains motionless and "Saprabha" (with light); for the "Yatachitta"—one whose all other mental modifications have ceased—for the Yogi who is "Yunjatah" (practicing) Yoga "Atmani" (in the Self)—that is the simile for the nature of the Self.

Just as a lamp situated in a windless place is motionless and luminous, similarly, due to the cessation of all other mental modifications, the Self remains motionless and luminous with knowledge—this is the meaning.

He states the simile for the mind situated in the single form of the Self—with "Yatha" (Just as).

Just as a lamp situated in a place devoid of wind "Na ingate"—does not flicker; that is the "Upama"—example.

Of whom? Of the Yogi "Yunjatah"—practicing—the Yoga having Self as object; whose mind is "Yatam" i.e., controlled; (his) mind which is (otherwise) fickle, due to motionlessness and luminosity, remains like that (lamp); this is the meaning.

Now the state of Yoga is defined by "Yatha" (Just as) etc. The cause of the lamp's immovability is being situated in a windless place. Since the word "Ingate" (flickers) implies movement (activity), and that does not apply literally to a lamp (which doesn't 'act'), to establish commonality, he says "Does not move." Although there are examples like mountains etc. for immovability, to show the meaning intended by the lamp-example, he says "Remains motionless and luminous."

By "Yatachittasya" (of controlled mind), the statement of controlling the thought-modifications is an implication (upalakshana); thus he says "Ceased etc." Or the word "Chitta" here is a synonym for the mind in general. By the word "Itara" (other - used in Ramanuja's commentary "ni-vritta-sakala-itara"), it is indicated that there is a modification regarding the Self. Otherwise, "Practicing Yoga" would be contradicted; with this intention, he says "Practicing Yoga in the Self"—meaning, performing direct realization regarding the object, the Self.

By "Does not flicker," the motionlessness of the body is not being illustrated; because that has already been stated by "Holding the body, head, and neck even, motionless and steady" (6.13); and because, being common to the state of meditation (Dhyana), it cannot distinguish the state of Samadhi. Nor is it the motionlessness of the senses, because the connection "That is the simile of the Yogi" would not fit. Nor is it the motionlessness of the Self's essential nature, because that is established even in other states. Therefore, to indicate that this example is for demonstrating the purified nature of the Self, from which all other modifications have been expelled by the light of self-luminous knowledge—even though "of the Yogi" was said, "of the Self" (Atmanah) is said again; with this intention, it is said "The simile of the Self's nature." "Of the Yogi" and "Of the Self" are genitives with different locuses.

(Objection) "Now, in 'Sa upama' (That is the simile), does the word 'Upama' refer to the comparison or the example? In either way it is not possible; because the word 'That' (Sa) refers to the manner indicated by 'As' (Yatha), and the word 'Upama' is co-referential with 'That'; and how can 'Remains luminous' be maintained in the object of comparison (the Self)? Because even for non-yogis, there is no perception of motion in the nature of the Self; and why the instruction of motionlessness?" To this he says "By being situated in a windless place." This is the intention: By "Upama", the similarity existing in the example is pointed out here. Therefore, by "Yatha" (Just as), the connection with "Sa upama" is reasonable. And the counter-attribute for 'Light' (Prabha) here is Knowledge. And the motionlessness of the Self here is the cessation of the manifold spreading of knowledge which constitutes its light. And that is due to the very absence of mental modification regarding external objects; for in the state of Samsara, the spreading of knowledge is only through the senses. "Smrita" (Remembered/Considered)—by Yogis who have seen the state of Samadhi—is the remainder.

योगी के समाहित चित्त का वर्णन करने के लिए निर्वात स्थान में रख दीप की उपमा यहाँ दी गयी है जो अत्यन्त समीचीन है। मन में निरन्तर वृत्तियां उत्पन्न और नष्ट होती रहती हैं और हमें एक अखण्ड मन का अनुभव होता है। इसी प्रकार दीपज्योति भी वास्तव में कभी स्थिर नहीं होती तथापि उसका कम्पन इतनी तीव्र गति से होता है कि हमें एक निश्चित आकार की ज्योति प्रतीत होती है।जब इस ज्योति को वायु के झकोरों से सुरक्षित रखा जाता है तब यह उर्ध्वगामी ज्योति स्थिर हो जाती है। ठीक उसी प्रकार सामान्यत वैषयिक इच्छाओं के कारण चंचल रहने वाला मन जब ध्यान के समय शान्त किया जाता है तब वह स्थिर हो जाता है और मन में एक अखण्ड ब्रह्माकार वृत्ति बनी रहती है। संक्षेप में समस्त जगत् के अधिष्ठान नित्य अनन्त आनन्दस्वरूप ब्रह्म का नित्य निरन्तर ध्यान ही आत्मयोग है।योगाभ्यास से इस एकाग्रता को प्राप्त करने के पश्चात् प्रगति के क्या सोपान हांेगे अगले चार श्लोकों में इसका वर्णन किया गया है

'Yatha' (As), etc. Just as a lamp standing in a windless place does not move (flicker), so is the Yogi.

His 'movement' (flickering) refers to exertions such as acquiring objects, etc.

Regarding the phrase 'yunjato yogam atmanah' (practicing the yoga of the self), he states the intended meaning of the word 'atman' and the genitive case with 'atmanah'.

To refute the syntactical connection meaning 'of the yogi himself' (reflexive), the word 'yogam' is used (in connection with Atman); otherwise, it (the word Atman) would be redundant.

He states the simile for the mind devoid of modifications in Samadhi. Just as a lamp situated in a place devoid of wind—the cause of flickering—does not flicker, does not move, due to the absence of the cause of movement; that 'upama' (simile) is remembered—that illustration is thought of by the knowers of Yoga.

Of whom? Of the Yogi who possesses Samprajnata Samadhi in the stage of one-pointedness, who is 'Yatachitta' (controlled in mind) due to skill in practice, and whose mental modifications are all restrained; for such a one practicing Yoga—in the form of Asamprajnata Samadhi in the stage of restraint (Nirodha-bhumi)—the 'Atma', meaning the inner instrument (mind), is the subject. Because of its motionlessness and its illuminating nature due to the preponderance of Sattva, the motionless lamp is the illustration; this is the meaning.

If the explanation is taken as 'practicing the yoga of the Self (Atmanah yogam),' the subject of comparison (the mind/darshtantika) is not obtained, and since the mind in all states always has the form of the Self, the word 'Atma' would be redundant. For the 'Self-form' of the mind is not produced by Yoga; rather, since it exists as the form of the Self spontaneously, only the 'non-Self form' is removed. Therefore, the word 'Atma' is used precisely to indicate the subject of comparison (the mind/Antahkarana).

'Yatachittasya' is an abstract indication or a Karmadharaya compound. It means 'of the restrained mind'.

Of what kind would the specially restrained mind be? Upon this expectation, He says "Yatha" (Just as).

Just as a lamp situated in a windless place "Na ingate"—does not move; that is considered the simile for the Yogi of controlled mind who is "Yunjatah"—practicing, contemplating—the Yoga of the self "in the Lord."

Here, this is the purport of the lamp example: Since the lamp is of the nature of heat and the wind has the property of coldness; in a place devoid of that (wind), there is no flickering for its destruction. Similarly, due to the existence of the property (in Yoga) that removes the heat (misery) of separation from the Lord, the mind of one practicing Yoga does not become fickle.

"Yatha"—Just as; a lamp—light; "Nivatasthah"—situated in a windless place, a place devoid of wind; "Na ingate"—does not flicker, does not move; "Sa upama"—that by which comparison is made is 'Upama' (simile); that is "Smrita"—thought of/considered—by "Yogajnah"—those who see the movements of the mind. (Simile of whom?) "Yoginah"—of the one with controlled mind, of the one with restrained inner organ; "Yunjatah"—practicing Yoga; "Atmanah"—practicing Samadhi (of the self/mind)—this is the meaning.

Thus, becoming one-pointed by the power of Yoga practice, being like a lamp in a windless place...

He states the simile for the mind established in the form of unity with the Self with 'Yatha' (As).

Just as a lamp situated in a place from which wind has departed does not flicker ('na ingate'), that simile—illustration—should be known as applicable to the 'Yatachitta' (one of controlled mind).

यथा as? दीपः lamp? निवातस्थः placed in a windless place? न not? इङ्गते flicker? सा that? उपमा simile? स्मृता is thought? योगिनः of the Yogi? यतचित्तस्य of one with controlled mind? युञ्जतः of the practising? योगम् the Yoga? आत्मनः of the Self.Commentary This is a beautiful simile. Yogins ote this simile very often when they talk of concentration or steadiness or onepointedness of the mind. A steady mind will serve as a powerful searchlight to find out the hidden spiritual treasures of the Self.

Yatha, as; a dipah, lamp; nivata-sthah, kept in a windless place; na ingate, does not flicker; sa upama, such is the simile-that with which something is compared is an upama (smile)-; smrta, thought of, by the knowers of Yoga who understand the movements of the mind; yoginah, for the yogi; yata-citasya, whose mind is under control; and yunjatah, who is engaged in; yogam, concentration; atmanah, on the Self, i.e. who is practising Self-absorption.
By dint of practising Yoga thus, when the mind, comparable to a lamp in a windless place, becomes concentrated, then-

As a lamp does not flicker in a windless place, i.e., does not move, but remains steady with its illumination - this is the simile used to illustrate the nature of the self of the Yogin who has subdued his mind, who has got rid of all other kinds of mental activity and who is practising Yoga concerning the self. The meaning is that the self remains with its steadily illumining light of knowledge because all other activities of the mind have ceased, just as a lamp kept in a windless place has an unflickering flame.