Bhagavad Gita - Chapter 6 - Shloka (Verse) 20

व्याख्या--'यत्रोपरमते चित्तं ৷৷. पश्यन्नात्मनि तुष्यति'--ध्यानयोगमें पहले 'मनको केवल स्वरूपमें ही लगाना है' यह धारणा होती है। ऐसी धारणा होनेके बाद स्वरूपके सिवाय दूसरी कोई वृत्ति पैदा हो भी जाय, तो उसकी उपेक्षा करके उसे हटा देने और चित्तको केवल स्वरूपमें ही लगानेसे जब मनका प्रवाह केवल स्वरूपमें ही लग जाता है, तब उसको ध्यान कहते हैं। ध्यानके समय ध्याता, ध्यान और ध्येय--यह त्रिपुटी रहती है अर्थात् साधक ध्यानके समय अपनेको ध्याता (ध्यान करनेवाला) मानता है, स्वरूपमें तद्रूप होनेवाली वृत्तिको ध्यान मानता है और साध्यरूप स्वरूपको ध्येय मानता है। तात्पर्य है कि जबतक इन तीनोंका अलग-अलग ज्ञान रहता है, तबतक वह 'ध्यान' कहलाता है। ध्यानमें ध्येयकी मुख्यता होनेके कारण साधक पहले अपनेमें ध्यातापना भूल जाता है। फिर ध्यानकी वृत्ति भी भूल जाता है। अन्तमें केवल ध्येय ही जाग्रत् रहता है। इसको 'समाधि' कहते हैं। यह 'संप्रज्ञातसमाधि' है जो चित्तकी एकाग्र अवस्थामें होती है। इस समाधिके दीर्घकालके अभ्याससे फिर 'असंप्रज्ञात-समाधि' होती है। इन दोनों समाधियोंमें भेद यह है कि जबतक ध्येय, ध्येयका नाम और नाम-नामीका सम्बन्ध--ये तीनों चीजें रहती हैं, तबतक वह 'संप्रज्ञात-समाधि' होती है। इसीको चित्तकी 'एकाग्र' अवस्था कहते हैं। परन्तु जब नामकी स्मृति न रहकर केवल नामी (ध्येय) रह जाता है, तब वह 'असंप्रज्ञात-समाधि' होती है। इसीको चित्तकी 'निरुद्ध' अवस्था कहते हैं।निरुद्ध अवस्थाकी समाधि दो तरहकी होती है--सबीज और निर्बीज। जिसमें संसारकी सूक्ष्म वासना रहती है, वह 'सबीज समाधि' कहलाती है। सूक्ष्म वासनाके कारण सबीज समाधिमें सिद्धियाँ प्रकट हो जाती हैं। ये सिद्धियाँ सांसारिक दृष्टिसे तो ऐश्वर्य हैं, पर पारमार्थिक दृष्टिसे (चेतन-तत्त्वकी प्राप्तिमें) विघ्न हैं। ध्यानयोगी जब इन सिद्धियोंको निस्तत्त्व समझकर इनसे उपराम हो जाता है, तब उसकी 'निर्बीज समाधि' होती है, जिसका यहाँ (इस श्लोकमें)

इस प्रकार योगाभ्यासके बलसे वायुरहित स्थानमें रखे हुए दीपककी भाँति एकाग्र किया हुआ योगसाधनसे निरुद्ध किया हुआ सब ओरसे चञ्चलतारहित किया हुआ चित्त जिस समय उपरत होता है उपरतिको प्राप्त होता है। तथा जिस कालमें समाधिद्वारा अति निर्मल ( स्वच्छ ) हुए अन्तःकरणसे परम चैतन्य ज्योतिःस्वरूप आत्माका साक्षात् करता हुआ वह अपने आपमें ही संतुष्ट हो जाता है तृप्ति लाभ कर लेता है।

Samadhi is of two kinds: Samprajnata and Asamprajnata. The Sattva-modification (vritti) taking the single form of the object of meditation, being known somehow with distinction, is Samprajnata Samadhi. That very Sattva-modification, when not known separately in any way, is Asamprajnata Samadhi.

Having stated the characteristic of Samadhi in general (previously), now wishing to state the characteristic of Asamprajnata Samadhi, He says 'Evam' (Thus).

Meaning, in the time characterized by Samadhi. The particle 'eva' (only/indeed) is connected with 'tushyati' (is satisfied). He states the connection of the particle 'cha' (and) with 'yasmin cha'. The time is as before.

He explains 'Atmanam' (the Self), indicated as the object of the action, as the meaning of the word 'Tat' (That), using 'Param' (Supreme). He states that 'Atmani' (in the Self) refers to the domain of the meaning of the word 'Tvam' (Thou), using 'Sva eva' (in one's own self alone). Meaning: Directly perceiving the Supreme Self within the inner Self as identical with it, he is indeed satisfied due to the absence of any cause for dissatisfaction.

'Perfection of Yoga occurs at that time' is the remaining (implied) clause.

Samadhi is of two kinds: Samprajnata and Asamprajnata.

Among them, the Sattva-modification taking the single form of the object of meditation, being known somehow with distinction, is the first (Adyah). That very Sattva-modification, when not known separately in any way, is the second.

Having shown the first therein (previously), now wishing to state the characteristic of the second, He says 'Yatra' (Wherein).

'Niruddham' means that whose movement is warded off from all sides. 'Yatra chaiva'—meaning at which time. 'Atmana'—by the inner instrument (mind) purified by Samadhi. 'Atmanam'—perceiving the Supreme (Para), the meaning of the word 'Tat' (That), whose nature is Light. 'Atmani'—in the meaning of the word 'Tvam' (Thou)—'eva tushyati' (he is satisfied alone). Meaning: Directly perceiving the Supreme Self in the inner consciousness itself as identical with it, he obtains satisfaction indeed, due to the absence of the cause of dissatisfaction.

'Atmana'—by the mind

'Atmani'—in the body

'Atmanam'—seeing the Lord (Bhagavan).

'Yatra' (Wherein), etc. Thus, the mind having become one-pointed, being restrained by the practice of Yoga, 'Yatra'—meaning in which state—'uparamate', i.e., becomes merged/dissolved.

Or where, 'atmana'—by the mind—perceiving 'atmanam'—the Self as undifferentiated (Nirvikalpa)—he is satisfied in the Self; he does not seek satisfaction in external objects.

The mind, being restrained everywhere (from all else) by the cause of the practice of Yoga; 'Yatra'—in which Yoga—'uparamate' (it rejoices),

thinking "This alone is unsurpassed happiness."

And in which Yoga, seeing 'atmanam' (the Self) 'atmana'—by the mind—he is satisfied in the Self alone, independent of others (without need for anything else).

In verses like "That which they call renunciation, know that to be Yoga, O Pandava," 'Karma' (action) alone is expressed by the word 'Yoga'; however, in verses like "But Yoga is not for one who eats too much," 'Samadhi' (absorption) is expressed by the word 'Yoga'.

Amidst these, "Which is the principal Yoga?" Anticipating this question, He declares that Samadhi alone is the principal Yoga, defining it by its nature and its fruit in the three and a half verses beginning with 'Yatra' (Wherein).

'Yatra'—meaning in which specific state—the mind, restrained by the practice of Yoga, becomes 'uparata' (quieted/ceased); this is stated as the definition of the nature of Yoga. And similar is the Patanjali Sutra: "Yoga is the restraint of the modifications of the mind."

He defines that very Yoga by its fruit, characterized as the attainment of the desired end. And 'Yatra'—in which specific state—one sees 'atmanam' (the Self) 'atmana' (by the pure mind) alone, and not the body, etc.; and seeing thus, is satisfied 'atmani eva' (in the Self alone), not in objects.

The connection of the relative pronouns beginning with 'Yatra' is with the fourth part: "Tam yogasamjnitam vidyat" (One should know that to be named Yoga).

Once again, for the sake of excessive regard, the state of Yoga alone is expanded upon by establishing it as the unsurpassed goal of human life with the verses beginning with 'Yatra' (Wherein). Regarding 'Niruddham' (restrained): to dispel the misconception of it being merely 'seized' or 'destroyed', he says "restrained everywhere by the cause of 'Yoga-sevaya' (practice of Yoga)." If it were said merely "restrained from all sides," it might imply only the prevention of active thoughts; but by saying "sarvatra" (everywhere), the non-arising of subsequent tendencies is also established; hence the use of the locative case.

Regarding "Wherein (Yatra) the mind restrained by Yoga-practice comes to rest (uparamate)": if Yoga were mentioned separately (as a cause/means), the meaning of the word 'Yat' might be understood as something distinct from Yoga (like Time). To dispel this, he explains 'Yatra' as "in which Yoga" by connecting it with the phrase "Yoga-samjnitam" (known as Yoga) that will be mentioned later. The interpretation by others that 'Yatra' means "at which time" is improper; the idea is that this would lead to the contingency of the subsequent 'Yat' words having different meanings and would result in a lack of connection with the word 'Yoga' present in the counter-reference. Regarding 'Yatra uparamate': to remove the delusion that it means "from which it is detached," he says 'Atishayita' (excessive/transcendent). Construing it by supplying words to mean "Wherein, being perfect, it ceases from other things" is not proper, for in that case, there would be redundancy with the word 'Niruddham'. And since prefixes (upasargas) have multiple meanings, this meaning of 'atishayita' (excessive rejoicing/delight) is appropriate for 'uparamate'. Or, this meaning is established by implication through the exposition of attachment (to the Self)—this is the idea.

Regarding 'Yatra chaiva': since there is no purpose in connecting the particle 'eva' (only/indeed) in the immediate sequence, he displays the appropriate connection by stating "Atmanyeva tushyati" (is satisfied in the Self alone). Although the meaning is established by the restrictive particle and the word 'tosha' (satisfaction) implying 'independent of others', the repetition of 'Atmani' (in the Self) is intended to exclude everything other than That. The interpretation of 'Atmani' as 'in the Supreme Self' is inconsistent here as the subject is the Yoga of the individual soul (Jiva).

Since (the bliss) is described as 'Atindriyam' (beyond senses), by elimination and propriety, it is 'grasped by the intellect'; here he qualifies the intellect as 'Atma-buddhi' (intellect grasping the Self).

'Atyantikam' means free from any subsequent contact with sorrow. The syntax is: "That pleasure which is of this kind, wherein he knows it..." Or, the compound 'Yat-Tat' (Which-That) serves the purpose of emphasizing the well-known nature as simply 'That'. Some, however, not knowing the mode of connection of 'Yat' and 'Tat', read it as "Sukham atyantikam yatra" (Wherein there is infinite happiness). Regarding "Vetti yatra" (Wherein he knows): the word 'Yatra' is used in the middle as it is common to both the preceding and succeeding sentences. Regarding 'Vetti' (knows): to reject the idea that this refers to the recollection of happiness to be experienced in the state of liberation, he says 'Anubhavati' (experiences), implying direct perception (aparokshya) in the form of Yoga. The previous statement "Atmani tushyati" refers to independence from other pleasures. The statement "Sukham atyantikam", etc., refers to the experience of the inherent bliss of the Self; thus there is no redundancy.

The statement "by the excess of bliss" is the appropriate cause for "not moving" (achalana)—this is the idea. The explanation "he does not move from the authoritative meaning" or "he moves properly" is weak. The intention is that in the state of Yoga, due to the excess of bliss, remaining in that very state for a very long time simply by its own momentum (svarasatah) is appropriate and expected; with this intention, the gloss for 'Tattvatah' (from the reality/truth) is given as 'Tadbhavat' (due to that state/nature).

By the verse 'Yatra', the restraint of other objects and independence were stated. Then, by the verse 'Sukham', the experience of the bliss of the Self's nature and its difficulty to interrupt due to its spontaneous flow were stated. Now, with the verse 'Yam labdhva' (Having obtained which)—with the intention of indicating the division (of states), that even during times of cessation from Yoga, because that (Bliss) alone is the object of desire, he is not assailed by the desire for external pleasures or by sorrow—he says "Yogad viratah" (desisting from Yoga), etc. For, in the state of Yoga, the very thought of another gain does not exist—this is the idea.

'Guruapi' (even by heavy): to suggest the 'heaviness' mentioned, he says "by the loss of a virtuous son, etc." For they say, "There is no pleasure or pain greater than the birth and death of a son." 'Na vichalyate'—meaning he does not undergo depression/despair contrary to Yoga.

'Duhkha-samyoga-viyoga' (separation from contact with sorrow)—means the non-relation, or absence, of that (sorrow). And to make known that this is a 'positive entity' (bhavantara), he says "Duhkhasamyogapratyanikakaram" (having a form opposite to the contact with sorrow). If taken as a Vyadhikarana-Bahuvrihi compound meaning "Wherein there is separation from contact with sorrow," this is a statement of the fruit. Or, the idea is that the word 'Viyoga' here ends with the suffix 'ghan' in the instrumental sense—"by which it is separated"—referring to the cause of separation.

regarding 'Nirvinnachetasa': if the word split is (nirvinna-chetasa), one would have to supply "despondent in Samsara" or "in the three miseries"; but that is not proper when another construction with a purpose is possible. Therefore, the word split is 'Anirvinnachetasa' (with an undespondent mind). The word 'Nishchaya' (determination) is also connected with that (anirvinna) by supplying the cause; it should not be connected with 'Yoktavya' (should be practiced), because that would lead to a meaningless syntax. And the 'determination' which is the cause of 'undespondency' must be due to the previously mentioned nature of being the 'unsurpassed goal of human life'; keeping all this in mind, he says 'Sa evam' (He thus). 'Evam-rupa' means of the nature of the unsurpassed goal of human life.

Since it is said 'Yoktavyah' (should be practiced/yoked), to indicate its helpfulness in the beginning stage, he says "in the stage of commencement." For it is said: "Though suffering in mind, one should desire Samadhi (composure); the Sage, attaining non-despondency (anirveda), should indeed do what is good for himself." Therefore, the 'Nirveda' (dispassion) useful for detachment is different, but this (despondency) is of a different kind; thus he says "Hrishta-chetasa" (with a rejoiced mind). 'Yoktavyah' means 'Kartavyah' (should be done/practiced).

Now, the nature of that Brahman, which is one's 'own nature' (Sva-svabhava), is described through numerous attributes, distinguishing it from the forms imagined by other schools of thought—

beginning with 'Yatra' (Wherein) and ending with 'Anirvinnachetasa' (with an undespondent mind). 'Yatra'—wherein the restrained mind 'uparamate'—ceases/comes to rest by itself. 'Atyantikam'—wherein he knows that happiness which is absolute (atyantika) due to the absence of the impurity caused by objects.

'Aparo labhah' (other gain)—that which is obtained from wealth, wife, children, etc., and from appointments/jobs; the Yoga turns the intellect away from seeking happiness elsewhere—this is the nature of the reality; this is the meaning.

'Na vichalyate' (is not moved)—he is not moved specifically/significantly; rather, his 'movement' is only for the very first moment due to mere impressions (samskara)—driven by compassion, etc.—but not due to delusion such as "Alas, I am ruined! What should I do?", etc.

'Separation from contact with sorrow'—from which (it occurs); and that (Yoga) should be 'yoktavya'—practiced—by all means with 'determination' (nishchaya), meaning faith generated by belief in scriptures (astikata).

'Anirvinnam'—one whose mind is not 'nirvinna' (despondent/weary) regarding the attainment of the goal; OR (reading with 'va')—one whose mind is 'nirvinna' (dispassionate/weary) towards the firmly rooted Samsara which is full of sorrow.

Regarding "Yatra chaiva atmana" (And wherein by the self): he explains the three words with 'Atmana', etc. Relative to the syntax (anvaya), the order is reversed.

'Pashyan' (seeing) is mentioned for the purpose of discerning the locus (sthana).

Thus, having spoken of Samadhi in general, He begins to explain Nirodha-Samadhi (Samadhi of restraint/cessation) in detail with 'Yatra', etc.

'Yatra'—in which specific transformation—when 'Yoga-sevaya', meaning skill in the practice of Yoga, has arisen, the 'restrained' (niruddha) mind, abandoning 'one-pointedness' which is in the form of a flow of modifications regarding a single object, quieting down like a fire without fuel, becomes transformed into the form of the cessation of all modifications due to the state of movelessness (nirvrittikata).

And 'Yatra'—in which transformation—'Atmana', meaning by the inner instrument (antahkarana) consisting only of pure Sattva unsubdued by Rajas and Tamas; 'Pashyan' (seeing)—directly realizing 'Atmanam', the inner consciousness non-different from the Supreme Self, the mass of Existence-Consciousness-Bliss, infinite and non-dual—through the mental modification generated by the evidence of Vedanta; he is satisfied 'Atmani eva'—in the mass of supreme Bliss alone, not in the aggregate of body and senses, nor in other objects enjoyable by them.

Or, upon the vision of the Supreme Self, due to the absence of any cause for dissatisfaction, he is indeed satisfied.

One should know 'That' transformation of the inner instrument, which is of the nature of the cessation of all mental modifications, to be Yoga; this is the connection with the subsequent (Verse 23).

The explanation of 'Yatra' as 'time' (Kala), however, is incorrect, due to the lack of syntactic connection with the word 'Tat' (That).

"What kind of Yoga is that in which the mind does not become restless?" Anticipating this question, He speaks with the three and a half verses beginning with 'Yatra'.

'Yatra'—in which state—by 'Yoga-sevaya', meaning by the service of the Lord which is in the form of loving union (Bhavatmaka-samyoga), the mind, restrained from its own enjoyments, etc., 'Uparamate'—meaning, it rejoices (ramate) in the proximity (upa) of the Bhava (sentiment) of the state of union.

And 'Yatra'—in which specific state—upon the flashing forth of various sentiments (bhavas), seeing 'Atmanam' (the Self/Lord), who is of the nature of Bhava, 'Atmana'—by the (mind which is of the) nature of Bhava; he is satisfied 'Atmani eva'—in the nature of Bhava alone; "One should know that to be named Yoga"—thus is the syntactic connection of the three verses in the fourth (section, i.e., Verse 23).

'Yatra'—at which time—the mind 'Uparamate', i.e., attains quietude; being 'Niruddham'—having its movements warded off from all sides—'Yoga-sevaya', by the practice of Yoga. 'Yatra chaiva'—and at which time—'Pashyan' (seeing), i.e., perceiving/realizing, 'Atmanam', the Supreme Consciousness whose nature is Light, 'Atmana', by the inner instrument (antahkarana) purified by Samadhi; he is satisfied 'Sve eva Atmani' (in his own Self alone), i.e., attains satisfaction.

Moreover...

He defines that very Yoga by its nature and by its fruit with the three and a half verses beginning with 'Yatra'.

'Yatra'—at which time—the mind, restrained by the practice of the technique (tantra) of Yoga, 'Uparamate'—ceases/comes to rest from all sides; this is stated as the definition of its nature.

And similar is the Patanjali Sutra (1.2): "Yoga is the restraint of the modifications of the mind."

यत्र where? उपरमते attains ietude? चित्तम् mind? निरुद्धम् restrained? योगसेवया by the practice of Yoga? यत्र where? च and? एव only? आत्मना by the Self? आत्मानम् the Self? पश्यन् seeing? आत्मनि in the Self? तुष्यति is satisfied.Commentary The verses 20? 21? 22 and 23 must be taken together.When the mind is completely withdrawn from the objects of the senses? supreme peace reigns within the heart. When the mind becomes ite steady by constant and protracted practice of concentration the Yogi beholds the Supreme Self by the mind which is rendered pure and onepointed and attains to supreme satisfaction in the Self within.

Yatra, at the time when; cittam, the mind; niruddham, restrained, entirely prevented from wandering; uparamate, gets withdrawn; yoga-sevaya, through the practice of Yoga; ca, and; yatra eva, just when, at the very moment when; pasyan, by seeing, by experiencing; atmanam, the Self, which by nature is the supreme light of Consciousness; atmana, by the self, by the mind purified by concentration; tusyati, one remains contented, gets delighted; atmani eva, in one's own Self alone-. [Samadhi is of two kinds, Samprajnata and Asamprajnata. The concentration called right knowledge (Samprajnata) is that which is followed by reasoning, discrimination, blisss and unqualified egoism. Asamprajnata is that which is attained by the constant practice of cessation of all mental activity, in which the citta retains only the unmanifested impressions.-Cf. C. W., Vol. I, 1962, pp. 210, 212. According to A.G. the verses upto 6.20 state in a general way the characteristics of samadhi. From the present verse to the 25th, Asamprajnata-samadhi is introduced and defined.-Tr.] Besides,

Where, through the practice of Yoga, the mind, which is subdued everywhere by such practice, 'rejoices', i.e., rejoices in surpassing felicity; and where, perceiving through Yoga 'the self (Atman)' by 'the mind (Atman)' one is delighted by the self and indifferent to all other objects; and where, through Yoga, one 'knows', i.e., experiences that infinite happiness which can be grasped only by the 'intellect' contemplating on the self, but is beyond the grasp of the senses; where, remaining in that Yoga, one does not 'swerve from that state,' because of the overwhelming happiness that state confers; having gained which, he desires for it alone, even when he is awakened from Yoga, and does not hold anything else as a gain; where one is not moved even by 'the heaviest sorrow' caused by any berevaement like that of a virtuous son - let him know that disunion from all union with pain, i.e., which forms the opposite of union with pain, is called by the term Yoga. This Yoga must be practised with the determination of its nature as such from the beginning with a mind free from despondency, i.e., with zestful exaltation.