Bhagavad Gita - Chapter 6 - Shloka (Verse) 21

व्याख्या--'सुखमात्यन्तिकं यत्'--ध्यानयोगी अपने द्वारा अपने-आपमें जिस सुखका अनुभव करता है, प्राकृत संसारमें उस सुखसे बढ़कर दूसरा कोई सुख हो ही नहीं सकता और होना सम्भव ही नहीं है। कारण कि यह सुख तीनों गुणोंसे अतीत और स्वतःसिद्ध है। यह सम्पूर्ण सुखोंकी आखिरी हद है--'सा काष्ठा सा परा गतिः।' इसी सुखको अक्षय सुख (5। 21), अत्यन्त सुख (6। 28) और ऐकान्तिक सुख (14। 27) कहा गया है।
इस सुखको यहाँ 'आत्यन्तिक' कहनेका तात्पर्य है कि यह सुख सात्त्विक सुखसे विलक्षण है। कारण कि सात्त्विक सुख तो परमात्मविषयक बुद्धिकी प्रसन्नतासे उत्पन्न होता है (गीता 18। 37); परन्तु यह आत्यन्तिक सुख उत्पन्न नहीं होता, प्रत्युत यह स्वतःसिद्ध अनुत्पन्न सुख है।

तथा जो सुख अत्यन्त यानी अन्तसे रहित अनन्त है जो इन्द्रियोंकी कुछ भी अपेक्षा न करके केवल बुद्धिसे ही ग्रहण किया जानेयोग्य है जो इन्द्रियोंकी पहुँचसे अतीत है यानी जो विषयजनित सुख नहीं है ऐसे सुखको यह योगी जिस कालमें अनुभव कर लेता है जिस कालमें अपने स्वरूपमें स्थित हुआ यह ज्ञानी उसतत्त्वसे वास्तविक स्वरूपसे चलायमान नहीं होता विचलित नहीं होता।

He reveals the time of the perfection of Yoga in another way with 'Kincha' (Moreover), etc.

The word 'Buddhi' refers to the object of one's own direct experience.

Anticipating the doubt that having stated it is "to be grasped by one's own experience independent of the senses," the term 'Atindriyam' (beyond senses) becomes redundant, he says 'Avishaya' (meaning beyond the range of sense objects).

The word-split is 'Na cha', etc.

The filling in of the expected (words) is 'Atmasvarupe' (in the nature of the Self). Therefore, the connection is "from the reality (tattvatah)".

The mention of the connection of the particle 'eva' is in 'Naiva'. The particle 'cha' (and) is to be connected with the locative case (Yatra).

The connection of 'Yatra' is as before.

Moreover ('Kincha')—happiness becomes 'atyanta' (absolute/extreme) indeed, hence 'Atyantikam', meaning infinite.

Since such happiness, which is of the nature of the Bliss of Brahman, is grasped only by the intellect, it is 'Buddhigrahyam' (grasped by the intellect). As per the Shruti: "But it is seen by the subtle seers through their sharp and subtle intellect."

'Atindriyam' means beyond the range of the senses. Meaning, it is not generated by objects.

'Yatra'—at which time—this wise man, established in the nature of the Self, knows—experiences—it; he does not move at all 'tattvatah'—from the essential nature. The meaning is he does not fall back (return).

'Tattvatah' (From the reality/truth)—because of being of the form of the Lord.

Moreover ('Kincha')—regarding 'Sukham' (Happiness), etc. That happiness which is 'Atyantikam'—meaning infinite—is grasped only by the intellect; like the happiness of deep sleep, because it is 'Atindriyam'—beyond the range of senses. 'Yatra'—established in which happiness—he does not know; due to the absence of objects to be known, he experiences nothing, nor does he move 'tattvatah' (in reality).

At the time of the superimposition of mutual identity with the intellect, it appears 'as if he moves', but 'tattvatah' (in reality), he does not move.

And similarly, the Shruti states: "He meditates as it were, he moves as it were." By using the word 'iva' (as it were), it shows the non-reality of meditation, etc. The meaning of the Shruti is: when the intellect meditates, "he meditates as it were"; when it moves, "he moves as it were."

Or else (Yadva), 'Yatra' (in which state) he does not know that happiness at all, does not experience anything. 'Yatra', etc., is a separate sentence.

That infinite happiness which is beyond the senses and graspable solely by the intellect focused on the Self—which he 'knows', i.e., experiences, in that Yoga.

And established in which Yoga, due to the excess of happiness, he does not move 'tattvatah'—meaning from that state (of being in the Self).

He states the cause for the satisfaction being 'in the Self alone' with 'Sukham', etc. 'Yatra'—in which specific state—he knows that indescribable, unsurpassed, infinite (eternal) happiness.

Objection: "But then, due to the absence of contact between senses and objects, how can there be happiness?" To this He says: 'Atindriyam'—beyond the contact of senses and objects.

It is to be grasped solely by the intellect taking the form of the Self. And precisely for this reason, being established wherein, he does not move at all 'tattvatah'—meaning from the nature of the Self.

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.

To exclude the explanation which is contrary to valid proofs—namely that 'tattvatah' (in reality) means 'tad-bhavat' (from that state), i.e., 'brahmatvat' (from the state of being Brahman)—He says 'Tattvatah' (from the truth/principle).

He states the cause for satisfaction being in the Self alone with 'Yatra', etc. 'Yatra'—in which specific state—the Yogi knows that happiness which is 'Atyantikam' (infinite/unsurpassed), which is of the nature of Brahman, 'Atindriyam' (beyond senses)—not manifested by the contact of objects and senses—and 'Buddhigrahyam' (grasped by the intellect)—graspable only by the intellect which is free from the impurities of Rajas and Tamas and flows as pure Sattva. And established wherein, this wise man does not move at all 'tattvatah'—from the nature of the Self; "one should know that to be named Yoga"—the connection with the subsequent (verse) is the same.

Here, 'Atyantikam' states the nature of the Bliss of Brahman. 'Atindriyam' distinguishes it from sensory pleasure, as that depends on the contact of objects and senses. 'Buddhigrahyam' distinguishes it from the happiness of deep sleep (sushupti), because in deep sleep the intellect is merged, whereas in Samadhi, it (the intellect) exists though devoid of modifications. This is stated by Gaudapada: "It merges in deep sleep, but that (mind) controlled (in Samadhi) does not merge."

And similarly, it is heard in Shruti: "The happiness which belongs to the mind whose impurities have been washed away by Samadhi and which is fixed in the Self, cannot be described by speech; then it is grasped by the inner instrument (antahkarana) itself." The meaning is: by the inner instrument in which all modifications are restrained.

However, the tasting of happiness through a (mental) modification is prohibited there by Gaudapadacharya: "One should not taste the happiness there; one should become unattached through wisdom (prajna)." The thought in the form of a differentiated modification (savikalpa vritti) such as "I am experiencing this great happiness in Samadhi" is 'sukhasvada' (tasting of happiness). Since that is of the nature of rising out (vyutthana) and opposes Samadhi, the Yogi should not do it. Therefore, he should abandon attachment to such 'prajna' (awareness) and restrain it; this is the meaning.

But the experience of the Bliss of the Self through the mind devoid of modifications is established by them: "(It is) Established in the Self, peaceful, associated with liberation, indescribable, and supreme happiness." This will be made clear later.

He states the mode of their origin with 'Sukham', etc. 'Yatra'—in which specific state... [text ellipses in source]... he knows that happiness which is 'Atyantikam'—meaning excessive (surpassing), which constitutes the fruit of attaining the true state of the Jiva; which is 'Buddhigrahyam'—grasped by the intellect focused on the Self which is of the nature of Bhava (loving sentiment); and which is 'Atindriyam'—meaning not the object of worldly sense-connections.

'Cha' (And) again, this 'Punjiva' (pure soul), 'Yatra'—in which state—being established 'Tattvatah'—meaning in the fruit of emotional servitude (Bhava-atmaka dasya) with a sentiment devoid of the flashing of [other] categories of Rasas—does not move at all; the connection is with the (Verse) 23 itself.

'Sukham' (Happiness), etc. 'Atyantikam'—it is indeed 'atyanta' (extreme/absolute), hence 'Atyantikam', meaning infinite; this is the meaning. That which is 'Buddhigrahyam'—it is grasped by the intellect alone, independent of the senses, hence 'grasped by the intellect'. 'Atindriyam'—beyond the range of the senses, meaning not generated by objects. 'Vetti'—he experiences such happiness.

'Yatra'—at which time. 'Na chaiva'—and this wise man, established in the nature of the Self, does not move at all from that; 'Tattvatah'—meaning from the essential nature of Reality—he does not fall away; this is the meaning.

Moreover ('Kincha')...

He defines that very (Yoga) by its fruit, characterized by the attainment of the happiness of the Self, with 'Yatra' (Wherein), etc.

'Sukham atyantikam' (Infinite happiness), and it is graspable by the intellect which is of the nature of the Self—meaning by knowledge (jnana); because it cannot be grasped by other senses,

the happiness is indicated as being of the nature of the Self. 'Tattvatah'—meaning from the nature of the Self—because it is of the nature of bliss, he indeed does not move.

सुखम् bliss? आत्यन्तिकम् infinite? यत् which? तत् that? बुद्धिग्राह्यम् that which can be grasped by reason? अतीन्द्रियम् transcending the senses? वेत्ति knows? यत्र where? न not? च and? एव even? अयम् this? स्थितः established? चलति moves? तत्त्वतः from the Reality.Commentary The Infinite Bliss of the Self (which is beyond the reach of the senses) can be grasped (realised) by the pure intellect independently of the senses. During deep meditation the senses cease to function? as they are involved into their cause? the mind. The intellect is rendered pure by the practice of Yama (selfrestriant) and Niyama (observances and disciplinary practices) and constant meditation.

Yatra, when, at the time when; vetti, one experiences; tat, that; atyantikam, absolute-which is verily limitless, i.e. infinite; sukham, Bliss; yat, which; buddhi-grahyam, can be intuited by the intellect, intuited by the intellect alone, without the help of the senses; and which is atindriyam, beyond the senses, i.e. not objective; (-when one experieneces this kind of Bliss) and sthitah, being established in the nature of the Self; ayam, this person, the illumined one; eva, surely; na calati, does not swerve; tattvatah, from that Reality-i.e. does not deviate from the nature of Reality-.
Further,

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.