Bhagavad Gita - Chapter 6 - Shloka (Verse) 22

व्याख्या--'यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः'-- मनुष्यको जो सुख प्राप्त है, उससे अधिक सुख दीखता है तो वह उसके लोभमें आकर विचलित हो जाता है। जैसे, किसीको एक घंटेके सौ रुपये मिलते हैं। अगर उतने ही समयमें दूसरी जगह हजार रुपये मिलते हों, तो वह सौ रुपयोंकी स्थितिसे विचलित हो जायगा और हजार रूपयोंकी स्थितिमें चला जायगा। निद्रा, आलस्य और प्रमादका तामस सुख प्राप्त होनेपर भी जब विषयजन्य सुख ज्यादा अच्छा लगता है, उसमें अधिक सुख मालूम देता है, तब मनुष्य तामस सुखको छोड़कर विषयजन्य सुखकी तरफ लपककर चला जाता है। ऐसे ही जब वह विषयजन्य सुखसे ऊँचा उठता है, तब वह सात्त्विक सुखके लिये विचलित हो जाता है और जब सात्त्विक सुखसे भी ऊँचा उठता है, तब वह आत्यन्तिक सुखके लिये विचलित हो जाता है। परन्तु जब आत्यन्तिक सुख प्राप्त हो जाता है, तो फिर वह उससे विचलित नहीं होता; क्योंकि आत्यन्तिक सुखसे बढ़कर दूसरा कोई सुख, कोई लाभ है ही नहीं। आत्यन्तिक सुखमें सुखकी हद हो जाती है। ध्यानयोगीको जब ऐसा सुख मिल जाता है, तो फिर वह इस सुखसे विचलित हो ही कैसे सकता है?

तथा जिस आत्मप्राप्तिरूप लाभको प्राप्त होकर उससे अधिक कोई दूसरा लाभ है ऐसा नहीं मानता दूसरे लाभको स्मरण भी नहीं करता। एवं जिस आत्मतत्त्वमें स्थित हुआ योगी शस्त्राघात आदि बड़े भारी दुःखोंद्वारा भी विचलित नहीं किया जा सकता।

He distinguishes the Yoga under discussion in another way with 'Kincha' (Moreover). Remembering the teaching that "There is nothing higher than the gain of the Self," he explains 'Yam atmalabham' (which gain of the Self). 'Labhantaram' (other gain) refers to any other human goal; 'Tatah' means (greater) than that gain of the Self—this is the import. The connection is with "Tam vidyat" (One should know that) later on.

He introduces 'Yasmin' (Wherein), etc., with 'Kincha'. Just as one with unripe Yoga is made to fall by the displayed sorrow, so (this Yogi) is not shaken; the Yogi established 'Yasmin' (wherein)—"one should know that to be Yoga"—applies as before.

Moreover ('Kincha')—having obtained 'Yam'—which gain of the Self—he does not consider that there is any other gain greater than that. Moreover ('Kincha')—established 'Yasmin'—in which reality of the Self—he is not shaken even by 'guru' (heavy) sorrow, characterized by the falling of weapons, etc.

As for the interpretation: "he is not shaken even by the Guru, i.e., Brihaspati," or "by sorrow meaning excessive exertion, he is not made to fall from it"—that should be disregarded. Because negating something not applicable (aprasakta) through forced imagination is improper.

'Tattvatah' (In reality/From the truth)—because of being of the nature of the Lord (Bhagavan).

'Duhkhena' (By sorrow)—meaning that which is characterized by the falling of weapons, etc.

'Guruna' (By heavy)—meaning by great.

Having obtained which Yoga—even when desisted from Yoga, desiring That alone—he does not consider any other gain

and established in which Yoga—even while continuing (avirata) in it—he is not shaken even by heavy sorrow such as the separation from a virtuous son, etc.

He explains that very immovability with 'Yam' (Which), etc.

Having obtained which gain in the form of the happiness of the Self, he does not consider—does not think of—any other gain as greater than that; because That alone is the unsurpassed happiness. And established in which, he is not shaken—not overwhelmed—even by great sorrow such as cold, heat, etc.

By this, it should be seen that the definition of Yoga has also been stated through the fruit of the cessation of desire (ishta-nivritti).

Now, with the verse 'Yam labdhva' (Having obtained which)—with the intention of indicating the division (of states), namely that 'even during times of cessation from Yoga, because That (Self-bliss) alone is the object of desire, he is not assailed by the desire for external pleasures or by sorrow'—the explanation 'desisting from Yoga' (in the context of desire) etc., is given. For, in the state of Yoga, the very consideration of another gain does not exist—this is the idea.

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

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 justifies the previously stated "established wherein he does not move in reality" with 'Yam cha' (And which), etc. Having obtained that specific state of mind devoid of modifications, which manifests the unsurpassed happiness—accomplished through the ripening of continuous practice—he does not consider any other gain to be greater than that. Because of the Smriti: "Action is done, the attainable is attained... there is nothing higher than the gain of the Self."

Thus, having stated that there is no deviation from Samadhi due to the latent desire for sense-enjoyments, he now states that there is no deviation even for the sake of warding off disturbances like cold, wind, mosquitoes, etc., with 'Yasmin' (Wherein). Established in which specific state of mind devoid of modifications and full of the happiness of the Supreme Self, the Yogi is not shaken 'Guruna'—by heavy (sorrow)—caused by the falling of weapons, etc.; even by great sorrow, not to speak of trivial ones; this is the meaning.

"How is there an absence of movement for one established there?" Anticipating this, He says 'Yam labdhva' (Having obtained which), etc.

Having obtained which happiness, he does not consider another gain greater than that, because of the absence of anything superior to it.

Established in which, he is not shaken even by 'heavy' sorrow—such as the separation from the substratum (body/support), etc.

'Yam atmalabham'—having obtained which gain of the Self—he does not consider, does not think, that any 'aparam' (other), meaning any 'labhantaram' (different gain), is greater 'tatah' (than that). Moreover ('Kincha')—established 'yasmin' (in which) reality of the Self, he is not shaken even by 'guruna' (heavy/great) sorrow characterized by the falling of weapons, etc.

Beginning with 'Yatra uparamate' (Gita 6.20) and continuing with as many attributes as have been mentioned, that specific state of the Self (atmavastha-vishesha) which is described is called Yoga.

He distinguishes that very (Yoga) with 'Yam labdhva' (Having obtained which). By this, Yoga having the fruit of attaining the desired and warding off the undesired is harmonized.

'Tam vidyat'... one should know that to be named Yoga. "Separation from contact with sorrow" is itself Yoga—this is stated through 'viruddha-lakshana' (paradoxical definition).

Since Yoga is thus of great fruit, therefore one should practice effort for that very (Yoga)—this He says with 'Sardhena' (a verse and a half). 'Sa nishchayena'—meaning with effort.

यम् which? लब्ध्वा having obtained? च and? अपरम् other? लाभम् gain? मन्यते thinks? न not? अधिकम् greater? ततः than that? यस्मिन् in which? स्थितः established? न not? दुःखेन by sorrow? गुरुणा (by) heavy? अपि even? विचाल्यते is moved.Commentary Which the gain or the realisation of the Self or the immortal Soul.Wherein in the allblissful Self which is free from delusion and sorrow. The Self is allfull and selfcontained. All the desires are fulfilled when one attains Selfrealisation. That is the reason why the Lord says There is no other acisition superior to Selfrealisation. If one gets himself established in the Supreme Self within? he cannot be shaken every by heavy sorrow and pain? because he is mindless and he is identifying himself with the sorrowless and painless Brahman. One can experience pain and sorrow when he identifies himself with the body and the mind. If there is no mind there cannot be any pain. When one is under chloroform he feels no pian even when his hand is amputated? because the mind is withdrawn from the body.

Labdhva, obtaining; yam, which-by aciring which Self-attainment; na manyate, one does not think; that there is aparam, any other; labham, acisition; tatah adhikam, superior to that; and also, sthitah,being established; yasmin, in which Reality of the Self; na vicalyate, one is not perturbed; api, even; guruna, by great; duhkhena, sorrow, as may be caused by being struck with weapons, etc.-.
The yoga that has been spoken of as a particular state of the Self, distinguished by its characterisics in the verses beginning with 'At the time when the mind gets withdrawn,' (20) etc.-

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.