Bhagavad Gita - Chapter 6 - Shloka (Verse) 23

व्याख्या--तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्--जिसके साथ हमारा सम्बन्ध है नहीं, हुआ नहीं, होगा नहीं और होना सम्भव ही नहीं, ऐसे दुःखरूप संसार-शरीरके साथ सम्बन्ध मान लिया, यही 'दुःखसंयोग' है। यह दुःखसंयोग 'योग' नहीं है। अगर यह योग होता अर्थात् संसारके साथ हमारा नित्य-सम्बन्ध होता, तो इस दुःखसंयोगका कभी वियोग (सम्बन्ध-विच्छेद) नहीं होता। परन्तु बोध होनेपर इसका वियोग हो जाता है। इससे सिद्ध होता है कि दुःखसंयोग केवल हमारा माना हुआ है, हमारा बनाया हुआ है, स्वाभाविक नहीं है। इससे कितनी ही दृढ़तासे संयोग मान लें और कितने ही लम्बे कालतक संयोग मान लें, तो भी इसका कभी संयोग नहीं हो सकता। अतः हम इस माने हुए आगन्तुक दुःखसंयोगका वियोग कर सकते हैं। इस दुःखसंयोग-(शरीर-संसार-) का वियोग करते ही स्वाभाविक योग की प्राप्ति हो जातीहै अर्थात् स्वरूपके साथ हमारा जो नित्ययोग है, उसकी हमें अनुभूति हो जाती है। स्वरूपके साथ नित्ययोगको ही यहाँ 'योग' समझना चाहिये।यहाँ दुःखरूप संसारके सर्वथा वियोगको 'योग' कहा गया है। इससे यह असर पड़ता है कि अपने स्वरूपके साथ पहले हमारा वियोग था, अब योग हो गया। परन्तु ऐसी बात नहीं है। स्वरूपके साथ हमारा नित्ययोग है। दुःखरूप संसारके संयोगका तो आरम्भ और अन्त होता है तथा संयोगकालमें भी संयोगका आरम्भ और अन्त होता रहता है। परन्तु इस नित्ययोगका कभी आरम्भ और अन्त नहीं होता। कारण कि यह योग मन, बुद्धि आदि प्राकृत पदार्थोंसे नहीं होता, प्रत्युत इनके सम्बन्ध-विच्छेदसे होता है। यह नित्ययोग स्वतःसिद्ध है। इसमें सबकी स्वाभाविक स्थिति है। परन्तु अनित्य संसारसे सम्बन्ध मानते रहनेके कारण इस नित्ययोगकी विस्मृति हो गयी है। संसारसे सम्बन्ध-विच्छेद होते ही नित्ययोगकी स्मृति हो जाती है। इसीको अर्जुनने अठारहवें अध्यायके तिहत्तरवें श्लोकमें नष्टो मोहः स्मृतिर्लब्धा कहा है। अतः यह योग नया नहीं हुआ है, प्रत्युत जो नित्ययोग है, उसीकी अनुभूति हुई है।
भगवान्ने यहाँ योगसंज्ञतिम् पद देकर दुःखके संयोगके वियोगका नाम 'योग' बताया है और दूसरे अध्यायमें समत्वं योग उच्यते कहकर समताको ही 'योग' बताया है। यहाँ साध्यरूप समताका वर्णन है और वहाँ (2। 48 में) साधनरूप समताका वर्णन है। ये दोनों बातें तत्त्वतः एक ही हैं; क्योंकि साधनरूप समता ही अन्तमें साध्यरूप समतामें परिणत हो जाती है।
पतञ्जलि महाराजने चित्तवृत्तियोंके निरोधको 'योग' कहा है--योगश्चित्तवृत्तिनिरोधः (योगदर्शन 1। 2) और चित्तवृत्तियोंका निरोध होनेपर द्रष्टाकी स्वरूपमें स्थिति बतायी है--तदा द्रष्टुः स्वरूपेऽवस्थानम् (1। 3)। परन्तु यहाँ भगवान्ने तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् पदोंसे द्रष्टाकी स्वरूपमें स्थितिको ही 'योग 'कहा है, जो स्वतःसिद्ध है।
यहाँ तम् कहनेका क्या तात्पर्य है? अठारहवें श्लोकमें योगीके लक्षण बताकर उन्नीसवें श्लोकमें दीपकके दृष्टान्तसे उसके अन्तःकरणकी स्थितिका वर्णन किया गया। उस ध्यानयोगीका चित्त जिस अवस्थामें उपराम हो जाता है, उसका संकेत बीसवें श्लोकके पूर्वार्धमें यत्र पदसे किया और जब उस योगीकी स्थिति परमात्मामें हो जाती है, उसका संकेत श्लोकके उत्तरार्धमें यत्र पदसे किया। इक्कीसवें श्लोकके पूर्वार्धमें यत् पदसे उस योगीके आत्यन्तिक सुखकी महिमा कही और उत्तरार्धमें यत्र पदसे उसकी अवस्थाका संकेत किया। बाईसवें श्लोकके पूर्वार्धमें यम् पदसे उस योगीके लाभका वर्णन किया और उत्तरार्धमें उसी लाभको यस्मिन् पदसे कहा। इस तरह बीसवें श्लोकसे बाईसवें श्लोकतक छः बार यत् (टिप्पणी प0 356) शब्दका प्रयोग करके योगीका जो विलक्षण स्थिति बतायी गयी है, उसीका यहाँ तम् पदे संकेत करके उसकी महिमा कही गयी है।

यत्रोपरमते से लेकर यहाँतक समस्त विशेषणोंसे विशिष्ट आत्माका अवस्थाविशेषरूप जो योग कहा गया है उस योग नामक अवस्थाको दुःखोंके संयोगका वियोग समझना चाहिये। अभिप्राय यह कि दुःखोंसे संयोग होना दुःखसंयोग है उससे वियोग हो जाना दुःखोंके संयोगका वियोग है उस दुःखसंयोगवियोग को योग ऐसे विपरीत नामसे कहा हुआ समझना चाहिये। योगफलका उपसंहार करके अब दृढ़ निश्चयको और योगविषयक रुचिको भी योगका साधन बतानेके लिये पुनः प्रकारान्तरसे योगकी कर्तव्यता बतायी जाती है वह उपर्युक्त फलवाला योग बिना उकताये हुए चित्तसे निश्चयपूर्वक करना चाहिये। जिस चित्तमें निर्विण्णता ( उद्वेग ) न हो वह अनिर्विण्णचित्त है ऐसे अनिर्विण्ण ( न उकताये हुए ) चित्तसे निश्चयपूर्वक योगका साधन करना चाहिये यह अभिप्राय है।

Filling in the expected words for 'Tam vidyat' (One should know That), etc., he introduces the verse with 'Yatra', etc. 'Tam' (That) refers to the 'specific state of the Self'.

Anticipating the doubt, "Separation from contact with sorrow should properly be named 'Viyoga' (separation); how can it be named 'Yoga'?", he says 'Viparita' (by contrary definition/paradox). Since this state of Yoga is one wherein the connection with all sorrows is uprooted completely, the 'absence of contact with sorrow' deserves the name 'Yoga'; this is the meaning.

"Since the fruit of Yoga has been concluded, why is the duty to practice Yoga stated again?" To this he says 'Yogaphalam', etc. 'Anvarambha' means the commencement of the instruction on the duty to practice Yoga in another way. Thinking that "A practitioner of Yoga, not obtaining the stated perfection at that very moment, might turn back out of doubt; therefore, to prevent his turning back, the instruction on the duty (to practice) is meaningful again," he says 'Nishchaya', etc.

He establishes the prescription of those two (determination and undespondent mind) as means through the explanation of the words with 'Sa yatha', etc. "It will be accomplished in this birth or in another birth"—this is 'adhyavasaya' (determination). 'Yoktavyah' means 'kartavyah' (should be done).

Beginning with 'Yatra uparamate' and continuing with as many attributes as have been mentioned, that specific state of the Self (atmavastha-vishesha) which is described is called Yoga; 'Tam yogasamjnitam vidyat'—one should know that to be named Yoga. The commentary starting with "Yatra - at which time" means: "In that time characterized by Samadhi, the perfection of Yoga occurs"—this is the remaining (implied clause). 'Yam atmalabham'—one should know that (gain)—the connection is with the subsequent. 'Yasmin' (Wherein) the Yogi established is not shaken—'one should know that to be Yoga'—this is as before.

Filling in the expected words for 'Tam vidyat', etc., he introduces with 'Yatra', etc.; 'Tam' (That) refers to the specific state of the Self—this commentary (of Shankara) has been explained by his glossators. However, in reality, adhering to the commentary that "beginning with 'Yatra uparamate'... the specific state of the Self characterized by... is called Yoga"—the meaning of 'Kale' (in time) [used in interpretations of Yatra] is actually "the specific state of the Self characterized by the cessation of the mind." Similarly later on. 'Yam atmalabham' means: 'Yasmin' (in which) or 'Yasmat' (from which) is the gain of the Self; or 'of the nature of the gain of the Self'; or 'the specific state of the Self characterized by attributes like having obtained (labdhva), etc.' 'Yasmin atmatattve' means the 'specific state of the Self characterized by attributes like being established in the reality of the Self' merely through the attainment of the reality of the Self. And thus, all the 'Yat' words—which establish the specific state characterized by those respective attributes—have their connection with the word 'Tat'. By this, the explanation that "Yatra means time (Kala)" is incorrect because of the lack of connection with the word 'Tat'—this stands refuted.

And regarding what the 'Asadhu-vadi' (Proponent of the incorrect view, referring to Madhusudana Saraswati, etc.) has said: "Yatra—in which specific transformation... the mind being restrained... becomes transformed...; and Yatra—upon which transformation taking place, etc."—there, this must be asked: "What is that transformation of the mind, upon the existence of which the mind attains the transformation of restraint (Nirodha)? Is it the Nirodha-transformation or the One-pointedness (Ekagrata) transformation? It cannot be the first; because in the statement 'upon the existence of which the mind becomes transformed in the form of the restraint of all modifications,' the cause is stated separately from the effect. It cannot be the second; because he connects it with the subsequent 'One should know That (Tam) transformation of the inner instrument... to be Yoga'—which would contradict his own and the original text. And regarding "Yasmin cha pariname sati" (And upon which transformation taking place): here too, an option must be considered. Is this transformation different from the previously mentioned one or the same? If the first, there is a lack of unity of meaning with the first 'Yatra' term. If the second, there is a contradiction with his own and the original text due to the connection with 'One should know That inner-instrument transformation... to be Yoga'. Because of the stated defect, and because of the propriety of the sequence: 'Upon the existence of the One-pointedness transformation, the Nirodha transformation occurs; and upon that, seeing the Self by the Self, he is satisfied in the Self'—this is the direction (correct view).

'Duhkha-samyoga' is the contact with sorrows; the separation (viyoga) from that—which is in the form of the cessation of all evil—'Tam' (That) 'Yogasamjnitam'—termed as Yoga—'Vidyat'—one should know through 'Viparita-lakshana' (paradoxical definition); this is the meaning.

Having concluded the fruit of Yoga, following the maxim "One should speak what is beneficial even if it takes a hundred efforts," He states the duty to practice Yoga to prescribe Determination, etc., as the means, with 'Sa' (That/He), etc. 'Sa'—that Yoga with the stated fruit—'Nishchayena'—meaning with determination—"It will be accomplished in this birth or in another"—with such resolve (should be practiced). Or, determination of the truthfulness in the instruction of the scripture and the teacher. 'Anirvinnachetasa'—with a mind devoid of despondency/weariness. 'Kheda' (despondency) is the cause of the slackening of effort due to 'suffering-attitude' (duhkha-buddhi) like "Even after such a long time with Yoga... what a hardship this is!". With determination and an undespondent mind, 'Yoktavyah'—it should be practiced until the fruit is attained. Gaudapadacharya has said: "Just as the emptying (utseka) of the ocean can happen by a blade of grass (drop by drop), so can the control of the mind happen through non-despondency." Utseka means lifting out the water. By this, the term like 'Nirvinnachetasa' (with a despondent mind) [in the opponent's interpretation] should be seen as belonging to the remainder of the subsequent [which is incorrect].

Furthermore, the introduction (by Madhusudana) stating: "Even if Yoga is practiced, yet (anticipating that) 'When he is not attached to sense objects and actions, he is called Yoga-arudha'—by this, even when the abandonment of desires based on selfish resolve and control of senses is attained, the Yogi who has attained the powers of Yoga, overcome by compassion generated by seeing the miserable and helpless, might perform external actions with resolve for their welfare"—anticipating this, He says 'Nirvinna' (etc.). "Abandoning all desires—even those related to others like one's own—born of resolve; with a 'nirvinna' (despondent/detached) mind... entirely along with resolves"—this explanation; "the engagement for the sake of others by one who has attained dispassion (nirveda) for his own Samsara"—is highly inconsistent. And "Having restrained the group of senses along with the mind from all objects from all sides, Yoga should be practiced"—by this, it is refuted. The 'Ktva' suffix (in Tyaktva - having abandoned) clearly indicates that abandonment of desire, etc., is a means to Yoga practice; therefore, the description like "even being overcome by compassion due to the powers occurring after Yoga perfection, abandoning others' (desires) like one's own" is improper. And since the quieting of the mind is going to be stated later with 'Shanaih shanaih' (Slowly, slowly), it is appropriate to describe 'Manasa' (by the mind) here in the instrumental sense as "by the mind endowed with discrimination, etc.".

That by which the contact with sorrow is severed is 'Duhkhasamyogaviyoga' (separation from contact with sorrow).

not only destroys sorrow that has already arisen,

By the word 'Samyoga' (contact), He shows that it but prevents the very arising (of sorrow).

'Nishchayena yoktavyah' (Should be practiced with determination) means it must indeed be practiced by one wishing to prosper (or attain liberation).

'Tam' (That), etc. That (state) characterized by "where the mind stops," etc., which is in reality the 'separation' (viyoga) from the contact with sorrow—meaning the connection with the inner instrument—should be known as named 'Yoga' through 'viruddha-lakshana' (paradoxical definition). Having concluded the fruit of Yoga, He prescribes that very Yoga again with 'Sa' (That), etc., establishing 'determination' and 'non-despondency' as the means, following the maxim "One should speak what is beneficial even a hundred times." That Yoga is 'yoktavya'—should be practiced—with 'nishchaya', i.e., determination/resolve, and by one whose mind is 'anirvinna', i.e., free from despondency.

Or else (Yadva), the group of six virtues (Shama, Dama, etc.) endowed with 'faith' (shraddha) and 'wealth' (spiritual means)—which are enjoined in the Shruti "Having become calm, self-controlled, withdrawn, patient, and concentrated, one should see the Self in the self alone" and seen in other Shrutis—are prescribed here in sequence. There, by 'Nishchayena' (with determination), 'Shraddha' (Faith)—characterized by the certainty regarding the words of the Guru and Veda and the inevitability of the result—is grasped here by the word 'determination'. And by 'Anirvinnachetasa' (with an undespondent mind), 'Titiksha' (forbearance)—characterized by the endurance of dualities (pairs of opposites) through dispassion—is prescribed; this should be known.

One should know that 'separation from contact with sorrow' (Duhkha-samyoga-viyoga)—which is of a form opposite to the contact with sorrow and is the knowledge denoted by the word 'Yoga'.

Since Yoga is of such nature, in the beginning stage, Yoga should be practiced with determination and with an 'anirvinna' (undespondent)—meaning rejoiced/happy—mind.

He describes that specific state which is of such nature with the half-verse beginning with 'Tam' (That). By the word 'Duhkha' (sorrow), even sensual pleasure is included because it is mixed with sorrow. One should know that specific state wherein there is separation from the contact—even from the slightest touch—of sorrow, to be 'Yoga-samjnitam', i.e., denoted by the word Yoga.

Yoga is the joining of the Knower of the Field (individual soul) with the Supreme Self. Or else (Yadva), the 'separation' (Viyoga) from contact with sorrow is itself called 'Yoga' through 'viruddha-lakshana' (paradoxical implication), just like using the word 'coward' for a hero. The use of the word 'Yoga' regarding Action (Karma) is merely figurative (aupacharika) because it is a means to this (Samadhi); this is the idea.

Since Yoga is of such great fruit, therefore that very Yoga should be practiced with effort; He states this with 'Sa' (That) in the one and a half verses. 'Sa'—that Yoga must be 'yoktavya'—practiced—with 'determination' generated by the instruction of scriptures and the teacher.

Even if it is not accomplished quickly, it should be practiced with an 'anirvinna' mind—a mind free from despondency (nirveda). 'Nirveda' is the slackening of effort due to the attitude that "this is painful/difficult".

'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).

इन चार श्लोकों में योग की स्थिति का सम्पूर्ण वर्णन करते हुये भगवान् सब का आह्वान करते हैं कि इस योग का अभ्यास निश्चयपूर्वक करना चाहिये। इस मार्ग पर चलने के लिये सबको उत्साहित करने के लिए भगवान् योगी को प्राप्त सर्वोत्तम लक्ष्य का भी वर्णन करते हैं। पूर्व उपदिष्ट साधनों के अभ्यास के फलस्वरूप जब चित्त पूर्णतया शान्त हो जाता है तब उस शान्त चित्त में आत्मा का साक्षात् अनुभव होता है स्वयं से भिन्न किसी विषय के रूप में नहीं वरन् अपने आत्मस्वरूप से।मन की अपने ही शुद्ध चैतन्य स्वरूप की अनुभूति की यह स्थिति परम आनन्द स्वरूप है। परन्तु यह साक्षात्कार तभी संभव है जब जीव शरीर मन और बुद्धि इन परिच्छेदक उपाधियों के साथ के अपने तादात्म्य को पूर्णतया त्याग देता है।इस सुख को अतीन्द्रिय कहने से स्पष्ट है कि विषयोपभोग के सुख के समान यह सुख नहीं है। सामान्यत हमारे सभी अनुभव इन्द्रियों के द्वारा ही होते हैं। इसलिए जब आचार्यगण आत्मसाक्षात्कार को आनन्द की स्थिति के रूप में वर्णन करते हैं तब हम उसे बाह्य और स्वयं से भिन्न कोई लक्ष्य समझते हैं। परन्तु जब उसे अतीन्द्रिय कहा जाता है तो साधकों को उसके अस्तित्व और सत्यत्व के प्रति शंका होती है कि कहीं यह मिथ्या आश्वासन तो नहीं इस शंका का निवारण करने लिए इस श्लोक में भगवान्स्पष्ट करते हैं कि यह आत्मानन्द केवल शुद्ध बुद्धि के द्वारा ही ग्रहण करने योग्य है।यहाँ एक शंका मन में उठ सकती है कि प्राय अतिमानवीय प्रयत्न करने के पश्चात् इस अनन्त आनन्द का जो अनुभव होगा कहीं वह क्षणिक तो नहीं होगा जिसके लुप्त हो जाने पर उसकी प्राप्ति के लिए पुन उतना ही परिश्रम करना पड़े नहीं। भगवान् का स्पष्ट कथन है कि जिसमें स्थित होने पर योगी तत्त्व से कभी दूर नहीं होता। यह शाश्वत सुख है जिसे प्राप्त कर लेने पर साधक पुन दुखरूप संसार को प्राप्त नहीं होता।क्या उस योगी को सामान्य जनों को अनुभव होने वाले दुख कभी नहीं होंगे क्या उसमें संसारी मनुष्यों के समान अधिकसेअधिक वस्तुओं को संग्रह करने की इच्छा नहीं होगी क्या वह लोगों से प्रेम करने के साथ उनसे उसकी अपेक्षा नहीं रखेगा इस प्रकार की उत्तेजनाएं केवल अज्ञानी पुरुष के लिए ही कष्टप्रद हो सकती हैं ज्ञानी के लिए नहीं। यहाँ बाइसवें श्लोक में उस परमसत्य को उद्घाटित करते हैं जिसे प्राप्त कर लेने पर योगी इससे अधिक अन्य कोई भी लाभ नहीं मानता है।इतने अधिक स्पष्टीकरण के पश्चात् भी केवल बौद्धिक स्तर पर वेदान्त को समझने का प्रयत्न करने वाले लोगों के मन में शंका आ सकती है कि क्या इस आनन्द के अनुभव को जीवन की तनाव दुख कष्ट और शोकपूर्ण परिस्थितियों में भी निश्चल रखा जा सकता है दूसरे शब्दों में क्या धर्म धनवान् और समर्थ लोगों के लिए के लिए केवल मनोरंजन और विलास दुर्बल एवं असहाय लोगों के लिए अन्धविश्वासजन्य सन्तोष और पलायनवादियों के लिए काल्पनिक स्वर्गमात्र नहीं है क्या जीवन में आनेवाली कठिन परिस्थितियों में जैसे प्रिय का वियोग हानि रुग्णता दरिद्रता भुखमरी आदि में धर्म के द्वारा आश्वासित पूर्णत्व अविचलित रह सकता है लोगों के मन में उठने वाली इस शंका का असंदिग्ध उत्तर देते हुए यहाँ स्पष्ट कहते हैं कि जिसमें स्थित हो जाने पर पर्वताकार दुखों से भी वह योगी विचलित नहीं होता।उपर्युक्त विवेचन का संक्षेप में सार यह है योगाभ्यास से मन के एकाग्र होने पर योगी को अपने उस परम आनन्दस्वरूप की अनुभूति होती है जो अतीन्द्रिय तथा केवल शुद्ध बुद्धि के द्वारा ग्राह्य है। उस अनुभव में फिर बुद्धि भी लीन हो जाती है। इस स्थिति में न संसार में पुनरागमन होता है न इससे श्रेष्ठतर कोई अन्य लाभ ही है। इसमें स्थित पुरुष गुरुतम दुखों से भी विचलित नहीं होता। गीता में इस अद्भुत सत्य का आत्मस्वरूप से निर्देश किया गया है और जो सभी विवेकी साधकों का परम लक्ष्य है।इस आत्मा को जानना चाहिए। आत्मज्ञान तथा आत्मानुभूति के साधन को गीता में योग कहा गया है और इस अध्याय में योग की बहुत सुन्दर परिभाषा दी गई है।गीता की प्रस्तावना में हम देख चुकें है कि किस प्रकार गीता में महाभारत के सन्दर्भ में उपनिषद् प्रतिपादित सिद्धांतों का पुनर्विचार किया गया है। योग के विषय में व्याप्त इस मिथ्या धारणा का कि यह कोई अद्भुत साधना है जिसका अभ्यास करना सामान्य जनों के लिए अति कठिन है गीता में पूर्णतया परिहार कर दिया गया है। आत्मविकास के साधन के रूप में जो योग कुछ विरले लोगों के लिए ही उपलब्ध था उसका गीता में मानो सार्वजनिक उद्यान में रूपान्तरण कर दिया गया है। जिसमें कोई भी व्यक्ति स्वेच्छा से प्रवेश करके यथायोग्य लाभान्वित हो सकता है। इस दृष्टि से गीता को हिन्दुओं के पुनर्जागरण का क्रान्तिकारी ग्रन्थ कहना उचित ही है।अवतार के रूप में ईश्वरीय निर्वाध अधिकार से सम्पन्न होने के अतिरिक्त श्रीकृष्ण की भावनाओं उद्देश्यों एवं कर्मों में एक क्रान्तिकारी का अपूर्व उत्साह झलकता है। जब ऐसा दिव्य पुरुष अध्यात्म और संस्कृति के क्षेत्र में कार्य कर रहा हो तो उसकी दी हुई योग की परिभाषा भी उतनी ही श्रेष्ठ होगी। भगवान् कहते हैं दुख के संयोग से वियोग की स्थिति योग है। योग की यह पुर्नव्याख्या इस प्रकार विरोधाभास की भाषा में गुंथी हुई है कि प्रत्येक पाठक का ध्यान सहसा उसकी ओर आकर्षित होता है और वह उस पर विचार करने के लिए बाध्यसा हो सकता है।योग शब्द का अर्थ है संबंध। अज्ञान दशा में मनुष्य का संबंध केवल अनित्य परिच्छिन्न विषयों के साथ ही होने के कारण उसे जीवन में सदैव अनित्य सुख ही मिलते हैं। इन विषयों का अनुभव शरीर मन और बुद्धि के द्वारा होता है। एक सुख का अन्त ही दुख का प्रारम्भ है। इसलिए उपाधियों के साथ तादात्म्य किया हुआ जीवन दुखसंयुक्त होगा।स्पष्ट है कि योग विधि में हमारा प्रयत्न यह होगा कि इन उपाधियों से अपना तादात्म्य त्याग दें अर्थात् उनसे ध्यान दूर कर लें। जब तक इनका उपयोग हम करते रहेंगे तब तक जगत् से हमारा सम्पूर्ण अथवा आंशिक वियोग नहीं होगा। अत शरीर मन और बुद्धि से वियुक्त होकर आत्मा को उसके शुद्ध स्वरूप में अनुभव करना ही दुखसंयोगवियोग योग है।विषयों में आसक्ति से ही मन का अस्तित्व बना रहता है। किसी एक वस्तु से वियुक्त करने के लिए उसे अन्य श्रेष्ठतर वस्तु का आलम्बन देना पड़ता है। अत पारमार्थिक सत्य के आनन्द में स्थित होने का आलम्बन देने से ही दुखसंयोग से वियोग हो सकता है। परन्तु इसके लिए प्रारम्भ में मन को प्रयत्नपूर्वक बाह्य विषयों से हटाकर आत्मा में स्थिर करना होगा।कुछ विचार करने से यह ज्ञात होगा कि यहाँ श्रीकृष्ण ने किसी ऐसे नये आदर्श या विचार को प्रस्थापित नहीं किया है जो पहले से ही हिन्दू शास्त्रों में प्रतिपादित नहीं था। अन्तर केवल इतना है कि श्रीकृष्ण के समय तक साधन की अपेक्षा साध्य पर विशेष बल दिया जाता रहा था। परिणाम यह हुआ कि श्रद्धावान् लोगों के मन में उसके प्रति भय सा बैठ गया और वे योग से दूर ही रहने लगे। फलत योग कुछ विरले लोगों के लिए ही एक रहस्यमयी साधना बनकर रह गया। श्रीकृष्ण ने योग की पुर्नव्याख्या करके लोगों के मन में बैठे इस भय को निर्मूल कर दिया है।भगवान् कहते हैं कि इस योग का अभ्यास उत्साहपूर्ण और निश्चयात्मक बुद्धि से करना चाहिए। निश्चय और उत्साह ही योग की सफलता के लिए आवश्यक गुण हैं क्योंकि मिथ्या से वियोग और सत्य से संयोग ही योग है।यदि अग्नि की उष्णता असह्य लग रही हो तो हमें केवल इतना ही करना होगा कि उससे दूर हटकर किसी शीतल स्थान पर पहुँच जायें। इसी प्रकार यदि परिच्छिन्नता का जीवन दुखदायक है तो उससे मुक्ति पाने के लिए आनन्दस्वरूप आत्मा में स्थित होने की आवश्यकता है। यही है दुखसंयोगवियोग योग।योग के संदर्भ में कुछ अवान्तर विषय का वर्णन करने के पश्चात पुन अभ्यास विधि का वर्णन करते हुए भगवान् कहते हैं

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.

Objection: "The separation from the contact with sorrow is destruction; how can that be Yoga?" To this He says 'Duhkha', etc. Because the 'ghan' suffix is remembered (prescribed) even in the instrumental (means) sense.

Objection: "If so, then it should simply be said 'Duhkha-viyoga' (separation from sorrow); what is the purpose of the word 'Samyoga'?" To this He says 'Na kevalam' (Not only), etc. The idea is that the word 'Viyoga' signifies 'prevention'. And this is obtained only due to the additional words, not otherwise.

Objection: "Why is the prescription 'Sa nishchayena yoktavyah' (That should be practiced with determination) given again? If you say it is for prescribing the specific details like 'determination', that is not correct; because regarding such a great fruit, since there would be no engagement without removal of doubt, the word 'determination' would be redundant." To this He says 'Nishchayena' (etc.).

The meaning is that the word 'Nishchaya' is for the exclusion of non-performance (ayoga-vyavachchheda). "Where is non-performance excluded?" To this He says 'By the Bubhushu'—meaning by the one desirous of liberation (Mumukshu).

Regarding the specific state of mind devoid of modifications and manifesting supreme bliss, which has been described with many attributes beginning with 'Yatra uparamate': one should know that 'Restraint of mental modifications' (chitta-vritti-nirodha)—which, being opposed to all sorrows that are of the nature of mental modifications, is like 'separation from sorrow' (duhkha-viyoga) and deserves the word 'Viyoga'—to be 'Yoga-samjnitam', i.e., denoted by the word 'Yoga' through 'virodhi-lakshana' (counter-indication/paradox). One should not understand it as some kind of 'connection' (samyoga) merely to comply with the word 'Yoga'; this is the meaning. And thus Lord Patanjali has composed the aphorism: "Yoga is the restraint of the modifications of the mind." The statement made earlier, "Yoga becomes the destroyer of sorrow," is hereby concluded.

To prescribe 'determination' and 'non-despondency' as means in such a Yoga, He says: 'Sa'—that Yoga with the stated fruit—must be 'yoktavya'—practiced—with 'determination' (nishchaya), meaning with the resolve that "the meaning which is the purport of the words of the scripture and the teacher is certainly true." 'Anirvinnachetasa'—with a mind free from 'nirveda' (despondency), which is the remorse like "Yoga has not been accomplished even after such a long time; what is more painful than this?". Meaning, with a mind endowed with patience, thinking "It will be accomplished in this birth or in another; what is the hurry?".

Gaudapada has illustrated this very point: "Just as the emptying (utseka) of the ocean can happen by a blade of grass (drop by drop), so can the control of the mind happen through non-despondency." 'Utseka' means bailing out; meaning lifting out the water with the resolve to dry it up.

Here, those who know the tradition tell a story: The ocean, with the force of its waves, carried away the eggs of a certain bird placed on the shore. He (the bird), resolving "I will certainly dry up the ocean," set to work casting out one drop of water at a time with the tip of his beak. At that time, though dissuaded by many bird-relatives, he did not desist. And even when dissuaded by Narada who arrived there by chance, he vowed, "In this birth or in another, by whatever means, I will certainly dry up the ocean." Then, by divine favor, the compassionate Narada sent Garuda to his aid, saying "The ocean is insulting you by offending your kinsman." Then, the ocean, drying up due to the wind of Garuda's wings, became afraid and gave those eggs back to that bird.

Similarly, the Lord bestows grace upon the Yogi who engages in the supreme duty of controlling the mind without despondency (akheda). And then, like the bird, his desired object is accomplished; this is the idea.

'Tam yogasamjnitam'—one should know ('vidyat') that which is of the nature of the name of My Yoga. Of what kind is it? 'Duhkhasamyogaviyogam'—it is of the nature of separation from that contact which is of the nature of sorrow—whether worldly or residing in the body which is the substratum.

Since this Yoga is the accomplisher of the fruit, therefore it should be performed; He states this with the one and a half verses beginning with 'Sa' (That).

'Sa'—that aforementioned Yoga which accomplishes the fruit—must be 'yoktavya'—practiced/done—with 'determination' taught by the Guru, and with an 'anirvinna' mind—meaning a mind free from that laxity in surrender (prapatti) which is born of the perception of sorrow.

'Tam vidyat'—one should know that; 'Duhkhasamyogaviyogam'—contact with sorrows is 'Duhkhasamyoga'; separation from that is 'Duhkhasamyogaviyoga'; one should know ('vidyat') that 'separation from contact with sorrow' as termed 'Yoga' itself, through 'viparita-lakshana' (paradoxical definition); this is the meaning.

Having concluded the fruit of Yoga, the duty to perform Yoga is stated again by way of recommencement ('anvarambhena'), in order to prescribe determination and non-despondency as means to Yoga.

'Sa'—that Yoga with the stated fruit—must be 'yoktavya'—practiced—with 'determination', i.e., resolve, and with 'anirvinnachetasa'—that which is not 'nirvinna' (despondent) is 'anirvinna'. What is that? The mind (chetas). By that—meaning by a mind devoid of despondency; this is the meaning.

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.

तम् that? विद्यात् let (him) know? दुःखसंयोगवियोगम् a state of severnace from union with pain? योगसंज्ञितम् called by the name of Yoga? सः that? निश्चयेन with determination? योक्तव्यः should be practised? योगः Yoga? अनिर्विण्णचेतसा with undesponding mind.Commentary In verses 20? 21 and 22 the Lord describes the benefits of Yoga? viz.? perfect satisfaction by resting in the Self? infinite unending bliss? freedom from sorrow and pain? etc. He further adds that this Yoga should be practised with a firm conviction and iron determination and with nondepression of heart. A spiritual aspirant with a wavering mind will not able to attain success in Yoga. He will leave the practice when he meets with some obstacles on the path. The practitioner must also be bold? cheerful and selfreliant.

Vidyat, one should know; tat, that; duhkha-samyoga-viyogam, severance (viyoga) of contact (samyoga) with sorrow (duhkha); to be verily yoga-sanjnitam, what is called Yoga-i.e. oen should know it through a negative definition.
After concluding the topic of the result of Yoga, the need for pursuing Yoga is again being spoken of in another way in order to enjoin 'preservance' and 'freedom from depression' as the disciplines for Yoga: Sah, that; yogah, Yoga, which has
the results as stated above; yoktavyah, has to be practised; niscayena, with perservance; and anirvinnacetasa, with an undepressed heart. That which is not (a) depressed (nirvinnam) is anirvinnam. What is that? The heart. (One has to practise Yoga) with that heart which is free from depression. This is the meaning.
Again,

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.