Bhagavad Gita - Chapter 6 - Shloka (Verse) 24

व्याख्या--[जो स्थिति कर्मफलका त्याग करनेवाले कर्मयोगीकी होती है (6। 1 9), वही स्थिति सगुणसाकार भगवान्का ध्यान करनेवालेकी (6। 14 15) तथा अपने स्वरूपका ध्यान करनेवाले ध्यानयोगीकी भी होती है (6। 18 23)। अब निर्गुण-निराकारका ध्यान करनेवालेकी भी वही स्थिति होती है--यह बतानेके लिये भगवान् आगेका प्रकरण कहते हैं।]

तथा संकल्पसे उत्पन्न हुई समस्त कामनाओंको निःशेषतासे अर्थात् लेशमात्र भी शेष न रखते हुए निर्लेपभावसे छोड़कर एवं विवेकयुक्त मनसे इन्द्रियोंके समुदायको सब ओरसे रोककर अर्थात् उनका संयम करके।

"For this reason also, Yoga is a duty"—He asserts this with 'Kincha' (Moreover). "In what order/manner is it to be performed?"—Anticipating this, He says 'Sankalpa', etc. 'Sankalpa' means 'shobhanadhyasa' (the superimposition of pleasantness/attractiveness on objects).

Having said 'Sarvan' (all), saying 'Asheshatah' (without remainder) again seems like a tautology; anticipating this doubt, he says 'Nirlepena' (without a trace).

"Just as no remainder exists"—meaning, just as the abandonment of all desires dependent on the superimposition of pleasantness is a subsidiary part of the practice of Yoga, similarly, the regulation of the aggregate of senses (karana) from all sides by the mind endowed with discrimination must also be performed as a subsidiary part therein—this He states with 'Kincha' (Moreover).

He prescribes other means as well with 'Sankalpa', etc. 'Sankalpa' is the superimposition of pleasantness (shobhanadhyasa) born of non-discrimination regarding the enjoyments of objects in this world and the next, even though they are not (truly) pleasant/beautiful. Those desires of which that (Sankalpa) is the source—meaning the various forms of wishes such as "May this be mine, may this be mine"—all those (desires) extending up to the realm of Brahma; 'Asheshatah' (completely)—meaning without a trace (nirlepena), along with the latent tendencies (vasanas) remaining as residue; having abandoned ('tyaktva') them expansively through the cessation of the superimposition of pleasantness.

Moreover ('Kincha'), having restrained ('viniyamya') the 'Indriyagramam'—the aggregate of senses like the eyes, etc.—'Manasa eva' (by the mind alone) 'Samantatah' (from all sides)—meaning from the multitude of objects; the connection is with the preceding "Yoga should be practiced" or with the succeeding "One should slowly, slowly attain quietude."

'Sarvan' (All)—meaning (desires for) all objects; 'Asheshatah' (without remainder).

The meaning is that a desire even for a single object—however small or occasional—should not be entertained.

'Manasa eva' (By the mind alone)—it is possible to control (the senses) only by the mind, not by anything else; hence the word 'eva' (only/alone).

Now, with two verses, He prescribes Shama (calmness), Dama (self-control), Uparama (withdrawal), and Samadhana (concentration) in sequence—beginning with 'Sankalpa', etc. 'Sankalpa' is the mental modification "May this be mine"; those desires whose origin is from that—meaning the objects being desired—having abandoned them 'Asheshatah', i.e., by uprooting the latent tendencies (vasanas) through the restraint of Sankalpa. By this, 'Shama', characterized as the control of the internal organ, is stated.

He states 'Dama', characterized as the control of external organs, with 'Manasa eva' (by the mind alone). Having restrained ('viniyamya') the 'Indriyagramam'—the aggregate of senses like ears, etc.—'Sarvatah' (from all sides), meaning in every way, 'Samantatah' (from all objects), solely by the mind which perceives defects in objects; "he should attain quietude" (uparamet)—this connects with the subsequent (verse).

Desires are of two kinds: 'Sparshaja' (born of contact) and 'Sankalpaja' (born of resolve/thought). 'Sparshaja' are cold, heat, etc.; 'Sankalpaja' are sons, grandsons, land, etc.

Among them, those born of Sankalpa can be abandoned 'svarupena' (in their very form/nature); having abandoned all of them 'manasa eva' (by the mind alone)—by not contemplating any connection with them. And regarding the 'Sparshaja' ones, since they are unavoidable, having abandoned the elation and agitation caused by them;

having restrained the whole aggregate of senses 'samantatah'—from every object; slowly, slowly ('shanaih shanaih'), with the intellect characterized by discrimination and held by firmness (dhriti), having withdrawn from everything other than the Self and having made the mind established in the Self, he should not think of anything at all.

Moreover ('Kincha')—regarding 'Sankalpa', etc. Having abandoned entirely ('asheshatah')—meaning along with latent tendencies (vasanas)—all those desires which originate from Sankalpa (resolve) and are opposed to Yoga; and having specially restrained ('niyamya') the aggregate of senses spreading in all directions, solely by the mind ('manasa eva') which perceives defects in objects; the connection is with the previous statement 'Yoga should be practiced.'

Now, everything that was stated earlier in a scattered manner, such as the abandonment of mineness, is gathered here for easy comprehension and to demonstrate the ease of practice, and is recalled up to the stage of Yoga through the verses beginning with 'Sankalpa', etc.

'Having abandoned all desires born of Sankalpa'—since the meaning would be established by this much alone, the additional word 'Asheshatah' (entirely/without remainder) is indicative of objects that are not fit for total abandonment (i.e., unavoidable necessities). And its connection is not with the subsequent sentence, because the word 'Grama' (aggregate) there is sufficient. Therefore, to avoid the futility of the used word, even in the absence of the particle 'cha' (and), it should be construed as 'and having abandoned desires entirely'.

Moreover, with the intention that the very attribute 'born of Sankalpa' indicates desires 'not born of Sankalpa', he divides them as 'Sparshaja' (born of contact), etc.

To show that the phrase 'Manasa eva' (by the mind alone), being situated in the middle and being required (by both), connects with both the preceding and succeeding clauses following the 'maxim of the crow's eye' (Kaka-akshi-nyaya), it is stated 'Those all by the mind alone,' etc. The intermediate operation of the mind, which is the instrument for abandoning desires, is the contemplation of their 'non-connection' (ananvaya). 'Sons, etc., are connected to the body which is an adjunct of Karma, but not connected to the true nature of the Self'—by such contemplation; this is the meaning.

He recalls what was stated earlier in 'Na prahrishyet' (5.20), etc., with 'Sparshajeshu' (Regarding those born of contact), etc.

Regarding 'Samantatah' (from all sides)—to dispel confusion regarding word-split, etc., he says 'Sarvasmad vishayat' (from every object).

He states the cause of 'Dhriti' (firmness)—which is of the nature of unslackening mentioned in the context—as 'Viveka-vishayaya' (by the intellect having discrimination as its object). 'Uparamya' (Having attained quietude)—meaning having warded off mental effort for external gain. The explanation 'Uparamya' (using the gerund) is to indicate its subsidiary status (angatva).

'Kinchid api' (Anything at all)—meaning everything other than the Self, whether favorable, unfavorable, or indifferent.

He states that the abandonment of Sankalpa (resolve/imagination) is the means for the abandonment of desires with 'Sankalpa', etc. Regarding 'Shanaih shanaih' (Slowly, slowly): 'Manasa eva'—by the mind alone, not by the cessation of activity (alone).

Holding on to firmness, thinning out the sorrow of desire step by step, he should not think 'kinchid api'—anything at all regarding the abandoning or grasping, etc., of objects.

However, the explanation given by others that 'he should think of nothing at all' (i.e., make the mind blank) is not acceptable to us; because of the contingency of (falling into) Shunyavada (Nihilism).

He states that the abandonment of Sankalpa (resolve/imagination) is the means for the abandonment of desires with 'Sankalpa', etc. Regarding 'Shanaih shanaih' (Slowly, slowly): 'Manasa eva'—by the mind alone, not by the cessation of activity (alone).

Holding on to firmness, thinning out the sorrow of desire step by step, he should not think 'kinchid api'—anything at all regarding the abandoning or grasping, etc., of objects.

However, the explanation given by others that 'he should think of nothing at all' (i.e., make the mind blank) is not acceptable to us; because of the contingency of (falling into) Shunyavada (Nihilism).

He states the purport of the two words 'Sarvan' (all) and 'Asheshatah' (entirely/without remainder) with 'Sarvan', etc. "A desire, even if small or occasional [should not be done]"—this is the original text (mula-patha).

Objection: "The regulation of the aggregate of senses is what is necessary, not the regulation of the instrument (karana/mind separately); so how is it said 'restraining the aggregate of senses by the mind alone'?" To this he says 'Manasa eva', etc.

The idea is that this is a statement of the intrinsic nature (svarupa) [of sense-control]. "To make this known" is the remaining (implied) phrase.

Moreover, having done what should Yoga be practiced? 'Sankalpa' is the superimposition of pleasantness/beauty (shobhanadhyasa) even upon defective objects due to not perceiving their unpleasantness/defects. And from that Sankalpa, desires arise in the form of "May this be mine, may this be mine."

Having abandoned those desires for objects which originate from the superimposition of pleasantness—by the negation of that superimposition through the ascertainment of their unpleasantness born of discrimination—regarding seen objects like garlands, sandalwood paste, women, etc., and unseen objects like Indra's world, the Parijata tree, celestial nymphs, etc.; abandoning all of them up to the realm of Brahma spontaneously like the "milk-pudding vomited by a dog," 'asheshatah'—meaning without remainder, along with their latent tendencies.

Therefore, since the activity of the senses is preceded by desire, upon the removal of that (desire), having restrained the 'indriyagramam'—the aggregate of instruments like eyes, etc.—'manasa eva' (by the mind alone) endowed with discrimination, withdrawing them 'samantatah'—from all objects; "one should slowly, slowly attain quietude"—this is the syntactic connection.

Moreover ('Kincha')—regarding desires 'born of Sankalpa'—meaning those born of one's own mental resolve for the sake of one's own enjoyment; which are in the form of the desire for one's own pleasure, etc.; abandoning 'all' of them—even those forms that know one's own hints/intentions even after the rise of Bhava (devotional sentiment)—'entirely' (asheshatah), upon the knowledge of the absence of (true) fruit.

Having restrained the aggregate of senses by the mind alone—meaning, while perceiving the Rasas (essences/tastes) of beauty, etc., which are of the nature of a part of the Lord,

restraining (the senses) from those objects specifically regarding the form of selfish enjoyment, solely by the mind, and establishing them under control; "Yoga should be practiced"—this is the meaning.

'Sankalpa-prabhavan'—those desires of which Sankalpa (resolve/imagination) is the source are 'Sankalpa-born' desires; having abandoned ('tyaktva')—fully renounced—'all' of them ('sarvan'); 'asheshatah'—meaning without a trace (nirlepena).

Moreover ('Kincha')—'manasa eva', meaning by the (mind) endowed with discrimination; having restrained ('viniyamya')—controlled—the 'indriyagramam', i.e., the aggregate of senses; 'samantatah', meaning from all sides.

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.

सङ्कल्पप्रभवान् born of Sankalpa (imagination)? कामान् desires? त्यक्त्वा having abandoned? सर्वान् all? अशेषतः without reserve? मनसा by the mind? एव even? इन्द्रियग्रामम् the whole group of senses? विनियम्य completely restraining? समन्ततः from all sides.Commentary Without reserve The mind is so diplomatic that it keeps certain desires for its secret gratification. Therefore you should completely abandon all desires without reservation.Desire is born of imagination (Sankalpa). Therefore destroy the Sankalpa first. If the imagination is annihilated first then the desires will die by themselves. Mark here All the senses must be controlled from all sides by the mind. Even if one sense is turbulent in one direction it will distract the mind often and often. The senses will be absorbed in the mind by the constant practice of abstraction (Pratyahara). Then the mind will not think of the objects of sensepleasure and will become perfectly calm.That mind which is endowed with a strong discrimination and dispassion will be able to control the whole ground (or group) of the senses from their objects in all directions. Therefore cultivate strong Viveka or discrimination between the Real and the unreal and also Vairagya or total dispassion for sensual pleasures. (Cf.II.62)

See Commentary under 6.25

There are two kinds of desires: 1) those born of contact between the senses and objects like heat, cold etc.; 2) those generated by our mind (will) like that for sons, land etc. Of these, the latter type of desires are by their own nature relinishable. Relinishing all these by the mind through contemplation on their lack of association with the self; having relinished the ideas of pleasure and pain in respect of unavoidable desires resulting from contract; restraining all the senses on all sides, i.e., from contact with all their objects - one should think of nothing else, i.e., other than the self. Little by little 'with the help of intellect controlled by firm resolution,' i.e., by the power of discrimination, one should think of nothing else, having fixed the mind on the self.