Bhagavad Gita - Chapter 6 - Shloka (Verse) 25

व्याख्या--'बुद्ध्या धृतिगृहीतया'--साधन करते-करते प्रायः साधकोंको उकताहट होती है, निराशा होती है कि ध्यान लगाते, विचार करते इतने दिन हो गये पर तत्त्वप्राप्ति नहीं हुई, तो अब क्या होगी कैसे होगी? इस बातको लेकर भगवान् ध्यानयोगके साधकको सावधान करते हैं कि उसको ध्यानयोगका अभ्यास करते हुए सिद्धि प्राप्त न हो, तो भी उकताना नहीं चाहिये, प्रत्युत धैर्य रखना चाहिये। जैसे सिद्धि प्राप्त होनेपर, सफलता होनेपर धैर्य रहता है, विफलता होनेपर भी वैसा ही धैर्य रहना चाहिये कि वर्ष-के-वर्ष बीत जायँ, शरीर चला जाय, तो भी परवाह नहीं, पर तत्त्वको तो प्राप्त करना ही है (टिप्पणी प0 357)। कारण कि इससे बढ़कर दूसरा कोई ऐसा काम है नहीं। इसलिये इसको समाप्त करके आगे क्या काम करना है? यदि इससे भी बढ़कर कोई काम है तो इसको छोड़ो और उस कामको अभी करो!--इस प्रकार बुद्धिको वशमें कर ले अर्थात् बुद्धिमें मान, बड़ाई, आराम आदिको लेकर जो संसारका महत्त्व पड़ा है, उस महत्त्वको हटा दे। तात्पर्य है कि पूर्वश्लोकमें जिन विषयोंका त्याग करनेके लिये कहा गया है, धैर्यपूर्वक बुद्धिसे उन विषयोंसे उपराम हो जाय।

शनैःशनैः अर्थात् सहसा नहीं क्रमक्रमसे उपरतिको प्राप्त करे। किसके द्वारा बुद्धिद्वारा। कैसी बुद्धिद्वारा धैर्यसे धारण की हुई अर्थात् धैर्ययुक्त बुद्धिद्वारा। तथा मनको आत्मामें स्थित करके अर्थात् यह सब कुछ आत्मा ही है उससे अतिरिक्त अन्य कुछ भी नहीं है इस प्रकार मनको आत्मामें अचल करके अन्य किसी वस्तुका भी चिन्तन न करे। यह योगकी परम श्रेष्ठ विधि है।

To one who doubts, "Having withdrawn the senses through the abandonment of desires, what should one do?", He replies with 'Shanaih shanaih' (Slowly, slowly). Intending that if the withdrawal from the proximity of objects happens suddenly, the health (stability/composure) of the mind is not possible, He implies 'not suddenly'.

He states that the means in this regard is the intellect endowed with patience ('dhriti') with 'Kaya' (By what), etc. The idea is: regarding the eight natures (prakritis) ranging from Earth up to the Unmanifest (Avyakta)—having held each preceding one in the succeeding one, one should dissolve them in sequential order.

Having dissolved the Unmanifest into the Self, and making the mind established in the Self alone, due to the absence of anything else to be thought of, one should become extremely steady/composed; this He states with 'Atma' (Self), etc. He explains that very 'establishment' (samsthiti) of the mind with 'Atmaiva' (The Self alone is all).

Having commenced the instruction on Yoga, anticipating the question "What is this that has been stated?", He says 'Esha' (This). "Which is the motionlessness of the mind"—this is the remaining (implied meaning).

Having done this, what should one do? To this, He says 'Shanaih' (Slowly). With the intellect held by 'dhriti'—meaning endowed with patience—'uparamet' (one should attain quietude)—meaning one should bring about the cessation of the mind. 'Shanaih shanaih' means gradually, not suddenly.

Objection: "The mind, even though brought to quietude, will abandon that quietude again by thinking of other objects." Anticipating this, He says:

'Atmasamstham' (Established in the Self)—meaning making the mind established in the Self with the conviction "The Self alone is all, there is nothing else whatsoever other than It"; due to the absence of any object other than the Self, 'one should not think of anything at all'.

Because the motionlessness of the mind is the culmination of supreme Yoga.

The intellect's causality (role as instrument) is in the control of the mind and in rejoicing in the Self.

"Shanaih shanaih" (Little by little)—thus. By the sequence of conquering the stages, he should "Uparamet"—withdraw/turn away—from divine and non-divine objects. How? "Dhriti-grihitaya buddhya" (By the intellect grasped by fortitude). "Dhriti"—"The fortitude by which one holds the functions of mind, prana, and senses; which is unswerving through Yoga, that fortitude, O Partha, is Sattvika" (18.33)—characterized by this description; by the intellect "Grihita"—controlled—by that (fortitude), he should withdraw.

And "Evam" (thus) the withdrawn mind; in the "Atmani"—in the essential nature; "Samstha"—establishment—of which (mind) is there, and not in the Seen or the Seer, that is such (Atma-samstha); meaning having the single form of the Self, one-pointed. "The mind colored by Seer and Seen is all-object (Sarvartha)"; "The destruction and arising of All-object-ness and One-object-ness respectively is the One-pointedness transformation of the mind"—he should attain the One-pointedness aphorized thus.

The meaning of the aphorism is: In the experience "I see this," the Seer, the Seen, and the Seeing shine. There, the appearance of Seeing cannot be denied; therefore, the mind colored by the Seer and the Seen is "Sarvartha" (All-object). But the coloration by Seeing is not counted in 'Sarvarthata'; because in its absence, there would be the contingency of the destruction of the mind.

In the absence of coloration by Seer and Seen, it is called "Ekartha" (One-object), as in Dream. There indeed, the Seen does not exist, this is well known even to common people. The Seer also does not exist; because of the absence of senses then. "The Self united with senses and mind is the Enjoyer"—because by this Shruti itself, enjoyership (seership) is dependent on the connection with senses. But only the one Mind exists, like a painted canvas, scented by the latent impressions (vasanas) of Seer and Seen. And that (mind), being illumined by the self-luminous Purusha, reveals the coloration of Seer and Seen even in dream like in the waking state; because of being scented by those vasanas. That being so, when there is decay of 'All-object-ness' and rise of 'One-object-ness', then the transformation of the mind in the form of One-pointedness occurs.

Thus, by "Making the mind established in the Self," Samprajnata Samadhi is stated. Even there, due to the force of previous practice, the coloration of Seer and Seen appears in the mind consisting of vasanas; by removing that, He states Asamprajnata Samadhi with "Na kinchidapi chintayet" (He should not think of anything at all). He should not remember even the division of Meditator, Meditation, and Object of Meditation; but should remain like one in deep sleep, in the form of the Indivisible, Homogeneous, Consciousness-Self; this is the meaning.

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.

If, however, due to impressions of past actions (karma-samskaras), the mind wavers, then he should steady it through concentration (dharana); this He states with 'Shanaih' (Slowly).

'Dhriti' is concentration; with the intellect held—controlled—by that, making the mind 'Atmasamstham'—properly established and motionless in the Self alone—he should attain quietude. And that too slowly, slowly, by the sequence of practice, not suddenly.

He states the nature of that quietude: "He should not think of anything at all."

The meaning is: when the mind is motionless, having become the self-luminous nature of Supreme Bliss, he should not turn away even from the meditation on the Self.

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.

पूर्व श्लोकों के अनुसार योग का लक्ष्य है मन का अपने स्वस्वरूप में स्थित हो जाना। यह स्थिति परम आनन्दस्वरूप बतायी गयी है। परन्तु इस स्थिति को प्राप्त करने के उपायों को दर्शाये बिना विषय का सैद्धान्तिक निरूपण मात्र साधकों के लिए अधिक उपयोगी नहीं होता।विचाराधीन दो श्लोकों में ध्यान की सूक्ष्म कला का वर्णन किया गया है। मन को एकाग्र कैसे करें तत्पश्चात् उस समाहित चित्त के द्वारा आत्मा का ध्यान करके तद्रूप कैसे हो इसका विस्तृत विवेचन इन श्लोकों में मिलता है।समस्त कामनाओं का निशेष त्यागकर इन्द्रिय वर्ग को विषयों से सम्यक् प्रकार अपने वश में करना चाहिए। इस श्लोक का प्रत्येक शब्द सफलता के द्वार का सूचक होने से उसकी व्याख्या की आवश्यकता है। यहाँ विशेष रूप से कहा गया है कि सब कामनाओं का निशेष त्याग करना आवश्यक है। इससे आत्मानुभूति की स्थिति के स्वरूप के सम्बन्ध में किसी भी साधक के मन में कोई शंका नहीं रह जानी चाहिए। अशेषत से तात्पर्य यह है कि ध्यान के अन्तिम चरण में साधक को योग के पूर्णत्व की प्राप्ति की इच्छा का भी त्याग कर देना चाहिए यहाँ कामनात्याग को एक अत्यन्त महत्वपूर्ण आवश्यक गुण बताया है परन्तु दुर्भाग्य से अविवेकी लोगों ने कामना को दिये हुए विशेषण की ओर ध्यान नहीं दिया और शास्त्रों के अर्थों को विकृत कर दिया है। उन्होंने यही समझा कि शास्त्र में महत्त्वाकांक्षा रहित जीवन का उपदेश दिया गया है और इस विपरीत धारणा के कारण वे तमोगुण की अकर्मण्यता में फंस जाते है।संकल्प प्रभवान् इस विशेषण की ओर विशेष ध्यान देने की आवश्यकता है। इसी अध्याय के दूसरे श्लोक की व्याख्या में संकल्प शब्द का अर्थ बताया जा चुका है। उस दृष्टि से यहाँ अर्थ होगा कि ऐसी कामनाओं को त्यागना है जो विषयों में सुख होने के संकल्प से उत्पन्न होकर मन में असंख्य विक्षेपों को जन्म देती हैं।यदि मनुष्य इन संकल्पजनित इच्छाओं को त्यागने में सफल हो जाता है तो उसके मन में वह सार्मथ्य और दृढ़ता आ जाती है कि वह इन्द्रियों पर अपना प्रभुत्व स्थापित कर सकता है। सर्वप्रथम इन्द्रियों के उन्मत्त अश्वों को वश में कर लें तो फिर उन्हें सब विषयों से परावृत्त करने में सरलता होती है।यह एक अनुभूत सत्य है कि मन स्वनिर्मित विक्षेपों के कारण दुर्बल होकर इन्द्रियों को अपने वश में नहीं रख पाता। कामनात्याग से उसमें यह क्षमता आ जाती है। परन्तु मन की यह शक्ति और शांति शीघ्रता से किये गये कर्म या कल्पना से नहीं प्राप्त होती है और न किसी विचित्र रहस्यमयी साधना से। यहाँ स्पष्ट कहा गया है कि साधक को धीरेधीरे अपने मन को शांत करना चाहिए।निसन्देह इन्द्रियों की विषयाभिमुखी प्रवृत्ति को संयमित करने पर कुछ मात्रा में मनशांति प्राप्त होती है। तब इस शांति को स्थिर और दृढ़ करने की आवश्यकता होती है। उसका उपाय बताते हुए भगवान् कहते हैं धैर्ययुक्त बुद्धि से मन को आत्मा में स्थिर करना चाहिए। अभ्यास के क्रम में इस उपदेश का बहुत महत्त्व है।सर्वप्रथम इन्द्रियों को मन के द्वारा संयमित करे और तत्पश्चात् मन को उससे सूक्ष्मतर विवेकवती बुद्धि के द्वारा आत्मा में स्थिर करे। ध्येय विषयक वृत्ति के अतिरिक्त अन्य सब वृत्तियों के त्याग के द्वारा ही मन को संयमित करना संभव है। वृत्तियों का प्रवाह मन कहलाता है अत आत्मा के स्वरूप पर सतत अनुसंधान करने से मन आत्मा में ही स्थित हो जायेगा। आत्मा में पूर्णतया स्थित हो जाने पर वह एक दिव्य अलौकिक शान्ति में निमग्न हो जाता है। मनुष्य अपने सजग पुरुषार्थ के द्वारा इस स्थिति तक पहुँच सकता है जो ध्यानयोग का अन्तिम सोपान है।सभी साधकों के द्वारा अभ्यसनीय इस योग का उपदेश देते हुये भगवान् उन्हें सावधान करते हैं कि योग की उपर्युक्त चरम स्थिति तक पहुँचने के पश्चात् किसी अन्य विषय का चिन्तन नहीं करना चाहिये।इस शांत क्षणको पाने के उपरान्त साधक को और कोई कर्तव्य और प्राप्तव्य शेष नहीं रह जाता। उसको इतना ही ध्यान रखना होता है कि किसी नवीन वृत्तिप्रवाह का प्रारम्भ न हो और मन की शान्ति सुदृढ़ रहे। द्वार खटखटाओ और तुम अन्दर प्रवेश करोगे यह भगवान् का आश्वासन है।विश्व के किसी भी धर्मग्रन्थ में केवल दो श्लोकों में ध्यानयोग की विधि से सम्बन्धित निर्देशों का इतना विस्तृत विवरण नहीं मिलता। स्वयं गीता में भी किसी अन्य स्थान पर ऐसा वर्णन नहीं किया गया है। इस दृष्टि से ये दो सारगर्भित श्लोक अतुलनीय और अनुपम हैं।योगाभ्यास में प्रवृत्त जिन साधकों का मन चंचल औरअस्थिर होता है उनके लिए अगले श्लोक में उपाय बताते हैं

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).

Regarding "One should slowly, slowly attain quietude through the intellect"—since the causality of the intellect in the regulation of the aggregate of senses is also going to be stated, "How is this (consistent)?" To this, he says 'Buddheh' (Of the intellect).

By this, two meanings of 'Uparamet' (should attain quietude) are stated.

He should withdraw gradually (shanaih shanaih) following the sequence of conquering the stages (bhumikas). 'Dhriti' means patience, lack of dejection; the intellect (Buddhi) grasped by that—of the form of the resolution of obligatory duty; by that (intellect) of the form "Whenever it may be, Yoga will definitely happen indeed, what is the hurry?"—he should gradually restrain the mind through the path instructed by the Guru. By this, the previously mentioned 'non-dejection' and 'determination' are shown.

And thus the Shruti (Katha Up. 1.3.13): "The wise man should restrain speech and mind; he should restrain that (mind) in the Knowledge-Self (Jnanatman); he should restrain Knowledge in the Great Self (Mahat); he should restrain that (Great) in the Peaceful Self."

"Vak" (Speech)—meaning he should restrain worldly and Vedic speech in the mind which possesses activity. From the Shruti "He should not meditate on many words, for that is indeed weariness of speech" (Brihad. Up. 4.4.21). The meaning is that by the restraint of the function of speech, only the mental function should remain. The restraint of eyes etc. should also be understood in this stage. "Manasi"—the lengthening (of the vowel) is Vedic (Chhandasa). That Mind is the auxiliary of the organs of action and knowledge, the instrument (karana) which is the means of various options/fancies. "In Jnana" (Knowledge)—by the derivation 'Jnati iti Jnanam' (That which knows is Knowledge)—meaning in the Knower, the Self—in the 'Ego' (Ahankara) which is the adjunct of knowership—he should restrain (the mind); abandoning mental activities, he should leave only the Ego remaining.

And he should restrain that 'Knowledge'—the Ego which is the adjunct of knowership—"Atmani Mahati"—in the Great Self, the Mahat-tattva which is all-pervading. For Ego is of two kinds: specific form and general form. "This is I, the son of this one"—the one identifying specifically in this way is the specific form, the Individual Ego (Vyashti Ahankara). The one identifying merely as "I am"—is the general form, the Cosmic Ego (Samashti Ahankara). And that is called Hiranyagarbha and the Great Self (Mahan Atma) because of being woven through all. Distinct from these two Egos is the Unconditioned, Peaceful Self, internal to all, the homogenous mass of Consciousness—in That he should restrain the Great Self, the Cosmic Intellect. Similarly, he should restrain even its cause, the Unmanifest (Avyakta). Thereby, the unconditioned Pure Self, the meaning of the word 'Thou' (Tvam), becomes directly realized.

For in the Pure, Homogenous Consciousness, the Inner Self, the inert power, the indefinable Unmanifest, the Prakriti, is the adjunct. And that (Prakriti) first becomes manifest assuming the name 'Mahat-tattva' in the form of General Ego. Then outwardly in the form of Specific Ego; then outwardly in the form of Mind; then outwardly in the form of senses like Speech etc. This very thing is stated by the Shruti: "They say the senses are superior; superior to the senses is the mind. But superior to the mind is the intellect; the Great Self is superior to the intellect. Superior to the Great is the Unmanifest; superior to the Unmanifest is the Purusha. There is nothing superior to the Purusha; that is the culmination, that is the supreme goal." (Katha Up. 1.3.10-11).

There, the restraint of Speech is the first stage, like in cows etc. Mindlessness is the second, like in children, fools, etc. Absence of Ego is the third, like in drowsiness. Absence of Mahat-tattva is the fourth, like in deep sleep. Referring to this tetrad of stages, "He should withdraw gradually" is stated.

Although between the Mahat-tattva and the Peaceful Self, the material cause of Mahat-tattva named 'Undifferentiated' (Avyakrita) element was cited by the Shruti, still the restraint (dissolution) of Mahat-tattva into that was not stated there. Because, like in deep sleep, there is the contingency of the dissolution of the Jiva's nature, based on the Shruti "O Somya, then he becomes united with the Existent" (Chand. Up. 6.8.1). And because that (dissolution) is accomplished automatically without human effort when karma is exhausted, and because it is useless for the realization of Truth—and because having said earlier "It is seen by the sharp subtle intellect by the subtle-seers" (Katha Up. 1.3.12), the Restraint Samadhi (Nirodha Samadhi) is stated for the establishment of subtlety.

And that (Samadhi) is required for the one desiring to see Truth as a means of vision, and for the one who has seen the Truth for the destruction of afflictions in the form of Jivanmukti. (Objection) "Now, for the mind obstructed in the Peaceful Self, due to being devoid of modifications, would it be a cause of non-vision like deep sleep?" (Answer) No. Because it is impossible to prevent the Vision which is self-established.

That has been said: "The mind stands naturally having the form of Self and non-Self always; (therefore) by the single form of the Self, it should effect the removal of the view of non-Self." Just as a pot being produced is produced naturally full of space (Akasha). The filling with water, rice, etc. happens later in the produced pot by human effort. There, even when water etc. is removed, it is not possible to remove the space. Even when the mouth is closed, the space remains inside indeed; similarly, the mind being produced is produced full of Consciousness indeed. But when produced, its nature of having the form of pot, pleasure, pain etc. happens due to the force of materials accompanied by merit and demerit which are causes of enjoyment, just like molten copper poured into a mould. There, even when the non-Self forms like pot, pain etc. are prevented by the practice of the cause of cessation (dispassion), the causeless form of Consciousness cannot be prevented. Therefore, by the Restraint Samadhi, by the modification-less mind—due to being extremely subtle as only impressions remain, and due to facing the unconditioned Conscious Self alone—the Self is experienced without obstacles even without a mental modification.

He says this very thing—"Making the mind established in the Self, he should not think of anything at all." In the Self—in the unconditioned Inner Self—is the 'Samstha' (conclusion/establishment) of which, that is 'Atma-samstham'; making the mind devoid of all kinds of modifications and qualified only by the naturally established form of the Self; accomplishing this by the discriminative intellect grasped by fortitude; being established in Asamprajnata Samadhi; he should not think of 'anything'—either non-Self or Self—he should not make it an object of modification. For if there is a modification of non-Self form, there would be 'Vyutthana' (waking/distraction) indeed. And if there is a modification of Self-form, it would be Samprajnata Samadhi; therefore, for the stability of Asamprajnata Samadhi, he should not generate any mental modification whatsoever; this is the meaning.

How indeed should one specially restrain the aggregate of senses?"—Anticipating this, He says 'Shanaih shanaih' (Slowly, slowly).

With the intellect held by 'dhriti'—meaning held by patience capable of enduring the sorrow of separation (viyoga) and burning pain (tapa), etc.—having made the mind 'atmasamstham'—meaning established in the nature of Bhava (loving sentiment)—one should 'slowly, slowly' attain quietude—meaning one should calm it down from the forms of one's own enjoyment.

"How would that quietude occur?" To this He says 'Na kinchid api chintayet' (One should not think of anything at all).

One should not think of, nor contemplate, anything at all other than the nature of Bhava.

'Shanaih shanaih'—not suddenly—'uparamet'—one should attain quietude. By what kind of intellect? By one distinguished by what? By 'Dhritigrihitaya'—by that which is held by 'dhriti', i.e., patience; meaning by that (intellect) which is endowed with patience.

'Atmasamstham'—properly established in the Self; having made the mind 'established in the Self' with the conviction "The Self alone is all, there is nothing whatsoever other than It," one should not think of anything at all. This is the supreme method of Yoga...

There, the Yogi who has set out to make the mind established in the Self in this manner...

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

'Tam vidyat'... one should know that to be named Yoga. "Separation from the 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.

शनैः gradually? शनैः gradually? उपरमेत् let him attain to ietude? बुद्ध्या by the intellect? धृतिगृहीतया held in firmness? आत्मसंस्थम् placed in the Self? मनः the mind? कृत्वा having made? न not? किञ्चित् anything? अपि even? चिन्तयेत् let him think.Commentary The practitioner of Yoga should attain tranillity gradually or by degrees? by,means of the intellect controlled by steadiness. The peace of the Eternal will fill the heart gradually with thrill and bliss through the constant and protracted practice of steady conentration. He should make the mind constantly abide in the Self within through ceaseless practice. If anyone constantly thinks of the immortal Self within? the mind will cease to think of the objects of sensepleasure. The mental energy should be directed along the spiritual channel by Atmachintana or constant contemplation on the Self.

Tyaktva, by eschewing; asesatah, totally, without a trace; sarvan, all; the kamam, desires; sankalpa-prabhavan, which arise from thoughts; and further, viniyamya, restraining; manasa eva, with the mind itself, with the mind endued with discrimination; indriya-gramam, all the organs; samantatah, from every side; uparamet, one should withdraw, abstain; sanaih sanaih, gradually, not suddenly;-with what?-buddhya, with the intellect;- possessed of what distinction?-dhrti-grhitaya, endowed with steadiness, i.e. with fortitude.
Krtva, making manah, the mind; atma-samstham, fixed in the Self, with the idea, 'The Self alone is all; there is nothing apart from It'-thus fixing the mind on the Self; na cintayet, one should not think of; kincit api, anything whatsoever.
Thisis the highest instruction about Yoga.

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.