Bhagavad Gita - Chapter 6 - Shloka (Verse) 26

व्याख्या--'यतो यतो निश्चरति ৷৷. आत्मन्येव वशं नयेत्'--साधकने जो ध्येय बनाया है, उसमें यह मन टिकता नहीं, ठहरता नहीं। अतः इसको अस्थिर कहा गया है। यह मन तरह-तरहके सांसारिक भोगोंका, पदार्थोंका चिन्तन करता है। अतः इसको 'चञ्चल' कहा गया है। तात्पर्य है कि यह मन न तो परमात्मामें स्थिर होता है और न संसारको ही छोड़ता है। इसलिये साधकको चाहिये कि यह मन जहाँ-जहाँ जाय, जिस-जिस कारणसे जाय, जैसे-जैसे जाय और जब-जब जाय, इसको वहाँ-वहाँसे, उस-उस कारणसे वैसे-वैसे और तब-तब हटाकर परमात्मामें लगाये। इस अस्थिर और चञ्चल मनका नियमन करनेमें सावधानी रखे, ढिलाई न करे।मनको परमात्मामें लगानेका तात्पर्य है कि जब यह पता लगे कि मन पदार्थोंका चिन्तन कर रहा है, तभी ऐसा विचार करे कि चिन्तनकी वृत्ति और उसके विषयका आधार और प्रकाशक परमात्मा ही हैं। यही परमात्मामें मन लगाना है।

इस प्रकार मनको आत्मामें स्थित करनेमें लगा हुआ योगी स्वाभाविक दोषके कारण जो अत्यन्त चञ्चल है तथा इसीलिये जो अस्थिर है ऐसा मन जिसजिस शब्दादि विषयके निमित्तसे विचलित होता है बाहर जाता है उसउस शब्दादि विषयरूप निमित्तसे ( इस मनको ) रोककर एवं उसउस विषयरूप निमित्तको यथार्थ तत्त्वनिरूपणद्वारा आभासमात्र दिखाकर वैराग्यकी भावनासे इस मनका ( बारंबार ) आत्मामें ही निरोध करे अर्थात् इसे आत्माके ही वशीभूत किया करे। इस प्रकार योगाभ्यासके बलसे योगीका मन आत्मामें ही शान्त हो जाता है।

"Since the mind is extremely wavering and unstable due to attachment and aversion following causes like sound, etc., and engages in various objects by its very nature, how can there be motionlessness and absence of thought?"—To this He says 'Tatra' (There). The meaning of the locative case (in 'Tatra') is the commencement of Yoga. By the word 'Evam' (Thus), the method mentioned earlier as 'by the mind alone', etc., is grasped. The 'natural defect' is attachment, etc., dependent on false knowledge.

Anticipating the doubt, "How is the regulation of the mind from sound, etc., possible?", He says 'Tattan-nimittam' (Whatever cause). The determination of the reality—meaning the consideration of their perishable nature and being mixed with sorrow, etc.—by that, through the feeling of dispassion towards those respective objects, having rendered them 'illusory' (or trivial); having restrained this mind 'tatah tatah' (from those respective objects)—this is the connection.

"What would happen upon the quietude resulting from the subjugation of the mind?"—Anticipating this, He says 'Evam' (Thus). 'Practice of Yoga' means the repetition of the control of the mind through discrimination regarding objects. 'Prashantam' (Peaceful)—means merged in the Self alone; this is the import.

Since the mind is extremely wavering and unstable due to attachment and aversion following causes like sound, etc., and engages in various objects by its very nature, how can there be motionlessness or absence of thought?—Anticipating this doubt, He says 'Yata' (From whatever), etc.

The Yogi who has set out to make the mind established in the Self in this manner; 'Yato yato'—from whatever cause, such as sound, etc., the mind 'nihsarati' (goes out)—the mind is wavering due to natural defects and is therefore unstable, inclined towards dissolution; 'Tatas tatah'—from that, from that cause like sound, etc., having restrained it—having rendered those respective causes like sound, etc., non-existent (or nugatory) by contemplating their perishable nature and admixture with sorrow, etc., and by cultivating dispassion towards them—he should bring this mind under control 'Atmani eva' (in the Self alone); he should reduce it to subjection to the Self.

'Yato yato' means 'wherever' (yatra yatra). This is based on usage such as "Yato yato dhavati" (Wherever it runs) in Bhagavata (10.1.42), etc.

'Atmanyeva vasham nayet'—he should bring it under control regarding the object of the Self alone; this is the meaning.

He explains this verse 'Shanaih shanaih' (Slowly, slowly) with the three verses beginning with 'Yato yatah'.

'Yato yatah'—meaning from whatever cause the mind goes out ('nishcharati') to grasp whatever object; 'Tatas tatah'—from that, from that (object)—by seeing defects therein, having restrained and withdrawn this mind from those respective objects, he should bring it under control—establish it firmly—'Atmani', i.e., in the essential nature (Svarupa) alone.

By this, the first half (of the previous verse/context) is explained.

The mind, being unstable in the Self due to its wavering nature, 'Yato yato'—from whatever cause of inclination towards objects—it goes out;

'Tatas tatah'—from that, from that (cause), restraining the mind with effort, he should bring it under control 'Atmani eva' (in the Self alone) through the contemplation of the unsurpassed happiness (inherent in the Self).

Even doing so, if the mind wavers due to the influence of Rajo-guna, then one should bring it under control again through withdrawal (pratyahara); He states this with 'Yata' (From whatever), etc.

The mind, naturally wavering and unstable even when being held, towards whatever object it goes out; withdrawing it from each of those, one should make it steady in the Self alone.

He expands on the previously stated point to illuminate the difficulty of grasping (the mind) and to prescribe attentiveness with 'Yato yatah' (From whatever), etc.

Regarding 'Chanchalam' (wavering) and 'Asthiram' (unstable)—to refute redundancy, he explains "unstable in the Self due to its wavering nature." Since they refer to general (nature) and specific (state), there is no repetition. Or, 'Chanchalam' implies the exclusion of causes other than its nature.

'Yato yato nishcharati'—meaning through whichever sense-door it goes out. Or, facing whichever object. Or, the ablative case (in 'Yata') is in the sense of 'purpose' as a cause. To indicate that, he says 'Vishayapravanya-hetoh' (Because of the cause of inclination towards objects).

Meaning, for the sake of contact with objects. Or, "from the cause which is the inclination towards objects." For causes of inclination towards objects—like the unexpected proximity of objects or their mention—are indeed possible.

That subjugation is possible through the contemplation of happiness is stated by 'Atishayitasukhabhavanaya' (through the contemplation of unsurpassed happiness).

पूर्व दो श्लोकों से साधकों के मन में उत्साह आता है परन्तु जब वे अभ्यास में प्रवृत्त होते हैं तब जो कठिनाई आती है उससे उन्हें कुछ निराशा होने लगती है। प्रत्येक साधक यह अनुभव करता है कि उसका मन समस्त विरोधों को तोड़ता हुआ ध्येय विषय से हटकर पुन विषयों का चिन्तन करने लगता है। कारण यह है कि मन का स्वभाव ही है चंचलता और अस्थिरता। न वह किसी एक विषय का सतत अनुसन्धान कर पाता है और न विभिन्न विषयों का। चंचल और अस्थिर इन दो विशेषणों के द्वारा भगवान् ने मन का सुस्पष्ट और वास्तविक चित्र प्रस्तुत किया है जो सभी साधकों का अपना स्वयं का अनुभव है। ये दो शब्द इतने प्रभावशाली हैं कि आगे हम देखेंगे कि अर्जुन अपनी एक शंका को पूछते हुये इन्हीं शब्दों का प्रयोग करता है।यद्यपि ध्यान के समय साधक अपनी इन्द्रियों को वश में कर लेता है तथापि मन पूर्व अनुभवों की स्मृति से विचलित होकर पुन विषयों का चिन्तन प्रारंभ करने लगता है ये क्षण एक सच्चे साधक के लिए घोर निराशा के क्षण होते हैं। मन का यह भटकाव अनेक कारणों से हो सकता है जैसे भूतकाल की स्मृतियां किसी आकर्षक वस्तु का सामीप्य किसी से राग या द्वेष और यहाँ तक कि आध्यात्मिक विकास के लिए अधीरता भी। भगवान् का उपदेश हैं कि मन के विचरण का कोई भी कारण हो साधक को निराश और अधीर होने की आवश्यकता नहीं है। उसको यह समझना चाहिए कि अस्थिरता तो मन का स्वभाव ही है और ध्यान का प्रयोजन ही मन के इस विचरण को शांत करना है।साधक को उपदेश दिया गया है कि जबजब यह मन ध्येय को छोड़कर विषयों की ओर जाय तबतब उसे वहाँ से परावृत्त करके ध्येय में स्थिर करे। दृढ़ इच्छा शक्ति के द्वारा कुछ सीमा तक मन को विषयों से निवृत्त किया जा सकता है परन्तु वह पुन उनकी ही ओर जायेगा। साधकगण भूल जाते हैं कि वृत्तिप्रवाह ही मन है और इसलिए वृत्तिशून्य होने पर मन रहेगा ही नहीं अत विषयों से मन को निवृत्त करने के पश्चात् साधक को यह आवश्यक है कि उस समाहित मन को आत्मानुसंधान में प्रवृत्त करे। भगवान् इसी बात को इस प्रकार कहते हैं कि मन को पुन आत्मा के ही वश में लावे।अगले कुछ श्लोकों में योगी पर इस योग का क्या प्रभाव होता है उसे बताया गया है

In the verses from 'Yata' (From whatever) up to 'Adhigachchhati' (he attains), it is stated that mere withdrawal from objects is not the only goal to be attained.

From whatever object the mind turns away, immediately after that turning away, one should calm it in the Self. Otherwise, the unsupported mind grasps objects again.

There, to the Yogi whose mind is quieted in the Self, happiness—becoming the agent (subject)—approaches him (the Yogi) who is the object. The purport is that by this very sequence, the attainment of Brahman occurs easily/happily for Yogis, and not by painful Yoga (practices), etc.

To refute the understanding that "Yato yatah" (From whatever) refers to "Ears etc." (senses), he says "Yatah". Meaning "In sound etc." (objects).

(Question) From where is the 'Tasi' suffix obtained in the sense of the Locative case (Saptami)? To this he says "Yatah". And thus it is stated (in the Vartika): "Adyadibhya upasankhyanam" (Tasi should be added to words like Adi etc. in the sense of Locative).

Otherwise, if the rule applied only to the gates (senses), who would prevent memory? (Since the mind wanders to objects via memory even without senses). (Question) Indeed, here the Genitive case should be used, so how the Locative? To this he says "Atmani".

Thus, for the Yogi practicing Nirodha-Samadhi (Absorption of Restraint), the mind—which is wavering and prone to distraction due to natural defects—goes out ('nishcharati') 'Yato yato' (from whatever) cause among the causes of distraction like sound, etc., and attachment-aversion, etc.; meaning, becoming distracted and facing objects, it produces any of the modifications opposed to Samadhi, such as valid knowledge, error, imagination, or memory. Similarly, among the causes of Laya (dissolution/sleep) like sleep, indigestion (remainder of food), overeating, fatigue, etc., 'Yato yato' (from whatever) cause the unstable mind prone to dissolution goes out—meaning, becoming merged, it produces the modification called 'sleep' (nidra) which is opposed to Samadhi. 'Tatas tatah'—from that respective cause of distraction and cause of dissolution—having restrained ('niyamya') this mind and made it devoid of modifications, he should bring it under control—restrain it—'Atmani eva' (in the Self alone), the self-luminous mass of supreme Bliss. So that it neither gets distracted nor merges. The particle 'Eva' (alone) does not exclude the Samadhi's nature of having the Self as its object.

And this has been expounded by the revered Gaudapada Acharya in five verses: "One should restrain the mind distracted in desires and enjoyments by (proper) means; and even in Laya (dissolution/sleep) when it is very calm/pleased (suprasanna); for Laya is just like Desire (in being an obstacle)... Remembering that all (duality) is sorrow, one should turn away from desires and enjoyments; remembering that all is the Unborn (Ajam), one does not see the born (duality) at all... In Laya, one should awaken the mind; when distracted, one should calm it again; one should know it when it is 'Sakashaya' (with latent impurities); when it has attained equality (Samaprapta), one should not disturb it... One should not taste happiness there; one should be unattached through wisdom (prajna). The motionless mind which is going out, one should unify with effort... When the mind does not merge, nor is distracted again, (when it is) motionless (aninganam) and without appearance (anabhasam), then it is the perfected Brahman."

By the 'means' to be described—the practice of dispassion—one should restrain ('nigrihniyat') the mind distracted in desires and enjoyments and transformed into any of the modifications like valid knowledge, error, imagination, or memory. 'Atmani eva' is the meaning. 'Kamabhogayoh' (in desires and enjoyments)—the dual number is to distinguish between the state of thinking (about objects) and the state of enjoying (them).

Similarly, 'Liyate asmin' (in which it merges) is Laya, i.e., deep sleep; in that, even if the mind is 'suprasanna'—free from exertion/strain—one must restrain it. (Objection): "If it is very calm/happy, why restrain it?" To that he says 'Yatha kamah' (Just as desire)—just as desire opposes Samadhi by producing modifications regarding objects, so too Laya opposes Samadhi by producing the modification called sleep. For Samadhi is the restraint of all modifications. Therefore, the mind must be restrained from Laya caused by fatigue, etc., just as from distraction caused by desire, etc.; this is the meaning.

"One should restrain by means"—by what means? It is stated: By contemplating "All duality is a projection of Avidya, is trivial, and is sorrow indeed." After deeply considering ('paryalochya') the meaning of the Shruti "That which is Infinite (Bhuma) is Happiness, there is no happiness in the trivial; that which is trivial is mortal, that is sorrow" through the Guru's instruction, one should turn away 'Kaman' (desires)—objects in the state of being thought of—and 'Bhogan' (enjoyments)—objects in the state of being enjoyed. "From the mind" is the implied remainder. Or, "turn the mind away from Kama-Bhoga." Thus, in the time of remembering duality, the 'contemplation of dispassion' is the means; this is the meaning.

And the 'forgetting' of duality is the supreme means, he says—"Everything is the Unborn (Ajam) Brahman, there is nothing else other than It"—having remembered this following the instruction of scripture and the teacher, he does not see the opposite aggregate of duality at all. When the Substratum is known, the imagined does not exist. The word 'Tu' (But) is to indicate the distinction from the previous means.

Thus, while the mind is being turned away from objects through the contemplation of dispassion and the vision of Truth, if it tends towards Laya due to the force of the habit of daily sleep, then by restraining the causes of Laya like traces of sleep, indigestion, overeating, and fatigue, one should thoroughly 'awaken' (prabodhayet) the mind through the effort of rising/vigilance. If, while being awakened thus, it becomes 'distracted' in desires and enjoyments due to the force of the habit of daily waking, then one should calm it again through the contemplation of dispassion and the realization of Truth.

Thus, for one practicing again and again, the mind which is awakened from Laya and turned away from objects, but 'not yet attained to equality' (na samapraptam)—being in an intermediate state—and which has become 'stupefied/stiff' (stabudhibhuta), 'Sakashayam'—possessed of the defect (kashaya) called 'stupefaction' (stabdhibhava) due to strong latent tendencies of attachment and aversion—one should 'know' (vijaniyat) it; one should distinguish it from the harmonized (samahita) mind through discrimination. And then, understanding "This is not harmonized," one should restrain the mind from Kashaya as well, just as from Laya and Vikshepa. Then, when Laya, Vikshepa, and Kashaya are removed, by the remainder (process), the 'Equal' (Sama) Brahman is attained by the mind.

And one should not disturb ('na chalayet') that mind which has 'attained equality' (samapraptam) due to the delusion that it is Kashaya or Laya; one should not make it face objects. Rather, distinguishing it from the state of Laya and Kashaya by the intellect held by firmness, one should establish it in that very 'state of equality' with great effort. There, in Samadhi which manifests supreme bliss, 'one should not taste the happiness' (sukham na asvadayet). "For this long I have been happy"—one should not create such a modification of 'tasting happiness', because of the contingency of breaking the Samadhi; this explanation has been given before. "The happiness experienced by Prajna (mental mode) is also projected by Avidya and is false indeed"—with such contemplation, one should become unattached ('nihsangah') and desireless regarding all pleasures. OR, (the meaning is) one should abandon attachment to the 'Prajna' which is in the form of the modification of differentiated happiness (savikalpa-sukha); NOT that one should not experience the Bliss of the Self through the mind devoid of modifications. Because it is impossible to ward off that which is attained by nature. Thus, the mind which has been turned away from all sides and made 'motionless' by effort, if it 'goes out' ('nishcharat')—exits facing objects due to natural wavering—one should 'unify' it ('ekikuryat'); one should lead it to unity in the Equal Brahman with effort ('prayatnatah'—effort of restraint).

What is the mind 'attained to equality' said to be like? "When it does not merge ('na liyate')"—nor becomes stupefied; for 'stupefaction' (stabdhibhava) is implied by the word 'Laya' itself due to the similarity of Tamas-quality. "And is not distracted again ('na cha vikshipyate punah')"—does not experience modifications in the form of sound, etc. "Nor tastes happiness"—for 'tasting happiness' is implied by the word 'Vikshepa' itself due to the similarity of Rajas-quality. The separate mention (of defects) earlier was for the sake of separate efforts (to counter them). Thus, free from Laya-Kashaya and Vikshepa-Sukhasvada, 'Aninganam'—free from 'ingana' (movement/flickering) which faces dissolution like a lamp in the wind—like a lamp in a windless place. 'Anabhasam'—it does not appear in the form of any object. The inclusion of Kashaya and Sukhasvada in the two (Laya and Vikshepa) has already been stated. When the mind becomes free from these four defects, then that mind becomes 'Brahma-nishpannam'—attained to the Equal Brahman; this is the meaning.

And such Yoga is propounded by the Shruti: "When the five knowledges (senses) stand still together with the mind, and the intellect does not stir, they call that the supreme goal. They consider that steady holding of the senses to be Yoga; then one becomes undeceived/vigilant (apramatta); for Yoga comes and goes (prabhavapyayau)." Based on this indeed is the Sutra "Yoga is the restraint of the modifications of the mind." Therefore, it is appropriate to say "Restraining it from that (cause), he should bring it under control in the Self alone.

He explains the nature of the statement 'shanaih' (slowly) with 'yatah' and so on. From whatever cause or object the mind—which is naturally fickle and unsteady—moves out (wanders), restraining it from that and bringing it under control, one should lead this mind to be under the control of the Atman alone, that is, into the Lord alone who is of the nature of pure existence (Bhava).

Here is the purport: previously, wherever the mind was situated, perceiving some distinctiveness (superiority) elsewhere, it exits from there and moves away. Even there, due to its inherent quality of fickleness, it will not remain steady. Therefore, since there is an absence of superiority anywhere else other than in the nature of the Lord, it will not move further forward; thus, having controlled it from other things, one should establish it in the Lord.

From whatever cause—such as sound and other sense objects—the mind moves out or wanders due to the flaw of its own nature (the mind being fickle, exceedingly moving, and therefore unsteady),

restraining it from those respective causes (sound, etc.), and having rendered those respective causes illusory (mere semblances) through the ascertainment of their true reality, and by the cultivation of dispassion, one should bring this mind under control within the Self alone; one should make it subject to the Self.

Thus, through the power of the practice of Yoga, the mind of the Yogi attains tranquility in the Self alone.

(Referring to) 'sankalpa' (resolve/desire) etc.:

The phrase 'One should bring it under control within the Atman alone' means one should make it steady through Pratyahara (abstraction or withdrawal of the senses); by this, the state of seedlessness (nirbija—the absence of the seeds of desire or karma) is expressed.

यतःयतः from whatever cause? निश्चरति wanders away? मनः mind? चञ्चलम् restless? अस्थिरम् unsteady? ततःततः from that? नियम्य having restrained? एतत् this? आत्मनि in the Self? एव alone? वशम् (under) control? नयेत् let (him) bring.Commentary In this verse the Lord gives the method to control the mind. Just as you drag the bull again and again to your house when it runs out? so also you will have to drag the mind to your point or centre or Lakshya again and again when it runs towards the external objects. If you give good cotton seed extract? sugar? plantains? etc.? to the bull? it will not turn away but will remain in your house. Even so if you make the mind taste the eternal bliss of the Self within little by little by the practice of concentration? it will gradually abide in the Self only and will not run towards the external objects of the senses. Sound and the other objects only make the mind restless and unsteady. By knowing the defects of the objects of sensual pleasure? by understanding their illusory nature? by the cultivation of discrimination between the Real and the unreal and also dispassion? and by making the mind understand the glory and the splendour of the Self you can wean the mind entirely away from sensual objects and fix it firmly on the Self.

In the beginning, the yogi who is thus engaged in making the mind established in the Self, etat vasamnayet, should bring this (mind) under the subjugation; atmani eva, of the Self Itself; niyamya, by restraining; etat. it; tatah tatah, from all those causes whatever, viz sound etc.; yatah yatah, due to which, doe to whatever objects like sound etc.; the cancalam, restless, very restless; and therefore asthiram, unsteady; manah, mind; niscarati, wanders away, goes out due to its inherent defects. (It should be restrained) by ascertaining through discrimination those causes to be mere appearances, and with an attitude of detachment. Thus, through the power of practice of Yoga, the mind of the yogi merges in the Self Itself.

Wherever the mind, on account of its fickle and unsteady nature, wanders, because of its proclivity to sense-objects, he should, subduing the mind everywhere with effort, bring it under control in order to remain in the self alone by contemplating on the incomparable bliss therein.