Bhagavad Gita - Chapter 6 - Shloka (Verse) 27

व्याख्या--'प्रशान्तमनसं ह्येनं ৷৷. ब्रह्मभूतमकल्मषम्'--जिसके सम्पूर्ण पाप नष्ट हो गये हैं अर्थात् तमोगुण और तमोगुणकी अप्रकाश अप्रवृत्ति, प्रमाद और मोह (गीता 14। 13)--ये वृत्तियाँ नष्ट हो गयी हैं, ऐसे योगीको यहाँ 'अकल्मषम्' कहा गया है।
जिसका रजोगुण और रजोगुणकी लोभ, प्रवृत्ति, नये-नये कर्मोंमें लगना, अशान्ति और स्पृहा (गीता 14। 12)--ये वृत्तियाँ शान्त हो गयी हैं, ऐसे योगीको यहाँ 'शान्तरजसम्' बताया गया है।

क्योंकि जिसका मन भलीभाँति शान्त है जिसका रजोगुण शान्त हो गया है अर्थात् जिसका मोहादि क्लेशरूप रजोगुण अच्छी प्रकार क्षीण हो चुका है जो ब्रह्मरूप जीवन्मुक्त अर्थात् यह सब कुछ ब्रह्म ही है ऐसे निश्चयवाला है एवं जो अधर्मादि दोषोंसे रहित है उस योगीको निरतिशय उत्तम सुख प्राप्तहोता है।

The word 'hi' (indeed/for) is used to indicate the well-known fact—evident in deep sleep and similar states—that the bliss which constitutes one's essential nature manifests when the mind and its modifications are absent.

Apprehending that the Yogi might not attain the aforementioned bliss due to the obstruction of afflictions (kleshas) like delusion, he [the teacher] removes this doubt by resorting to the dissolution of the mind, using the word 'shanta' (pacified/calm).

He states the distinction of that [Yogi] from ordinary people like us with the term 'brahmabhutam' (become Brahman).

Apprehending that the state of liberation while living (Jivanmukti) is equal (for the Yogi) and for people like us—since we are also inherently Brahman by nature—he clarifies with 'brahmaiva' (Brahman indeed).

Apprehending that the attainment of the aforementioned bliss is logically untenable due to the obstructions of dharma (merit) and adharma (demerit), it is stated 'akalmasham' (sinless/free from impurity).

'The Yogi attains supreme bliss'—what was stated (in the previous verse) is clarified here with 'yunjan' (engaging/connecting). Thus, in the manner previously described, engaging the self (mind) always—for a long time, with reverence and continuity—meaning, making it steady in the Self. The Commentary (Bhashya) states: 'he is devoid of the obstacles of Yoga.'

And the obstacles of Yoga are shown in the Yoga Sutras: 'Disease (vyadhi), dullness/incompetence (styana), doubt (samshaya), negligence (pramada), laziness (alasya), craving/absence of detachment (avirati), false perception (bhrantidarshana), non-attainment of the stage (alabdhabhumikatva), and instability (anavasthitatva)—these distractions of the mind are the obstacles.' Also, 'Pain (duhkha), depression/despair (daurmanasya), tremors of the body (angamejayatva), and irregular inhalation and exhalation (shvasa-prashvasa) accompany these distractions.' These distractions of the mind occur under the influence of Rajas and Tamas. The meaning is that the mind is distracted by these factors which are opposed to one-pointedness.

Among them, 'Vyadhi' is fever etc., caused by the imbalance of bodily humors (dhatus). 'Styana' is the mind's unfitness for action. 'Samshaya' is the mind resting on both sides (of an issue), such as 'Is the Yoga of wisdom achievable or not?'. 'Pramada' is the lack of persistent effort (habit of non-execution). 'Alasya' is indifference towards the means of Samadhi; the heaviness of the body and mind is the cause of the lack of love for the subject of Yoga. 'Avirati' is the greed/craving of the mind for contact with sense objects. 'Bhrantidarshana' is erroneous knowledge, like seeing silver in a mother-of-pearl. 'Alabdhabhumikatva' is the non-attainment of the stage of Samadhi due to some cause. 'Anavasthitatva' is the mind's failure to remain established there, even after the stage of Samadhi has been attained. These are called 'antarayas' (obstacles) because they are, as applicable, the adversaries of the one-pointedness of Samadhi.

He speaks to explain other obstacles that cause mental distraction: when distractions arise due to some cause, these pains etc. become active. Among them, 'Duhkha' (pain) is a modification of the mind born of Rajas, characterized by affliction; being afflicted by which, living beings strive for its removal. 'Daurmanasya' is the agitation (dissatisfaction) of the mind due to external or internal causes. 'Angamejayatva' is the trembling of all limbs, which hinders the stability of posture. The Prana drawing in external air is 'Shvasa' (inhalation); expelling the air from within the abdomen is 'Prashvasa' (exhalation). This is the meaning of the Yoga Sutras.

'Vigatakalmashah' means free from sins etc.; 'sukhena' means easily (without strain); 'atyantam' means unsurpassed; 'sukham' (bliss) which is 'brahmasamsparsham'—that of which the nature is the perfect contact with Brahman (the Supreme Self)—he 'ashnute' (attains/pervades) that bliss which is non-different from Brahman.

Thus, when the mind is under the control of the Self, what happens? Apprehending this question, he says 'prashanta' etc. 'Hi' (For/Because)—since 'uttamam sukham' (supreme bliss), which is the fruit of Samprajnata Samadhi, 'upaiti' (comes to) this Yogi who is 'prashantamanasam' (of supremely pacified mind), meaning whose consciousness is thoroughly withdrawn;

who is 'shantarajasam' (whose passion is pacified) due to the abandonment of physical external objects and internal objects of desire; who is 'brahmabhutam' (become Brahman), meaning of the nature of the Real Entity (Sad-vastu); and who is 'akalmasham' (sinless), meaning devoid of merit and demerit (dharma and adharma).

As stated in the Yoga Bhashya: "That which illuminates the true object in a one-pointed mind, loosens the bonds of karma, brings one face-to-face with Nirodha (restraint/cessation), and destroys the afflictions (kleshas), is called 'Samprajnata Yoga'."

By this, the phrase "having made the mind established in the Self" (Gita 6.25) is explained.

'Prashantamanasam' means one whose mind is unmoving in the Atman, (or) whose mind is cast/fixed in the Atman;

for that very reason, he is 'dagdhasheshakalmasham' (one whose entire sins are burnt away); for that very reason, he is 'shantarajasam', meaning one whose quality of Rajas (passion) is destroyed; and for that very reason, he is 'brahmabhutam', meaning established in his own essential nature. To such a Yogi,

'uttamam sukham' (supreme bliss), which is of the nature of the experience of the Self, comes. The word 'hi' is used in the sense of a cause/reason; the meaning is that he attains that which is of the nature of supreme bliss.

Thus, having repeatedly brought the mind under control through Pratyahara (withdrawal) etc., upon the decay of the Rajo-guna, he (the Yogi) attains the bliss of Yoga; this is stated in 'prashantamanasam' etc.

To him whose 'rajas' (passion) has been pacified in the manner thus described; and therefore whose mind is 'prashanta' (perfectly calm); to this Yogi who is 'nishkalmasham' (sinless) and has attained 'brahmatvam' (the state of Brahman), 'uttamam sukham'—meaning the bliss of Samadhi—'svayamevopaiti', comes by itself (automatically).

The means of bringing control within the Self was stated earlier; immediately after, He states the very same thing with the verse 'prashantamanasam'. Here, he shows the syntax (anvaya) and meaning of the scattered words with 'prashantamanasam' etc.

The sequence of syntax, based on the cause-and-effect relationship, is: [first] sinless (akalmasham), [then] pacified passion (shantarajasam), [then] pacified mind (shantamanasam), [then] become Brahman (brahmabhutam), [then] to this Yogi (enam yoginam). The capability of the Yoga directed towards oneself to remove one's own sins is dependent on the Supreme Will, just like the drinking of Panchagavya (the five products of the cow).

'Brahmabhutam' (become Brahman) is intended to exclude the state of non-Brahmanhood (abrahmatva) characterized by conditions like afflictions caused by the delusion of identifying the body as the Self. That is why he explains it as 'established in one's own essential nature'. For even though the Jiva (soul) is atomic, "It becomes fit for infinity" (Svetasvatara Upanishad 5.9)—according to this scripture, it indeed possesses greatness (brihattva) through its attributes.

By the word 'uttamam' (supreme), the exclusion of sensual pleasure is intended; to imply this, it is stated as 'of the nature of self-experience'.

पूर्व श्लोकों के विवेचन से यह स्पष्ट हो गया है कि शनै शनै मन को आत्मस्वरूप में स्थिर करने से वृत्तिप्रवाह के साथ मन भी समाप्त हो जाता हैं। मन के निर्विषयी होने पर मनुष्य को आत्मा का शुद्ध स्वरूप में अनुभव होता है और स्वाभाविक ही वह परम सुख को प्राप्त होता है।एक बुद्धिमान साधक को उक्त कथन को चुनौती देने का पूर्ण अधिकार है। क्योंकि शास्त्रीय विषयों में शास्त्रविदों को यह अधिकार नहीं कि वे अपने मत को प्रतिपादित करके विद्यार्थियों से अपेक्षा रखें कि वे उस मत को वैसा ही स्वीकार कर लें। दूसरी पंक्ति में कारण बताते हैं कि क्यों और किस प्रकार मन के शांत होने पर आत्मा का स्वत साक्षात् अनुभव होता है। कारण यह है कि मन को शांत आनन्दस्वरूप आत्मा में स्थिर करने के प्रयत्न में पूर्वसंचित वासनाएं क्षीण पड़ जाती हैं और वासनारहित मन को ही निष्पाप (अकल्मष) कहते हैं।वेदान्त में मन की अशुद्धि को कहते हैं मल। आत्मतत्त्व का अज्ञान (आवरण) और उससे उत्पन्न मन के विक्षेप संयुक्त रूप से मल कहलाते हैं। आवरण तमोगुण का कार्य है जबकि तज्जनित विक्षेप रजोगुण का। यही मनुष्य का दुखमय संसार में पतन का कारण है। भगवान् के इन शब्दों में इसका स्पष्ट निर्देश मिलता है (क) शांतरजस और (ख) अकल्मष।तमोगुण और रजोगुण के प्रभाव से मुक्त पुरुष को आत्मज्ञानी ही मानना पड़ेगा। जब तक विक्षेप है तब तक मन का अस्तित्व है और उसके साथ आत्मा के तादात्म्य से जीवभाव उत्पन्न होता है अर्थात् वह साधक जो ध्यानाभ्यास में प्रवृत्त होता है ध्यानविधि के अनुसार मन के साथ के तादात्म्य की निवृत्ति होने पर जीव अपने शुद्ध आत्मस्वरूप को पहचान लेता है। ब्रह्मभूत शब्द से अद्वैत सत्य की स्पष्ट घोषणा यहाँ की गयी है जिसके अर्थानुसार योगी स्वयं ब्रह्म स्वरूप ही जाता है।अब भगवान् यह बताते हैं कि आत्मसाक्षात्कार के पश्चात् ज्ञानी पुरुष का सम्पूर्ण जीवन किस प्रकार उस अऩुभव से युक्त होता है

It is not said that mere withdrawal from sense objects is the only thing to be attained—[this is discussed in the section] from 'yatah' etc. up to 'adhigacchati'.

From whatever object the mind withdraws, immediately upon that withdrawal, one should pacify it within the Self. Otherwise, the unsupported mind will again latch onto sense objects alone.

There, 'Happiness' (acting as the agent/subject) comes to the 'Yogi' (acting as the object) whose mind is pacified in the Self.

The purport is that by this very sequence, the attainment of Brahman occurs for Yogis 'easily' (sukhena), and not through difficult/painful Yoga practices.

Thus, by the power of Yoga practice, the Yogi's mind becomes tranquil in the Self alone. And therefore—'prashantam', meaning supremely tranquil, restrained due to being devoid of modifications (vrittis), with only latent impressions (samskaras) remaining—he who has such a mind is 'prashantamanasa', meaning he is 'nirmanaska' (without mind) due to the voidness of vrittis. There are two adjectives pregnant with the cause for this state of being 'without mind': 'shantarajasam' and 'akalmasham'.

He whose distracting 'Rajas' is pacified is free from distraction (vikshepa). Similarly, he who has no 'kalmasha', meaning 'Tamas' which is the cause of dissolution/sleep (laya), is 'akalmasha' (free from dissolution). Alternatively, implying the quality of Tamas by the very phrase 'prashantarajasam', 'akalmasham' means devoid of dharma and adharma etc., which are the causes of samsara.

'Brahmabhutam' means attaining the even Brahman with the conviction that "Everything is Brahman indeed"—to this Jivanmukta Yogi. "In the manner thus described" is the interpretation of Sridhara. 'Uttamam' meaning unsurpassed bliss 'upaiti' (approaches/comes to).

The word 'hi' indicates the well-known manifestation of the bliss of one's essential nature in deep sleep when the mind and its modifications are absent. And this has been explained earlier in [the commentary on] "That bliss which is infinite..." (Verse 6.21).

He states the fruit that arises when the mind is thus steadied in the Lord, who is of the nature of Being (Bhava), with the verse 'prashantamanasam'.

To this Yogi who is 'prashantamanasam' (whose mind is steady in the Lord), who is 'shantarajasam' (free from the defect of distraction/projection), comes 'uttamam sukham' (supreme bliss); [this bliss is] 'brahmabhutam' meaning consisting of the Rasa (essence/sentiment) of the Lord, and 'akalmasham' meaning free from the defects of happiness derived from one's own (selfish) enjoyment etc.

'Prashantamanasam'—he whose mind is supremely peaceful is 'prashantamanah'; to him, the 'prashantamanasam'. 'Hi' (Indeed) to 'enam' (this) Yogi, 'uttamam' (supreme), meaning unsurpassed, 'sukham' (happiness/bliss) 'upaiti' (comes/approaches).

'Shantarajasam' means he whose 'rajas' (impurity/dust) in the form of afflictions like delusion etc. has completely perished—this is the meaning.

'Brahmabhutam' means liberated while living (Jivanmukta); he who possesses the conviction that "Everything is Brahman indeed"—that is 'brahmabhutam'.

'Akalmasham' means devoid of dharma (merit), adharma (demerit), etc.

And from that follows the attainment of the bliss of Yoga; thus He states with 'prashantamanasam' etc.

He whose mind is 'prashanta' (peaceful); since whose distracting Rajas is 'shanta' (pacified); to that 'akalmasham' (sinless) Yogi who is 'brahmabhavaapannam' (who has attained the state of being Brahman), 'uttamam sukham' (supreme bliss)—which is 'brahmabhutam' (of the nature of Brahman/become Brahman)—'upaiti' (comes/accrues).

प्रशान्तमनसम् one of peaceful mind? हि verily? एनम् this? योगिनम् Yogi? सुखम् bliss? उत्तमम् supreme? उपैति comes? शान्तरजसम् one whose passion is ieted? ब्रह्मभूतम् one who has become Brahman? अकल्मषम् one who is free from sin.Commentary In this verse and in the next also the Lord describes the benefits of Yoga.Supreme (eternal? unalloyed and uninterrupted) bliss comes to the Yogi whose mind is perfectly serene? who has calmed his passionate nature? who has destroyed all sorts of attachments? who has attained knowledge of the Self and thus become a Jivanmukta or one who is liberated while living? who feels that all is Brahman only? and who is taintless? i.e.? who is not affected by Dharma or Adharma (good or evil).

Uttamam, supreme, unsurpassable; sukham, Blisss; upaiti, comes; hi enam yoginam, to this yogi alone; prasanta-manasam, whose mind has become perfectly tranil; santa-rejasam, whose (ality of) rajas has been eliminated, i.e. whose rajas, viz defects such as delusion etc. ['The five klesas, pain-bearing obstructions, are: ignorance, egoism, attachment, aversion, and clinging to life' (P.Y.Su.2.3).] have been destroyed; brahma-bhutam, who has become identified with Brahman, who is free even while living, who has got the certitude that Bramhman is all; and akalmasam, who is taintless, free from vice etc.

Supreme happiness, which is of the nature of experience of the self in its essential nature comes to this Yogin whose 'mind is at peace,' i.e., whose mind does not swerve from the self, whose mind abides in the self; whose impurities are thery completely burnt away; whose Rajas is thery 'wholly annulled,' i.e., in whom the ality of Rajas is destroyed; and who has thus become the Brahman, i.e., who remains steady in his essential nature as the Atman. 'Hi' (for) is added to indicate reason. The meaning is this: 'On account of the nature of the self which has the form of supreme bliss.'