Bhagavad Gita - Chapter 6 - Shloka (Verse) 33

व्याख्या--[मनुष्यके कल्याणके लिये भगवान्ने गीतामें खास बात बतायी कि सांसारिक पदार्थोंकी प्राप्ति-अप्राप्तिको लेकर चित्तमें समता रहनी चाहिये। इस समतासे मनुष्यका कल्याण होता है। अर्जुन पापोंसे डरते थे तो उनके लिये भगवान्ने कहा कि 'जय-पराजय, लाभ-हानि और सुख-दुःखको समान समझकर तुम युद्ध करो, फिर तुम्हारेको पाप नहीं लगेगा' (गीता 2। 38)। जैसे दुनियामें बहुत-से पाप होते रहते हैं, पर वे पाप हमें नहीं लगते; क्योंकि उन पापोंमें हमारी विषम-बुद्धि नहीं होती, प्रत्युत समबुद्धि रहती है। ऐसे ही समबुद्धिपूर्वक सांसारिक काम करनेसे कर्मोंसे बन्धन नहीं होता। इसी भावसे भगवान्ने इस अध्यायके आरम्भमें कहा है कि जो कर्मफलका आश्रय न लेकर कर्तव्य-कर्म करता है, वही संन्यासी और योगी है। इसी कर्म-फलत्यागकी सिद्धि भगवान्ने 'समता' बतायी (6। 9)। इस समताकी प्राप्तिके लिये भगवान्ने दसवें श्लोकसे बत्तीसवें श्लोकतक ध्यानयोगका वर्णन किया। इसी ध्यानयोगके वर्णनका लक्ष्य करके अर्जुन यहाँ अपनी मान्यता प्रकट करते हैं।]

इस उपर्युक्त पूर्णज्ञानरूप योगको कठिनतासे सम्पादन किया जानेयोग्य समझकर उसकीप्राप्तिके निश्चित उपायको सुननेकी इच्छावाला अर्जुन बोला हे मधुसूदन आपने जो यह समत्वभावरूप योग कहा है मनकी चञ्चलताके कारण मैं इस योगकी अचल स्थिति नहीं देखता हैँ यह बात प्रसिद्ध है।

Having heard that "the mind is fickle and unsteady," and believing that steadiness of mind in the attributeless (Nirvishesha Brahman) is difficult to accomplish, he asks with the desire to know the means for that—thus [the commentator] introduces the question with "Etasya" etc.

The connection is that he is desirous of hearing the means of attaining that [Yoga].

Anticipating the objection—"Even if the mind is fickle, steadiness in Yoga should be accomplished by controlling it"—he [the commentator] says "Prasiddham" (It is well known...).

Considering such a Yoga to be impossible, and desirous of knowing the sure means for it, Arjuna spoke.

"Yo'yam"—This Yoga characterized by "Samya" (equality) which has been spoken by You; "Etasya"—of this, I do not see, i.e., I do not perceive, a stable—motionless—state. "Because of the fickleness of the mind" is the phrase to be supplied here.

By addressing Him as "Madhusudana," he indicates: "By the destruction of Tamas and Rajas, You are capable of making my mind steady (unwavering)."

I do not see a stable state of this Yoga because of the fickleness of the mind.

Considering the Yoga of Equality to be impossible, and wishing to know the means [to attain it], Arjuna spoke—"Yo'yam" etc. This Yoga which has been spoken by You "Samyena" (as equality)—which has been described as having non-violence as predominant and being preceded by renunciation—O Madhusudana, I do not see a stable state of that Yoga, which consists of the cessation of all mental modifications (Sarva-vritti-nirodha).

"Because of the fickleness of the mind" is the phrase to be supplied.

Arjuna said:

"This Yoga of 'equal vision' (Samadarshana) which You have described—characterized by mutual equality among all selves because they are of the single form of Knowledge, and by equality with the Lord (Ishvara) because they are not under the control of Karma (in the liberated state); even though for such a long time all selves have been experienced as extremely different due to distinctions like gods, humans, etc., and the distinction between Jiva and Ishvara—

I do not see a stable foundation for this Yoga, because of the fickleness of the mind."

Considering the Yoga characterized by the aforementioned traits to be impossible, Arjuna spoke—"Yo'yam" etc.

"Samyena" (By equality)—meaning, due to being devoid of Laya (dullness/sleep) and Vikshepa (agitation/distraction) of the mind, and thus abiding solely in the form of the Self—this Yoga which has been spoken by You; of this Yoga, I do not see a "Sthiram"—long-lasting—state.

Because of the fickleness of the mind.

Thus, in the four verses (6.29-32), "Samya" (equality) was described in terms of being of the single form of Knowledge, being free from defects, being related to Brahman and His attributes, and being unrelated to anything else. Some say that in the first two verses here, the contemplation of equality is stated, and in the third and fourth verses (31, 32), the two stages (parva) of the result—namely firmer and firmest contemplation of equality—are described. The method of Yoga practice in four ways and the Yogi have been described. Now, to know clearly the very means of Yoga described before, Arjuna speaks again with "Yo'yam" etc.

The [Ramanuja Bhashya] section starting from "Deva..." and ending with "...anubhuteshu" is to demonstrate the impossibility of contemplating equality due to the firmly rooted contrary latent impressions (vasanas) accumulated without beginning. "Mutual difference" refers to distinctions like gods, humans, etc. "Difference between Jiva and Ishvara" refers to distinctions like being subject to Karma versus not being subject to Karma. "Atyantabhinnataya" (Due to being extremely different)—The purport is that here it is not merely a differentiating attribute like "broken-horned" vs "hornless" (in cows), but rather a contradictory nature is observed. "Etavantam kalam" (For such a long time)—Here the second case ending is used according to the rule "Kaladhvanor-atyanta-samyoge" (Panini 2.3.5 - denoting duration). In "Akarmavashyataya cha Ishvarasamyena," the particle "cha" (and) is for the conjunction of the two equalities (mutual equality of selves and equality with Ishvara). Some read it as "Akarmavashyataya cha Ishvarasamyena cha"; in that case, the first "cha" would include "being of the single form of Knowledge" even within the equality with Ishvara. The second "cha" is as before. Since the difference in knowledge and goals (Purushartha) is the result of the difference in Karma, the mention of "Akarmavashyata" (freedom from Karma) implies the cessation of those differences as well, so they are not separately mentioned.

"Tvaya proktah" (Spoken by You)—The purport is: "Since You are inherently Omniscient, it is possible only for You to contemplate and expound this [Yoga]." "Aham na pashyami" (I do not see)—The purport is: "I, who am possessed of beginningless contemplation of difference and whose mind is uncontrolled, do not see it." "Sthiram sthitim" means long-lasting continuity. "Madhusudana"—The purport of the address is: "You, who are habituated to destroying the powerful enemies in the form of Rajas and Tamas, You alone should teach the means of controlling the mind."

"Chanchalam hi manah" (For the mind is fickle - next verse)—By considering this subsequent statement, the word "Manasah" (of the mind) is supplied [in this verse]. The particle "Hi," although interpreted by Yadavaprakasha as an adjective for the non-sentient (Achit), is more clearly and appropriately used here in the sense of "Hetu" (reason); thus [the commentator] says "Tatha hi." And the "fickleness" which is the reason must be demonstrated in a generally accepted context. Therefore, to show that the meaning of the word "Chanchala" here is "having a fickle nature," the phrase "Anavarata..." (Incessant...) is used. He states the result of fickleness with "Purushena" (By a person...). "Pramathi" means having the nature of churning/agitating. "Pramathya" means having agitated/bewildered. The word "Balavat" (strong) is either an adjective to the action of churning (churning strongly) or indicates the cause (it churns because it is strong); with this intention, he says "Balat pramathya" (Having churned by force). He states that it is firm in opposition with "Dridham anyatra." He explains the intended meaning of the pronoun "Tasya" (its) with "Svabhyasta" (habituated to oneself). "Tadviparitakara" means that which was not practiced before. "Sthapayitum" means for the purpose of establishing. To show that the fickleness etc. displayed in the "mind" (the subject of comparison) is also intended in the "illustration," he uses the phrase "Pratikula" etc. To indicate the weakness (difficulty) of the means of mind-control, and to show the impossibility of controlling the "wind" by feeble means, he uses the example "Vyajanadineva" (like by a fan, etc.). Thus, the statement of difficulty is not to reject [Yoga], but to inquire about the means; this he states with "Manah" etc.

अत्यन्त व्यावहारिक बुद्धि का आर्य पुरुष होने के नाते अर्जुन क्रियाशील स्वभाव का था। इसलिए उसे किसी काव्यमय सुन्दरता के पूर्ण दर्शन में कोई आकर्षण नहीं था। उसमें जीवन की प्यास थी इसलिए ध्यानयोग में उसे रुचि नहीं थी। अस्तु वह उचित ही प्रश्न पूछता है क्योंकि भगवान् द्वारा अब तक वर्णित तत्त्वज्ञान उसे अव्यावहारिक सा प्रतीत हो रहा था।इस अध्याय में श्रीकृष्ण ने सिद्ध किया है कि दुखसंयोगवियोग ही योग है। तत्प्राप्ति का उपाय मन को विषयों से परावृत्त करके आत्मानुसंधान में प्रवृत्त करना है। सिद्धांत यह है कि आत्मस्वरूप में मन स्थिर होने पर सत्य के अज्ञान से उत्पन्न अहंकार और सभी विपरीत धारणाएं समाप्त होकर साधक मुक्त हो जाता है।योग का लक्ष्य है जीवन की सभी चुनौतियों परिस्थितियों में समत्व भाव को प्राप्त होना जो प्रशंसनीय तो है परन्तु अर्जुन को प्रतीत होता है कि उसकी साधन विधि जीवन की वस्तुस्थिति से सर्वथा भिन्न होने के कारण कविकल्पना के समान अव्यावहारिक है। श्रीकृष्ण द्वारा वर्णित युक्तियों में उसे कोई कड़ी खोई हुई दिखलाई पड़ती है। वह इस विश्वास के साथ भगवान् से प्रश्न पूछता है मानो उनके तत्त्वज्ञान के खोखलेपन को वह सबके समक्ष अनावृत्त कर देगा।कुछ व्यंग के साथ अर्जुन इस समत्व योग की व्यावहारिकता के विषय में सन्देह प्रगट करता है। वेदान्त के विद्यार्थी का यही लक्षण है कि अन्धविश्वास से वह किसी की कही हुई बात को स्वीकार नहीं करता। साधकों की शंकाओं का निराकरण करना गुरु का कर्तव्य है। परन्तु यदि शिष्य को गुरु के उपदेश में कोई कमी या दोष प्रतीत होता है तो प्रश्न पूछते समय उसे अपने प्रश्न का कारण बताना भी अनिवार्य होता है। अर्जुन को समत्व योग का अभ्यास दुष्कर दिखाई दिया जिसका कारण वह बताता है कि मनुष्य मन के चंचल स्वभाव के कारण योग की चिरस्थायी स्थिति नहीं रह सकती।प्रश्न पूछते समय अर्जुन विशेष सावधानी रखता है। वह यह नहीं कहता कि मन का समत्व सर्वथा असंभव है किन्तु उसकी यह शंका है कि वह स्थिति चिरस्थायी नहीं हो सकती। तात्पर्य यह है कि अनेक वर्षों की साधना के फलस्वरूप आत्मानुभव प्राप्त भी होता है तो भी वह क्षणिक ही होगा। यद्यपि वह क्षणिक अनुभव भी आत्मा की पूर्णता में हो सकता है तथापि मन के चंचल स्वभाव के कारण ज्ञानी पुरुष उस अनुभव को स्थायी नहीं बना सकता।अपने प्रश्न को और अधिक स्पष्ट करने के लिए अर्जुन कहता है

"Yo'yam" etc. "Chanchalam" etc. By the words "Yah Ayam" (That This)—which denote the invisible (remote) and the visible (proximate)—this is indicated: Although clearly explained by the series of means just stated by the Lord, and although pointed out directly (as "This"), this Brahman [or Yoga] remains very far away (or is made very distant) due to the fickleness and bad nature of the mind; thus, it is behaving like something "Paroksha" (invisible/remote).

[The mind] is "Pramathi" (agitating/churning)—it is capable of forcefully churning [destroying] the seen (worldly) and unseen (other-worldly) goals.

"Dridham" (Strong/Obstinate)—it is impossible to restrain it from its wicked activities (or seen activities).

Since both "Samya" (equality) and "Yoga" are under discussion, it is not known what "Etasya" (of this) refers to. Therefore, to demonstrate that, he states the connection (syntax) of the separated words with "Etasya." The purport is that "Yoga" is the primary subject, whereas "Samya" is secondary because it is in the instrumental case (Third case).

Regarding "Chanchalatvat" (due to fickleness), no other property-holder (subject) appears [in the verse], so it connects to "Yoga" itself [initially]. And if that were so, there would be the fault of "Sadhya-avishishtata" (lack of distinction between what is to be proved and the reason); therefore, he adds "Manasah" (of the mind). The purport is that this [addition] is understood from the subsequent sentence.

Objecting to the stated meaning, Arjuna spoke—"Yo'yam" etc. This supreme Yoga characterized by equal vision everywhere; "Samyena"—by equality, meaning by the removal of attachment, aversion, etc., present in the mind which are the causes of unequal vision—which has been spoken by You, the Omniscient Lord. O Madhusudana—the Promulgator of all Vedic traditions! "Etasya"—of this Yoga described by You, characterized by the cessation (Nirodha) of all mental modifications; "Sthitim"—its existence; "Sthiram"—stable, i.e., continuing for a long time; "Na Pashyami"—I do not see, i.e., I do not consider it possible—neither I, nor another like me, nor one skilled in Yoga practice.

Why do you not consider it possible? To this, he says: "Chanchalatvat" (Because of fickleness). The word "Manasah" (of the mind) is to be supplied.

Arjuna asks for the means to accomplish the aforementioned state—"Arjuna Uvaca," "Yo'yam Yoga," etc.

O Madhusudana—You who are capable of eliminating the wicked! This Yoga which has been spoken of by You "Samyena"—through the equality of happiness and distress, and through equality with oneself—in all beings;

"Etasya"—of this Yoga, I do not see a "Sthiram"—stable/motionless—"Sthitim" (state), because I am possessed of ego (Abhimana) and because of the fickleness of the mind.

"Yo'yam Yoga"—This Yoga which has been spoken by You "Samyena"—through equality (Samattva)—O Madhusudana;

"Etasya"—of this Yoga, I do not see—i.e., I do not perceive—due to the fickleness of the mind.

What [do I not see]? A "Sthiram"—immovable—state. [Introduction to next verse:] This is well known...

Considering the Yoga characterized by the aforementioned traits to be impossible, Arjuna speaks in two verses (33 and 34)—"Yo'yam Yoga" etc.

The "Nirodha" (restraint) of the mind which is described through "Samya" (equality) is indeed extremely difficult, because "the mind is fickle."

By the word "Hi" (For/Because), it is expressed that this is well-known, as the fall of sages like Agnidhra and Saubhari is observed due to that (fickleness).

Just as the restraint of the wind moving violently in the sky is difficult within a pot or similar vessel, so is it [with the mind].

यः which? अयम् this? योगः Yoga? त्वया by Thee? प्रोक्तः taught? साम्येन by eanimity? मधुसूदन O slayer of Madhu? एतस्य its? अहम् I? न not? पश्यामि see? चञ्चलत्वात् from restlessness? स्थितिम् continuance? स्थिराम् steady.Commentary As the mind is restless? impetuous and unsteady I find it difficult to practise this Yoga of eanimity declared by Thee. O my Lord? I cannot have steady concentration of the mind? as it wanders here and there in the twinkling of an eye.

O Madhusudana, ayam, this; yogah, Yoga; yah proktah, that has been spoken of; tvaya, by You; samyena, as sameness; na pasyami, I do not see, I cannot conceive;-what?-etasya, its; sthiram, steady, undisturbed; sthitim, continuance; cancalatvat, owing to the unsteadiness of the mind, which is well known.

Arjuna said This Yoga as explained by you consists in maintaining eality of vision everywhere, viz., i) among themselves which have been so far known to be of different kinds such as gods and men, and ii) between the individual selves and the Supreme, in so far as (a) all the selves are of the same form of knowledge, and (b) in so far as the individual self (i.e., the released soul) and the Supreme are alike free from Karma. I do not see how this Yoga can be steadily established in my mind, fickle as the mind is.