Bhagavad Gita - Chapter 6 - Shloka (Verse) 46

व्याख्या--'तपस्विभ्योऽधिको योगी'--ऋद्धि-सिद्धि आदिको पानेके लिये जो भूख-प्यास, सरदी-गरमी, आदिका कष्ट सहते हैं, वे तपस्वी हैं। इन सकाम तपस्वियोंसे पारमार्थिक रुचिवाला, ध्येयवाला योगी श्रेष्ठ है।

ऐसा होनेके कारण तपस्वियों और ज्ञानियोंसे भी योगी अधिक है। यहाँ ज्ञान शास्त्रविषयक पाण्डित्यका नाम है उससे युक्त जो ज्ञानवान् हैं उनकी अपेक्षा योगी अधिक श्रेष्ठ है। तथा अग्निहोत्रादि कर्म करनेवालोंसे भी योगी अधिक श्रेष्ठ है इसलिये हे अर्जुन तू योगी है।

Having restated that Yoga is the cause of liberation through Right Knowledge, He states the supremacy of the Yogi with "since" (yasmāt).

To show that Yoga must be practiced because of its superiority over all else, He establishes the supremacy of the Yogi with "than the ascetics" (tapasvibhyaḥ).

Anticipating the doubt, "Since 'Yogi' and 'Knower' (Jñānī) are synonyms, how can he be superior to the Knowers?", He says "than the Knowers" (jñānam).

He states the conclusion regarding the supremacy of the Yogi with "therefore" (tasmāt).

To show that Yoga must be accomplished, He establishes its supremacy. The Yogi described before is superior even "to the ascetics" (tapasvibhyaḥ)—i.e., those devoted to vows that emaciate the body, etc. He is "considered" (mataḥ)—i.e., opined to be—superior even "to the Knowers" (jñānibhyaḥ)—i.e., those possessing scriptural, indirect (paroksha) knowledge. He is superior, i.e., more excellent, even "to the ritualists" (karmibhyaḥ)—i.e., those performing Agnihotra and other rites.

"Therefore, be a Yogi." By addressing him as "O Arjuna," He indicates: "For you, whose mind is purified by the practice of your own duty (svadharma), the state of being a Yogi is easy to attain." Or, the address is to indicate: "Only by obtaining the direct realization of the pure Brahman through Yoga will you become one whose name is true to its meaning (Arjuna meaning 'pure')."

Here, "Yogi" is intended as "Dhyana Yogi" (Yogi of meditation), in accordance with the preceding text. And also because Dhyana Yoga is the subject being concluded. By this, it is held that the one with direct realization (aparoksha-jñānavān) is superior to the "Jnanis," i.e., those with indirect knowledge.

By this, the statement that "The Yogi, being a Jivanmukta due to possessing the destruction of mind and vasanas, is considered superior even to those with direct knowledge (aparoksha) [who are not Jivanmuktas] due to the absence of the destruction of mind and vasanas," etc., is [also] answered/refuted. The explanation that "Yogi" means "Karma Yogi" should also be disregarded due to its contradiction with the context.

Than the Jnanis, meaning those with knowledge of Yoga. Than the Tapasvis, meaning those performing penances like Krichchhra etc.

And it is stated: "Dhyana-yoga is superior even to Krichchhra etc. and sacrifices (Yajna) etc. Even there, compared to meditation on Shesha, Sri, Brahma, Shiva and others, meditation on Hari is said to be ten million times more, or even greater, for those seeking liberation" – thus in the Garuda Purana.

"Knowledge alone is superior to the meditation of one who meditates without knowing. Meditation with knowledge is superior to mere knowledge, but direct vision (darshana) is superior even to meditation. And there is no means greater than devotion (Bhakti) which is superior even to direct vision" – thus in the Naradiya Purana

He praises the Yogi with the words 'than the ascetics' (tapasvibhyah).

Here, 'ascetics' (tapasvis) refers to the performers of Krichchhra, Chandrayana, month-long fasts, etc. And 'men of knowledge' (jnanis) refers to those possessing scriptural scholarship. 'Men of action' (karmis) refers to the performers of Agnihotra and other rituals.

Since the Yogi is considered superior to all of them, therefore, O Arjuna, become a Yogi

Whatever goal of human life (Purushartha) is attained by mere penances, whatever (goal is attained) by knowledges distinct from the knowledge of the Self, and whatever (goal is attained) by mere ritual acts like Ashvamedha etc.—because Yoga is the means to a goal greater than all of those, the Yogi is superior to the ascetics, the men of knowledge, and the men of action. Therefore, O Arjuna, become a Yogi.

Thus, the vision of the inner Self (pratyagatma-darshana), which is mentioned in the words of Prajapati and which forms a constituent part of the Supreme Knowledge (Paravidya), has been described.

Now, He introduces the Supreme Knowledge.

Since this is so, therefore (He says) 'than the ascetics' (tapasvibhyah). The Yogi is considered superior even to those devoted to penances like Krichchhra and Chandrayana, even to the 'men of knowledge' (jnanis)—meaning those possessing knowledge of the scriptures—and even to the 'men of action' (karmis)—meaning those performing acts like Ishta (sacrifices) and Purta (charitable works).

Therefore, you become a Yogi.

Such greatness of Yoga does not belong to penance (tapas) or any others; therefore, the Yogi is superior to the ascetics and others. Praising Yoga and the Yogi, and concluding the instruction on the Yoga of the individual self (Jivatma-yoga)—with this intention He speaks the word 'superior' (atishayita).

Since the existence of penance, knowledge, and action is possible even in a Yogi, the word 'mere' (kevala) etc. is implied to distinguish (the Yogi's path from those).

'By knowledges other than Self-knowledge'—for there indeed exist knowledges described in various Yoga scriptures and Upanishads regarding other deities, the moon, sun, planets, vital airs (prana), and senses.

To show the distinctness of the meaning of the word 'action' (karma) from the meaning of the word 'penance' (tapas), examples like Ashvamedha etc. are cited.

To show that the gradation between penance etc. and Yoga is intended here through (the comparison of) their fruits, the term 'human goal' (Purushartha) is mentioned.

आत्मिक उन्नति के अनेक साधनों में ध्यान की महत्ता को दर्शाने के लिए भगवान् यहां विभिन्न प्रकार के साधकों का निर्देश करके उनमें योगी को सर्वश्रेष्ठ बताते हैं। मन्दबुद्धि के वे लोग जो विचाररहित केवल शारीरिक तप करते हैं उन तपस्वियों से निश्चित ही योगी श्रेष्ठ हैं।ज्ञानियों से भी योगी श्रेष्ठ माना गया है। यहां ज्ञानी से तात्पर्य शास्त्रपांडित्य रखने वाले पुरुष से है।सकाम अथवा निष्काम कर्म करने वालों से भी योगी श्रेष्ठ है। निष्काम भाव से कर्म तथा उपासना करने वाले अनेक साधकों की यह धारणा होती है कि इनके द्वारा ही परम लक्ष्य की प्राप्ति हो जायेगी।भगवान् कहते हैं कि जो योगी अपने शरीर मन और बुद्धि के साथ के मिथ्या तादात्म्य को दूर करके आत्मानुसंधान करता है वह तपस्वी ज्ञानी और कर्मी से श्रेष्ठ है क्योंकि वह सत्य के अत्यंत समीप होता है। इसलिये हे अर्जुन तुम योगी बनो।योगी भी अनेक प्रकार के होते हैं जिनमें प्रत्येक का ध्येय भिन्न हो सकता है। अत उन सब में श्रेष्ठ योगी कौन है भगवान् कहते हैं

He states the predominance of Yoga with the words 'than the ascetics' (tapasvibhyah).

The superiority (of the Yogi) over ascetics has already been indicated earlier.

The superiority over the men of knowledge (jnanis) is because knowledge is the fruit of Yoga.

The superiority over the men of action (karmis) is because he (the Yogi) alone knows how to perform actions properly.

Objection: Indeed, knowledge is the fruit of Yoga; then how is he (the Yogi) considered superior even to the Jnanis? To this, He says 'than the men of knowledge' (jnanibhyah). Although according to 'purified by the austerity of knowledge' (Gita 4.10), knowledge is also a penance (tapas), yet here something distinct from that is intended; thus He says 'than the ascetics' (tapasvibhyah). The idea is that superiority over knowledge of Brahman (Brahma-jnana) is impossible, and superiority over knowledge of Yoga (Yoga-jnana) has been stated separately.

Therefore, it was explained earlier (in the commentary). Substantiating the stated meaning, he states the meaning of the two verses through a Puranic statement with "And it is said" (uktam cha).

"For the seekers of liberation" – by this it is explained that among all Yogis, he who worships Me is considered more integrated (yuktatara). Even among them, he who worships Me with his inner self absorbed in Me is considered most perfectly integrated (yuktatama).

"Considered superior even to the Jnanis" – this refers only to the knowledge of Yoga, not to the knowledge of Brahman; he establishes this with the Puranic statement beginning with "Not knowing" (ajnatva). The word "meditation/yoga" is to be supplied (in the Puranic context). Sadhanadhikam means superior among the means.

Now, the Yogi is praised in order to enjoin Yoga to Arjuna by generating excessive faith. 'Than the ascetics' (tapasvibhyah)—meaning those devoted to penances like Krichchhra, Chandrayana, etc., the Yogi is superior (excellent)—(specifically) the one who effects the destruction of the mind (manonasha) and the elimination of latent tendencies (vasanakshaya) after the rise of knowledge of the Truth (Tattva-jnana). As the Shruti says: "By knowledge they ascend to that place from where desires have turned away. Neither do sacrificial gifts (dakshina) go there, nor the ignorant ascetics."

Therefore, the Yogi is superior even to the 'men of action' (karmis)—meaning those performing rituals like Jyotishtoma accompanied by sacrificial gifts. This is because the men of action and the ascetics, being ignorant, are unfit for liberation.

'Than the men of knowledge' (jnanibhyah)—meaning even compared to those possessing indirect (paroksha) knowledge, the Yogi possessing direct (aparoksha) knowledge is considered superior. Similarly, even compared to those possessing direct knowledge but who are not liberated while living (Jivanmuktas) due to the absence of the destruction of the mind and elimination of latencies, the Yogi who is a Jivanmukta due to possessing the destruction of the mind and elimination of latencies is considered superior—meaning approved (by Me).

Since this is so, therefore, by the strength of greater and greater effort, you—who are fallen from Yoga (yoga-bhrashta)—now, by simultaneously accomplishing Knowledge of Truth, destruction of the mind, and elimination of latencies, become that Yogi who is a Jivanmukta, regarding whom it was stated earlier "That Yogi is considered supreme." Become such a one due to the maturity of means. "O Arjuna"—the meaning of the address is "O pure one."

Propounding the supremacy of Yoga over all, He says 'than the ascetics' (tapasvibhyah). Than the 'ascetics'—meaning those who merely have the nature of enduring pain due to ignorance of the true nature of Yoga and a lack of desire for it—the Yogi is superior.

Moreover, 'than the men of knowledge' (jnanibhyah)—meaning even compared to those endowed with virtues like renunciation (sannyasa) through knowledge—the Yogi is considered superior; that is, he is approved by Me. And again, compared to the 'men of action' (karmibhyah)—meaning those devoted to daily sacrifices and other obligatory duties—the Yogi is considered superior.

Therefore, O Arjuna—you who are solely worthy of My affection—become a Yogi; the meaning is, become integrated (yukta) and devoted to Yoga.

The Yogi is superior to the ascetics. Even 'than the men of knowledge' (jnanibhyah)—here 'knowledge' (jnana) means scholarship regarding the purport of the scriptures; compared even to those possessing that—he is 'considered' (matah), i.e., known to be superior.

'Than the men of action' (karmibhyah)—meaning those possessing actions like Agnihotra etc.—the Yogi is superior, (meaning) distinguished. Since this is so, therefore, O Arjuna, become a Yogi.

Since this is so, therefore 'than the ascetics' (tapasvibhyah)—meaning the Yogi is superior to the ascetics who perform penance involving bodily pain, to the Sankhya knowers of knowledge, and to the mere performers of action. For this reason, O Arjuna, you become a Yogi; become one possessing the Yoga of mind-control (mano-rodha).

Even there, this external Yoga is not being prescribed for you; rather, that which is of the form of Devotion (Bhakti), characterized by the unimpeded restraint (absorption) of one's own mind in Sri Vasudeva, is being spoken of; thus He says.

तपस्विभ्यः than ascetics? अधिकः superior? योगी the Yogi? ज्ञानिभ्यः than the wise? अपि even? मतः thought? अधिकः superior? कर्मिभ्यः than the men of action? च and? अधिकः superior? योगी the Yogi? तस्मात् therefore? योगी a Yogi? भव be? अर्जुन O Arjuna.Commentary Tapasvi One who observes the austerities of speech? mind and body prescribed in chapter XVII. 14? 15 and 16.Jnani One who has a knowledge of the scriptures (an indirect knowledge or theoretical knowledge of the Self).Karmi He who performs the Vedic rituals.To all these the Yogi is superior? for he has the direct knowledge of the Self through intuition or direct cognition through Nirvikalpa Samadhi. (Cf.V.2XII.12XIII.24)

A yogi is adhikah, higher; tapasvibhyah, than men of austerity; he is matah, considered; adhikah, higher than, superior to; api, even; jnanibhyah, men of knowledge. Jnana here means scriptural learning. (A yogi is superior) to even those who possess that (learning). The yogi is adhikah, higher, greater; karmibhyah, than men of action-karma means Agnihotra etc.; (greater) than those who adhere to them. Since this is so, tasmat, therefore; O Arjuna, bhava, do you become a yogi.

Whatever end of human endeavour is attained by mere austerity, by knowledge of different subjects (i.e., different from experience of the self) and by mere rituals like the horse-sacrifice etc., greater than all these is the end achieved through Yoga. Conseently the Yogin is superior to those who practise austerity, to those who possess learning and to those who perform rituals. Therefore, O Arjuna, become a Yogin.
Thus, so far the vision of the self, which has been expounded in the teaching of Prajapati as forming a part of supreme Vidya, has been taught; then Sri Krsna extols that supreme Vidya: