Bhagavad Gita - Chapter 6 - Shloka (Verse) 7

व्याख्या--[छठे श्लोकमें'अनात्मनः' पद और यहाँ 'जितात्मनः' पद आया है। इसका तात्पर्य है कि जो 'अनात्मा' होता है, वह शरीरादि प्राकृत पदार्थोंके साथ 'मैं 'और 'मेरा'-पन करके अपने साथ शत्रुताका बर्ताव करता है और जो 'जितात्मा' होता है, वह शरीरादि प्राकृत पदार्थोंसे अपना सम्बन्ध न मानकर अपने साथ मित्रताका बर्ताव करता है। इस तरह अनात्मा मनुष्य अपना पतन करता है और जितात्मा मनुष्य अपना उद्धार करता है।]'जितात्मनः' जो शरीर, इन्द्रियाँ, मन, बुद्धि आदि किसी भी प्राकृत पदार्थकी अपने लिये सहायता नहीं मानता और उन प्राकृत पदार्थोंके साथ किञ्चिन्मात्र भी अपनेपनका सम्बन्ध नहीं जोड़ता, उसका नाम 'जितात्मा' है। जितात्मा मनुष्य अपनी तो हित करता ही है, उसके द्वारा दुनियाका भी बड़ा भारी हित होता है।

जिसने मन इन्द्रिय आदिके संघातरूप इस शरीरको अपने वशमें कर लिया है और जो प्रशान्त है जिसका अन्तःकरण सदा प्रसन्न रहता है उस संन्यासीको भली प्रकारसे सर्वत्र परमात्मा प्राप्त है अर्थात् साक्षात् आत्मभावसे विद्यमान है। तथा वह सर्दीगर्मी और सुखदुःखमें एवं मान और अपमानमें यानी पूजा और तिरस्कारमें भी ( सम हो जाता है )।

How is the self the friend of one whose body and senses are controlled? To this, He says "Jitatmanah" (Of the self-controlled one), etc. For the one who has conquered the aggregate of the body and senses, whose external and internal organs have ceased [distractions] to a high degree, the Supreme Self (Paramatma), not being repeatedly overpowered by distraction, shines continuously in the mind—this is the meaning.

Having shown the eligible person who is self-controlled and has renounced all actions, He now shows the limbs of Yoga with "Shita" (Cold), etc. "He should be equal" (samah syat)—this is to be supplied. He explains the first half with "Jita," etc.

Not only does the Supreme Self exist directly as his own Self, but also he is not shaken by cold, heat, etc., due to the knowledge of Reality—thus he analyzes the second half with "Kincha" (Moreover), etc. "He should be equal regarding those"—this is the connection.

Regarding the self-controlled one being his own friend, He states the result with "Jitatmanah," etc. For him by whom the "Atma"—the aggregate of body and senses—has been conquered, for that "Prashanta" (tranquil one)—meaning one whose mind is conquered by Yoga, i.e., the Yogarudha; the "Paramatma"—the pure entity denoted by 'Tat'—is "Samahitah" (perfectly poised/established), meaning He exists directly as the Self. He becomes a Jivanmukta (liberated while living); He says this with "Shita," etc.

Regarding cold and heat, pleasure and pain, and honor and dishonor (worship and insult)—"he should be equal"; this is to be supplied. By the logic that "all sentences imply a restriction," the meaning is: for the self-controlled tranquil one alone.
By this, the interpretation that "Param" means "merely" (kevalam) for the tranquil one is refuted.

As for what some describe—"Even when cold, heat, pleasure, and pain which distract the mind are present... or even when honor and dishonor exist... by being equal in them..."—the statement "even when they are present" is distasteful because the existence of cold etc. is inevitable when the senses are awake.

By this, the following view is also refuted: "When cold etc. are encountered, for the self-controlled one of unchanging mind, the 'Atma'—meaning the mind—becomes 'Param'—meaning supremely—'Samahita'—meaning attained to Samadhi; therefore, to attain Samadhi, the mind must be conquered." (This is refuted because) implying that one who is somewhat concentrated when cold etc. are not present becomes supremely concentrated when they are present is contradictory. Also, since cold etc. definitely exist as long as the mind (which is to be conquered) exists, saying "when they are present" is useless.

Also, the interpretation that "For such a person, the 'Atma'—meaning the internal organ—becomes 'Param'—meaning excessively—'Samahita'—meaning tolerant and unchanging regarding the pairs of opposites like cold etc."—that too is not correct. It is unjust to accept a secondary meaning (mind) when the primary meaning (Supreme Self) is possible. Alternatively, accepting the Bhashya as having an indicative import, the cited explanations may be accepted.

He states the result for the self-controlled one with "Jitatmanah," etc. Indeed, the self-controlled one becomes tranquil. His mind generally does not go towards sense-objects. And then, the "Paramatma" (Supreme Self) becomes "Samyag-ahita"—well-placed, i.e., present in the heart; the meaning is that he becomes a direct knower (Aparoksha-jnani).

He clarifies the characteristics of the direct knower with "Shitosnadi" (Cold, heat, etc.). In cold, heat, etc., he remains "Kutastha" (immovable/unchanging); being a "satisfied self through knowledge and realization" (jnana-vijnana-triptatma) and having conquered the senses is the cause for this state of being Kutastha.

"Vijnana" means special knowledge or direct realization (Aparoksha-jnana). And it is said: "Those 'specials' (visheshas) which are unknowable by ordinary beings but are known to Me—the knowledge of those by gods etc. is called 'Vijnana'." Also: "The knowledge arising from hearing (Shravana) and reflection (Manana) is 'Jnana'; the direct vision of Vishnu, Shambhu called 'Vijnana'. Or, knowledge of limbs etc. is Jnana and the specific vision is Vijnana," etc.

"Kutastha" means changeless, based on the etymology "standing like a Kuta." As per the lexicon: "Kuta is space, Kuta is sky, the burst sky, the junction is called space."

"Yogi" means one practicing Yoga. "Yukta" means one who is complete in Yoga. The meaning is that such a practitioner of Yoga is said to be "Yoga-sampurna" (Complete in Yoga).

He states the result of conquering the mind with "Jitatmanah," etc.

When cold, heat, etc., are present, for the "Jitatman"—the one of self-control whose mind is unchanging—the "Atma"—meaning the mind (Chitta)—becomes "Param"—meaning excellently—"Samahitah"—meaning attained to Samadhi.

Therefore, the meaning is that for the perfection of Samadhi, the mind must indeed be conquered.

For the "Jitatman"—one who has conquered the self (mind), meaning one whose mind is free from modifications; who is "Prashanta" (tranquil)—the "Paramatma" is "Samahita"—well-established—in the mind.

The inner self (Pratyagatma) established in its essential nature is here called "Paramatma," because that alone is the subject under discussion, and also because it possesses the status of being "supreme" (paramatva) relative to its previous states.

Alternatively, the connection (syntax) is "Atma param samahitah" (The self is supremely collected).

He clarifies the friendship of the self-controlled one towards himself with "Jitatmanah," etc.

For him by whom the self is conquered, for that tranquil one—who is indeed free from attachment etc.—the "Param" (Supreme/Only) Self becomes "Samahita," i.e., established in itself, even when cold, heat, etc., are present; not for anyone else.

Alternatively, the Supreme Self (Paramatma) becomes "Samahita," i.e., established, in his heart.

The state of established Yoga and the means to ascend to it have been stated. Now, to describe the process of Yoga, its initial stage is being made known; thus he (Ramanuja) said "Yogarambha," etc.

To remove the misconception of connecting the locative case (in cold and heat etc.) with "Samahita" (poised), he clarifies the syntax and meanings with "Shitoshna," etc. By this, it is shown that the addition (adhyahara) proposed by others (like Shankara)—"he is equal in honor and dishonor"—is not required.

"How can there be victory over the mind when pairs of opposites like cold and heat are being experienced?" To this, he says "Vikararahitamanasah" (of one with a mind free from modifications). 'Modification' refers to the surge of elation etc., as mentioned before.

"Prashantasya" (of the tranquil)—this refers to the cessation of the activity of external senses (since mental modification cessation was already stated), or it refers to the absence of desire for fruits not present at hand.

For "Samahitah," he states the expected, contextual, and appropriate locus as "Manasi" (in the mind). "Samyagahitah" means it has become capable of clear contemplation.

"In the context of the Jivatma, how is the term 'Paramatma' used?" To this, he says "Svarupena," etc. "Atra" (Here)—this indicates the appropriateness to the context. He shows that with "Tasyaiva," etc. By the word 'Eva', it is indicated that the mention of the Supreme Self (God) earlier was only incidental.

"How can the other (the Jiva) be the subject of the word Paramatma?" To this, he says "Tasyapi" (For that too...), etc. Nevertheless, since the well-known meaning of the word Paramatma would be abandoned, the 'supremacy' would be restricted, and the etymology of 'Parama' (Supreme) would not fit—for the syntax "There is no one beyond this" does not hold true merely relative to previous states—due to this dissatisfaction, he offers another syntax: "Atma param" (The self is supremely...), etc. Here, the meaning of the word 'Para' is 'excessive' or 'only'.

जब योगारूढ़ पुरुष आत्मचिन्तन में स्थित हो जाता है तब उसमें वह क्षमता आ जाती है कि वह जीवन की सभीअनुकूल और प्रतिकूलपरिस्थितियों में ध्यानाभ्यास की निरन्तरता बनाये रख सकता है। यहाँ दूसरी पंक्ति में स्पष्ट दर्शाया है कि बाह्य जगत् में कोई ऐसा पर्याप्त कारण नहीं रह जाता जो उसे आत्मध्यान से विचलित कर सके।शीतउष्ण सुखदुख तथा मानअपमान इन तीन द्वन्द्वों के द्वारा भगवान् सभी संभाव्य विघ्नों को सूचित करते हैं जो मनुष्य के जीवन में आकर उसकी समता और शांति को भंग करने में समर्थ होते हैं।शीतउष्ण इसका अनुभव स्थूल शरीर के स्तर पर होता है। शीत या उष्ण में हमारे मन के विचारों पर कोई प्रभाव नहीं पड़ता। वे शीत में न सिकुड़ते हैं और न काँपते हैं उसी प्रकार उष्णता से न वे अधिक व्यापक होते हैं और न उन्हें स्वेद आता है ये सब लक्षण शरीर में ही दिखाई देते हैं और इसलिये शीतउष्ण इस द्वन्द्व के द्वारा वे सभी अनुभव बताये गये हैं जो शरीर को होते हैं जैसेरोग युवावस्था वृद्धावस्था आदि।सुखदुख मन के स्तर पर प्राप्त होने वाले सभी अनुभवों को सुखदुख रूप द्वन्द्व से दर्शाया गया है। स्पष्ट है कि इसका अनुभव मन को होता है शरीर को नहीं। प्रेम और घृणा स्नेह और ईर्ष्या करुणा और क्रूरता ऐसी ही असंख्य प्रकार की भावनाएँ मन में उठती रहती हैं जो मनुष्य को विचलित कर देती हैं परन्तु इनमें किसी में भी यह सार्मथ्य नहीं कि वह जितेन्द्रिय संयमित पुरुष को किसी प्रकार की हानि पहुँचा सके।मानअपमान के कारण यदि किसी साधक को विक्षेप होता है तो उसके प्रति सहानुभूति दिखाने की कोई आवश्यकता नहीं। मानअपमान की कल्पना बुद्धि की होती है और फिर मनुष्य अपनी कल्पना के अनुसार प्राप्त परिस्थितियों में प्रतिक्रिया व्यक्त करता है।शरीर मन और बुद्धि ये तीन उपाधियाँ हैं जिनके द्वारा उपर्युक्त द्वन्द्वरूप विघ्न आने की संभावनायें रहती हैं। भगवान् कहते हैं कि प्रशान्त चित्त वाले जितेन्द्रिय पुरुष के लिये परमात्मा सदा ही आत्मभाव से विद्यमान रहता है। इन परिस्थितियों का उस पर कुछ भी प्रभाव नहीं पड़ता। अनुकूल या प्रतिकूल परिस्थितयाँ हों अच्छा या बुरा वातावरण हो अथवा मूर्ख या बुद्धिमान का साथ हो आत्मज्ञानी पुरुष सदा प्रशान्त और समभाव में स्थित रहता है।ऐसे ज्ञानी पुरुष की क्या विशेषता है क्यों कोई पुरुष इस कठिन साधना का अभ्यास करे भगवान् कहते हैं

There, this is the form of the one who has conquered the mind—"Jita," etc.

"Prashanta" means free from egoism.

Having the intellect of non-difference regarding others, oneself, and cold-heat etc.; having neither attachment nor aversion.

Yoga has been prescribed, so what is the purpose of the phrase "Jitatmanah" (of the self-controlled one)? To this, he says "Jitatmanah," etc. Indeed, one who is helpful is called a "friend." In that context—what help does the conquered mind render by which it becomes a friend? If you say it brings about "self-upliftment," then [the implied question is] "what is that [upliftment]?"—anticipating this, this remains to be understood.

If the result for the self-controlled one was to be stated, why is there a restatement using "Prashantasya" (of the tranquil one)? To this, he says "Jitatma hi," etc. By splitting the sentence [implies: "Because he is self-controlled, he becomes tranquil"], this is indeed a statement of the result—this is the idea. "Nanu" (Objection): Being self-controlled is itself tranquility, so how can that be its result? To this, he says "Na" (No). For that self-controlled one, it (tranquility) occurs naturally—this remains to be understood.

"Then, because there is no further expectation, the subsequent sentence ('Paramatma samahitah') is useless?" To this—thinking that it is to show the supreme result—he explains by filling in the gap with an ellipsis (adhyahara), saying "Tada cha" (And then...), etc.

"When one is tranquil, the Supreme Self is indeed present in everyone's heart, so what is special about the tranquil one?" To this, explaining the meaning indicated by the prefix 'Sam' (in Samahitah), he says "Aparoksha," etc. The meaning is "Yogarudha" (Ascended to Yoga).

Since the definition of Yogarudha was already stated in "Yada hi" (6.4), why is it stated again? To this, he says "Aparoksha," etc. The word "Adi" (in the commentary) is to include the one and a half verses [starting here]. Here, the connection of the locative case (Saptami in 'Shitoshna...') is not seen; therefore, he says "Shita," etc.

Here, Bhaskara, not seeing the connection, abandoned the traditional reading "Paramatma samahitah," fabricated an alternative reading "Paratmasu sama matih" (Equal mind towards others and self), and by repeating "Sama matih" and stating its connection with the locative, argued that "there is no syntactic connection in the former reading." This view is not merely ridiculed (but refuted) by this [explanation]. Even in his artificial reading, there would be the fault of redundancy with verses like "Suhrit..." (6.9) and "Atmaupamyena..." (6.32).

"Nanu, for one who is immutable (Kutastha) in cold and heat etc., being 'satisfied in mind with knowledge and realization' and 'having conquered senses' (6.8) is established by implication; so why is it stated again?" To this, he says "Jnana," etc. Since it connects with each, it is in the singular.

"Nanu, 'Vijnana' is intellect regarding crafts etc., and 'Jnana' is intellect regarding liberation; elsewhere 'Vijnana' refers to crafts and scriptures"—since Amarakosha (1.5.6) states this, how can he be satisfied in self with 'Vijnana'? To this, he says "Vijnanam," etc. By this, it is indicated that 'Jnana' implies general knowledge or indirect (paroksha) knowledge.

Why is this? To this, he says "Taccha," etc. The word 'Cha' implies that the well-known dictionary meaning is also accepted [where applicable]. "Samanyaih"—meaning by ordinary men. It should also be seen as "knowledge regarding general things." That indeed is 'Jnana'—this is the connection. "Of limbs etc."—meaning of Grammar etc. and crafts. "Specific vision" (Vishishta Darshanam) refers to [knowledge of] Vaishnava scriptures.

The word "Kutastha" is a synonym for eternal etc.; so how does the locative case connect with it? To this, he says "Kutastha," etc. How so? He says "Kutavat" (Like a Kuta...), etc. The suffix 'Ka' is applied by the rule "Supi sthah" (Ashtadhyayi 3.2.4). The word "Kuta" denotes a liar/fraud etc.; if that is accepted, 'changelessness' is not obtained? To this, he says "Kutam," etc. By these words, 'Space' (Akasha) is denoted—this is the meaning.

"Yukta" (yoked/united) and "Yogi" (possessor of yoga)—is this a tautology? To refute this weak doubt, he says "Yogi," etc. Since the suffix 'Ini' has the sense of "existence/possession" (asti), it is explained as "Kurvan" (doing/practicing). Since the suffix 'Nishtha' (Kta) has the sense of past tense, it is explained as "Sampurna" (Complete/Perfected). Regarding the syntax to be described later, this is a reversal of order. "Then how can there be a grammatical agreement (samanadhikaranya) between two words having contradictory meanings [practicing vs. perfected]?" To this, he says "Evambhuta" (Such a one...), etc. For it is indeed said, "Suffixes are applied in relation to the root."

He explains the nature of being "one's own friend" for the self-controlled one with "Shitoshna," etc. Even when cold, heat, pleasure, and pain—which cause mental distraction—are present; and even when honor and dishonor—worship and insult—which are causes of mental distraction, are present; "by equanimity in them"—(this is implied). Or, [the meaning is]—for the aforementioned "Jitatman," for the "Prashanta" (tranquil one)—who is devoid of attachment and aversion due to equal intellect everywhere; the "Paramatma"—the Self whose nature is self-luminous knowledge—becomes "Samahita"—meaning the object of Samadhi; [he] becomes Yogarudha.

Or, there is another parsing: "Param" (Supremely/Only). For the self-controlled tranquil one, "Param"—meaning "only"—the self becomes collected/poised, and not for anyone else. Therefore, one should become self-controlled and tranquil—this is the meaning.

"Nanu, regarding friendship, how does he become a benefactor?" To this, He says "Jitatmanah," etc. "Jitatmanah"—of the one who has controlled the "Bhava-atma" (the self of devotional sentiment).

"Shitoshna-sukha-duhkheshu"—meaning in Union (Samyoga) and Separation (Viprayoga). "Prashantasya"—one devoid of pride in his own good fortune etc. during Union, and devoid of blaming the Beloved (God) due to suffering during Separation. And of the one who is equal in honor and dishonor coming from the Lord.

"Paramatma"—the Supreme Person (Purushottama)—is "Samahita"—meaning He remains attentive/alert to grant servitude (dasya) to him. The idea is that He remains established in his very heart.

"Jitatmanah"—he by whom the "Atma"—the aggregate of the body and senses—has been conquered is the "Jitatma." For that self-controlled one, for the "Prashantasya"—the Sannyasi with a tranquil internal organ; the "Paramatma" (Supreme Self) is "Samahita"—meaning He exists directly as the Self; this is the meaning.

Moreover, in cold and heat, pleasure and pain, and in "Mana-apamana"—honor and dishonor, meaning worship and insult—"he should be equal" (samah syat).

He clarifies the state of being a friend for the self-controlled one with "Jitatmanah," etc.

Even when time-bound qualities like cold and heat are present, for him, "Param"—meaning only—the "Atma" (Self) becomes collected (samahita); thus, like the Inner Controller (Antaryamin), the Supreme Self (Paramatma) becomes attained in Samadhi.

जितात्मनः of the selfcontrolled? प्रशान्तस्य of the peaceful? परमात्मा the Supreem Self? समाहितः balanced? शीतोष्णसुखदुःखेषु in cold and heat? pleasure and pain? तथा as also? मानापमानयोः in honour and dishonour.Commentary The selfcontrolled Yogi who is rooted in the Self keeps poise amidst the pairs of opposites (Dvandvas) or the alternating waves of cold and heat? pleasure and pain? honour and dishonour. When the Yogi has subdued his senses? when his mind is balanced and peaceful under all conditions? when he is not in the least influenced by the pairts of opposites? when he has renounced all actions? then the Highest Self really becomes his own Self. He attains to Selfrealisation. As he rests in hiw own Self? he is ever serene or tranil he is not affected by the pairs of opposites? and he stands as adamant in the face of the changing conditions of Nature.

Parama-atma, the supreme Self; jita-atmanah, of one who has control over the aggregate of his body and organs; prasantasya, who is tranil, who is a monk with his internal organ placid; samahitah, becomes manifest, i.e. becomes directly manifest as his own Self. Moreover, (he should be eipoised) sita-usna-sukha-duhkhesu, in the midst of cold and heat, happiness and sorrow; tatha, as also; mana-apamanayoh in honour and dishonour, adoration and despise.

Of him whose self is conered, i.e., whose mind is conered, whose mind is free from fluctuations and who is very calm, 'the great self' becomes well secured, i.e., exceedingly well secured in connection with heat and cold, pleasure and pain, and honour and dishonour.
Here the individual self (Pratyagatman) is called 'the great self' (Paramatman), as the context justifies this only. It can also be called 'great', because it is at a higher stage relatively to previous successive stages. Or the word may be construed as follows: The self is secured greatly - Atma parma samahitah. [In any case it should not be taken as the Supreme Being].