Bhagavad Gita - Chapter 8 - Shloka (Verse) 12

व्याख्या--'सर्वद्वाराणि संयम्य'--(अन्तसमयमें) सम्पूर्ण इन्द्रियोंके द्वारोंका संयम कर ले अर्थात् शब्द, स्पर्श, रूप, रस और गन्ध-- इन पाँचों विषयोंसे श्रोत्र, त्वचा, नेत्र, रसना और नासिका-- इन पाँचों ज्ञानेन्द्रियोंको तथा बोलना, ग्रहण करना, गमन करना, मूत्र-त्याग और मल-त्याग-- इन पाँचों क्रियाओंसे वाणी, हाथ, चरण, उपस्थ और गुदा--इन पाँचों कर्मेन्द्रियोंको सर्वथा हटा ले। इससे इन्द्रियाँ अपने स्थानमें रहेंगी।

यहाँ भी कविं पुराणमनुशासितारम् यदक्षरं वेदविदो वदन्ति इस प्रकार प्रतिपादन किये हुए परब्रह्मकी प्राप्तिका पूर्वोक्तरूपसे उपायभूत जो ओंकार है उसकी कालान्तरमें मुक्ितरूप फल देनेवाली वही उपासना योगधारणासहित कहनी है तथा उसके प्रसङ्ग और अनुप्रसङ्गमें आनेवाली बातें भी कहनी हैं। इसलिये आगेका ग्रन्थ आरम्भ किया जाता है --, समस्त द्वारोंका अर्थात् विषयोंकी उपलब्धिके द्वाररूप जो समस्त इन्द्रियगोलक हैं उन सबका संयम करके एवं मनको हृदयकमलमें निरुद्ध करके अर्थात् संकल्पविकल्पसे रहित करके फिर वशमें किये हुए मनके सहारेसे हृदयसे ऊपर जानेवाली नाडीद्वारा ऊपर चढ़कर अपने प्राणोंको मस्तकमें स्थापन करके योगधारणाको धारण करनेके लिये प्रवृत्त हुआ साधक ( परमगतिको प्राप्त होता है इस प्रकार अगले श्लोकसे सम्बन्ध है )।

And having restrained "sarvani" (all) the "dvarani" (gates)—the senses like ears etc. which are the means for the perception of objects like sound—meaning, having performed "samyamana," i.e., Pratyahara (withdrawal) from their respective objects;

and having confined the mind in the heart (heart-lotus), meaning having stopped it from remembering various objects, making it "nishpracharam" (motionless/without wandering)—this is the meaning.

There (in the heart), with the controlled mind, ascending upwards through the nerve that goes upward from the heart, by the sequence of conquering the stages (bhumikas of yoga);

placing "atmanah," i.e., one's own, Prana (life-force) in the head (murdhani);

"asthitah" (established/engaged) to practice "yogadharanam" (yogic concentration).

The word "atmanah" (one's own) is also construed with "yogadharanam" (i.e., one's own yogic concentration).

"Sarvani" (All)—the "Dvarani" (gates) in the perception of objects like sound etc., i.e., senses like ears etc.; "Samyamya" (Restraining)—having done restraining, i.e., withdrawal from those respective objects; "Nirudhya" (Confining) the "Manah" (mind) "Hridi"—in the heart lotus—stopping it from the memory of those respective objects;

making it motionless, this is the meaning.

There, with the controlled mind, rising upwards through the nerve (Nadi) going up from the heart by the sequence of conquering the stages (bhumikas) ; "Adhaya"—placing/establishing—"Atmanah"—one's own—"Pranam" (Prana) "Murdhani" (in the head); "Asthitah"—being engaged—to hold the "Yogadharanam" (concentration of Yoga). Or the connection is "Atmanah yogadharanam" (Yoga-concentration of the Self).

If [the life-force] departs elsewhere without the Brahma-nadi (Sushumna), then it attains another place without [attaining] liberation; therefore, it is said "restraining all gates." In Vyasayoga and Mokshadharma, there is the statement: "Departing through the eye, [the soul attains] the sun; through the ear, the directions indeed."

"Hridi" (in the heart) means in Narayana. In the Padma Purana, it is said: "Since the universe is held/taken away (hriyate) by You, therefore You are spoken of as 'Hrit'."

Indeed, when the Prana is situated in the head, the situation of the mind in the heart is not [normally] possible. [However], in Vyasayoga it is said: "Where the Prana is, there is the mind; where [they are], there is the Jiva; and likewise the Supreme Lord."

"Yogadharanam asthitah" means engaged solely in the maintenance/practice of Yoga.

How should one make the Prana enter between the eyebrows? To this, He says—'Sarva' (All), etc.

Having 'samyamya,' i.e., restrained, all the senses which are the doors for perceiving objects like sound, etc.; and also confining the mind in the heart; placing the Prana—which acts as a sheath for them (the senses and mind)—into the head, specifically between the eyebrows, through the nerve of the head named Sushumna;

'asthitah,' i.e., practicing 'yogadharanam,' meaning the concentration described in the Yoga Shastras which binds the mind to a specific region.

Having 'samyamya' (restrained), i.e., turned back from their respective activities, all the senses like ears, etc., which are the doors of knowledge; having confined the mind in Me, the Imperishable seated in the lotus of the heart; 'asthitah' (established) in the concentration named Yoga, i.e., established in a steady state in Me alone;

uttering 'Om'—the monosyllabic Brahman which is My designator—and remembering Me, the Designated; placing one's Prana in the head; he who departs leaving the body, 'sa yati paramam gatim' (he attains the supreme goal). The meaning is: he attains the Self which is disjoined from Prakriti (matter), which has a form similar to Mine, and is a state of non-return.

'That which does not perish when all beings perish... That Unmanifest is called the Imperishable; they call that the Supreme Goal' (Gita 8.20-21)—this will be stated immediately hereafter.

Thus, the mode of worship of the Lord suitable for the seekers of prosperity (Aishvarya) and the seekers of Kaivalya (isolation/self-realization) according to their respective goals has been described.

Now, He describes the mode of worship of the Lord and the manner of attainment for the Jnani (Knower).

He describes the promised means along with its auxiliaries in two verses beginning with 'Sarva.'

'Samyamya,' i.e., having withdrawn, 'sarvani' (all) the gates of the senses; the meaning is, not grasping external objects through the eyes, etc.

And confining the mind in the heart; the meaning is, not remembering external objects.

Placing the Prana in the head—between the eyebrows; 'asthitah,' i.e., having resorted to 'yogadharanam,' meaning the steadiness of Yoga.

In "Restraining all gates" (8.12), to refute the perception of the nine gates (of the body) and to imply that it is the subject of Pratyahara (withdrawal), he says "Sarvani" (All) meaning ears etc. (Objection) How do senses like touch etc., which lack the attribute of being 'gates' (opening/closing), have the meaning of the word 'gate' here? To this it is said—"Being the gates of knowledge." Restraint here means turning away the inclination towards objects like sound etc.; with this intention he says "Withdrawing from their own functions."

In "Confining the mind in the heart" (8.12), mere heart is inappropriate as an object of meditation—regarding this it is said "In Me, the Imperishable, seated in the heart-lotus." The word 'Hrit' (Heart) here implies the Person residing there; otherwise, the subsequent statement "Remembering Me" (8.13) would not fit; this is the purport.

Intending the blocking of the weak textual order by the strong order of meaning, after "Confining the mind in the heart," "Established in Yoga-dharana" (8.12) etc. is explained (interpreted as following it). To distinguish the 'Dharana' (concentration) read after Pratyahara, he says "The Dharana named Yoga." The acceptablity of the coordinate compound (Karmadharaya - Dharana which is Yoga) over the genitive compound (Dharana of Yoga) is established by the Nishada-Sthapati logic. "The Sthapati should be a Nishada, due to the power of the word" (Purva Mimamsa 6.1.51). Stating what is intended by the excess (specifics) of the word Dharana, he says "Unmoving stability in Me alone."

Since Pranava (Om) is the propounder of Brahman, the designation is "Brahman"; with this intention "My designator" is said. The helpfulness of the Mantra through the revelation of the specific meaning is also intended here by the exposition using the word 'Brahman'; with this intention "Remembering Me, the designated" is said.

That Pranava is the designator of the Lord and a limb of Yoga etc. is established by Shruti, Smriti etc. As in Katha Valli (1.2.15): "That state/word which all Vedas declare, and which all austerities speak of, desiring which they practice celibacy; that word I tell you briefly—it is Om." Here the Named is indicated by the Name. Similarly, "Pranava is the bow, the Self is the arrow, Brahman is said to be its target; it should be pierced undistractedly, one should become one with it like the arrow" (Mundaka 2.2.4). Similarly, "Making the self the lower arani and Pranava the upper arani; by the practice of friction of meditation, one should see the God like the hidden fire" (Dhyanabindu 22 / Svetasvatara 1.14). Similarly, "Meditate on the Self as Om" (Mundaka 2.2.6). Similarly, "He who meditates on the Supreme Person by this very syllable Om of three matras, he becomes established in the light, in the Sun. As a snake is freed from its skin, so indeed he is freed from sin; he is led up by the Saman hymns to the world of Brahman. He sees the Supreme Person residing in the city (body), higher than this high aggregate of Jivas" (Prashna 5.5). Similarly, "Just as the form of fire existing in its source is not seen, nor is there destruction of its subtle potential; it is grasped again in the source of fuel; so are both indeed (grasped) in the body by Pranava. Making one's own body the arani..." (Svetasvatara 1.13-14). In this very verse, the reading of Yoga Yajnavalkya is "One should see Vishnu situated in the heart" (Shandilya Smriti 7.16). Similarly, "Just as the sound of a bell dissolves for silence (peace); so Omkara should be applied for peace by one desiring peace. In whom that sound dissolves, He is sung as the Supreme Brahman." Similarly, "Om Space is Brahman, Space is Ancient" (Brihadaranyaka 5.1.1). "Om this syllable in the beginning... Brahman has four feet, Vedas are four feet, this Syllable is the Supreme Brahman; its first matra is Earth, the letter A..." starting thus, "The first is red-yellow, having Mahat-Brahman as deity; the second is lightning-like, black, having Vishnu as deity; the third is auspicious-inauspicious, white, having Rudra as deity; the fourth half-matra at the end of it, she is lightning-like, of all colors, having Purusha as deity" (Atharvashikha 1). Here, the Purusha who is the presiding deity of the half-matra is alone stated to be Vishnu as the deity of the second matra in the incarnated state. Similarly, "Om is Brahman, Om is all this" (Taittiriya 1.8.1); "Omkara alone is all this" (Chandogya 2.23.3). Similarly, "All deities are situated in the heart, Pranas are established in the heart. You are eternally in the heart; there are three matras, but He is beyond. To His north is the head, to the south the feet; who is to the north He is Omkara; who is Omkara He is Pranava; who is Pranava He is All-pervading; who is All-pervading He is Infinite; who is Infinite He is Tara (Saviour); who is Tara He is Subtle; who is Subtle He is White; who is White He is Lightning; who is Lightning He is Supreme Brahman" (Atharvashira 3).

Here, due to context etc., the 'intervening' instruction (teaching of the Lord) should be contemplated like in Pratardana-Vidya. And in the context of the departure of the seeker of liberation, Pranava is heard: "Now when he departs from this body; then by these very rays he goes up; he utters 'Om' indeed; as soon as his mind is directed (quickly), he goes to the sun; this indeed is the gate of the world, the entry for the knowers, the shutting out for the non-knowers." That same verse is: "A hundred and one are the arteries of the heart; one of them has issued towards the head; going up by that, one attains immortality; the others are for departing in various directions" (Chandogya 8.6.6). And in Mahabharata, the statement of Mahesvara: "Thus 'Om', O Brahmanas, always recite and meditate on Keshava" (Harivamsha, Vi. P. 133.10?). And Lord Yajnavalkya said: "Pranava is remembered indeed as the support of the Supreme Deity. Someone desiring worship performs it with devotion to Vishnu. In the presence of that worship, just as one would invest feeling (bhava) into an image made of metal, substance, stone etc. as a manifester; by faith, devotion, respect etc., his God is pleased. And similarly the self worships by Omkara, He is pleased."

(Verses quoted): "Restraining all gates... Placing the prana in the head... Uttering the one-syllabled Brahman 'Om', remembering Me... he who departs leaving the body goes to the supreme goal." "He who attains this First Imperishable by Pranava; from that Imperishable, by the Veda, he attains the Knowable Brahman." "This support is the best, this support is the highest; knowing this support, one becomes fit for the state of Brahman." "The God of unseen body, graspable by feeling, taintless; His name is remembered as Omkara, called by that He is pleased." "Therefore, having placed 'Om' in the front, one should unite (practice Yoga) intent on That; by the ordinance of Omkara, one attains Brahman in reality"—thus. Here, since the verses "Sarvadvarani" etc. are cited as famous words of the Lord, the indication "Mam" (Me) refers to the subject of that (Omkara/Lord).

Again here, having expanded the meaning of Pranava in the doctrines of Hiranyagarbha etc., he says at the end: "Three-souled, Three-natured, and indeed Three-arrayed (Tri-vyuha); in Pancharatra thus indeed this is remembered as the designator of the Lord. Strength, Virility, and Splendor—is named Tri-atma; Knowledge, Lordship, and Power—is remembered as Tri-svabhava. Sankarshana, then Pradyumna, and Aniruddha indeed; Omkara is designated as Tri-vyuha, Vishnu the Imperishable. Said to be the designator of the Lord, and designator of Nature; Manifest and Unmanifest Vasudeva, Origin and Dissolution likewise"—thus.

And whatever description of difference of meaning is there in the doctrines named Hiranyagarbha, Kapila, Avantaratapas, Sanatkumara, Brahmishtha, Pashupata—that too should be considered as intending the culmination in the Supreme Person through those respective specific meanings. That is why indeed, as the propounder of Vishnu, it is concluded as to be remembered at the time of death: "Omkara—vast, unthinkable, immeasurable, named Subtle, firm, unmoving, and which is Ancient; may that Abode of Vishnu, born of the Lotus-born (?), make its residence in my mind at the end of the body"—thus.

Worship of the Lord is stated by Pranava alone here: "One should worship all gods with His signs/mantras, collected; place flowers with salutation in order. Whatever action like invocation etc. is not spoken by me here; all that should be done for Chakrapani by Pranava alone. He who offers flowers or even water by the Purusha Sukta; by him this entire moving and unmoving universe would be worshipped. Vishnu, Brahma, and Rudra, and Vishnu alone is the Sun; therefore I do not consider anyone else as more worshipable than Janardana"—thus.

Similarly, the mode of worship of Pranava is stated here as the cause of direct realization of the Supreme Person. "Om Bhur Bhuvah Suvar Mahar Janas Tapas Satyam"—is the Vedic. "Pronouncing this Brahman, one should unite it in the Supreme Sky. In the heart are Fire and Air, and the Jiva is proclaimed. Lifting Omkara in the lotus-stalk, one should unite it above. From the Prana up to the Void-element... (unclear) called Jiva. From where it is born, one should place it there again. One should worship Omkara like the sound of a bell, collected. He would indeed see the Pure White Person, there is no doubt here"—thus.

And the Yoga-discipline Sutra is: "Ishvara is a specific Purusha untouched by afflictions, karma, fruition, and deposits" (1.24); "His designator is Pranava" (1.27)—thus. Therefore, Pranava being the designator of the Lord, and the remembrance of the Lord by that alone in states like Samadhi and Departure is established. "A hundred and one..." (Chandogya 8.6.6), "One of them stands above; piercing the solar orb, crossing the Brahma-world, by that he goes to the supreme goal" (Yajnavalkya Smriti 3.167)—according to such Shruti and Smriti, this placing of Prana in the head is useful for the departure of the seeker of liberation. "Tyajan yah prayati"—meaning he who departs having abandoned (the body). For the seeker of the Self, the Self is indeed the destination; there, the statement of 'Supreme Goal' is merely due to non-return—with this intention he says "Prakriti" (Self-nature separated from Prakriti...). That the designation of such a Self by the word 'Supreme Goal' is not only due to context, but even in this very chapter there is this usage regarding that subject—he says "Yah sa sarveshu" (That which in all... - 8.20).

See Commentary under 8.13.

From 'Sarvadvarani' up to 'Yoginah' [Verse 14]. 'Dvarani' means the senses. 'Hridi' (In the heart)—by this, the absence of attachment to objects is expressed, not fixing [the mind] in a specific physical locus. Holding 'atmanah pranam'—the Prana which is the charioteer of the Self—in the 'murdhni' (head), which is of the nature of Will Power (Ichha Shakti) and transcends all categories (tattvas)—this is the discipline of the body. Japa of 'Om'—this is the discipline of speech. 'Remembering Me'—this is the single-pointedness of the mind.

'Yah prayati' (He who goes)—means he moves day by day towards non-return. And 'deham tyajan' (leaving the body)—meaning, he who remembers Me with a focused mind, thinking 'May this body, which is the abode of all calamities, not be mine again'—he 'satatam' (constantly) goes to, i.e., knows, My being (Mad-bhavam), My essential nature.

The Sage's emphasis is not on the physical departure (utkranti), as that is contradictory to the introduction of the non-dual state of Supreme Brahman. As it has been said: 'In the all-pervading existence of Shiva, 'departure' is meaningless; and if Shiva is not all-pervading, then departure cannot bestow Shiva-hood (Liberation).'

Or alternatively, even if constant practice was not performed by some, but due to some cause—like the independent Will of the Lord—if such a state arises at the very last moment, then this means characterized by 'departure' (utkranti) is stated as an inhibitor of other latent impressions (samskaras).

For this very reason, the promise was made in the passage beginning 'Yad aksharam...' and ending with '...abhidhasye' (I shall declare), to demonstrate the wondrous function of remembering the Lord even for a mere moment, which destroys all samskaras. As the great Teacher [Bhattanarayana] has said: 'If, with faults destroyed, you hold the feet/state of Shambhu in your mind even for a single moment, then what will you not accomplish?' (Stavachintamani, Verse 114).

Therefore, to remove the doubt of those who suspect that 'without remembrance at the time of death, [yoga] is seen as broken,' it is said 'Ananyachetah satatam' (With a mind not thinking of another, constantly)—meaning, one whose mind is not on any other objective like fruits/results. 'To him, I am easily attainable.'

For him, the trouble of [seeking] pilgrimage sites, the northern solstice (Uttarayana), taking shelter in a temple, purification of being, conscious thought, auspicious times like the equinox, [auspicious] days, finding naturally holy ground, a body free from phlegm/impurities, wearing pure clothes, etc., is not required. This is as stated previously: 'Whether in a holy place or in the house of a dog-eater...'

(Objection): Since the restraint of all senses is achieved merely by the phrase "restraining the mind," why is this stated again? (Reply): Not so; because here, the "gates" (dvarani) refer to the nadis (channels) which are the passages for the movement of Vayu (vital air/breath).

(Objection): For what purpose is their regulation? To this He implies—"Brahma" (Brahma-nadi), etc. This is used in the sense of a reason. The phrase "it is stated" is to be supplied.

He cites authority for this—"Nirgacchan" (Departing), etc. [Departing through the eye] he goes to the sun. The phrase "this very meaning is stated in the Mokshadharma" is to be supplied.

To refute the standard/common meaning of the word "Hridi" (in the heart), he says—"Hridi," etc.

It is derived from the root 'Hri' (to take/hold) with the suffix 'kvip' [Ashtadhyayi 3.2.76]. (Objection): Why should it not be the well-known meaning (physical heart)? To this he says—"Na hi" (Indeed not). (Objection): Why is it not possible? To this he says—"Yatra" (Where), etc.

Supplying words (adhyahara) at the beginning as "restraining in the heart" is a defect.

Unbroken memory is to be prescribed at the time of death, so how is "Dharana" (concentration/holding) spoken of here? To this he says—"Yoga" (meaning engaged in Yoga-bharana/maintenance of Yoga).

There, He states the meaning promised by the word "Pravakshye" (I shall declare), along with its means/equipment, in two verses—"Sarvani," meaning having "samyamya" (restrained) all the gates of the senses, i.e., withdrawing them from their respective objects; not grasping objects like sound etc. through the ears etc. which have been turned away from those objects through the practice of seeing defects in them.

(Objection): Even when external senses are restrained, the wandering of the mind may occur? To this He says—"Mano hridi nirudhya cha" (And confining the mind in the heart); meaning, confining the mind in the region of the heart through 'abhyasa' (practice) and 'vairagya' (dispassion) as explained in the Sixth Chapter, and rendering it free from modifications (thought-waves). The meaning is: not thinking of objects even internally.

Thus, having completely restrained all external and internal gates of perception, and also controlling the Prana—which is the gate of action—from all sides; placing it in the head (murdhni) through the sequence of conquering the stages (bhumikas), entering it between the eyebrows and above through the path instructed by the Guru; "asthitah" (established) in "atmanah yogadharanam," i.e., the concentration which takes the Self (Atma) as its object (Samadhi).

The word "atmanah" (of the Self) is used to exclude [concentration on] other deities and the like.

He describes the nature [of the Akshara] that was promised, in two verses—"Sarvadvarani," etc.

Having "samyamya" (controlled) "sarvani" (all) the gates of the senses; performing the restraint of the mind from worldly objects; and confining the mind in the heart by abandoning attributes like 'vikalpa' (fancies/doubts); placing the Prana in the head—between the eyebrows in the 'Bhagya-sthana' (seat of fortune);

"asthitah" (established/taken refuge) in the yogic concentration of the Self (Atman).

"Sarvadvarani"—all those which are gates are 'all-gates'—having "samyamya," i.e., performed restraint, of all those [gates] of perception (upalabdhi); having "nirudhya," i.e., performed confinement, of the mind "hridi," i.e., in the lotus of the heart—rendering it motionless (nishpracharam);

ascending upwards from there (the heart) with the controlled mind through the nerve (nadi) that goes upward from the heart; having "adhaya" (placed) one's Prana "murdhni" (in the head); "asthitah," meaning engaged/active, to practice "yogadharanam" (yogic concentration).

And maintaining [it] therein...

Regarding the attainment of That, He describes the means along with its auxiliaries in the two verses beginning with "sarvadvarani" (restraining all gates).

In the Brahmavada (doctrine of Brahman), since I alone am of the nature of Name and Form, the Yogi, remembering Me in the form of the single syllable "Om" and uttering it, attains at the time of death this Supreme Goal designated as the 'Padam' (Abode/State).

सर्वद्वाराणि all gates? संयम्य having controlled? मनः mind? हृदि in the heart? निरुध्य having confined? ट and? मूर्ध्नि in the head? आधाय having placed? आत्मनः of the self? प्राणम् breath? आस्थितः established (in)? योगधारणाम् practice of concentration.Commentary The gates are the senses of knowledge. Closing the gates means control of all senses by the practice of Pratyahara or withdrawal of the consciousness from them. Even if the senses are controlled? the mind will be dwelling on the sensual objects. Therefore the mind is confined or fixed in the lotus of the heart and thery all the thoughts or mental modifications are also controlled. The whole lifreath is now taken up and fixed at the crown of the head (Brahmarandhra or the hole of Brahman).

Samyamya, having controlled; sarva-dvarani, all the passages, the doors of perception; niruddhya, having confined; the manah, mind; hrdi, in the heart-not allowing it to spread out; and after that, with the help of the mind controlled therein, rising up through the nerve running upward from the heart, adhaya, having fixed; atmanah, his own; pranam, vital force; murdhni, in the lead; (and then) asthitah, continuing in; yogadharanam, the firmness in yoga-in order to make it steady-.
And while fixing it there itself,

Subduing all the senses like ear etc., which constitute the 'doorways' for sense impressions, i.e., withdrawing them from their natural functions; holding the mind in Me, the imperishable 'seated within the lotus of the heart'; practising 'steady abstraction of mind (Dharana) which is called concentration or Yoga,' i.e., abiding in Me alone in a steady manner; uttering the sacred 'syllable Om,' the brahman which connotes Me; remembering Me, who am expressed by the syllable Om; and fixing his 'life-breath within the head' - whosoever abandons the body and departs in this way reaches the highest state. He reaches the pure self freed from Prakrti, which is akin to My form. From that state there is no return. Such is the meaning. Later on Sri Krsna will elucidate: 'They describe that as the highest goal of the Atman, which is not destroyed when all things are destroyed, which is unmanifest and imperishable' (8.2021).
Thus, the modes of contemplation on the Lord by the aspirants after prosperity and Kaivalya (Atmann-consciousness) have been taught according to the goal they lead to. Now, Sri Krsna teaches the way of meditation on the Lord by the Jnanin and the mode of attainment by him.