Bhagavad Gita - Chapter 8 - Shloka (Verse) 13

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।

उसी जगह ( प्राणोंको ) स्थिर रखते हुए --, ओम् इस एक अक्षररूप ब्रह्मका अर्थात् ब्रह्मके स्वरूपका लक्ष्य करानेवाले ओंकारका उच्चारश करता हुआ और उसके अर्थरूप मुझ ईश्वररूपका चिन्तन करता हुआ जो पुरुष शरीरको छोड़कर जाता है अर्थात् मरता है वह इस प्रकार शरीरको छोड़कर जानेवाला परम गतिको पाता है। यहाँ त्यजन्देहम् यह विशेषण मरण का लक्ष्य करानेके लिये है। अभिप्राय यह कि देहके त्यागसे ही आत्माका मरण है स्वरूपके नाशसे नहीं।

Having proceeded for the sake of the Yoga-dharana as described, placing and holding the Prana in the head, what should one do? Anticipating this doubt, He introduces the subsequent verse.

"Ekaksharam" means "It is One and it is Imperishable," which is of the form "Om". How is it qualified as Brahman? To this he says "Brahmanah" (meaning it is the expression/designator of Brahman).

Since saying "yah prayati" (he who departs) already implies death, saying "tyajan deham" (leaving the body) might seem like a repetition; anticipating this, he explains it as a qualification—"Deha" etc. (meaning leaving the body in a specific manner).

Thus, uttering Omkara and meditating on its meaning, that person is steadfast in meditation—this is the meaning.

The adjective "paramam" (supreme) for the goal (gati) should be seen as intended for Krama-mukti (gradual liberation).

"Om" etc. That single syllable is Brahman, meaning it is the designator (Name) of Brahman. "Vyaharan" means uttering Omkara. "Mam anusmaran" means remembering/contemplating Me, the Supreme Self, who is designated by it.

However, the interpretation held by some—that "Uttering Om, remembering Me as the 'Ekaksharam' (One Imperishable, One-without-a-second, All-pervading) Brahman which is the meaning of Om..."—that is incorrect. Because it is clear that they forget the Shruti starting with "Etad vai Satyakama param chaparam cha brahma yad omkarah" and "Yah punaretam trimatrena om ity etenaiva aksharena param purusham abhidhyayita" by not following it.

The Lord explains the word "trimatra" (three measures) found in Shruti by the word "eka" (one). This is stated to prevent the error of thinking one should meditate sequentially on the first 'A', then 'U', then 'M'; the meaning is "Uttering the single syllable Om which is three-measured," not uttering three letters separately.

Moreover, by the maxim "Convention (rudhi) annuls etymology (yoga)," the word 'akshara' connects only with Omkara because it is conventional for letters/syllables. Recourse to etymology is taken only when convention is not possible.

Therefore, the interpretation of the Omniscient Bhashyakara (Shankara)—which follows Shruti, is free from disjointed syntax, and free from the fault of abandoning convention—is the only correct one. "Prayana" means merely the leaving of the body by the self at the time of death, not the destruction of its essential nature—this is the meaning. "Deham tyajan..." He who departs leaving the body attains the Supreme—excellent and uncontradicted—Goal, the place named Moksha, through the sequence of attaining Brahmaloka (Krama-mukti).

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.

Placing the Prana in the head, what should one do? To this He says—Uttering, i.e., pronouncing, the single syllable in the form of Omkara, which is 'One' and 'Imperishable' (Akshara)—meaning both the syllable and Brahman; and remembering Me who am Brahman.

Just as one who remembers Devadatta and utters his name, Devadatta becomes present facing him; similarly, by the utterance of Brahman's name, the all-pervading Brahman, being very near, becomes present to the aspirant.

And when Brahman is present, he who departs leaving the body, dying—exiting through the upward nerve—attains the supreme goal, which is of the nature of Brahman standing close by.

Regarding Brahman itself, it is heard in scripture: "This is his supreme goal, this is his supreme wealth, this is his supreme bliss." He attains that very goal—the pure Brahman itself—through the door of attaining Brahmaloka.

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, attains the supreme goal. The meaning is: he attains the Self which is disjoined from Prakriti, 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 (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).

"Om," etc. "Om"—this single syllable which is indeed Brahman (either because it is the designator of Brahman or because it is a symbol of Brahman like an image);

"vyaharan," i.e., pronouncing that; and remembering Me, the Designated, indeed; leaving the body, he who "prayati," i.e., goes forth excellently—via the path of light (Archiradi path); he attains the "paramam," i.e., supreme/excellent, "mad-gatim" (My Goal/State).

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).

ध्यान के अभ्यास में मन को सफलता और कुशलतापूर्वक एकाग्र करने के लिए साधक को तीन कार्यों को सम्पादित करना होता है। इन तीनों का वर्णन इन श्लोकों में किया गया है जो उक्त क्रम में अभ्यसनीय है।(क) इन्द्रियों के द्वारा मन को संयमित करके इन्द्रिय अवयव स्थूल शरीर में स्थित हैं। श्रोत्र त्वचा चक्षु जिह्वा और घ्राणेन्द्रिय (नाक) ये वे पाँच द्वार हैं जिनके माध्यम से बाह्य विषयों की संवेदनाएं मन में प्रवेश करके उसे विक्षुब्ध करती हैं। विवेक और वैराग्य के द्वारा इन इन्द्रिय द्वारों को अवरुद्ध अथवा संयमित करना प्रथम साधना है जिसके बिना ध्यान में प्रवेश नहीं हो सकता। इनके द्वारा न केवल बाह्य विषय मन में प्रवेश करते हैं वरन् इन्हीं के माध्यम से मन बाह्य विषयों में विचरण एवं भ्रमण करता है। विक्षेपों की इन सुरंगों को अवरुद्ध करने पर नयेनये विक्षेपों का प्रवाह ही रुद्ध हो जाता है।(ख) मन को हृदय में स्थापित करके यद्यपि इन्द्रियों के संयमित होने पर मन बाह्य विषयों से क्षुब्ध नहीं हो सकता तथापि भूतकाल के विषयोपभोगों से अर्जित वासनाओं के स्मरण से वह स्वयं ही विक्षुब्ध हो सकता है। इसलिए मन को हृदय में स्थापित करने का उपदेश दिया गया है।वेदान्त में हृदय का अर्थ शरीर में स्थित रक्त संचालक अवयव से नहीं है। साहित्य और दर्शन में हृदय का अर्थ स्नेह और सहृदयता करुणा और कृपा भक्ति और प्रपत्ति जैसी आदर्श एवं रचनात्मक भावनाओं का अनवरत् उद्गम स्थल है। बाह्य स्थूल विषयों की संवेदनाओं का मन में प्रवेश अवरुद्ध करने के पश्चात् साधक को चाहिये कि वह भावनाओं के साधनरूप मन को दिव्य एवं पवित्र बनाये न कि उसका दमन करे। हृदय के उच्च और श्रेष्ठ वातावरण में ही मन को स्थिर करना चाहिये। इसका विवेचन किया जा चुका है कि रचनात्मक विचारों की सहायता से मन के विक्षेपों को न्यूनतम किया जा सकता है। नकारात्मक विचार वह है जिसके कारण मन क्षुब्ध और चंचल हो जाता है।(ग) प्राणशक्ति को मस्तक अर्थात् बुद्धि में स्थापित करने का अर्थ है बुद्धि को सभी निम्न स्तरीय विचारों एवं वस्तुओं से निवृत्त करना। विषय ग्रहण आदि के द्वारा बुद्धि का इनसे तादात्म्य रहता है। सतत आत्मानुसंधान की प्रक्रिया से बुद्धि को विषयों से परावृत्त किया जा सकता है। उपर्युक्त तीन कार्यों के सम्पन्न होने पर मन की आत्मानुसंधान में जो दृढ़ स्थिति होती है उसे ही यहाँ योगधारणा कहा गया है।जो साधक अपने आसपास के वैषयिक वातावरण को भूलकर आनन्द और संतोष से पूर्ण हृदय से मन को बुद्धि के अनुशासन में ला सकता है वह मन में ओंकार का उच्चारण सरलता और उत्साह के साथ कर सकता है। शान्त मन में उठ रहीं ओंकार वृत्तियों को जो साक्षी होकर देख सकता है वही पुरुष प्रणवोपासना के योग्य है। श्लोक की अगली पंक्ति इस तथ्य को स्पष्ट करती है।देह त्याग कर जो जाता है ँ़ के उच्चारण तथा उसके लक्ष्यार्थ पर मनन करने के फलस्वरूप साधक मिथ्या जड़ उपाधियों के साथ हुये अपने तादात्म्य से ऊपर उठ जाता है जिसके कारण अहंकार का लोप हो जाता है। यही वास्तविक मृत्यु है। देह त्याग का अभिप्राय है देहात्मभाव का त्याग। प्रणव के लक्ष्यार्थ पर ध्यान करते हुये साधक परम गति को प्राप्त होता है क्योंकि उसका लक्ष्यार्थ है सम्पूर्ण विश्व का वह अधिष्ठान जिस पर जन्म और मृत्यु का मनः कल्पित नाटक खेला जाता है।क्या ध्यानमार्ग पर चलने वाले सभी साधकों को आत्मसाक्षात्कार समानरूप से कठिन है भगवान् कहते हैं --

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).

"Om ity ekaksharam"—Om, the single syllable, is Brahman because it is the designator of Brahman or because it is a symbol of Brahman like an image; "vyaharan" means uttering/pronouncing it. Although the purpose is served merely by saying "uttering Om," the phrase "ekaksharam" (single syllable) is used for the sake of praise, indicating it is easily spoken.

Or [alternatively]: Uttering "Om," and remembering "Mam" (Me)—the meaning of Om—as the "ekaksharam," i.e., the One, Non-dual, Imperishable, All-pervading Brahman. Thereby, chanting the Pranava and contemplating Me, who am designated by it, he who departs leaving the body through the nerve of the head (murdhanya nadi), having gone to Brahmaloka via the Path of the Gods (Devayana), attains at the end of enjoyment [there] the "Paramam," i.e., excellent, Goal which is My own nature.

Here, Patanjali, having said "For those with intense urge, Samadhi is imminent," stated "Or by devotion to Ishvara (Ishvara-pranidhana)." And 'Pranidhana' is explained as "His designator is the Pranava; its Japa and the contemplation of its meaning." And also "Perfection of Samadhi comes from devotion to Ishvara."

But here, the attainment of the Supreme Goal is stated to result directly from that. Therefore, to avoid contradiction, it should be interpreted as "uttering the monosyllabic Brahman Om, remembering Me, AND established in the yogic concentration of the Self." Or, there is no contradiction because the validity of diverse results [for different practices] is possible.

"Om" etc. "Ekaksharam" (Single syllable)—that one syllable which consists of three letters [A, U, M], like the Purusha connected with two powers (Shaktis); which is of the nature of Brahman either because it is the designator of Brahman or because it is similar to It; "vyaharan," i.e., uttering it.

Distinctly remembering "Mam" (Me) in this form; he who leaves the body and "prayati"—goes forth excellently in the nature of Bhava (devotion/being)—

attains the "paramam" (supreme)—that by which the Supreme is measured (miyate) or where the Supreme is—that "gatim" (Goal) which is of the nature of the Imperishable.

"Om"—uttering, i.e., pronouncing, the "ekaksharam brahma"—the monosyllabic Brahman which is Omkara, the designator (Name) of Brahman; and "anusmaran," i.e., contemplating, "Mam" (Me)—the Ishvara who is the meaning of that [Om]; he who "prayati," i.e., dies. "Sah tyajan deham" (He, leaving the body)—"leaving the body" is used to qualify "prayana" (departure). The meaning is that the departure is through the casting off of the body, not through the destruction of the Self's essential nature. He, thus [departing], "yati"—goes to the "paramam" (supreme/excellent) Goal.

Moreover—

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).

Om? इति thus? एकाक्षरम् onesyllabled? ब्रह्म Brahman? व्याहरन् uttering? माम् Me? अनुस्मरन् remembering? यः who? प्रयाति departs? त्यजन् leaving? देहम् the body? सः he? याति attains? परमाम् supreme? गतिम् goal.Commentary Having controlled the thoughts the Yogi ascends by the Sushumna? the Nadi (subtle psychic nervechannel) which passes upwards from the heart. He fixes his whole Prana or lifreath in the crown of the head in the Brahmarandhra or the hole of Brahman. He utters the sacred monosyllable Om? meditates on Me and leaves the body.

Yah, he who; prayati, departs, dies; tyajan, by leaving; deham, the body-the phrase 'leaving the body' is meant for alifying departure; thery it is implied that the soul's departure occurs by abandoning the body, and not through the destruction of its own reality, having abandoned thus-; vyaharan, while uttering; the eka-adsaram, single syllable; om iti brahma, viz Om, which is Brahman, Om which is the name of Brahman; and anusmaran, thinking; mam, of Me, of God who is implied by that (syllable); sah, he; yati, attains; the paramam, supreme, best; gatim, Goal.
Further,

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.