(6.1)
He who performs his duty without attachment to the fruits of action, he is a saṃnyāsin (renunciant) and a yogin, not one who merely renounces the sacred fire nor one who merely abstains from action. ||1||
Śrīdhara:
Even with a purified mind, liberation does not occur through mere renunciation without meditation.
In this sixth chapter, the practice of meditation yoga is elaborated.
The sixth chapter begins to expound in detail the yoga briefly mentioned in the previous chapter. There, starting with "mentally renouncing all actions" [Gītā 5.13], the emphasis was on knowledge based on prior renunciation. Since action is of the nature of suffering, there is a tendency to immediately renounce it completely. To prevent this extreme, karma yoga is praised as superior even to renunciation in two verses beginning with "anāśritaḥ". He who performs prescribed duty as necessary action without attachment to the fruits of action is indeed a saṃnyāsin and a yogin - not one who merely abandons fire rituals by renouncing agnihotra and other fire-based rites, nor one who merely abstains from non-fire based charitable acts. ||1||
Madhusūdana:
The sūtra of yoga stated in three verses at the end of the fifth chapter,
Is now expounded in detail in this sixth chapter that begins.
There, intending to prescribe yoga through complete renunciation of action, but anticipating the objection that renunciation is inferior due to being abandoned, karma yoga is praised in two verses beginning with "anāśritaḥ". He who performs necessary duty prescribed by scripture, such as the daily agnihotra, without expectation or attachment to results, though active, is praised as both a saṃnyāsin and a yogin.
For sannyāsa is renunciation. And yoga is the absence of mental distraction. He possesses both due to renouncing results and the absence of mental agitation from craving for results. Here the words sannyāsa and yoga figuratively denote renunciation of craving for the fruits of action, to indicate its superiority over expectant action. For the practitioner of desireless action inevitably attains true renunciation and yoga. Therefore, even though he does not renounce Vedic fire rituals nor abstain from Smṛti rites not requiring fire, he should still be considered a saṃnyāsin and yogin.
Alternatively, it means a saṃnyāsin and yogin is not one without fire rituals or without action. Rather, one who performs desireless action with fire rituals and activity is praised as a saṃnyāsin and yogin. The negatives can be construed as praise, as in "animals other than cows and horses are not animals compared to cows and horses". Here "without action" alone would suffice to indicate complete renunciation of action, so "without fire" would be redundant. Thus "without fire" implies renunciation of all rituals, and "without action" implies restraint of mental fluctuations for a yogin. So it shows the opposite of both - a saṃnyāsin should not be considered as one without fire rituals, nor a yogin as one without activity. Thus both negatives are justified. ||1||
Viśvanātha:
In the sixth, for the yogin who has conquered himself through yoga methods,
The means to steady even the fickle mind is taught.
Even one engaged in practicing the eightfold yoga should not abandon desireless action which purifies the mind. This is stated: He who performs necessary duty prescribed by scripture without expectation of results is called a saṃnyāsin due to renouncing the fruits of action, and is called a yogin due to absence of attachment to sense enjoyments. A saṃnyāsin is not merely one who has renounced only fire rituals like agnihotra. A yogin is not merely one devoid of physical activity with half-closed eyes. ||1||
Baladeva:
In the sixth, the method of yoga for one purified by karma, who has conquered himself,
And the means to steady even the unsteady mind, are described.
Intending to teach the eightfold yoga headed by karma yoga as previously stated, the Lord first praises that karma yoga as a means to it in two verses beginning with "anāśritaḥ". He who performs prescribed duty as necessary action without desire for results like cattle, food, sons, heaven etc. is indeed a saṃnyāsin established in jñāna yoga and a yogin established in aṣṭāṅga yoga. The idea is that both are accomplished through karma yoga alone. A saṃnyāsin is not merely one who has renounced agnihotra and other fire rituals and wears the garb of a renunciant. A yogin is not merely one who has renounced bodily activities with half-closed eyes. Here the view is that those desiring to practice the eightfold yoga should not suddenly abandon action. ||1||
(6.2)
Know, O Pāṇḍava, that what they call saṁnyāsa (renunciation) is the same as yoga. No one becomes a yogī who has not renounced intentions.
Śrīdhara: Explaining that karma-yoga itself is renunciation, he says "yam" etc. They call it saṁnyāsa, meaning they declare it as superior. As per the śruti "nyāsa eva aty arecayat" etc. Know that yoga is the same as renunciation, due to merely renouncing the fruits. He states "na hi" to indicate that the reason stated for renunciation also applies to yoga. One who has not renounced intentions for fruits, whether devoted to action or knowledge, does not become a yogī. Therefore, due to the equality of renouncing desire for fruits, one becomes both a saṁnyāsī and a yogī through renouncing desire for fruits, as there is no distraction of the mind.
Madhusūdana: To show the quality connecting the use of the word saṁnyāsa even without renunciation, he says "yaṁ saṁnyāsam" etc. What the śrutis call saṁnyāsa - the complete renunciation of all actions and their fruits, as in "nyāsa eva aty arecayat", "brāhmaṇāḥ putraiṣaṇāyāś ca vittaiṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāyātha bhikṣā-caryaṁ caranti" etc. - know that yoga, the performance of prescribed actions while renouncing desire for fruits and the sense of doership, is that saṁnyāsa, O Pāṇḍava. As per the maxim "abrahma-dattaṁ brahma-dattam ity āha taṁ vayaṁ manyāmahe brahma-datta-sadṛśo'yam", a word used for something else indicates similarity through secondary meaning or superimposition. Here, what is the similarity? He explains this with "na hi". Since no one who has not renounced intentions, i.e. desire for fruits, becomes a yogī. Rather, every yogī has renounced desire for fruits. Thus, due to the equality of renouncing fruits and restraining the mental modifications of desire, the karma yogī becomes both a saṁnyāsī and a yogī in a secondary sense. As stated: "yogaś citta-vṛtti-nirodhaḥ" [Yoga Sūtras 1.2], "pramāṇa-viparyaya-vikalpa-nidrā-smṛtaya" [Yoga Sūtras 1.6] - there are five types of mental modifications. The Vedic tradition accepts six pramāṇas (valid means of knowledge), while the Yoga school accepts three: "pratyakṣānumānāgamāḥ pramāṇāni" [Yoga Sūtras 1.7]. The differences in views among logicians etc. should be seen as inclusion or exclusion. Viparyaya (misconception) has five types: "avidyāsmitā-rāga-dveṣābhiniveśaḥ" [Yoga Sūtras 2.3] - these are also the kleśas (afflictions). Vikalpa (imagination) is defined as "śabda-jñānānupātī vastu-śūnyo" [Yoga Sūtras 1.9] - verbal cognition devoid of substance, distinct from valid knowledge and error, dealing with non-existent objects like a hare's horn or the consciousness of a non-existent person. Nidrā (sleep) is defined as "abhāva-pratyayālambanā vṛttir" [Yoga Sūtras 1.10] - not merely the absence of knowledge etc. Smṛti (memory) is "anubhūta-viṣayāsaṁpramoṣaḥ" [Yoga Sūtras 1.11] - knowledge arising from the impressions of past experiences. It is mentioned last as it is produced by all mental modifications. Other mental states like shame etc. should be seen as included in these five. The restraint of all such mental modifications is called yoga or samādhi. Desire for fruits is the third type of misconception called rāga. Even the mere restraint of this is secondarily called yoga and saṁnyāsa. Thus there is no contradiction.
Viśvanātha: The meaning of the word saṁnyāsa is simply renunciation of the fruits of action. The actual meaning of the word yoga is steadiness of mind in relation to sense objects. Therefore, he says "yam" etc. to show the unity of meaning between saṁnyāsa and yoga. One who has not renounced, i.e. given up, intentions meaning desire for fruits and longing for sense enjoyment.
Baladeva: If it is asked: The word saṁnyāsa is used for knowledge steadfastness in the form of cessation of all sense activities, and the word yoga for restraint of mental modifications. How do you explain using these for karma-yoga which involves the activities of all senses, calling the karma yogī both a saṁnyāsī and yogī? He answers this with "yam" etc. Know that karma-yoga, which those who know the purport of scripture call saṁnyāsa, is the same as the eightfold yoga, O Pāṇḍava!
If asked: In expressions like "The boy is a lion", the usage is due to similarity of qualities like bravery. What is the similarity here? He answers with "na hi". No jñāna yogī or aṣṭāṅga yogī who has not renounced intentions becomes a yogī, but only one who has renounced intentions. Intentions means desire for fruits. Thus, due to the similarity of renouncing fruits and restraining the mental modification of desire, the usage for the karma yogī is in a secondary sense.
(6.3)
For a muni (sage) who desires to ascend to yoga, karma (action) is said to be the cause.
For the same person who has ascended to yoga, śama (tranquility) is said to be the cause.
Śrīdhara: Then, thinking that karma-yoga alone is to be practiced lifelong, he states its limit in "ārurukṣoḥ". For a person wishing to ascend to, i.e., attain jñāna-yoga, karma is said to be the cause for that ascent, as it purifies the mind. But for one who has ascended to jñāna-yoga, for that same person established in meditation, śama, meaning samādhi (deep meditation) or cessation of actions that distract the mind, is said to be the cause for the maturation of knowledge.
Madhusūdana: Is karma-yoga alone to be practiced lifelong due to its praiseworthiness? No, he says in "ārurukṣoḥ". For a muni who desires to ascend to yoga, meaning vairāgya (detachment) in the form of inner purity, not for one who has already ascended, who will become free from desire for the fruits of action, karma prescribed by scripture such as agnihotra etc., performed daily with the understanding of offering to the Lord, is said to be the cause, the means to be practiced for ascending to yoga, by me through the mouth of the Vedas. But for one who has ascended to yoga, who has attained vairāgya in the form of inner purity, for that same person who was previously also a karma practitioner, śama, complete renunciation of all actions alone, is said to be the cause to be practiced as the means for the maturation of knowledge.
Viśvanātha: If so, thinking that lifelong niṣkāma-karma-yoga (selfless action) is obtained for the practitioner of aṣṭāṅga-yoga (eight-limbed yoga), he states its limit in "ārurukṣoḥ". For a muni, a yoga practitioner, who desires to ascend to yoga, meaning unwavering dhyāna-yoga (meditation), karma is said to be the cause for that ascent, as it purifies the mind. Then for that person who has ascended to yoga, to dhyāna-yoga, who has attained establishment in meditation, śama, cessation of all actions that cause distraction, is the cause. Thus, one who desires to ascend to yoga but lacks proper purification of mind [should practice karma].
Baladeva: If so, is lifelong practice of karma obtained for the practitioner of aṣṭāṅga-yoga? To this he says in "ārurukṣoḥ". For a muni, a yoga practitioner, who desires to ascend to yoga, to establishment in meditation, karma is the cause for that ascent, as it purifies the heart. For that same person who has ascended to yoga, who is established in meditation, for strengthening that, śama, cessation of distracting actions, is the cause.
(6.4)
When indeed one does not become attached to sense objects or actions, having renounced all desires, then he is said to be yogārūḍha (elevated in yoga).
śrīdharaḥ: What is this yogārūḍha whose tranquility is said to be the cause? To this he says "yadā" etc. When one does not become attached to sense objects, the enjoyable things for the senses such as sound etc., and actions that are means to them, does not develop fondness. The reason for this is: one whose habit is to renounce, to give up all desires related to objects of enjoyment and actions, which are the root cause of attachment. Then he is said to be yogārūḍha.
madhusūdanaḥ: When one becomes yogārūḍha is stated in "yadā" etc. When, at the time of mental concentration, one does not become attached to sense objects like sound etc. and actions - obligatory, occasional, desire-driven, worldly, or prohibited - due to seeing their falsity and seeing one's own nature as non-doer, non-enjoyer, supreme bliss, and non-dual, and due to the understanding that they serve no purpose, one does not develop the attachment in the form of "I am the doer of these" and "These are to be enjoyed by me". Because of this, he is one whose habit is to renounce all desires, which are special mental states of the form "This should be done by me" and "This result should be enjoyed by me", and their objects, and actions that are means to them. Then, due to the absence of attachment to sound etc. and actions, and its cause - desire, which is an obstacle to ascending to yoga (samādhi), he is said to be yogārūḍha, one who has ascended to yoga, samādhi.
viśvanāthaḥ: But one with a completely pure mind is yogārūḍha. He states the characteristic that indicates this in "yadā" etc. Sense objects like sound etc., actions that are means to them.
baladevaḥ: He states the sign that indicates the state of being yogārūḍha in "yadā" etc. When one, being a relisher of the bliss of the self, does not become attached to sense objects like sound etc. and actions that are means to them. The reason for this is given in "sarva" etc. One whose habit is to renounce, to completely give up all desires related to objects of enjoyment and actions, which are the root cause of attachment.
(6.5)
One should lift oneself by oneself, not degrade oneself; for the self alone is the friend of the self, and the self alone is the enemy of the self. ||5||
śrīdharaḥ: Therefore, considering liberation through abandoning attachment to sense objects and bondage through such attachment, one should abandon the nature of passion etc., as stated in "uddharet" etc. By the self endowed with discrimination, one should lift the self from samsara (saṃsāra). One should not degrade or lower it. For the self alone, free from attachment to the mind etc., is the friend, the benefactor of one's own self. And it is also the enemy, the malefactor. ||5||
madhusūdanaḥ: When one thus becomes established in yoga, then by the self alone the self is lifted from the multitude of miseries of samsara (saṃsāra). Hence "uddharet" etc. By the self, with the mind endowed with discrimination, one should lift one's own jīva (jīva) immersed in the ocean of samsara (saṃsāra). One should raise it upwards. The meaning is that one should bring about the state of being established in yoga by abandoning attachment to sense objects. One should not degrade the self by attachment to sense objects, should not immerse it in the ocean of samsara (saṃsāra). For the self alone is the friend, the benefactor, the cause of liberation from the bonds of samsara (saṃsāra), not anyone else, since even a worldly friend becomes a cause of bondage due to the bond of affection. The self alone, not anyone else. The self alone is the enemy of the self, like a silkworm entering the bondage-house of sense objects devoid of enemies. Since even an external enemy is self-induced, the emphasis on "the self alone is the enemy of the self" is appropriate. ||5||
viśvanāthaḥ: Since the self falls into the well of samsara (saṃsāra) only through attachment to sense objects, one should lift it with effort, thus. By the self, with a mind free from attachment to sense objects, one should lift the jīva (jīva). But with a mind attached to sense objects, one should not degrade the self, should not cause it to fall into the well of samsara (saṃsāra). Therefore, the mind itself is the friend, the mind itself is the enemy. ||5||
baladevaḥ: As a reason for non-attachment to sense objects etc., he states "uddharet" etc. The self, the jīva (jīva) immersed in the well of samsara (saṃsāra) due to mental attachment to sense objects etc., should be lifted, raised upwards from there by the self with a mind free from attachment to sense objects. One should not degrade the self with a mind attached to sense objects, should not immerse it there. Indeed, certainly, the self alone, the mind itself, is the friend of one's own self, that itself is the enemy. And the smṛti (smṛti) says:
"The mind alone is the cause of bondage and liberation for human beings.
For bondage, attachment to sense objects; for liberation, the mind free from objects." [brahma-bindu 2] ||5||
(6.6)
The friend of the self is the self for him by whom the self has been conquered by the self. But for the unconquered self, the self itself would act inimically, like an enemy. ||6||
śrīdharaḥ: How is the self a friend? And how is the self an enemy? In response to this expectation, he says "bandhur" etc. For one whose self, in the form of the aggregate of effects and causes, has been conquered and controlled by the self itself, for such a one, the self itself is a friend. But for one with an unconquered self, the self itself would act in enmity, like an enemy, causing harm. ||6||
madhusūdanaḥ: Now it is said what characterizes the self as a friend to the self, and what characterizes it as an enemy, in "bandhur" etc. The self, which is the aggregate of effects and organs, which has been conquered, brought under one's own control, by the self itself, by the mind endowed with discrimination, not by weapons etc. For that one, the self, one's own nature, is said to be a friend to the self, because it does what is beneficial to oneself by the absence of unrestrained self-indulgence. But for one with an unconquered self, it means this. The self itself would act in enmity, in the state of an enemy, like an enemy. Like an external enemy, by unrestrained activity, it would perform what is undesirable for oneself by oneself. ||6||
viśvanāthaḥ: For whom is it a friend? For whom is it an enemy? In response to this expectation, he says "bandhur" etc. For the jīva (jīva) by whom the self, the mind, has been conquered, for that jīva, that self, the mind, is a friend. But for one with an unconquered self, with an unconquered mind, the self itself, the mind itself, would act like an enemy, in enmity, causing harm. ||6||
baladevaḥ: For whom is it a friend? For whom is it an enemy? In response to this expectation, he says "bandhur" etc. For the jīva (jīva) by whom the self, which is indeed the mind, has been conquered, for that jīva, that self, the mind, is a friend, beneficial to him. But for one with an unconquered self, with an unconquered mind, for that jīva, the self itself, which is indeed the mind, would act like an enemy, in enmity, causing harm. ||6||
(6.7)
The one who has conquered the self and is peaceful, for him the Supreme Self is well-established,
In cold and heat, pleasure and pain, as well as in honor and dishonor.
śrīdharaḥ: He clarifies the self-friendliness of the one who has conquered the self with "jitātmanaḥ". For the one who has conquered the self, who is peaceful, free from attachments and aversions, the supreme, sole Self remains established in the self even when cold, heat, etc. are present, not for anyone else. Or, the Supreme Self remains established in his heart.
madhusūdanaḥ: He elaborates on the self-friendliness of the one who has conquered the self with "jitātmanaḥ". Even when cold, heat, pleasure, and pain, which cause mental disturbance, are present, and likewise when honor and dishonor, worship and insult, which are causes of mental disturbance, are present - or with equanimity towards these. For the one who has conquered the self, as mentioned before, who has controlled his senses, who is peaceful, with equal understanding everywhere, free from attachment and aversion, the Supreme Self, whose nature is self-luminous knowledge, becomes the object of samādhi (meditation), established in yoga. Or "param" can be separated. Only for the one who has conquered the self and is peaceful does the Self become completely established, not for anyone else. Therefore, one should conquer the self and become peaceful - this is the meaning.
viśvanāthaḥ: Now he shows the signs of one established in yoga with three verses. For the yogi who has conquered the self, conquered the mind, who is peaceful, free from attachments etc., the self becomes supremely, exceptionally established in samādhi (meditation). Even when cold etc. are present, even when honor and dishonor are obtained.
baladevaḥ: He describes the state suitable for beginning yoga with "jita" in three verses. In cold and heat etc., and in honor and dishonor, for one who has conquered the self, whose mind is unperturbed, who is peaceful, free from attachments etc., the self becomes supremely, exceedingly established in samādhi (meditation).
(6.8)
jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ |
yukta ity ucyate yogī sama-loṣṭāśma-kāñcanaḥ ||
The yogī (yogi) whose self is satisfied with jñāna (knowledge) and vijñāna (realization), who is kūṭastha (unchanging), who has conquered his senses, and to whom a lump of earth, a stone, and gold are the same, is said to be yukta (united with the divine).
śrīdharaḥ: The characteristics and excellence of one established in yoga are explained and summarized in "jñāna" etc. Jñāna is instructional knowledge, vijñāna is direct experience. One whose self (mind) is satisfied and free from desire due to these. Hence kūṭastha, unchanging. Therefore, one who has conquered his senses. Thus, to whom loṣṭa (a lump of clay) and other things are equal. Free from notions of acceptance and rejection regarding a lump of clay, stone, and gold. Such a person is said to be yukta, established in yoga. ||8||
madhusūdanaḥ: Moreover, "jñāna" etc. Jñāna is instructional knowledge of the topics mentioned in scriptures. Vijñāna is making them directly perceptible through one's own experience by means of inquiry that removes doubts about their validity. One whose self (mind) is satisfied and content with these is thus. Kūṭastha means unchanging even in the presence of sense objects. Therefore, one whose senses are conquered, turned away from grasping objects preceded by attachment and aversion. Thus, to whom a lump of clay, stone, and gold are equal, being free from notions of acceptance and rejection. Such a yogī (yogi), a paramahaṃsa (supreme renunciate) mendicant, endowed with supreme dispassion, is said to be established in yoga. ||8||
viśvanāthaḥ: One whose self (mind) is satisfied and free from desire due to jñāna, which is instructional knowledge, and vijñāna, which is direct experience. Kūṭastha means remaining in the same nature at all times, due to non-attachment to all objects. To whom loṣṭa (a lump of clay) and other things are equal. Loṣṭa means a lump of clay. ||8||
baladevaḥ: "Jñāna" etc. Jñāna is knowledge from scriptures, vijñāna is the experience of the distinct self. One whose self is satisfied with these, whose mind is full. Kūṭastha means remaining in one nature at all times. Hence, with conquered senses, due to being established only in the self distinct from nature. Regarding natural objects like loṣṭra (a lump of clay) etc. Loṣṭra means a lump of clay. Such a yogī (yogi), a performer of desireless actions, is said to be yukta, fit for the practice of yoga in the form of self-realization. ||8||
(6.9)
suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu |
sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate ||
śrīdharaḥ: One who has equal-mindedness towards friends, allies and others is even superior to that, as stated in "suhṛd" etc. Suhṛt (friend) is one who naturally wishes well. Mitra (ally) is one who helps due to affection. Ari (enemy) is one who harms. Udāsīna (neutral) is one who is indifferent even to those arguing. Madhya-stha (mediator) is one who wishes well for both parties in an argument. Dveṣya (hateful) is an object of hatred. Bandhu (relative) is one related. Sādhavaḥ (virtuous) are those of good conduct. Pāpāḥ (sinners) are those of bad conduct. One who has equal understanding, free from attachment and aversion etc. towards these, is indeed distinguished. ||9||
madhusūdanaḥ: One with equal understanding towards friends, allies etc. is the best of all yogis, as stated in "suhṛd" etc. Suhṛt (friend) is one who helps without expecting reciprocation, without prior affection or relation. Mitra (ally) is one who helps due to affection. Ari (enemy) is one who harms due to natural cruelty, without considering harm done to oneself. Udāsīna (neutral) is one indifferent to both parties in an argument. Madhya-stha (mediator) is one wishing well for both parties in an argument. Dveṣya (hateful) is one who harms in response to harm done to oneself. Bandhu (relative) is one who helps due to relation. Among these, and also among sādhuṣu (virtuous) who follow scriptural injunctions and pāpeṣu (sinners) who violate scriptural prohibitions, and among all others as indicated by "ca", one with sama-buddhi (equal understanding), whose mind is unconcerned with who is doing what kind of action, free from attachment and aversion everywhere, is distinguished, becomes superior everywhere. There is also the reading "vimucyate" (is liberated). ||9||
viśvanāthaḥ: Suhṛt (friend) is one who naturally wishes well. Mitra (ally) is one who does good due to some affection. Ari (enemy) is one who harms. Udāsīna (neutral) is one indifferent to those arguing. Madhya-stha (mediator) is one who seeks to remove the dispute between arguers. Dveṣya (hateful) is one deserving hatred due to being harmful. Bandhu (relative) is one related. Sādhavaḥ (virtuous) are the righteous. Pāpāḥ (sinners) are the unrighteous. One with equal understanding towards these is distinguished, superior even to one who sees a lump of earth, a stone and gold as equal. ||9||
baladevaḥ: In "suhṛd" etc. One who has equal understanding towards friends etc. is distinguished, becomes superior even to a yogi who sees a lump of earth, a stone and gold as equal. Here, suhṛt (friend) is one who naturally wishes well. Mitra (ally) is one who does good due to some affection. Ari (enemy) is one who wishes harm without reason. Udāsīna (neutral) is one indifferent to those arguing. Madhya-stha (mediator) is one who seeks to remove the dispute between them. Dveṣya (hateful) is one deserving hatred due to being harmful. Bandhu (relative) is one who wishes well due to relation. Sādhavaḥ (virtuous) are the righteous. Pāpāḥ (sinners) are the unrighteous. ||9||
(6.10)
The yogi should constantly engage the mind in seclusion, alone, with controlled mind and body, free from desire and possessions.
śrīdharaḥ: Having stated the characteristics of one established in yoga, now he prescribes the practice of yoga with its auxiliaries from "yogī" up to "sa yogī paramo mataḥ". Yogī means one established in yoga. He should engage (yuñjīta) the mind (ātmānam) constantly (satatam) without interruption. Situated (sthitaḥ) in seclusion (rahasi). Alone (ekākī) means free from company. One whose mind (cittam) and body (ātmā) are controlled (yatam). Free from desire (nirāśīḥ) means without longing. Free from possessions (aparigrahaḥ) means devoid of acquisitions. ||10||
madhusūdanaḥ: Having stated the characteristics and fruits of one established in yoga, he now prescribes the practice of yoga with its auxiliaries in twenty-three verses from "yogī" up to "sa yogī paramo mataḥ". Among these, for attaining the supreme fruit, yogī means one established in yoga. He should constantly (satatam) engage (yuñjīta) the mind (ātmānam) without interruption, making it composed by abandoning the states of distraction, delusion and disturbance, and attaining the states of one-pointedness and cessation. Situated (sthitaḥ) in seclusion (rahasi) means in a mountain cave or similar place free from wicked people and other obstacles to yoga. Alone (ekākī) means a renunciant who has abandoned all household and family. One whose mind (cittam) and body (ātmā) are controlled (yatam) means free from activities that obstruct yoga. Free from desire (nirāśīḥ) means devoid of craving due to firm dispassion. Therefore free from possessions (aparigrahaḥ) means devoid of acquisitions that obstruct yoga, even those permitted by scripture. ||10||
viśvanāthaḥ: Now he prescribes the practice of yoga with its auxiliaries from "yogī" up to "sa yogī paramo mataḥ". Yogī means one established in yoga. He should engage (yuñjīta) the mind (ātmānam) in meditation (samādhi). ||10||
baladevaḥ: Now he instructs on the practice of yoga with its auxiliaries in twenty-three verses beginning with "yogī". Yogī means one who performs desireless action. He should constantly (satatam) engage (yuñjīta) the mind (ātmānam) day after day in meditation (samādhi). Situated (sthitaḥ) in seclusion (rahasi) means in a solitary, silent place. Even there, alone (ekākī) means without a second person. Even then, with controlled mind and body (yata-cittātmā) means one whose mind and body are free from activities contrary to yoga. Since he is free from desire (nirāśīḥ) due to firm dispassion, he is without longing for other things. Free from possessions (aparigrahaḥ) means without accepting food. ||10||
(6.11-12)
Establish a firm seat for yourself in a clean place, not too high and not too low, covered with cloth, deer skin, and kuśa grass.
Sitting on that seat, making the mind one-pointed, with controlled thoughts and senses, practice yoga for the purification of the self.
śrīdharaḥ: Showing the rule for āsana (seat), he says in two verses beginning with śucau. Having established one's own seat in a clean place. What kind of seat? Firm, immovable. Not too high, not too elevated. And not too low. cela means cloth. ajina means tiger or other animal skin. That which has cloth and skin above the kuśa grass. The meaning is that skin should be spread over kuśa grass, and cloth over that. ||11||
tatra means: There, on that seat, sitting, making the mind one-pointed, free from distraction, one should practice yoga. One whose actions of the mind and senses are controlled. For the purification, for the calming of the self, the mind. ||12||
madhusūdanaḥ: Showing the rule for āsana, he speaks in two verses beginning with śucau deśe. In a place that is clean by nature or by preparation, free from crowds of people, free from fear, such as the bank of the Ganges or a cave, establishing a firm, steady seat, not too high, not too low, covered with cloth, skin, and kuśa grass. cela means soft cloth, ajina means soft tiger or other animal skin, above the kuśa grass. A seat is that on which one sits, meaning a seat made of kuśa grass, with soft skin above it, and soft cloth above that. Thus Patañjali says: "The posture should be steady and comfortable." ātmanaḥ is used to exclude others' seats, as those are subject to others' wishes and thus disruptive to yoga. ||11||
Having established such a seat, what should one do? He says tatraikāgram. There, on that seat, sitting, not lying down or standing. As per the maxim "seated, as it is possible". With controlled actions of mind and senses, one should practice yoga, samādhi. For what purpose? For self-purification, for making the inner organ free from all distractions and extremely subtle, fit for direct realization of Brahman. As the śruti says: "It is seen by the subtle intellect of those who see the subtle." [Ka.U. 1.3.12]
Having done what should one practice yoga? He says: Making the mind one-pointed, abandoning the three previously mentioned stages of waking, dream, and deep sleep, with many continuous thoughts on a single object, with predominant sattva, having firmly established one-pointedness through effort, one should practice samprajñāta samādhi for increasing one-pointedness. This is indeed the flow of mental modifications in the form of Brahman, known as nididhyāsana. As it is said:
"The flow of mental modifications in the form of Brahman, without egotism,
Is samprajñāta samādhi, from the excellence of meditative practice."
Intending this, the Lord repeatedly enjoins the excellence of meditative practice: "The yogī should constantly unite" [Gītā 6.10], "Practice yoga for self-purification" [Gītā 6.12], "Remain united, intent on Me" [Gītā 6.14], etc. ||12||
viśvanāthaḥ: pratiṣṭhāpya means having established. celājina-kuśottaram means a deer skin seat on top of kuśa grass, and placing a cloth seat on top of that. For the purification of the self, the inner organ, for making it extremely subtle by freeing it from distractions, making it fit for direct realization of Brahman. As the śruti says: "It is seen by the foremost intellect" [Ka.U. 1.3.12]. ||11-12||
baladevaḥ: He speaks of the seat in two verses beginning with śucau. In a place that is clean by nature and by preparation, such as the bank of the Ganges or a mountain cave, establishing a firm, steady seat, not too high, not too low, made of wood etc. cela means soft cloth, ajina means soft deer or other animal skin, above kuśa grass. The meaning is that cloth should be spread over kuśa grass. ātmanaḥ is to exclude others' seats, as those are subject to others' wishes and thus unfavorable for yoga. tatra means: Having sat on that established seat, not standing or lying down. Thus says the author of the sūtras: "Seated, as it is possible" [Ve.Sū. 4.1.7]. One whose actions of mind etc. are controlled, making the mind one-pointed, unagitated, should practice yoga, should practice samādhi. For the purification of the self, the inner organ, for making it fit to see the self through extreme purity and subtlety. As it is heard: "It is seen by the foremost, subtle intellect of those who see the subtle" [Ka.U. 1.3.12]. ||11-12||
(6.13-14)
Holding the body, head and neck erect and still, remaining steady, gazing at the tip of one's nose, not looking in other directions.
With a peaceful mind, free from fear, firm in the vow of brahmacarya (celibacy), controlling the mind, with thoughts fixed on Me, one should sit, devoted to Me.
śrīdharaḥ: Showing the focus of mind necessary for those engaged in bodily practices, he speaks with two verses beginning with "samam". Kāya refers to the middle part of the body. Kāya, head and neck together are kāya-śiro-grīvam. From the mūlādhāra (base of the spine) up to the crown of the head, keeping it straight and unmoving. Steady means with firm effort. Gazing at the tip of one's nose means with half-closed eyes. "Not looking in other directions" connects with "should sit" in the next verse. ||13||
Praśānta means one whose mind is peaceful. Vigata-bhīḥ means one who is free from fear. Established in the vow of brahmacarya (celibacy). Controlling the mind means withdrawing it. Mac-citto means one whose mind is fixed on Me. Mat-paraḥ means one for whom I am the highest goal. Thus united, one should sit. ||14||
madhusūdanaḥ: Having spoken of the external posture, now the method of holding the body in that posture is described with "samam". Kāya means the middle of the body, together with the head and neck, from the mūlādhāra (base of the spine) to the crown, keeping it straight and unmoving, with firm effort, through practice on one principle, removing distraction. Gazing at the tip of one's nose means with half-open eyes, free from dissolution and distraction, without engaging the senses in objects. Not looking in other directions means not occasionally glancing around, as that obstructs yoga. Being thus, one should sit - this connects with the next verse. ||13||
Furthermore, praśāntātmā means one whose mind is extremely peaceful, free from faults like attachment, through firmness in scriptural understanding. Vigata-bhīḥ means free from doubt about the appropriateness of renouncing all actions. Established in the vow of brahmacarya (celibacy), serving the guru, accepting alms, etc. Controlling the mind means making it free from modifications of sense objects. Mac-citto means one whose mind has a continuous flow of thoughts about Me, the Supreme Lord, either with qualities or without. Mat-paraḥ means one for whom I alone am the highest, most beloved goal, as supreme bliss, according to scripture. Thus, with all mental modifications of sense objects restrained, and the mind focused solely on the Lord, one should sit in samprajñāta-samādhi (cognitive meditative absorption) as long as possible, not rising by one's own wish. ||14||
viśvanāthaḥ: Keeping the middle part of the body straight and unmoving. Controlling the mind means withdrawing it. Mac-citto means meditating on Me in My beautiful four-armed form. Mat-paraḥ means devoted to devotion to Me. ||13-14||
baladevaḥ: For one seated in that posture, the method of holding the body is described with "samam". Kāya means the middle part of the body. Kāya, head and neck together form a compound as parts of the body. Samam means straight. Acalam means unmoving. Sthira means with firm effort. Gazing at the tip of one's nose means focusing between the eyebrows to prevent mental dissolution and distraction. Not occasionally glancing around in other directions. Being thus, one should sit - this connects with the next verse. Praśāntātmā means with an undisturbed mind. Vigata-bhīḥ means fearless. Established in brahmacarya (celibacy). Controlling the mind means withdrawing it from sense objects. Mac-cittaḥ means meditating on Me in My beautiful four-armed form. Mat-paraḥ means having Me as one's sole highest goal. Yukta means a yogī. ||13-14||
(6.15)
Thus constantly engaging the mind, the yogi of controlled mind attains the peace of nirvāṇa (and liberation) culminating in union with me.
Śrīdhara: He states the fruit of yoga practice in "yuñjann evam" etc. Engaging the mind in this way as described, making it concentrated. One whose mind (citta) is controlled and restrained. He attains peace, the cessation of worldly existence. What kind of peace? That which has nirvāṇa as its highest attainment. Established in my form.
Madhusūdana: What happens to one established in samprajñāta samādhi is stated in "yuñjann" etc. Thus engaging the mind through the previously stated rules like dwelling in solitude etc., making it concentrated through practice and detachment, the yogi who is always devoted to yoga practice, with mind controlled and restrained through excellence of practice, or one whose mental modifications in the form of thoughts are controlled and restrained - being of controlled mind, he attains peace in the form of cessation of all mental modifications, the state of tranquility culminating in nirvāṇa, which ends in liberation in the form of cessation of ignorance with its effects through the arising of direct realization of truth, established in me, the state of supreme bliss which is my essential nature. He does not attain worldly powers which are the fruits of samādhi on non-self objects, as they are obstacles to the samādhi that leads to liberation.
Accordingly, after stating the fruits of various samādhis, Lord Patañjali says: "They are obstacles in samādhi but accomplishments in the externalized state" [Yoga Sūtra 3.37], and "On being invited by the celestials, there should be no attachment or pride, as undesirable consequences may recur" [Yoga Sūtra 3.51]. The celestials are the residents of higher planes. Thus it is narrated by Vasiṣṭha that even when invited by the gods, Uddālaka, without developing attachment, respect or pride towards them, disregarding the gods, again practiced only nirvikalpa samādhi to prevent undesirable consequences.
Patañjali has also stated that samādhi is to be abandoned by seekers of liberation: "Samprajñāta is accompanied by vitarka, vicāra, ānanda and asmitā" [Yoga Sūtra 1.17]. Samprajñāta is that samādhi or special contemplation by which the nature of the object is known distinctly, correctly, without doubt, error or non-ascertainment. Contemplation is the repeated placing of the mind on the object, excluding other objects. The object is of three kinds - the knowable, the means of knowing, and the knower. The knowable is also of two kinds - gross and subtle. It is said: "Like a transparent jewel, assuming the color of its background, the mind achieving samāpatti with the knowable, the means of knowing, or the knower, is tinged by them" [Yoga Sūtra 1.41]. For one whose rajasic and tamasic mental modifications have waned, there is one-pointedness and absorption of the mind in the knower, means of knowing, and knowable, i.e. the self, senses and objects. This is the state of transformation of the subdued mind into the very form of the contemplated object. Just as a pure crystal assumes the color of its background, so the pure mind takes on the form of whatever object is contemplated. Samāpatti, samādhi and absorption are synonyms. Although "knower, means of knowing, knowable" is stated, it should be understood as "knowable, means of knowing, knower" due to the order of stages. For first samādhi is established on the knowable, then on the means of knowing, then on the knower. The order starting with the knower will be explained later.
When contemplation is done on a gross object comprising the sixteen modifications of the great elements and senses, with connecting preceding and succeeding parts and verbal conceptualization, it is savitarka samādhi. When contemplation proceeds on this same object without connecting parts or verbal concepts, it is nirvitarka. Both of these are referred to here by the term vitarka. When contemplation proceeds on a subtle object like the tanmātras and inner faculties, limited by space, time and attributes, it is savicāra. When contemplation proceeds on this same object without limitation by space, time and attributes, cognizing only the essential nature, it is nirvicāra. Both of these are referred to here by the term vicāra. Thus the commentary states: "Vitarka is the mind's gross perception of the object, vicāra is subtle." This is called samāpatti on the knowable. When the sattva of the inner organ tinged with traces of rajas and tamas is contemplated, due to the predominance of the conscious power and the sattva being contemplated which is of the nature of pleasure and illumination, it becomes ānanda samādhi. Those who are established in this samādhi and do not see any other reality like pradhāna or puruṣa are called videha due to absence of ego-sense in the body. This is samāpatti on the means of knowing. Then when contemplation proceeds taking as object the pure sattva unobscured by traces of rajas and tamas, due to the predominance of the power of consciousness and the submergence of sattva which is the knowable, the samādhi with only existence remaining is called asmitā. The difference between ahaṅkāra and asmitā should not be doubted. Where the inner organ cognizes objects with the concept "I", that is ahaṅkāra. Where only existence shines in the mind dissolved in prakṛti through inverse transformation turned inward, that is asmitā. Those who are satisfied in this samādhi and do not see the supreme puruṣa are called prakṛtilaya due to the mind being dissolved in prakṛti. This is samāpatti on the knower as it is based on the knower in the form of pure I-ness. But for those who proceed to contemplate discriminating the supreme puruṣa, even their discriminative knowledge pertaining to the pure puruṣa, though a samāpatti on the knower, is not asmitā samādhi as asmitā is abandoned through discrimination.
Here, cognition of the knower precedes cognition of the means of knowing, which precedes cognition of the subtle knowable, which precedes cognition of the gross knowable. Thus both types of vitarka on gross objects are accompanied by all four. The second, devoid of vitarka, is accompanied by three. The third, devoid of vitarka and vicāra, is accompanied by two. The fourth, devoid of vitarka, vicāra and ānanda, has only asmitā. Thus this samprajñāta has four stages. In this way, savitarka, savicāra, sānanda and sāsmitā samādhi, being the cause of powers like invisibility etc., are to be abandoned by seekers of liberation as they oppose the samādhi that leads to liberation. Even though the knower and means of knowing are objects of mental modifications at that stage, they are included in the knowable category. To explain the division of what is to be abandoned and accepted, only samāpatti on the knowable is elaborated by the author of the sūtras. Samāpatti on the knowable is of four kinds - two on gross objects, savitarka and nirvitarka, and two on subtle objects, savicāra and nirvicāra. "Savitarka samāpatti is mixed with verbal knowledge and concepts" [Yoga Sūtra 1.42] means savitarka samāpatti is the mental modification cognizing gross objects mixed with words, meanings and concepts.
When there is purification of memory, as if empty of its own form, only the object shines forth, [this is] nirvitarkā [yo.sū. 1.43]. In that very gross object of meditation, when verbal knowledge, meaning and memory disappear, and the clear form of the object to be grasped appears prominently, with the aspect of knowledge subdued, as if empty of its own form, [this is] nirvitarkā samāpatti focused on gross objects, [meaning] nirvikalpaka mental activity. By this very [explanation], savicārā and nirvicārā [samāpatti] with subtle objects are explained [yo.sū. 1.44]. Samāpatti with subtle objects like tanmātras is of two types: savicārā and nirvicārā, based on the distinction of savikalpaka and nirvikalpaka. By this very [explanation] of samāpatti with gross objects as savitarkā and nirvitarkā, [the other two] are explained. That in which a subtle object appears along with verbal knowledge, meaning and conceptual thought, limited by space, time, qualities, etc. is savicārā. From the specification of subtle objects for savicārā and nirvicārā, gross objects for savitarkā and nirvitarkā are implicitly explained. And subtlety of objects culminates in aliṅga (unmanifest nature) [yo.sū. 1.45]. The subtlety of objects mentioned for savicārā and nirvicārā samāpatti should be understood as extending up to aliṅga. Thus, sānanda and sāsmitā samāpattis of the grasper and grasping are also included in samāpatti of the object to be grasped. To explain: For an earthen atom, the subtle object is the tanmātra of smell. For water, it is the tanmātra of taste. For fire, the tanmātra of form. For air, the tanmātra of touch. For ether, the tanmātra of sound. For these, ahaṅkāra. For that, liṅgamātra which is mahat-tattva. And for that, aliṅga which is pradhāna (primary nature) is the subtle object. Since the subtlety of all seven prakṛtis (evolutes) culminates in pradhāna, subtlety of objects is said to extend only up to that. Although puruṣa (consciousness) is subtler than pradhāna, since it is not an inherent cause, its supreme subtlety is explained as residing in pradhāna, which is the inherent cause of all. Puruṣa, though an efficient cause, does not deserve subtlety as a non-inherent cause. However, when inherent causality is meant, puruṣa should indeed be seen as subtle. These same [samāpattis] are sabīja samādhi [yo.sū. 1.46]. These four samāpattis occurring together with the seed of the object to be grasped are sabīja samādhi, previously called samprajñāta due to being accompanied by vitarka, vicāra, ānanda and asmitā. On gross objects, [there is] savitarka and nirvitarka. On subtle objects, [there is] savicāra and nirvicāra.
The result of the last of these is stated: In the clarity of nirvicāra, there is inner serenity [yo.sū. 1.47]. Although both have gross objects, nirvitarka, being free of conceptual thought and of nirvikalpaka form, is superior to savitarka which is mixed with verbal knowledge, meaning and concepts. Then [comes] savicāra, which has subtle objects and savikalpaka appearance. Even superior to that is nirvicāra, which has subtle objects and nirvikalpaka appearance. Since the first three culminate in nirvicāra, their fruition is included in the fruit of nirvicāra. But when nirvicāra reaches clarity through the power of intense practice, and when sattva predominates unobscured by rajas and tamas, inner serenity arises. This is the clear light of wisdom concerning real objects, free from afflictions and latent impressions, unaffected by sequence. As the commentary states:
Ascending the clarity of wisdom, the wise one, ungrieving, beholds all grieving people, as one on a mountain [sees] those on the ground.
There, wisdom is truth-bearing [yo.sū. 1.48]. There, in that clarity of wisdom, the wisdom that arises for the yogi whose mind is concentrated is truth-bearing. It bears only truth; not even a trace of error exists there. This designation applies only to yogis. This is the highest yoga. As the commentary states:
Cultivating wisdom in three ways - through scripture, inference, and the essence of meditative practice - one attains the highest yoga.
But that [yogic knowledge] has a different object than knowledge from verbal testimony and inference, because it pertains to particulars [yo.sū. 1.49]. Knowledge from verbal testimony, which is scriptural knowledge, has only generalities as its object. For it is not possible to grasp the connection of any word with a particular. Similarly, inference has only generalities as its object. For it is not possible to grasp the invariable concomitance of anything with a particular. Therefore, there is no particular that is the object of verbal testimony and inference. And there is no grasping of subtle, hidden or remote objects through ordinary perception. Rather, that particular, whether pertaining to subtle elements or to puruṣa (consciousness), is apprehensible only through the insight born of samādhi (meditative absorption). Therefore, the yogi should make great effort to attain that insight called ṛtaṃbharā (filled with truth), which arises from the proficiency in nirvicāra samādhi (reflectionless absorption), which is distinct from verbal testimony and inference, and which has as its object all particulars that are subtle, hidden and remote. This is the meaning.
Now, due to the presence of the saṃskāras (latent impressions) of kṣipta (scattered), mūḍha (dull), vikṣipta (distracted) states called vyutthāna (emergence from absorption), as well as those of savitarka (with gross thought), nirvitarka (without gross thought), and savicāra (with subtle thought) states, even in ekāgratā (one-pointedness), how can the mind agitated by these attain the ṛtaṃbharā insight that is obtained through the internal serenity resulting from proficiency in nirvicāra samādhi? To this he says: The saṃskāra born of that [insight] inhibits other saṃskāras [yo.sū. 1.50]. The saṃskāra generated by that ṛtaṃbharā insight, being produced by the insight into reality, is stronger and thus inhibits other saṃskāras born of emergence and of [lower] samādhi states, which are weaker as they are produced by insight not pertaining to reality. It renders them incapable of producing their effects, or destroys them. Due to the suppression of those saṃskāras, their resultant cognitions do not arise. Then samādhi becomes established. From that, insight born of samādhi arises. From that, saṃskāras produced by insight. Thus a new and ever new accumulation of saṃskāras increases. And from that, insight. And from that, saṃskāras, and so on.
Now, let there be inhibition of the saṃskāras of emergence, which are produced by insight not pertaining to reality, by the saṃskāras originating from the insight of samprajñāta samādhi (cognitive absorption) which has as its object only reality. But due to the absence of an inhibitor of those [samprajñāta] saṃskāras, there would only be sabīja samādhi (absorption with seed) in the state of one-pointedness, but not nirbīja samādhi (seedless absorption) in the state of nirodha (cessation). To this he says: Upon the cessation of even that, due to the cessation of all [fluctuations], [there is] seedless samādhi [yo.sū. 1.51]. "Of that" refers to samprajñāta samādhi born in the state of one-pointedness. The word "even" implies that when there is dissolution through special effort of the yogi, even of the kṣipta, mūḍha and vikṣipta states, due to the cessation of all [fluctuations], including the saṃskāra born of samādhi, there arises nirbīja, unsupported asamprajñāta samādhi (non-cognitive absorption). And its means was previously stated in the sūtra: "The other [asamprajñāta samādhi] is preceded by the practice of the idea of cessation and results in only the saṃskāras remaining" [yo.sū. 1.18]. Virāma (cessation) is that by which one ceases, meaning the abandonment of thought in the form of gross reasoning, subtle reasoning, bliss, sense of I-am-ness, etc. Its pratyaya (cause) is supreme dispassion. Or virāma-pratyaya is a particular mental modification [of cessation]. Its practice means repeatedly establishing it in the mind. That which has this as its preceding cause, which has only saṃskāras remaining, which is completely without fluctuations, which is different from the previously mentioned sabīja samādhi, is nirbīja asamprajñāta samādhi. This is the meaning. For asamprajñāta samādhi, two means have been stated: practice and dispassion. Of these, since practice has a support, it cannot be the cause of unsupported samādhi. Therefore, only supreme dispassion, which is unsupported, is stated as the cause.
But practice is useful indirectly through samprajñāta samādhi. This has been stated: "These three [dhāraṇā, dhyāna, samādhi] are more internal than the previous ones" [yo.sū. 3.7]. The triad of practices consisting of dhāraṇā (concentration), dhyāna (meditation) and samādhi is the internal means for sabīja samādhi, as compared to the five means of yama (restraints), niyama (observances), āsana (posture), prāṇāyāma (breath control) and pratyāhāra (withdrawal of senses). And in the category of means, the word samādhi refers to practice itself, since the principal samādhi is the goal to be achieved. "That too is external for the seedless [samādhi]" [yo.sū. 3.8]. For nirbīja samādhi, even that triad is external, indirectly beneficial. But for that [nirbīja samādhi], only supreme dispassion is the internal [means]. This is the meaning.
This [asamprajñāta samādhi] is also of two kinds: bhava-pratyaya (caused by existence) and upāya-pratyaya (caused by means). "For the videhas and prakṛtilayas, [it is] bhava-pratyaya" [yo.sū. 1.19]. For the videhas who are in bliss and the prakṛtilayas who are in I-am-ness, who are divine beings previously explained, the samādhi that arises from a special birth, special herb, special mantra, or special austerity, is bhava-pratyaya. Bhava means existence, which is saṃsāra characterized by the absence of discrimination between self and non-self, and that is the cause (pratyaya) of which. Or it is caused merely by birth, like birds flying in the sky. Since it is again a cause of saṃsāra, it is to be abandoned by those desiring liberation. This is the meaning. "For others, [it is] preceded by faith, energy, memory, samādhi and insight" [yo.sū. 1.20]. But for those other than those accomplished through birth, herbs, mantras and austerities, who have the vision of discrimination between self and non-self, the samādhi is preceded by faith. That which has faith etc. as its preceding means is thus [called]. It means upāya-pratyaya.
In these, śraddhā (faith) is the clarity of mind regarding yoga. It protects the yogi like a mother. From that, vigor and enthusiasm arise in the faithful seeker of discrimination. For one whose vigor has arisen, memory arises in the later stages. From that remembrance, the mind becomes undisturbed and enters samādhi. Samādhi here means one-pointedness. For one whose mind is in samādhi, wisdom regarding the objects to be known arises through discrimination. From practicing that and from supreme detachment, asamprajñāta samādhi arises for those desiring liberation. This is the meaning. Indeed, phenomena change moment by moment except for the power of consciousness, according to this principle. Even in that state where all mental modifications are restrained, the flow of mental transformations and the flow of impressions produced by it continue. Considering this, it is said to be a special impression.
The purpose of that impression is stated: "From that, the flow of peaceful impressions" [Yoga Sūtra 3.10]. Peaceful flow means the subsiding of the mind without fluctuations, like a fire without fuel, through reverse transformation. Just as fire flares up with increasing intensity when offerings of wood, ghee, etc. are made, but when the fuel is exhausted, it subsides slightly in the first moment, and in subsequent moments subsides more and more, thus peace increases gradually. Similarly, for the restrained mind, increasing peace flows in subsequent moments. There, the impression generated by the previous peace is the cause of subsequent peace. Then, like a fire without fuel, the mind gradually subsiding along with the impressions of emergence, samādhi and restraint, merges into its own nature. Then, when ignorance is removed by the correct understanding born from the maturation of samādhi and arising from Vedānta statements, and when the fivefold mental activity ceases due to the absence of the conjunction of seer and seen which is caused by that [ignorance], the pure, isolated, liberated puruṣa is said to be established in its own nature.
This is stated: "Then the seer abides in its own nature" [Yoga Sūtra 1.3]. Then, when all mental modifications are restrained. But in the state of mental activity, though it is always pure by nature as unchanging consciousness, due to the superimposition of identity with the inner organ caused by the beginningless conjunction with the seen which is born of ignorance, attaining similarity with the modifications of the inner organ, though not actually an experiencer, it becomes like an experiencer of sufferings.
This is stated: "Elsewhere, [there is] similarity with modifications" [Yoga Sūtra 1.4]. Elsewhere means when mental modifications arise. This is further explained: "The mind, colored by the seer and the seen, [appears] all-purpose" [Yoga Sūtra 4.23]. The mind itself, colored by seer and seen, reflecting subject and object, taking on the nature of both conscious and unconscious, though of the nature of objects appears as if not of the nature of objects, though unconscious appears as if conscious, like a crystal, is called all-purpose. Some, confused by this similarity with the mind, say that it itself is conscious. "Though colored by countless impressions, it acts for another, being composite" [Yoga Sūtra 4.24]. That other for whose enjoyment and liberation it exists is the conscious, non-composite puruṣa, not the composite mind which acts like a pot, etc. This is the meaning. "For one who sees the distinction, the notion of self ceases" [Yoga Sūtra 4.25]. Thus, for one who sees the distinction between the inner organ and puruṣa, the notion of self which previously existed in the inner organ due to non-discrimination ceases. When the distinction is seen, the delusion of non-distinction is not possible.
Seeing the distinction between sattva and puruṣa is accomplished through desireless action offered to the Lord. The sign of this is shown in the Yoga Bhāṣya: Just as the existence of a seed is inferred from the sprouting of a blade of grass in the rainy season, similarly it is inferred that there exists the seed of seeing the distinction leading to liberation, produced by past actions, in one who displays horripilation and tears upon hearing about the path to liberation due to appreciation of the established conclusion. But for one who lacks such a seed of past actions, there is appreciation for the arguments of the prima facie view and lack of appreciation for the arguments of the established conclusion when hearing about the path to liberation. For him, the natural notion of self such as "Who was I? How was I?" etc. continues. But for one who sees the distinction, that ceases.
What happens then? He states: "Then the mind flows towards discrimination and gravitates towards isolation" [Yoga Sūtra 4.26]. A low place suitable for the flow of water is called nimna. A high place unsuitable for that is called prāgbhāra. The mind is like flowing water with its constantly arising stream of modifications. Previously it flowed on the wrong path of non-discrimination between self and non-self, ending in enjoyment of objects. Now it flows on the path of discrimination between self and non-self, ending in isolation. In this mind flowing towards discrimination, the obstacles that arise should be removed along with their causes. He states this in two sūtras: "In its gaps, other ideas [arise] from impressions. Their removal is like that of the afflictions" [Yoga Sūtras 4.27-28]. In that mind flowing towards discrimination, in the gaps, other ideas of the nature of emergent states arise, taking the form of "I" and "mine", from impressions born of the experience of emergent states, even though they are diminishing. The removal of these impressions is said to be like that of the afflictions. Just as the afflictions like ignorance, etc., when their seeds are burnt by the fire of knowledge, do not sprout again in the field of the mind, similarly impressions whose seeds are burnt by the fire of knowledge cannot sprout other ideas. But the impressions of the fire of knowledge remain in the mind as long as it exists.
Thus, when other ideas do not arise and the mind flowing towards discrimination becomes steady, "For one who has no interest even in omniscience, the samādhi called dharma-megha arises from complete discrimination" [Yoga Sūtra 4.29]. Omniscience means the knowledge of the difference between sattva and puruṣa, that is, knowledge of the pure self. There, for one who has practiced saṁyama in the sattvic transformation of the intellect, mastery over all transformations of the guṇas like a master, being the controller of all of them, and discriminative knowledge of them as they exist in peaceful, arisen and indescribable states, and omniscience, is the attainment called viśokā. Its fruit is isolation through detachment from that. This is stated in two sūtras: "From mere knowledge of the distinction between sattva and puruṣa, [arises] supremacy over all states of existence and omniscience" [Yoga Sūtra 3.49]. "From the equality of purity of sattva and puruṣa, [arises] isolation" [Yoga Sūtra 3.55]. This is what is being said: When that omniscience exists, for one who has no interest, who does not desire the fruit, when other ideas do not arise, due to the complete maturation of discriminative knowledge in all ways, the samādhi called dharma-megha arises.
ijyācāra-damāhiṁsā-dāna-svādhyāya-karmaṇām |
ayaṁ tu paramo dharmo yad yogenātma-darśanam || iti smṛteḥ ||
According to the smṛti: "Of sacrifice, good conduct, self-control, non-violence, charity, and study of scriptures, this is the highest dharma - the vision of the Self through yoga."
dharma-megha (cloud of dharma) means that which showers dharma, which is the direct realization of the unity of the individual self and Brahman. The meaning is that dharma-megha is the cause of realization of truth. From that comes the cessation of afflictions and karma. From that dharma-megha samādhi or dharma, comes the absolute cessation of the five types of afflictions - ignorance, egoism, attachment, aversion and fear of death - and the three types of karma - black, white-black, and white - which are rooted in ignorance, due to the destruction of ignorance and its seeds. The meaning is that with the cessation of the cause, the cessation of the effect is appropriate to be absolute.
This being so, "constantly disciplining the self" refers to samprajñāta samādhi in the stage of one-pointedness. "With controlled mind" refers to asamprajñāta samādhi which is the result of that, in the stage of cessation. "Peace" refers to the state of tranquil flow which is the result of the impressions born of nirodha samādhi. "Supreme nirvāṇa" refers to the dharma-megha samādhi being the cause of kaivalya (isolation) through the knowledge of truth. "Established in Me" indicates the kaivalya accepted by the Upaniṣads. Since yoga has such great results, one should practice it with great effort - this is the intention. ||15||
Viśvanātha: Disciplining the self means making the mind engaged in meditative yoga. Because he has a controlled mind, with senses withdrawn from objects. For whom nirvāṇa or liberation itself is the supreme goal to be attained, in whom there is complete establishment in Me alone, the attributeless Brahman - he attains that peace which is cessation of worldly existence. ||15||
Baladeva: What happens to one seated thus? He explains this with "disciplining". The yogī, constantly every day offering the self, with mind controlled - meaning one whose mind is steady and pure due to contact with Me - attains peace which is dependent on Me and has liberation as its limit. This is heard in passages like "Knowing Him alone, one transcends death" [Śve. U. 3.8]. "Supreme nirvāṇa" means superior to liberation, indicating that even supernatural powers are fruits of yoga. ||15||
(6.16)
nātyaśnatas tu yogo'sti na caikāntam anaśnataḥ |
na cātisvapna-śīlasya jāgrato naiva cārjuna ||
Śrīdhara: He states the rules regarding food etc. for one dedicated to practicing yoga in two verses starting with "nātyaśnataḥ". For one who eats excessively or one who completely abstains from eating, yoga or samādhi does not occur. Similarly, for one who sleeps excessively or stays awake excessively, yoga certainly does not exist. ||16||
Madhusūdana: Thus he states the rules regarding food etc. for one dedicated to practicing yoga in two verses starting with "nātyaśnataḥ". For one who eats more than what is digested and maintains the body's capacity for work, exceeding that self-measured food out of greed, yoga does not exist due to being afflicted by indigestion. Nor does yoga exist for one who completely abstains from eating. Due to lack of nourishment from no food or very little food, the body becomes incapable of functioning. As stated in the Śatapatha Brāhmaṇa [9.2.1.2]: "That food which is self-measured protects and does not harm; that which is more harms, that which is less does not protect." Therefore a yogī should not eat more or less than the self-measured amount of food. This is the meaning.
Or alternatively, yoga is not accomplished for one who eats more or less than the amount prescribed in yoga texts such as: "One should fill half [the stomach] with food, one-third with water, and leave one-fourth empty for the movement of air."
Similarly, for one who sleeps excessively or stays awake excessively, yoga certainly does not exist. O Arjuna, be attentive - this is the intention. As stated in the Mārkaṇḍeya Purāṇa:
"Neither bloated nor hungry, neither tired nor agitated,
A yogī should practice yoga for self-realization, O king.
Not in extreme cold or heat, not amidst dualities or wind,
At these times one devoted to meditation should not practice yoga." ||16||
Viśvanātha: He states the rules for one dedicated to practicing yoga in two verses starting with "nātyaśnataḥ". For one who eats excessively. As it is said:
"One should fill half [the stomach] with food, one-third with water,
And leave one-fourth empty for the movement of air." ||16||
Baladeva: He states the rules regarding food etc. for one practicing yoga in two verses starting with "nāti". Excessive eating and insufficient eating, excessive sleep and excessive wakefulness, and excessive recreation etc. which is opposed to yoga, [are mentioned] in the next verse. ||16||
(6.17)
Yoga becomes a destroyer of suffering for one who is moderate in eating and recreation, moderate in exertion in activities, and moderate in sleep and wakefulness.
Śrīdhara: Then for whom does yoga occur? To answer this, he says "yuktāhāra" etc. One whose eating and recreation (i.e. movement) are moderate and regulated. One whose exertion in activities and duties is moderate and regulated. One whose sleep and wakefulness are moderate and regulated. For such a person, yoga which removes suffering occurs and is accomplished. ||17||
Madhusūdana: Having thus spoken of the absence of yoga for one lacking regulation of diet etc., he now speaks of the presence of yoga for one who has such regulation, in "yuktāhāra" etc. Food (āhāra) is that which is eaten. Recreation (vihāra) is movement on foot. For one whose food and recreation are moderate and of regulated quantity. Similarly, for one whose exertion is moderate and at fixed times in other activities also like chanting oṃ, reciting Upaniṣads, etc. Similarly, for one whose sleep and wakefulness are moderate and at fixed times - for such a person yoga occurs. Due to proficiency in practice, absorption in the Self is accomplished, not for others. What is the result of yoga thus accomplished with special effort? To answer this he says "duḥkha-hā". It is the cause of uprooting ignorance which is the cause of all worldly suffering, by producing knowledge of Brahman. Thus the meaning is that it is the cause of cessation of all suffering along with its root. Here, moderation in food means:
"Half [the stomach] for food with side dishes, one-third for water, and one-fourth should be left empty for the movement of air."
This and other rules were stated earlier. Moderation in recreation means not going beyond a yojana, etc. Moderation in exertion in activities means giving up fickleness of speech etc. Dividing the night into three parts, being awake in the first and last, and sleeping in the middle - this is moderation in sleep and wakefulness. Other regulations mentioned in yoga texts should be understood similarly. ||17||
Viśvanātha: One whose food (i.e. eating) and recreation (i.e. movement) are moderate and regulated. One whose exertion is moderate and regulated in activities, i.e. worldly and spiritual duties, like speech etc. ||17||
Baladeva: "Yukta" etc. Yoga which destroys all suffering occurs for one moderate in food and recreation, moderate in exertion like speech etc. in activities i.e. worldly and spiritual duties, and moderate in sleep and wakefulness. Therefore a yogi behaves in that way. ||17||
(6.18)
When the disciplined mind comes to rest in the self alone,
Free from longing for all desires, then one is said to be in yoga.
Śrīdhara: When does a person become accomplished in yoga? Expecting this question, he says "When" etc. When the specially restrained and pure mind rests steady in the self alone. Moreover, when one becomes free from longing, devoid of craving for all desires for worldly and heavenly enjoyments. Then one is said to be liberated, having attained yoga. ||18||
Madhusūdana: Having thus described samprajñāta samādhi (samādhi with cognition) in the stage of one-pointedness, he begins to speak about asamprajñāta samādhi (samādhi without cognition) in the stage of cessation with "When" etc. When, at which time, due to supreme dispassion, the mind becomes specially restrained, brought to a state devoid of all mental modifications, with rajas and tamas gone, the inner organ of sattva, capable of grasping the form of all objects due to its purity, yet with all mental modifications ceased, comes to rest in the self alone, in the inward consciousness untainted by non-self, steady even without mental modifications, as the self-established form of consciousness cannot be obstructed, with consciousness itself being predominant, it becomes motionless. Then, at that time of cessation of all mental modifications, one is said to be in yoga, concentrated. Who? One who is free from longing for all desires. One whose longing or craving has departed through seeing the faults in all objects, seen and unseen - thus supreme dispassion is stated as the inner means for asamprajñāta samādhi. This has been explained earlier as well. ||18||
Viśvanātha: When does a yogi become accomplished in yoga? Expecting this question, he says "When" etc. The restrained mind comes to rest, that is, becomes steady, in the self alone. This is the meaning. ||18||
Baladeva: When does a yogi become accomplished in yoga? Expecting this question, he says "When" etc. When the mind of the yogi practicing yoga becomes restrained and steady, resting in the self alone, devoid of longing for anything other than the self, then he is said to be in yoga, accomplished in yoga. ||18||
(6.19)
As a lamp in a windless place does not flicker, this simile is remembered.
For a yogī whose mind is controlled, practicing yoga of the self.
śrīdharaḥ: He states a simile for the mind that is established in the form of unity with the self, saying "As, etc." Just as a lamp placed in a location without wind does not flicker, does not waver. This is the simile, the example. For whom? For the yogī who is practicing, engaging in yoga focused on the self. The meaning is that the mind of one whose mind is controlled, restrained, remains like that [lamp], unwavering due to its steadiness and illuminating nature.
madhusūdanaḥ: He states a simile for the mind that has ceased [all activities] in samādhi (samādhau), saying "As, etc." Just as a lamp placed in a location devoid of wind, which is the cause of a lamp's flickering, does not flicker, does not move, due to the absence of causes for movement - this simile is remembered, this example is considered by those who know yoga. For whom? For the yogī whose mind is controlled, who has suppressed all mental fluctuations due to the proficiency of practice in the state of one-pointedness with samprajñāta samādhi, who is practicing, engaging in yoga in the form of asamprajñāta samādhi in the state of suppression, which is the inner instrument that is the self. The meaning is that an unwavering lamp is the example due to its steadiness and illuminating nature through the predominance of sattva.
If "practicing yoga of the self" is explained [differently], there is a lack of the object of comparison, and futility of the word "self" since the mind in all states always has the form of the self. For the form of the self is not accomplished for the mind through yoga; rather, the non-self form of that which already has the form of the self by nature is removed. Therefore, the word "self" is only for establishing the object of comparison. "Whose mind is controlled" is either an abstract designation or a karmadhāraya compound meaning "of the controlled mind."
viśvanāthaḥ: "Placed in a windless place" means placed in a location without wind. A lamp which "does not flicker," does not move - that very lamp is the simile, meaning "just as." There is sandhi according to the rule "so'ci lope cet pāda-pūraṇam" [Pāṇini 6.1.134]. To [the question] "Whose simile?", he says "of the yogī."
baladevaḥ: In expectation of [the question] "Then what is the yogī like?", he says "As, etc." A lamp placed in a windless location does not flicker, does not move - that lamp remains steady and luminous just as, meaning "precisely as," the simile is remembered, considered by those who know yoga. In "sopamā" there is sandhi according to the rule "so'ci lope cet pāda-pūraṇam" [Pāṇini 6.1.134]. By the word "simile" the object of comparison should be understood. To [the question] "Whose?", he says "of the yogī." "Whose mind is controlled" means one who has suppressed all mental fluctuations, "practicing yoga of the self" means engaging in meditation. The yogī whose yoga of knowledge has arisen, having ceased all other mental fluctuations, becomes like a steady, luminous lamp.
(6.20-23)
Here is a straightforward English translation of the Sanskrit text, keeping numbers and references as they appear in the original:
Where the mind ceases to be active, restrained by the practice of yoga, and where, seeing the Self by the self, one is satisfied in the Self;
Where one experiences that endless supreme happiness which is grasped by the intellect and transcends the senses, and wherein established, one never departs from the truth;
Having gained which, one thinks there is no greater gain than that, and wherein established, one is not moved even by heavy sorrow;
Let that be known as the state called yoga, the severance from union with pain. This yoga should be practiced with determination and with an undepressed mind.
śrīdharaḥ: In "What they call renunciation, know that to be yoga, O Pāṇḍava" [Gītā 6.2] and other places, action itself is denoted by the word yoga. But in "Yoga is not for one who eats too much" [Gītā 6.16] and other places, samādhi (meditation) is denoted by the word yoga. There, expecting the question "Which is the primary yoga?", he says that samādhi itself is the primary yoga, describing its essential nature and fruit in three and a half verses beginning with yatra. Where the mind becomes restrained and ceases by the practice of yoga - this states the defining characteristic of yoga's essential nature. And so the Pātañjala sūtra states: "Yoga is the restraint of the modifications of the mind" [Yo.Sū. 1.2]. He characterizes it by its fruit, which is the attainment of the desired goal. And where, in which particular state, one sees the Self alone by the pure mind, not the body etc. And seeing, one is satisfied in the Self alone, not in sense objects. The yatra etc. words are connected with "Let that be known as yoga" in the fourth verse. [20]
He states the reason for satisfaction in the Self alone with sukham, etc. Where, in which particular state, one knows that supreme, eternal happiness. Now, how can there be happiness then, when there is no connection with sense objects? To this he says atīndriyam - beyond the connection of senses and objects. It is grasped by the intellect alone in the form of the Self. And for this very reason, established there, one truly does not deviate from the nature of the Self. [21]
He elaborates on the unshakability with yam, etc. Having gained which gain in the form of the bliss of the Self, one thinks there is no other greater gain than that, because that itself is supreme happiness. And established wherein, one is not moved or overcome even by great sorrow like cold and heat, etc. By this, the definition of yoga should also be understood by its fruit of removal of the undesired. [22]
tam, etc. - That particular state which is of this nature should be known as yoga, the severance from union with pain. By the word "pain" is also meant pleasure mixed with pain derived from sense objects. That particular state in which there is severance even from the mere contact with the union of pain, one should know as denoted by the word yoga. Yoga is the union of the individual soul with the supreme Self. Or, severance from union with pain itself is called yoga by contrary implication, like the word "coward" for a hero. But the word yoga applied to action is only figurative, as it is a means to that. This is the idea.
Since yoga has such great fruit, therefore it alone should be practiced with effort - thus he says with one and a half verses beginning with tam. That yoga should be practiced with determination produced by the instruction of scripture and teachers, with a mind free from depression. Depression is slackness of effort due to considering it painful. [23]
madhusūdanaḥ: Having thus spoken of samādhi in general, he begins to elaborate on nirodha-samādhi (the samādhi of restraint) in detail with yatra, etc. Where, in which particular transformation produced by proficiency in the practice of yoga, the mind becomes restrained - abandoning one-pointedness in the form of a stream of modifications focused on one object, becoming pacified like a fire without fuel, it is transformed into the form of restraint of all modifications through lack of activity. And where, in which transformation, seeing the Self - the inner consciousness identical with the supreme Self, a mass of existence-consciousness-bliss, infinite, non-dual - by the self - by the inner organ consisting of pure sattva unobscured by rajas and tamas, realizing it directly through the valid means of knowledge that is Vedānta, one is satisfied in the Self alone - the mass of supreme bliss - not in the aggregate of body and senses, nor in what is enjoyed by them. Or, since there is no cause for dissatisfaction when the supreme Self is seen, one is indeed satisfied. That transformation of the inner organ in the form of restraint of all mental modifications should be known as yoga - this is connected with the later part. But the explanation "at which time" is incorrect due to the word tat not being connected. [20]
He states the reason for satisfaction in the Self alone with sukham, etc. Where, in which particular state, the yogi knows the endless, supreme, unsurpassed happiness that is the nature of Brahman, beyond the senses - not manifested by the connection of senses and objects, grasped by the intellect - grasped only by the intellect flowing as pure sattva free from the impurities of rajas and tamas. And wherein established, this wise one truly does not deviate from the nature of the Self. The connection with "Let that be known as yoga" in the later part is the same.
Here, ātyantikam states the nature of the bliss of Brahman. Atīndriyam excludes sensory pleasure, as that depends on the connection of senses and objects. Buddhi-grāhyam excludes deep sleep happiness, as the intellect is dissolved in deep sleep. In samādhi it exists though without modifications. As stated by Gauḍapāda: "It dissolves in deep sleep, but when restrained it does not dissolve." And so it is heard:
"The happiness that arises for the mind
Whose impurities are washed away by samādhi,
When fixed in the Self, cannot then
Be described in words, but is grasped by the inner organ."
The meaning is that with the antaḥkaraṇa (inner organ) all vṛttis (mental modifications) are suppressed. However, the Gauḍa teachers prohibit the enjoyment of happiness through vṛtti there: "One should not enjoy happiness there, but should remain detached through wisdom." The wisdom in the form of savikalpa (with thought) vṛtti, thinking "I am experiencing great happiness in samādhi," is the enjoyment of happiness. The yogi should not do this, as it is opposed to samādhi due to being a form of vyutthāna (emergence). Therefore, one should abandon attachment to such wisdom and suppress it. However, they affirm the experience of innate happiness with a nirvṛttika (without modifications) citta (mind). This will be clearly explained later as "the supreme happiness that is self-abiding, peaceful, and describable as nirvāṇa." ||21||
He explains what was said in "where this one, established, does not move from reality" with "having attained which." Having attained that special state of nirvṛttika mind which manifests unsurpassed self-happiness, through the maturation of continuous practice, he does not consider any other attainment greater than that. As it is remembered: "The duty is done, what was to be attained is attained, and nothing higher than self-attainment exists." Thus, having said there is no deviation from samādhi due to the desire for sense enjoyment, he says there is also no deviation for the sake of avoiding disturbances like cold, wind, mosquitoes, etc.: The yogi established in that special state of nirvṛttika mind full of supreme self-happiness is not shaken even by great suffering caused by a heavy weapon-strike, etc., let alone by minor troubles. ||22||
The special state of mind which was described with many qualifications starting from "where one ceases," which is nirvṛttika and manifests supreme bliss, that citta-vṛtti-nirodha (cessation of mental modifications) should be known as yoga, which is called the separation from all suffering consisting of mental modifications, being opposed to it. And due to conformity with the word "yoga," one should understand some connection, this is the meaning. Thus the revered Patañjali stated in his sūtra: "Yoga is the cessation of mental modifications" [YS 1.2]. What was previously said, "Yoga becomes the destroyer of suffering" [BG 6.17], is summarized here.
To prescribe determination and non-dejection as means for such yoga, he says "That with determination." That yoga with the aforementioned results should be practiced with determination, with the conviction that the meaning which is the purport of scripture and the words of teachers is indeed true. With a mind free from dejection, thinking "Even after so much time yoga has not been accomplished, what could be more difficult than this?" - that is, with a mind endowed with patience thinking "It will be accomplished in this life or another, what is the hurry?" This is what the Gauḍapāda teachers declared:
"Just as the ocean could be emptied drop by drop with a blade of kuśa grass, so the mind could be controlled without weariness."
Utseka means utsecana, that is, the act of drawing out water with the determination to dry up. Here, those knowledgeable in tradition tell a story. It is said that the ocean, with the force of its waves, carried away the eggs of a certain bird that were on the shore. That bird, determined to dry up the ocean, began to throw up one drop of water at a time with the tip of its beak. Even when restrained by many birds of its flock, it did not stop. By chance, Nārada came there and tried to dissuade it, but it vowed to dry up the ocean by some means or other, either in this life or in another. Then, with divine favor, the compassionate Nārada sent Garuḍa to help it, saying, "The ocean has insulted you by harming your relative." Then, as the ocean began to dry up from the wind of Garuḍa's wings, it became frightened and returned those eggs to the bird. Thus, the Lord favors a yogin who, without weariness, engages in the supreme dharma of mental restraint. The idea is that, like the bird, his desire is fulfilled.
Viśvanātha: In "nātyaśnatas tu yogo'sti" and so on, the word yoga means samādhi (with the English translation of samādhi in parentheses). This is of two types: saṃprajñāta (with the English translation of saṃprajñāta in parentheses) and asaṃprajñāta (with the English translation of asaṃprajñāta in parentheses). Saṃprajñāta is of many kinds due to the distinctions of savitarka (with the English translation of savitarka in parentheses) and savicāra (with the English translation of savicāra in parentheses). In response to the question of what kind of yoga is asaṃprajñāta samādhi, he speaks with three and a half verses beginning with "yatra." Where in that samādhi the mind ceases and does not touch even a trace of any object. The reason for this is that it is restrained. Thus, the Pātañjala sūtra states: "Yoga is the cessation of the fluctuations of the mind" [YS 1.2]. The words beginning with "yatra" are to be construed with the fourth line, "one should know that to be called yoga." Seeing the self with the self, that is, with the inner organ in the form of the Supreme Self, one is satisfied in that. One attains the happiness therein, which is known as ultimate happiness. It is beyond the senses, free from contact with sense objects. Therefore, established there, one truly does not move from the nature of the self. Hence, having gained that attainment, one does not consider any other gain to be greater than that. That which is called yoga, which has attained the designation of yoga, is that in which there is separation from pain even by the slightest contact. Although it may not be achieved quickly, there is the determination that "this yoga of mine will certainly be accomplished." With a mind free from despondency, thinking "even after this much time, yoga has not been accomplished; what further difficulty is there?" – without such regret or dejection. With a mind endowed with patience, thinking "let it be accomplished in this life or in another; what need is there for haste?" This is what Gauḍapāda declared:
"Just as the ocean can be dried up drop by drop with the tip of kuśa grass,
So too can the mind be restrained without weariness."
Utseka means utsecana, that is, drawing out water with the determination to dry up. Here there is a story. It is said that the ocean, with the force of its waves, carried away the eggs of a certain bird that were on the shore. That bird, vowing to dry up the ocean, began to throw up one drop of water at a time with the tip of its beak. Even when logically restrained by many birds of its flock, it did not stop. By chance, Nārada came there and tried to dissuade it, but it vowed again before him to dry up the ocean, either in this life or in another. Then, with divine favor, the compassionate Nārada sent Garuḍa to help it, saying, "The ocean has insulted you by harming your relative." Then, as the ocean began to dry up from the wind of Garuḍa's wings, it became very frightened and gave those eggs to that bird.
Thus it should be determined that the Lord bestows his grace on the person who, with faith in the words of scripture, engages diligently and resolutely in yoga, jñāna or bhakti. ||20-23||
Baladeva: In "nātyaśnata" etc., he describes samādhi, denoted by the word yoga, in its essential nature and result through the next three and a half verses. The relative pronouns are to be connected with "taṁ vidyād yoga-saṁjñitam" in the following verse. Where the mind, restrained through the practice and cultivation of yoga, becomes free from other activities and attains peace - this is great happiness. Not seeing the body etc. in sense objects - thus yoga is shown through the restraint of mental modifications as its essential nature and the attainment of the desired goal as its result. Happiness means: In that samādhi, one experiences that well-known ultimate, eternal happiness. It is beyond the senses, devoid of connection with sense objects, grasped by the intellect in the form of the self. Therefore, established there, one truly does not deviate from the nature of the self. Having attained this yoga, one does not consider any other gain superior to it. One is not shaken even by the heaviest sorrow, like separation from a virtuous son. That samādhi called yoga is where there is dissolution of the connection with sorrow. ||20-23||
(6.24)
Abandoning without exception all desires born of saṅkalpa (intention),
Restraining completely with the mind alone the group of senses from all directions.
Śrīdhara: Moreover, saṅkalpa etc. Abandoning without exception, along with their impressions, all desires that are born from saṅkalpa and are opposed to yoga, and specially restraining with the mind alone, which sees the faults in sense objects, the group of senses that spread out in all directions. "Yoga should be practiced" is to be connected with the previous verse. ||24||
Madhusūdana: Moreover, having done what should yoga be practiced? Saṅkalpa is the superimposition of beauty even on impure sense objects by not seeing their impurity. From that saṅkalpa arise desires of the form "May I have this, may I have that." Abandoning without exception all those desires for sense objects born from the superimposition of beauty, which arise from the determination of impurity born of discrimination, due to the negation of the superimposition of beauty, in visible objects like garlands, sandal paste, women etc., and in invisible objects like Indra's world, the pārijāta tree, celestial nymphs etc., up to the world of Brahmā, like vomited food, along with their impressions; therefore, since sense activity is preceded by desire, when that ceases, restraining completely with the discriminating mind alone the group of sense organs like the eyes etc. from all sense objects, one should gradually withdraw - this is the connection. ||24||
Viśvanātha: He states the initial and final tasks for one engaged in the practice of such yoga in two verses beginning with saṅkalpa. "Abandoning desires" is the initial task. "One should not think of anything" is the final task. ||24-25||
Baladeva: This yoga should be practiced with determination, with the resolve that it will certainly succeed when effort is made in the beginning stage. Contemplating one's lack of yoga is despondency. The meaning is that it should be practiced with enthusiasm, like a bird that can dry up the ocean, with a mind free from that [despondency]. He states the primary duty of one beginning such yoga with "resolve". Having completely abandoned desires, the objects that are obstacles to yoga, whose origin is from resolve, along with their impressions. The rest is clear. With the mind seeing the faults of sense objects. ||24||
(6.25)
Gradually, gradually one should cease [mental activity] with the intellect held by firmness. Having made the mind abide in the Self, one should not think of anything whatsoever.
Śrīdhara: But if the mind should waver due to the impressions of past karma, then one should steady it through concentration, as stated in "gradually". Firmness means concentration. With the intellect controlled by that. Having made the mind abide in the Self, properly established, motionless in the Self alone, one should cease [mental activity]. And that [should be done] gradually, gradually, through the progression of practice. Not suddenly. He states the nature of cessation: "one should not think of anything whatsoever". The meaning is that when the mind is motionless, having become of the nature of supreme bliss shining forth by itself, one should desist even from meditation on the Self. ||25||
Madhusūdana: One should gradually, gradually cease [mental activity] through mastering the stages. Firmness means steadfastness, non-weariness. With the intellect grasped by that, which is of the nature of determination of what must be done, thinking "Yoga will certainly happen sometime, why hurry?" - with such [an intellect], one should gradually, gradually restrain the mind through the path instructed by the guru. By this, the previously mentioned non-despondency and determination are shown. And so says the śruti:
"The wise one should restrain speech and mind;
He should restrain that in the intelligent Self;
He should restrain that intelligent Self in the great Self;
He should restrain that in the peaceful Self." [Kaṭha Upaniṣad 1.3.13]
"Speech" means he should restrain worldly and Vedic speech in the active mind. For the śruti says: "One should not contemplate many words, for that is wearying to speech" [Bṛhadāraṇyaka Upaniṣad 4.4.21]. The meaning is that by restraining the function of speech, only the function of mind should remain. The restraint of sight etc. should also be understood at this stage. The long vowel in "manasī" is Vedic usage. That mind, which is the instrument that cooperates with the organs of action and knowledge and accomplishes various conceptualizations, he should restrain in the knowing Self, in the ego which is the limiting adjunct of knowerhood, according to the etymology "that by which one knows is knowledge". Abandoning the activities of the mind, he should leave only the ego remaining. And he should restrain that knowledge, the ego which is the limiting adjunct of knowerhood, in the great Self, the great principle which pervades all. For the ego is twofold - of particular form and of general form. The particular form of the individual ego thinks "I am the son of this person" etc. in a specific way. The general form of the collective ego thinks only "I am" in a general way. And that is called Hiraṇyagarbha, the great Self, etc. because it is the thread running through all. Distinct from those two egos, without limiting adjuncts, the peaceful Self, the inner one of the nature of pure consciousness - in that he should restrain the great Self, the collective intellect. Thus he should also restrain its cause, the Unmanifest. Then the pure Self, which is the referent of the word "you", without limiting adjuncts, becomes directly realized.
For in the pure Self of the nature of consciousness alone, the Unmanifest called Prakṛti, which is of the nature of insentient power, inexplicable, is the limiting adjunct. And that first becomes manifest holding the form of the general ego called the great principle. Then externally in the form of the particular ego. Then externally in the form of mind. Then externally in the form of the senses like speech, etc. This is stated by the śruti:
"The objects are indeed higher than the senses, and the mind is higher than the objects. But the intellect is higher than the mind, and the great Self is higher than the intellect. The Unmanifest is higher than the great, the Puruṣa is higher than the Unmanifest. There is nothing higher than the Puruṣa. That is the goal, that is the highest state." [Kaṭha Upaniṣad 1.3.10-11]
There, the restraint of speech, as in cows etc., is the first stage. Absence of mind, as in children and the simple-minded, is the second. Absence of ego, as in drowsiness, is the third. The principle called the Unmanifest, which is the material cause of the great principle, between the great principle and the peaceful Self, as in deep sleep, was mentioned by the śruti, yet the restraint of the great principle there was not prescribed, because of the possibility of dissolution into one's own nature as in deep sleep. And because that is accomplished spontaneously without human effort when karma is exhausted, and because it is not useful for the vision of reality. Having previously stated "Reality is seen by the foremost intellect, subtle, by those who see the subtle", for establishing subtlety, the restraint of samādhi is prescribed. And that is required for one desiring to see reality as a means of seeing, and for one who has seen reality, for the destruction of afflictions in the form of liberation while living.
If it is objected that the mind restrained in the peaceful Self, being without modifications like in deep sleep, cannot be the cause of seeing - no, because the innate seeing cannot be prevented. As it is said:
"The mind, which by nature always abides in the form of the Self and non-Self,
Should be made to obscure the vision of the non-Self by the form of the Self alone."
Just as a pot being produced is produced already filled with space, while filling with water, rice, etc. happens later through human effort in the produced pot; there, even when the water etc. are removed, the space cannot be removed; even when the opening is covered, the space inside remains - similarly the mind being produced is produced already filled with consciousness. But in the produced [mind], like molten copper poured into a mold, the form of pot, suffering, etc. happens due to the collection of dharma and adharma which are the causes of experience. There, even when the non-Self forms like pot, suffering, etc. are prevented through practicing cessation of thought, the objectless form of consciousness cannot be prevented. Therefore through the samādhi of restraint, with the mind made without modifications, remaining only as impressions, being extremely subtle, facing only the unconditioned conscious Self, without even a modification, the Self is experienced unobstructedly. This is stated by "Having made the mind abide in the Self, one should not think of anything whatsoever". Having made the mind, which has its conclusion in the unconditioned inner Self, devoid of all types of modifications, distinguished only by the innate form of the Self, through the discriminating intellect held by firmness, being established in asamprajñāta samādhi, one should not think of anything whatsoever, should not make any non-Self or Self the object of a modification. For in a modification of the form of the non-Self, there would only be emergence [from samādhi]. And in a modification of the form of the Self, there would be samprajñāta samādhi. Therefore for stability in asamprajñāta samādhi, one should not produce any mental modification whatsoever - this is the meaning. ||25||
Viśvanātha: See the commentary on verse 24.
Baladeva: He describes the final act: Having controlled the mind with the intellect held firmly by determination, making it established in the Self, meditating on the Self, one should remain in samādhi. One should not think of anything else other than the Self. This should be done gradually through practice, not forcefully. (25)
(6.26)
From wherever the fickle and unsteady mind wanders,
From there restraining it, one should bring it under control in the Self alone.
Śrīdhara: Even so, if due to the influence of rajas the mind wanders, then one should control it again through pratyāhāra (withdrawal of the senses), as stated in "From wherever" etc. The mind, which is naturally fickle and unsteady even when being restrained, wherever it goes out towards any object, withdrawing it from there, one should make it steady in the Self alone. (26)
Madhusūdana: Thus, while practicing nirodha samādhi (complete restraint of mental activities), from whichever cause among sound and other sense objects, or from attachment, aversion etc., the fickle mind prone to distraction wanders and becomes distracted, turning towards objects and producing any of the mental states contrary to samādhi such as valid cognition, error, imagination or memory; and similarly from whichever cause among sleep, indigestion, overeating, fatigue etc. which cause laya (dissolution), the unsteady mind prone to laya wanders and becomes dissolved, producing the mental state contrary to samādhi called sleep - from all those causes of distraction and dissolution, restraining this mind by making it free from all modifications, one should bring it under control in the Self alone, which is self-luminous and of the nature of supreme bliss, i.e. one should restrain it so that it is neither distracted nor dissolved. The word 'eva' (alone) prevents samādhi from having any object other than the Self.
This has been elaborated by the revered Gauḍapāda in five verses:
"By proper means one should restrain the mind distracted by desire and enjoyment. When it is inclined towards dissolution, one should awaken it, for dissolution is like desire.
Remembering all suffering, one should withdraw from desires and enjoyments. Remembering that all is unborn, one does not see anything that is born.
In dissolution, one should awaken the mind; when distracted, calm it again. One should know when it is tinged with impurities; when it has attained equilibrium, do not disturb it.
One should not relish pleasure there, but be detached through wisdom. When the mind does not dissolve or become distracted, make it one-pointed with effort.
When the mind is neither dissolved nor distracted again, motionless and without appearances, then it is the perfected Brahman."
By proper means, i.e. by the practice of dispassion to be described, one should restrain the mind distracted in desire and enjoyment, i.e. transformed by any mental state such as valid cognition, error, imagination or memory - one should restrain it in the Self alone. The dual 'desire and enjoyment' indicates the state of being contemplated and the state of being experienced. Similarly, one should restrain the mind even when it is pleasantly inclined towards dissolution, i.e. deep sleep, free from effort. If it is pleasant, why restrain it? To this he says - just as desire is opposed to samādhi by producing mental states related to sense objects like valid cognition etc., similarly dissolution is also opposed to samādhi by producing the mental state called sleep. For samādhi is the cessation of all mental states. Therefore, the mind should be restrained from dissolution caused by fatigue etc., just as from distraction caused by desire etc.
By what means should one restrain? It is said: Remembering that all duality is a manifestation of ignorance and is only suffering - "That which is infinite is happiness. In the finite there is no happiness." [Chāndogya Upaniṣad 7.23.1], "Now that which is finite is mortal" [Chāndogya Upaniṣad 7.23.1] and is suffering - thus reflecting on the meaning of scripture as taught by the guru, one should withdraw desires, i.e. objects in the state of being contemplated, and enjoyments, i.e. objects in the state of being experienced, from the mind. Or, one should withdraw the mind from desire and enjoyment. This is the means of cultivating dispassion at the time of remembering duality.
But forgetting duality is the supreme means, as he says: Remembering immediately after the instruction of scripture and teacher that Brahman which is unborn is all, and nothing else exists apart from it, one does not see anything born which is contrary to it. For what is superimposed does not exist in the substratum when known. The word 'tu' (but) indicates the distinction from the previous means.
Thus, when the mind being withdrawn from objects through cultivation of dispassion and vision of reality inclines towards dissolution due to habitual daily dissolution, then one should fully awaken it by restraining the causes of dissolution like sleep, indigestion, overeating and fatigue, through the effort of waking up. But if thus awakened, it becomes distracted in desire and enjoyment due to habitual daily waking, then one should calm it again through cultivation of dispassion and direct realization of reality. Practicing thus again and again, awakened from dissolution and withdrawn from objects, one should know through discrimination that the mind which has attained the intermediate state, becoming stupefied, is associated with impurities, i.e. defects like stupefaction due to powerful latent impressions of attachment, aversion etc.
Then, realizing "This is not absorbed", one should restrain the mind from impurities, just as from dissolution and distraction. Then, when dissolution, distraction and impurities have been overcome, by elimination Brahman is attained by the mind in equilibrium. And that mind which has attained equilibrium should not be disturbed by mistaking it for impurity or dissolution, i.e. should not be turned towards objects. Rather, discriminating it from dissolution and impurity through the intellect held firmly by determination, one should with great effort establish it in that very state of equilibrium. There in samādhi, even though it manifests supreme bliss, one should not relish pleasure. One should not produce the mental state of experiencing pleasure thinking "I have been happy for this long", as it would lead to the breaking of samādhi, as explained earlier. Through wisdom, realizing that even the bliss experienced is falsely superimposed by ignorance, one should become detached, free from desire for all pleasures.
Or he should abandon association with happiness in the form of mental modifications with alternatives through wisdom. But he should not fail to experience the happiness of his true nature even with a mind free from modifications, as it is impossible to prevent that which is naturally obtained. Thus, having withdrawn from everything, he should, through effort, make the mind steady and motionless. When it moves outwards due to its natural restlessness, inclined towards objects, he should carefully unify it through effort, leading it to oneness with the unchanging Brahman through the effort of restraint.
What is the state of mind that has attained equilibrium? It is said that when it neither dissolves nor becomes rigid due to the equilibrium of tamas, with the word "dissolution" also indicating rigidity. Nor is it distracted again, not experiencing modifications in the form of sound, etc. Nor does it relish happiness, with the word "distraction" also indicating the relishing of happiness due to the equilibrium of rajas. The previous distinction was made for the sake of separate efforts. Thus, free from dissolution and impurity, distraction and relishing of happiness, without movement like a flame in a windless place, without that inclination towards dissolution, not appearing in any form of an object - this is what is meant. The inclusion of both impurity and relishing of happiness has already been stated. When the mind becomes free from these four faults, then that mind becomes Brahman, attains equilibrium, becomes one with Brahman - this is the meaning.
Such yoga is taught by the śruti:
"When the five senses of knowledge along with the mind come to rest,
And the intellect does not move, they call that the highest state.
They consider that steady restraint of the senses to be yoga.
Then one becomes vigilant, for yoga is origin and dissolution." [Ka.U. 2.3.11-2]
And based on this is the sūtra: "Yoga is the restraint of the modifications of the mind" [Yo.Sū. 1.2]. Therefore, it is proper to say "Having restrained it from here and there, one should bring it under control in the Self in this way." ||26||
Viśvanātha: If due to the arising of previous faults, the mind becomes restless, touched by rajas, then one should practice yoga again, thus he says "from wherever." ||26||
Baladeva: If at any time the mind wanders due to subtle previous faults, then one should withdraw it, thus he says "from where." Whichever object the mind goes out towards, restraining it from there, withdrawing it, one should bring it under control in the Self alone through contemplation of its unsurpassed blissfulness. ||26||
(6.27)
Supreme bliss indeed comes to this yogī
Whose mind is peaceful, whose rajas is calmed,
Who has become Brahman, free from impurity.
Śrīdhara: Thus, repeatedly controlling the mind through withdrawal etc., when rajas is destroyed, one attains the bliss of yoga, as he says in "praśānta." One whose rajas is thus calmed as described, and whose mind is therefore peaceful - to this yogī who has become Brahman, free from impurity, supreme bliss, the bliss of samādhi, comes of its own accord. ||27||
Madhusūdana: Thus, through the power of practicing yoga, the yogī's mind becomes peaceful in the Self. Then "praśānta" - one whose mind is supremely peaceful, restrained in the absence of modifications, with only latent impressions remaining, whose mind is peaceful, devoid of thought due to the absence of modifications. The two qualifying phrases indicating the cause of thoughtlessness are "whose rajas is calmed" and "free from impurity." One whose agitating rajas is calmed, free from distraction. Similarly, one who is free from impurity, whose tamas causing dissolution is absent, free from dissolution. By "whose rajas is calmed" tamas is also implied, or "free from impurity" means free from dharma and adharma which are the causes of saṁsāra. "Who has become Brahman" means one who has attained equality with Brahman through the conviction that all is Brahman alone, a jīvanmukta. Śrīdhara says "in the manner described." Supreme, unsurpassed bliss comes, approaches. The word "hi" indicates the well-known manifestation of the bliss of one's true nature in deep sleep in the absence of the mind and its modifications. And thus it has been previously explained in "that which is ultimate bliss." ||27||
viśvanāthaḥ: Then, as before, he would experience the bliss of samādhi. He says this with praśānta. The bliss approaches, i.e. reaches, the yogi who is the agent. ||27||
baladevaḥ: For one who strives in this way, there would be the bliss of samādhi as before. He says this with praśānta. One whose mind is peaceful (praśānta) and steady in the self. Therefore, free from impurities (akalmaṣa), with subtle past faults burned away. Therefore, with rajas pacified. Brahma-bhūta means one whose true nature as the self with eight qualities has been directly realized and manifested in its distinct form. The supreme great bliss in the form of self-realization approaches the yogi of its own accord. ||27||
(6.28)
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ |
sukhena brahma-saṁsparśam atyantaṁ sukham aśnute ||28||
śrīdharaḥ: Then he becomes fulfilled. He says this with yuñjan. In this way, always yoking the self, i.e. controlling the mind. Especially in every way. One whose impurities have departed. The yogi easily, without effort, attains the touch of Brahman which removes ignorance, i.e. direct realization. That itself is the ultimate bliss he experiences. The meaning is that he becomes liberated while living. ||28||
madhusūdanaḥ: He clarifies the bliss of the yogi that was mentioned with yuñjan. The yogi who is always yoking, i.e. concentrating, the self, which is the mind, in this way according to the sequence described beginning with "controlling the group of senses with the mind alone", who is eternally connected with yoga, whose impurities have departed, i.e. who is free from faults, devoid of dharma and adharma which are the causes of saṁsāra, easily, i.e. without effort, due to dedication to the Lord, with the cessation of all obstacles, experiences brahma-saṁsparśa, which means the touch or identity with Brahman together with correct non-contact with objects, i.e. the nature of Brahman which is not in contact with objects. He attains, i.e. pervades, ultimate, i.e. beyond all limitations, unsurpassed bliss or joy. With a mind free from all fluctuations, he experiences that which is distinct from dissolution and distraction, since in distraction there is the existence of mental modifications, and in dissolution even the mind does not exist in its essential nature. The meaning is that the experience of bliss with the subtle mind devoid of all modifications occurs only in samādhi.
Here, "without effort" indicates the removal of obstacles. These obstacles are shown in the Yoga Sūtra: "Disease, dullness, doubt, carelessness, laziness, non-abstention, wrong understanding, failure to attain stages, and instability - these distractions of the mind are the obstacles." [YS 1.30] They distract the mind, i.e. remove it from yoga, so they are distractions of the mind, obstacles to yoga. Doubt and wrong understanding, being in the form of mental modifications, are direct opposites to the restraint of mental modifications. The other seven, like disease, are opposites to that because they accompany mental modifications. Disease is a disorder caused by imbalance of bodily elements, like fever. Dullness is inability to act, meaning inability to perform postures etc. even when instructed by a teacher. Doubt is knowledge touching both alternatives - whether yoga should be practiced or not. Though included under wrong understanding as not being established in its true nature, it is mentioned separately from wrong understanding here due to the desire to express the particular distinction of touching both alternatives versus touching only one alternative. Carelessness is the habit of not practicing the means of samādhi despite having the ability to practice them, i.e. indifference towards the practices of yoga due to engagement with other objects. Laziness is heaviness of body and mind due to excess phlegm and tamas, even when indifference has been overcome. Though not well-known as a disease, it opposes engaging in yoga. Non-abstention is the mind's exclusive longing for a particular object. Wrong understanding is the notion that what is not a means of yoga is a means, or that what is a means is not a means. Failure to attain stages is not attaining the stage of samādhi, one-pointedness. It means being in the distracted, dull or restless states. Instability is the mind's lack of steadiness in the stage of samādhi even when attained, due to slackening of effort. These nine distractions of the mind are called impurities of yoga, obstacles to yoga, and impediments to yoga.
"Pain, dejection, unsteadiness of body, irregularity of inhalation and exhalation accompany the distractions." [YS 1.31] Pain is a rajasic transformation of the mind characterized by affliction. It can be physical or mental, caused by disease or by desire etc. Being caused by planetary influences etc., it opposes samādhi by causing aversion. Dejection is a tamasic transformation of the mind, a synonym for agitation, a state of rigidity produced by experiencing intense pain due to thwarted desires etc. Being a state of contraction, it opposes samādhi like dissolution. Unsteadiness of body is trembling of the limbs, which opposes steadiness of posture. Inhalation is the entry of external air by the life-force, which opposes the exhalation aspect of samādhi. Exhalation is the expulsion of internal air by the life-force, which opposes the inhalation aspect of samādhi. These do not occur for one whose mind is concentrated, but only for one whose mind is distracted, so they accompany the distractions and are obstacles. These should be restrained by practice and dispassion. Or by dedication to the Lord. Having stated an alternative view with "For those with intense urgency, [samādhi] is near" [YS 1.21] and "Or by dedication to the Lord" [YS 1.23], he defines the Lord to be dedicated to: "The Lord is a special person untouched by afflictions, actions, their fruits and their impressions." [YS 1.24] In him is the unsurpassed seed of omniscience. "He is the teacher even of the ancients, being unconditioned by time." [YS 1.25-26] Having established this with three aphorisms, he described dedication to him with two: "His indicator is the praṇava (Oṁ). Its repetition and contemplation on its meaning [is the practice]." [YS 1.27-28] "From that comes the attainment of inner consciousness and the absence of obstacles." [YS 1.29] From that dedication to the Lord in the form of repeating the praṇava and meditating on its meaning comes the attainment, i.e. direct realization, of the inner consciousness, the puruṣa, through discriminating it from prakṛti. And the absence of the obstacles mentioned also occurs. That is the meaning.
For the purpose of firmly establishing practice to remove obstacles through practice and detachment, he states: "For the prevention of those [obstacles], practice of a single principle [should be done]" [Yoga Sūtra 1.32]. For the prevention of those obstacles, practice should be done by repeatedly focusing the mind on any single chosen principle. Thus: "Through cultivation of friendliness, compassion, joy and equanimity towards [those in] happiness, misery, virtue and vice [respectively], the mind becomes purified" [Yoga Sūtra 1.33]. Friendliness means goodwill, compassion means mercy, joy means delight, and equanimity means indifference. The words "happiness" etc. refer to those possessing those qualities. One should cultivate friendliness towards all beings experiencing happiness, thinking "How wonderful that my friends are happy", not jealousy. Towards those who are suffering, one should cultivate only compassion, thinking "How can their suffering be removed?", not indifference or joy. Towards the virtuous, one should feel joy by approving of their virtue, not hatred or indifference. Towards the non-virtuous, one should cultivate only equanimity, not approval or hatred. For one who cultivates in this way, pure dharma arises. Then the mind, freed from impurities like attachment and aversion, becomes clear and fit for one-pointedness. The fourfold cultivation of friendliness etc. is indicative of other virtues like fearlessness, purity of being, humility, unpretentiousness, etc., as all these take the form of auspicious impressions and remove impure impressions. The two great enemies, attachment and aversion, which obstruct all human goals, should be abandoned with great effort - this is the meaning of this aphorism.
Similarly, other means like prāṇāyāma etc. are shown for purifying the mind. This purification of mind, for one in whom it has arisen by the grace of the Lord, is referred to by the words "easily" etc. Otherwise, there would be no possibility of calming the mind. [28]
Viśvanātha: Thus he becomes fulfilled, as stated in "practicing" etc. He easily attains, meaning he becomes liberated while living. [28]
Baladeva: Thus after realizing one's own self, realization of the Supreme Self is also attained, as stated in "practicing" etc. Practicing yoga in this way as described, the yogi whose impurities are destroyed and all faults burnt away, easily and effortlessly attains contact with Brahman, experience of the Supreme Self, which is unlimited and boundless bliss. [28]
(6.29)
The self-controlled yogi, seeing equally everywhere, sees the Self abiding in all beings and all beings in the Self. [29]
Śrīdhara: He shows the realization of Brahman in "abiding in all beings" etc. With the mind composed through practiced yoga, seeing Brahman equally everywhere, he sees his own Self, free of the limitations of body etc. created by ignorance, abiding in all beings from Brahmā down to immobile things. And he sees all those [beings] non-differently in the Self. [29]
Madhusūdana: Thus, when the referents of "you" and "that" are directly realized through nirodha samādhi as pure, a mental modification in the form of non-dual direct perception arises from Vedānta statements like "You are That", which is called knowledge of Brahman. Then through the complete cessation of ignorance and its effects, one fully enjoys the bliss of Brahman. This is explained in three verses. First, he describes the manifestation of the referent of "you" in "in all beings" etc.
He directly perceives the one all-pervading Self, the inner consciousness, the witness, which is the supreme reality, a mass of bliss, as abiding as the experiencer in all beings, mobile and immobile bodies, discriminating it from the witnessed objects which are unreal, inert, limited and of the nature of suffering. And he perceives all beings, the witnessed objects, as superimposed on that Self, the witness, through an illusory relation as objects of experience, since no other relation between witness and witnessed is possible, as false, limited, inert and of the nature of suffering, discriminating them from the witness.
Who [perceives thus]? One whose mind is united with yoga, meaning one whose inner instrument has attained clarity through yoga in the form of steadiness in non-conceptual [samādhi]. As stated earlier: "In the clarity of non-conceptual [samādhi], inner serenity arises" [Yoga Sūtra 1.47]. "There, wisdom is truth-bearing" [Yoga Sūtra 1.48]. "It has a different object than knowledge from scripture or inference, because it refers to particulars" [Yoga Sūtra 1.49]. Thus, through yogic direct perception called truth-bearing, which grasps real particular objects inaccessible to words and inference, one simultaneously sees subtle, hidden and distant objects equally. So one who sees equally everywhere, having the mind united with yoga, directly perceives the Self and non-Self as they truly are.
Alternatively, "one whose mind is united with yoga" or "one who sees equally everywhere" refers to the yogi and the one of equal vision as those qualified to perceive the Self. Just as restraint of mental modifications leads to realization of the witness, so does discrimination of the conscious from the inert by pervading everything. Yoga is not necessarily required. Hence Vasiṣṭha says:
"There are two methods for destroying the mind, O Rāghava - yoga and knowledge. Yoga is restraint of mental modifications, while knowledge is correct discernment. For some, yoga is difficult; for others, ascertainment of truth. Therefore the supreme Lord Śiva taught these two methods."
"Destruction of the mind" means not seeing it as separate from the witness by separating that mind which is the limiting adjunct from the witness. There are two means for this: One is asamprajñāta samādhi. In samprajñāta samādhi, the pure mind taking the form of the Self alone is experienced along with the witness, while in [asamprajñāta] with all modifications restrained, it is not experienced due to being quiescent. The second is discrimination that the witnessed superimposed on the witness is unreal and does not exist at all, while only the witness is absolutely real. Followers of Hiraṇyagarbha etc. who hold the manifest world to be ultimately real adopted the first means, since for them restraint is the only possible means for seeing the witness by not seeing the mind which is ultimately real. But the followers of Vedānta adopting the view of the venerable Śaṅkara, who hold the manifest world to be unreal, adopted only the second means. For them, when knowledge of the substratum is firm, non-perception of the mind superimposed on it, which is sublated, and its objects, happens effortlessly. Hence the venerable [Śaṅkara] nowhere taught the need for yoga for knowers of Brahman. Hence Vedāntic paramahaṁsas engage only in inquiry into Vedānta statements under a teacher for realizing Brahman, not in yoga. Since inquiry itself removes mental defects, making [yoga] otherwise established. Enough elaboration. [29]
Viśvanātha: He shows the realization of Brahman for one liberated while living in "the Self abiding in all beings" etc. The Supreme Self's being the inner controller of all beings, and in the Self means all beings having the Supreme Self as their substratum. He directly perceives [this]. "Mind united with yoga" means inner instrument taking the form of Brahman. "Seeing equally" means seeing only Brahman everywhere. [29]
Baladeva: Thus, the yogi who has attained samādhi and directly perceives the self and the Supreme Self experiences the all-pervasiveness of the Supreme Self, the dependence of all other selves like Brahmā on Him, and His imperceptibility, as stated in "sarva" etc. The yogi whose mind is united with yoga and who has attained perfect samādhi sees that Self, the Supreme Hari, as the soul due to His pervasiveness and motherhood, according to the smṛti. And as explained in "yo mām", he sees the Supreme Self present in all beings as the inner controller of all souls. He sees all beings in that Self who is their substratum, and sees Him as the refuge of all souls. He says "sarvatra" etc. He sees the Supreme Self equally in all souls created high and low according to their respective karmas, without partiality. ||29||
(6.30)
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati ||
Śrīdhara: The main cause of such self-knowledge and worship of Me as the Self of all beings is stated in "yo mām" etc. He who sees Me, the Supreme Lord, in all beings, and sees all creatures in Me - for him I do not disappear, I do not become invisible. And he does not disappear from Me. The meaning is that I become visible and look upon him with a merciful gaze and bless him. ||30||
Madhusūdana: Having thus described the pure meaning of "thou", he now describes the pure meaning of "that" in "yo mām" etc. The yogi who sees Me, the Lord, the referent of "that", associated with māyā as the cause of the entire universe, threaded through the universe as existence and consciousness when discriminated from limiting adjuncts, free from all limiting adjuncts, the supreme reality, a mass of bliss, infinite - who directly realizes Me through yogic perception. And who likewise sees the entire universe as falsely superimposed on Me by māyā, as non-different from Me - for such a discerning seer, I, the referent of "that", the Lord, do not disappear. I do not become an object of indirect knowledge as some Lord different from him, but become an object of direct yogic knowledge. Although the referent of "that" becomes an object of direct knowledge from the sentence only through non-difference from the referent of "thou", still the referent of "that" alone can also become an object of direct yogic knowledge. Thus directly realizing Me through yogic perception, he too does not disappear from Me, does not become indirect. For that wise one is my very Self, and being extremely dear, he is always an object of My direct knowledge. As stated: "In whatever way people surrender to Me, I reciprocate accordingly" [Gītā 4.11]. This is also seen in the Lord's statement to Yudhiṣṭhira about Bhīṣma's meditation on his deathbed. But the ignorant person does not see even his own self which is the Lord. Therefore, though the Lord sees him, He does not see him, as stated in the śruti: "The ignorant one does not know Him, though He is within" [Bṛ.Ā.U. 1.4.15]. But the wise one is always near and a recipient of the Lord's grace - this is the meaning. ||30||
Viśvanātha: He states the result for one who has direct experience thus in "yo mām" etc. For him, I, Brahman, do not disappear, do not become imperceptible. And when I am thus eternally perceptible, that yogi, My devotee, does not disappear, never falls away. ||30||
Baladeva: Explaining this further, he states the result for one who sees thus in "yo mām" etc. For such a yogi, I, the Supreme Self, do not disappear, do not become invisible. And that yogi does not disappear from Me, does not become invisible. The meaning is that we both always directly perceive each other. ||30||
(6.31)
sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ |
sarvathā vartamāno'pi sa yogī mayi vartate ||
Śrīdhara: He is not bound by injunctions, as stated in "sarva-bhūta-sthitam" etc. The yogi, the jñānī, who worships Me present in all beings, resorting to non-difference, even though acting in all ways including renouncing actions, abides in Me alone. He is not fallen - this is the meaning. ||31||
Madhusūdana: Having thus described the pure referents of "thou" and "that", he now describes the meaning of the sentence "That thou art" in "sarva-bhūtam" etc. He who worships Me, the Lord, the implied meaning of "that", present in all beings as their substratum, the pure existence pervading all, realizing non-difference with his own self, the implied meaning of "thou", ascertaining the removal of limiting adjuncts as in "the space in a pot is the great space" - who directly realizes through the knowledge arising from the Vedānta sentence "I am Brahman" - he becomes liberated while living, with the cessation of ignorance and its effects, and has accomplished all. As long as he still sees the body etc. due to the continuance of the sublated, due to the strength of prārabdha karma, he may act in all ways - either by renouncing all actions like Yājñavalkya, or by performing enjoined actions like Janaka, or even by prohibited actions like Dattātreya. However he acts, that yogi, that wise one knowing "I am Brahman", abides in Me, the Supreme Self, in non-difference. There is no doubt of any obstruction to his liberation, as stated in the śruti: "The gods cannot prevail against him becoming that, for he becomes their Self" [Bṛ.Ā.U. 1.4.10]. Even the gods with their great power cannot prevent his becoming that, what to speak of others who are insignificant - this is the meaning. Since desire and aversion which could prompt prohibited actions are impossible for a knower of Brahman, prohibited actions are impossible. But accepting it hypothetically, this is stated to glorify knowledge: "even though acting in all ways", just as it is said "Even killing these people, he neither kills nor is bound" [Gītā 18.17]. ||31||
Viśvanātha: Thus, even before direct realization of Me, the yogi who worships with the vision of the Supreme Self everywhere is not bound by injunctions, as stated in "sarva" etc. He who worships, engaging in hearing, remembering etc., realizing the oneness that the Supreme Self alone exists as the cause of all, he abides in Me, not in saṁsāra, even though acting in all ways, performing or not performing actions prescribed by scripture. ||31||
Baladeva: With the intention that such a yogi experiencing My inconceivable nature and powers becomes extremely dear, he says "sarva" etc. I, four-armed, the color of the atasī flower, holding the discus etc., dwell separately in the hearts of all souls in the measure of a span. He who worships Me, meditates on Me, realizing the oneness, the non-difference of My many forms in them - that yogi, even though acting in all ways, performing or not performing his prescribed duties in the waking state, abides in Me. By the glory of experiencing My quality of possessing inconceivable powers, with the faults of desire etc. burnt away, he attains liberation characterized by proximity to Me, not saṁsāra - this is the meaning. The śruti also speaks of Hari's inconceivable powers: "Though one, He appears in many forms". And the smṛti: "The supreme Viṣṇu alone pervades all, without doubt. By His lordly power, His one form is seen as many, like the sun." ||31||
(6.32)
ātmaupamyena sarvatra samaṁ paśyati yo'rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ||
śrīdharaḥ: Thus, among the yogis who worship me, the one who has compassion for all beings is the best, as stated in "ātmaupamyena". By comparison with oneself, by similarity to oneself. Just as happiness is dear to me and suffering is unpleasant, so it is for others - seeing equality everywhere, he wishes happiness for everyone, not suffering for anyone. Such a yogi is considered the best by me - this is the meaning. ||32||
madhusūdanaḥ: Even when knowledge of truth arises, someone who does not experience the bliss of liberation while living due to the absence of destruction of the mind and exhaustion of impressions, and experiences visible suffering due to mental disturbance, is not the supreme yogi, though entitled to isolation after death. And until the existence of the body, due to the experience of visible suffering. But by simultaneous practice of knowledge of truth, destruction of mind, and exhaustion of impressions, what would happen at the time of emerging from samādhi (meditation) due to the force of prārabdha karma (begun karma), while experiencing the bliss of liberation while living, preceded by the cessation of visible suffering? This is addressed in "ātmaupamyena".
He who sees equality everywhere in all beings, in happiness or in suffering, by comparison with the self as an example, just as he does not cause what is undesirable for himself, so he does not cause what is undesirable for another, being free from hatred, that yogi, knower of Brahman, with mind pacified due to absence of impressions, is considered supreme, best, O Arjuna, compared to the previous one. Therefore, great effort should be made for the simultaneous practice of knowledge of truth, destruction of mind, and exhaustion of impressions - this is the meaning.
In this context, all this duality being imagined by māyā (illusion) in the non-dual, conscious, blissful self, is indeed false. The self alone is the highest truth, non-dual existence-consciousness-bliss - "I am" - this knowledge is knowledge of truth. The inner organ, transforming in the form of a continuous flow of modifications like the continuous flame of a lamp, being of the nature of reflection, is called mind. Its destruction means abandoning the transformation in the form of modifications and transforming in the form of restriction, restricting all modifications. The specific impression in the mind which is the cause of a particular modification like anger arising suddenly without consideration of before and after is called vāsanā (impression), being impressed in the mind by previous practice. Its exhaustion means non-arising of anger etc. even in the presence of external stimuli, when the impression of mental tranquility produced by discrimination becomes firm. There, when knowledge of truth arises, the mind perishes like fire without fuel, due to non-arising of mental modifications in the false world, like in a hare's horn, and due to the self being seen, there is no need for further modification. And when the mind is destroyed, the impression is exhausted due to non-perception of external stimuli which awaken impressions. When the impression is exhausted, the mind is destroyed due to non-arising of modifications like anger etc. due to absence of cause. And when the mind is destroyed, knowledge of truth arises through the wealth of tranquility, self-control, etc. Thus when knowledge of truth arises, impressions in the form of attachment, aversion, etc. are exhausted. And when impressions are exhausted, knowledge of truth arises due to absence of obstruction. Thus mutual causality should be understood.
Therefore Lord Vasiṣṭha says:
"Knowledge of truth, destruction of mind, and exhaustion of impressions,
Having mutual causality, are indeed difficult to accomplish.
Therefore, O Rāghava, with effort, with human endeavor, with discrimination,
Abandoning desire for enjoyment from afar, take refuge in these three."
Human endeavor is determination in the form of enthusiasm that "I will definitely accomplish this by some means". Discrimination means ascertainment through analysis. The means for knowledge of truth is hearing etc., for destruction of mind is yoga, for exhaustion of impressions is producing contrary impressions. With such discriminative human effort, desire for enjoyment, even slight, should be abandoned from afar, as it is said "like black ointment with ghee" - as it is the cause of increase of impressions.
There are two types of qualified seekers of knowledge - one who has practiced meditation and one who has not. Among them, one who has practiced meditation up to direct realization of the object of meditation and then engaged in knowledge of truth, for him liberation while living is automatically accomplished after knowledge, due to firm destruction of mind and exhaustion of impressions. But the current seeker, generally without practicing meditation, engages suddenly in knowledge out of mere eagerness. And without yoga, accomplishing temporary destruction of mind and exhaustion of impressions merely through discrimination of consciousness and inert matter, he accomplishes hearing, reflection, and meditation through the wealth of tranquility, self-control, etc. And by these firmly practiced, knowledge of truth which severs all bonds arises. The knot of ignorance, being Brahman, the knot of the heart, doubts, actions, non-fulfillment of all desires, death, rebirth - various kinds of bondage cease through knowledge. And thus it is heard: "He who knows what is hidden in the cave, he indeed scatters the knot of ignorance here, O gentle one." "He who knows Brahman becomes Brahman indeed."
"The knot of the heart is broken, all doubts are cut asunder,
And his karma is exhausted, when That which is high and low is seen." [mu.u. 2.2.8]
satyaṁ jñānam anantaṁ brahma | yo veda nihitaṁ guhāyāṁ parame vyoman | so'śnute sarvān kāmān saha [tai.u. 1.1] tam eva viditvātimṛtyum eti [śve.u. 3.8]
yas tu vijñānavān bhavati sa-manaskaḥ sadā śuciḥ |
sa tu tat-padam āpnoti yasmād bhūyo na jāyate || [ka.u. 1.3.8]
ya evaṁ vedāhaṁ brahmāsmīti sa idaṁ sarvaṁ bhavati [bṛ.ā.u. 1.4.10] This result of removing non-universality should be cited. This videha-mukti (bodiless liberation) should be understood as simultaneous with the arising of knowledge, even while the body exists. Because when ignorance is destroyed, these bondages superimposed on Brahman by ignorance cannot arise again when removed. Therefore, due to the absence of cause for slackening, knowledge of reality persists for him. But the destruction of the mind and exhaustion of impressions do not cease suddenly like a lamp in a windy place, due to the absence of firm practice and being obstructed by prārabdha karma (karma that has begun to bear fruit) which gives experiences. Hence for the current knower of reality, there is no need for effort in the previously established knowledge of reality. But the destruction of the mind and exhaustion of impressions are to be accomplished through effort. Among these, the destruction of the mind has been previously explained through the description of asamprajñāta samādhi (seedless samadhi). Now the exhaustion of impressions is explained.
Regarding this, Vasishtha states the nature of impressions:
That grasping of an object which abandons consideration of before and after
Through firm conviction, is proclaimed to be vāsanā (impression).
And here, the attachment of living beings to their own regional customs, family traditions, natures, differences, and associated vulgar and refined speech, etc. is a general example. And that impression is of two types - impure and pure. The pure is divine wealth. Due to the strength of scriptural refinement, it is of one form as a means of knowledge of reality. But the impure is of three types - worldly impression, scriptural impression, and bodily impression. The worldly impression is the attachment to impossible things, thinking "I will act in such a way that no one criticizes me." Its impurity is due to being impossible to accomplish, as per the maxim "Who is capable of pleasing the world?", and not being useful for human goals. The scriptural impression is of three types - addiction to recitation, addiction to many scriptures, and addiction to rituals, which are well-known respectively in the cases of Bharadvaja, Durvasa and Nidagha. Its impurity is due to causing affliction, not being useful for human goals, being a cause of pride, and being a cause of rebirth. The bodily impression is also of three types - the delusion of selfhood, the delusion of attributing qualities, and the delusion of removing faults. Among these, the delusion of selfhood is well-known in Virochana, etc. and common to all people. The attribution of qualities is of two types - worldly and scriptural. Acquiring proper speech, etc. is worldly, while acquiring Ganga bathing, shalagrama stones, pilgrimages, etc. is scriptural. The removal of faults is also of two types - worldly and scriptural. Removing diseases, etc. through medicines prescribed by doctors is worldly, while removing impurities, etc. through Vedic bathing, sipping water, etc. is Vedic. And the impurity of this in all its forms is due to being unproven, impossible, not useful for human goals, and being a cause of rebirth. Thus these three - worldly, scriptural and bodily impressions - though appearing as worthy of acceptance to the undiscriminating, should be abandoned by the discriminating, as they oppose the arising of knowledge for the seeker and oppose establishment in knowledge for the knower.
Thus the external object impressions have been explained as threefold. The internal impression, which is the mental impression in the form of demonic qualities like desire, anger, hypocrisy, pride, etc., is said to be the root of all misfortune. Thus the fourfold external and internal impressions should be exhausted through pure impressions. As stated by Vasishtha:
First abandoning mental impressions, then object impressions,
O Rama, take up pure impressions like friendship, etc.
Here, by the term "object impressions" are meant the three previously mentioned - worldly, scriptural and Vedic impressions. By "mental impressions" are meant the demonic qualities like desire, anger, hypocrisy, pride, etc. Or, objects are sound, touch, form, taste and smell. The impression produced by their state of being experienced is the object impression. The impression produced by their state of being desired is the mental impression. In this view, the previously mentioned four are included in just these two. Because there is no possibility of impressions other than external and internal. Abandoning those impressions means producing opposing impressions like friendship, etc. And those friendship, etc. impressions have been stated in aphorisms by the revered Patanjali, briefly explained before, and are explained again now.
Indeed, the mind is defiled by attachment, aversion, merit and sin. Among these, "Attachment is that which dwells on pleasure" [Yoga Sutras 2.7]. Some particular thought modification that is rajasic dwells on pleasure experienced through delusion, thinking "May all kinds of pleasure be mine." And that is impossible to accomplish due to the absence of seen and unseen means. Therefore that attachment defiles the mind. But when one cultivates friendship towards happy beings, thinking "All these happy ones are mine", then for one who contemplates that their happiness is indeed one's own, attachment to it ceases. Just as even when one's own kingdom is lost, the kingdom of one's son, etc. is considered one's own kingdom. And when attachment ceases, the mind becomes clear like water after the rainy season has passed. Similarly, "Aversion is that which dwells on pain" [Yoga Sutras 2.8]. Some particular thought modification that is a transformation of rajas colored by tamas dwells on pain, thinking "May all such pain never be mine at any time." And that cannot be prevented when enemies, tigers, etc. exist. And all those causes of pain cannot be killed. Therefore that aversion always burns the heart. But when one cultivates compassion towards all others' suffering, thinking "May suffering not occur for all others just as for myself", then when enmity, etc. and aversion cease, the mind becomes clear. And it is remembered:
As one's own life is dear, so is that of all beings,
Through comparison with oneself, the virtuous show compassion to beings.
This is stated here also as "Through comparison with oneself everywhere", etc. Similarly, beings do not naturally practice virtue, but they do practice sin. They say:
People desire the fruit of virtue, but do not desire virtue,
They do not desire the fruit of sin, but practice sin with effort.
And those merit and sin, not being done and being done, generate regret afterwards. And that is described in scripture: "Did I not do good? Did I do evil?" If one should cultivate joy towards virtuous people, then possessing those impressions, one effortlessly engages in merit that is neither white nor black. As it is said: "Action that is neither white nor black is threefold for yogis; for others who are not yogis it is threefold - white is auspicious, black is inauspicious, white-black is auspicious-inauspicious." Similarly, cultivating indifference towards evil people, one possessing those impressions also turns away from sins.
Then in the absence of regret caused by not doing good and doing evil, the mind becomes clear. Thus for one cultivating friendliness towards the happy, not only does attachment cease, but also envy, jealousy, etc. cease. Envy is revealing faults in others' virtues. Jealousy is intolerance of others' virtues. When due to friendliness another's happiness is considered one's own, how can there be envy etc. towards others' virtues? Similarly for one cultivating compassion towards the suffering, when hatred causing harm to enemies etc. ceases, then pride arising from one's own happiness in contrast to others' suffering also ceases. In this way, the cessation of other faults should also be inferred from the Yoga-Vāsiṣṭha, Rāmāyaṇa, etc.
Thus knowledge of reality, destruction of the mind, and elimination of impressions - these three should be practiced. Among those, repeatedly remembering reality through any means is practice of knowledge of reality. As it is said:
"Contemplation of That, speaking of That, enlightening each other about That,
Being devoted solely to That - the wise know this as practice of Brahman.
At the very beginning of creation, the visible was not produced, it does not exist at all ever.
'This world and I' - they know this as the supreme practice of awareness."
Practice of yoga opposed to the appearance of the visible is practice of restraining the mind. As it is said:
"Those who strive through reasoning and scriptures
For the attainment of the utter non-existence of the knower and object of knowledge
Are also established here as practitioners."
The attainment is the steady conception of the falsity of knower and known. Utter non-existence is non-perception even of one's own nature - that is the purpose. Through reasoning means through yoga.
"By the knowledge of the impossibility of the visible,
For the diminishing of attachment, aversion, etc.,
That intense delight which arises is called practice of Brahman."
Thus practice of eliminating impressions in the form of diminishing attachment, aversion, etc. is stated. Therefore it is established that through practice of knowledge of reality, practice of destruction of the mind, and practice of elimination of impressions, one who has an equal vision towards happiness and suffering of self and others due to being free from attachment and aversion is considered the supreme yogi. But one who has an unequal vision, even though possessing knowledge of reality, is not the supreme yogi. ||32||
Viśvanātha: Moreover, it was said that in the stage of practice the yogi should be equal towards all. He explains the main equality in "By comparison with oneself." Seeing equally everywhere that just as happiness is dear to me and suffering is not dear, so it is for others also, one who desires only happiness for all and not suffering for anyone, that yogi is considered best by me. ||32||
Baladeva: He elaborates on what was previously said as "engaged in the welfare of all beings" in "By comparison with oneself." In the waking state, one who sees happiness and suffering as equal everywhere by comparison with oneself, by similarity with oneself. Just as for oneself, one desires only happiness for others, not suffering. That yogi with equal vision towards happiness and suffering of self and others, compassionate to all, is considered by me to be supreme, the best. But one with unequal vision, even though knowing reality, is not the supreme yogi - this is the meaning. ||32||
(6.33)
Arjuna said:
This yoga which has been taught by You through equanimity, O Madhusūdana,
I do not see its steady continuance, due to restlessness.
Śrīdhara: Thinking the yoga of the stated characteristics to be impossible, Arjuna said "This which." Through equanimity means through the mind's state of having only the form of the Self, free from dissolution and distraction. This yoga which has been taught by You. I do not see its steady, long-lasting continuance. Due to the restlessness of the mind. ||33||
Madhusūdana: Objecting to what was said, Arjuna said "This which." This supreme yoga characterized by equality everywhere, through equanimity, through equality, by removing attachment, aversion, etc. in the mind which are causes of unequal vision, which has been taught by You, the omniscient Lord. O Madhusūdana! Founder of all Vedic traditions! I do not see, I do not conceive of the existence, the steady, long-lasting continuance of this yoga taught by You characterized by restraint of all mental modifications. Why do you not conceive of it? To this he says "due to restlessness", of the mind is to be supplied. ||33||
Viśvanātha: Perceiving the difficulty of the equanimity with the characteristics stated by the Lord, he said "This which." I do not see the steady, permanent continuance of this yoga attained through equanimity. This yoga does not remain always, but only for three or four days - this is the meaning. Why? Due to restlessness. For it was said that one should see the happiness and suffering of all beings in the world as equal to one's own happiness and suffering - this is equanimity. Among those, there may be equanimity towards friends and neutral persons, but it cannot exist at all towards enemies, those who harm, those who hate, and those who criticize. For I am not able to see as entirely equal the happiness and suffering of myself, Yudhiṣṭhira, and Duryodhana. And if through discrimination one sees that the individual self, Supreme Self, life force, senses, body, and elements of oneself and one's enemies are indeed equal, due to the impossibility of restraining the very powerful and extremely fickle mind. On the contrary, one sees that discrimination is devoured by that mind attached to sense objects. ||33||
Baladeva: Objecting to what was said, Arjuna said "This which." This yoga which has been taught by You, the omniscient one, through equanimity, through equality of happiness and suffering of self and others, I do not see its steady, permanent continuance or establishment, but only for two or three days - this is the meaning. Why? Due to restlessness. This is the meaning - That equanimity may sometimes occur towards friends and neutral persons. But never at any time towards enemies and critics. If it is to be grasped through the discrimination that the substratum of the Supreme Self is equal in all, then that is not permanent due to the impossibility of restraining the very fickle and powerful mind by that discrimination. ||33||
(6.34)
cañcalaṁ (fickle) hi manaḥ kṛṣṇa pramāthi balavad dṛḍham |
tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram ||
śrīdharaḥ: He explains this clearly with "cañcalam". Cañcalam means naturally fickle. Moreover, pramāthi means of an agitating nature. The meaning is that it disturbs the body and senses. Also, balavad means impossible to conquer even through reasoning. And dṛḍham means difficult to break due to being bound by impressions of sense objects. Therefore, just as it is impossible to restrain the wind blowing in the sky by confining it in pots etc., similarly I think the restraint or confinement of the mind is extremely difficult, completely impossible to accomplish. ||34||
madhusūdanaḥ: He establishes that very fickleness as well-known to all people with "cañcalaṁ hi". The mind is cañcalam, extremely fickle, always of a moving nature. Hi means this is indeed well-known. Kṛṣṇa draws away and prevents sins and other faults of devotees which are otherwise impossible to prevent completely, or he attracts and bestows human goals which are otherwise completely impossible to attain. By addressing him in this form, he suggests that only you can prevent the difficult to prevent fickleness of mind and bestow the difficult to attain bliss of samādhi. Not only is it extremely fickle, but also pramāthi, that which has the nature of agitating and disturbing the body and senses. The meaning is that it is the cause of the helplessness of the aggregate of body and senses due to its agitating nature. Moreover, balavat means impossible to restrain from desired objects by any means. And dṛḍham means impossible to break due to being interwoven with thousands of impressions of sense objects, like a rope of snakes that cannot be cut, as stated in the commentary. Tantu-nāga means a snake-noose. Or it refers to a particular aquatic creature well-known as tāntanī in Gujarati etc. that lives in great lakes. Due to its extreme firmness, I think the restraint, confinement, or state of non-activity of the extremely fickle great intoxicated forest elephant, which is strong due to its strength and agitating due to its agitating nature, is extremely difficult, completely impossible to accomplish. Like the wind. The meaning is that just as it is impossible to accomplish the stillness and confinement of the wind blowing in the sky, so too with the mind.
This is the idea: Even when knowledge of truth has arisen, for a person living to experience the results of prārabdha karma, the mental states characterized by the sense of doership, enjoyership, pleasure, pain, attachment, aversion etc. become bondage even through persisting as sublated, due to being the cause of affliction. But yoga in the form of cessation of mental modifications is said to be the prevention of that, which is liberation while living. By accomplishing which one is considered the highest yogī, as stated. Regarding this it is said: Is bondage to be prevented for the witness or for the mind? Not the first, because bondage of the witness is already prevented by knowledge of truth. Not the second, because of the impossibility of changing its nature, and due to the presence of opposition. For wetness cannot be prevented from water, nor heat from fire, because "entities undergo transformation every moment except for the power of consciousness", according to this principle, the mind is of a nature that transforms every moment. And prārabdha karma, having obstructed even knowledge of truth which is engaged in destroying all ignorance and its effects, has established the body, senses etc. for giving its own fruits. And karma cannot accomplish the experience of its fruits like pleasure and pain etc. without mental modifications. Therefore, although it may be possible to somehow suppress even the natural transformations of mind through yoga, just as from knowledge of truth, due to the strength of prārabdha karma which must necessarily occur, I think from my own understanding that the prevention through yoga of the inevitable fickleness of mind is impossible. Therefore, Arjuna's objection is: This is unfounded - "One who sees equality everywhere through comparison with the self is considered the highest yogī." ||34||
viśvanāthaḥ: He says this very thing with "cañcalam". But according to the śruti "Know the self as the charioteer, the body as the chariot" [Ka.U. 1.3.3] etc., and the smṛti:
"They say the body is the chariot, the senses are the horses,
The reins are the mind, the intellect is the charioteer." [Bhā.Pu. 7.15.41]
Since the mind is seen to be controlled by the intellect, is it not indeed possible to control the mind with the discriminating intellect? To this he says balavat. Just as a powerful disease does not heed even its own calming medicine, similarly the mind which is powerful by nature does not heed even the discriminating intellect. Moreover, dṛḍham means impossible to suddenly break like iron even with the needle of extremely subtle intellect. Vāyoḥ means I think the restraint of the mind through the eightfold yoga is difficult, like the restraint or confinement of the wind blowing in the sky through practices like kumbhaka. ||34||
baladevaḥ: He says this very thing with "cañcalaṁ hi". The mind is fickle by nature. But according to the śruti:
"Know the Self as the rider in the chariot, and the body as simply the chariot.
Know the intellect as the charioteer, and the mind as simply the reins.
The senses, they say, are the horses; the objects of sense, the paths around them.
The wise call the Self united with senses and mind the enjoyer." [Ka.U. 1.3.3]
The mind is heard to be controlled by the intellect, so is it not possible to control it with the discriminating intellect? To this he says pramāthi. It agitates even such an intellect. Why? Balavat - just as a powerful disease does not heed even its own calming medicine, similarly. Moreover, dṛḍham means impossible to break with even such an intellect, like iron with a needle. Therefore I think its restraint even through yoga is extremely difficult, like the wind. For the wind cannot be grasped with the fist, so tell me the method for this. ||34||
(6.35)
The Supreme Lord said:
Without doubt, O mighty-armed one, the mind is difficult to control and restless. However, O son of Kuntī, it can be controlled through practice and detachment.
Śrīdhara: Acknowledging the fickleness etc. mentioned, the Supreme Lord speaks about the means of controlling the mind - "Without doubt" etc. What you say about the mind being impossible to restrain due to its fickleness etc. is indeed undoubtable. Nevertheless, it can be controlled through practice with the mental state focused on the Supreme Self, and through detachment from sense objects. Through practice it is prevented from dissolving, and through detachment it is prevented from being distracted. Thus with its fluctuations ceased, it remains focused on the form of the Supreme Self. As it is said in the Yoga scriptures:
"The state of the mind devoid of fluctuations,
Abiding in the form of Brahman,
Is called samādhi (asamprajñāta),
Which is known as 'without cognition'." ||35||
Madhusūdana: Addressing this objection, the Supreme Lord said - "Without doubt" etc. Addressing him with satisfaction that he has properly understood the workings of the mind and will be able to control it, he calls him "mighty-armed", indicating his unsurpassed excellence as one whose arms have directly battled even with Mahādeva. For one with an uncontrolled self, due to the strength of prārabdha karma, the mind is difficult to control, impossible to restrain even with difficulty. The three adjectives "turbulent, powerful, obstinate" are summarized by this. The mind is restless, naturally fickle - there is no doubt about this, you speak the truth. Even so, for one with a controlled self, through the sole means of samādhi, through practice and detachment by a yogi, that mind is controlled, restrained, made devoid of all fluctuations. The word "tu" (but) indicates the distinction between one who cannot control and has an uncontrolled self, versus one who can control and has a controlled self. The word "ca" (and) indicates the combination of practice and detachment in controlling the mind. By addressing him as "son of Kuntī", he reassures him by indicating the affectionate relationship, that "You are my aunt's son, I must make you happy." Here, the first half states that forceful control of the mind is not possible, while the second half states that gradual control is possible.
Indeed, there are two types of control of the mind - forceful and gradual. Of these, the sense organs like eyes and ears, and the organs of action like speech and hands, can be forcefully controlled simply by restraining their physical organs. Following that example, the foolish person has the mistaken notion "I will forcefully control the mind as well." But it cannot be controlled in that way, since its physical organ, the lotus of the heart, cannot be restrained. Therefore, only gradual control is appropriate. The venerable Vasiṣṭha says this:
"Just by sitting and sitting again,
The mind cannot be conquered by one who knows the mind,
Without proper methods, O blameless one.
Like a mad, vicious elephant without a goad,
The acquisition of spiritual knowledge,
Association with the virtuous,
Complete abandonment of mental impressions,
Restraint of the movement of breath -
These are said to be the potent methods
For conquering the mind.
Those who try to forcefully control
When these methods are available,
Are like those who discard a lamp
And try to dispel darkness with collyrium."
For gradual control, acquisition of spiritual knowledge is one method. It teaches the unreality of the seen world and the supreme reality, supreme bliss and self-luminosity of the Seer. When that is understood, this mind, realizing its own objects, subsides on its own like a fire without fuel. For one who does not properly understand the truth even when taught, or who forgets it, association with the virtuous is the method. The virtuous repeatedly instruct and remind. For one who, afflicted by wrong impressions like pride of knowledge, is unable to follow the virtuous, abandonment of impressions through the aforementioned discrimination is the method. For one who cannot abandon impressions due to their great strength, restraint of the movement of breath alone is the method. Since the movement of breath and impressions are the impellers of the mind, when they are restrained, the mind naturally becomes calm. He says this:
"The two seeds of the tree of mind
Are the movement of breath and mental impressions.
When one of them is destroyed,
Both quickly perish.
Through firm practice of breath control
And methods taught by the guru,
Through proper seat and diet,
The movement of breath is restrained.
Through non-attachment in interactions,
Avoiding thoughts of worldly existence,
Seeing the destruction of the body,
Impressions cease to arise.
Through complete abandonment of impressions
The mind reaches mindlessness.
Through restraint of breath movement,
Do as you wish.
This much alone I consider
To be the nature of the mind -
The imagining of objects within
As real, with feeling.
When nothing is imagined
As worthy of acceptance or rejection,
Remaining having renounced everything,
Then the mind does not arise.
When due to absence of impressions
The mind does not think constantly,
Then arises the state of no-mind
Which grants the state of the Supreme Self."
Here, two methods are resolved - practice for restraining the movement of breath, and detachment for abandoning impressions. Association with the virtuous and acquisition of spiritual knowledge are included within practice and detachment as means to accomplish them. Therefore the Lord mentioned only these two - practice and detachment. Therefore the venerable Patañjali formulated the aphorism: "Their cessation is through practice and detachment." [Yoga Sūtras 1.12] The cessation, meaning the pacification like a fire without fuel, of all those aforementioned mental fluctuations - valid cognition, error, imagination, sleep and memory - which are fivefold, innumerable, both afflicted as demonic and unafflicted as divine, happens through the combination of practice and detachment. It is said in the Yoga Bhāṣya:
"The river of the mind flows in two directions - it flows towards good and it flows towards evil. Of these, that which slopes towards discrimination and has its current towards liberation flows towards good. That which slopes towards non-discrimination and has its current towards worldly existence flows towards evil. Of these, through detachment the stream towards objects is blocked. And through practice of discriminative knowledge, the stream towards good is opened. Thus the cessation of mental fluctuations depends on both." The terms "current" and "slope" are explained there as the mind sloping towards discrimination and having its current towards liberation. Just as a swift river's flow is diverted by building a dam and creating a new transverse flow towards fields through channels, similarly by detachment the mind-river's flow towards objects is blocked, and through practice of meditation a calm flow is produced. Thus there is combination through different channels. If there was only one channel, there would be an option between rice and barley.
Practice is possible for activities like mantra recitation and deity meditation, which involve repetition. But for samādhi, which is cessation of all activity, what practice is possible? To remove this doubt, he defines practice: "Practice is the effort for steadiness there." [Yoga Sūtras 1.13] There means in the pure conscious Self, the Seer established in its own nature. For the mind to remain steady there, devoid of fluctuations, in a state of calm flow - the effort, meaning mental enthusiasm, thinking "I will completely restrain the mind which naturally tends to flow outwards due to its fickleness" - that effort repeatedly made is called practice. "But that becomes firmly grounded when practiced for a long time, without interruption, and with devotion." [Yoga Sūtras 1.14] Practiced for a long time without discouragement, practiced without interruption continuously, and practiced with devotion meaning with great faith - that practice becomes firmly grounded, unable to be shaken by impressions of sensual pleasures. If not practiced for long, or even if long but interrupted, or without great faith, the practice does not become firmly grounded due to the strength of outgoing impressions, and cannot overcome dissolution, distraction, dullness and pleasure-savoring, so it would not be fruitful. Therefore these three are mentioned.
Detachment (vairāgya) is of two kinds - lower and higher. The lower is fourfold, distinguished by the terms yatamāna, vyatireka, ekendriya, and vaśīkāra. Among these, to indicate attainment of the higher stage through mastery of the previous stage, only the fourth is defined in the sūtra: "Detachment is the awareness of mastery that belongs to one who is free from craving for objects seen or heard" [yo.sū. 1.15].
Objects that are seen include women, food, drink, power, etc. Objects that are heard, being scriptural, include heaven, disembodied existence, absorption into nature, etc. Even when craving exists for both kinds of objects, the first three stages arise due to varying degrees of discrimination. Yatamāna is the effort to know "What is essential and what is inessential in this world?" through a teacher and scriptures. Vyatireka is the analysis, like a physician, of which faults in one's mind have been eliminated through practiced discrimination and which remain. Ekendriya is when craving, though not producing activity of the senses due to awareness of the painfulness of objects seen or heard, remains in the mind as mere longing. Vaśīkāra is detachment characterized by complete absence of craving even in the mind, a mental state opposed to craving in the form of the clarity of knowledge. This is an internal means for samprajñāta samādhi (conscious absorption) and an external means for asamprajñāta samādhi (unconscious absorption).
The internal means for the latter is supreme detachment, which is defined in the sūtra: "That is the supreme [detachment] which is indifference to the guṇas due to the vision of the puruṣa (Self)" [yo.sū. 1.16]. Through proficiency in samprajñāta samādhi, direct perception of the puruṣa as distinct from pradhāna consisting of the three guṇas arises. The supreme, highest, resultant detachment is the indifference to all operations of the three guṇas that then occurs. And from the maturation of that and the maturation of the tranquility of the mind, liberation quickly follows. ||35||
Viśvanātha: Accepting the stated meaning, he affirms "Undoubtedly." What you said is indeed true, but just as a strong disease is eventually cured by repeatedly taking the proper medicine prescribed by a good doctor, similarly the difficult-to-control mind can be grasped and brought under control through repeated practice of meditation on the Supreme Lord in the manner instructed by a true guru, along with detachment and non-attachment to sense objects. As the Pātañjala sūtra states: "Its suppression is by practice and detachment" [yo.sū. 1.12]. O mighty-armed one - just as you conquer even great heroes in battle and have brought even the wielder of the Pināka bow under control, what is left if the foremost of great heroes, namely the mind, which is the chief warrior, can be conquered through use of the great weapon of yoga? That is the meaning of "mighty-armed." O son of Kunti - do not fear in this matter. As the son of my father's sister Kunti, I must assist you - that is the purport. ||35||
Baladeva: Accepting the stated meaning, the Lord said "Undoubtedly." Even so, the mind can be controlled through practice directed towards the qualities of the Self, which is self-luminous and absorbed in its own bliss, and through detachment born of seeing faults in objects other than the Self. Thus, the mind becomes easily controllable when its fickleness ceases through practice of tasting the bliss of the Self, which prevents dissolution, and through indifference to objects, which prevents distraction. Just as a strong disease is eventually cured by repeatedly taking the proper medicine prescribed by a good doctor, similarly the difficult-to-control mind can be grasped and brought under control through repeated practice of meditation on the Supreme Lord in the manner instructed by a true guru, along with detachment and non-attachment to sense objects. As the Pātañjala sūtra states: "Its suppression is by practice and detachment" [yo.sū. 1.12]. O mighty-armed one - just as you conquer even great heroes in battle and have brought even the wielder of the Pināka bow under control, what is left if the foremost of great heroes, namely the mind, which is the chief warrior, can be conquered through use of the great weapon of yoga? That is the meaning of "mighty-armed." O son of Kunti - do not fear in this matter. As the son of my father's sister Kunti, I must assist you - that is the purport. ||35||
(6.36)
For one of uncontrolled self, yoga is difficult to attain - this is my opinion.
But for one of controlled self, striving by the [proper] means, it is possible to attain.
Śrīdhara: This much is certain here, he says in "For one of uncontrolled self" etc. For one whose self (mind) is uncontrolled through practice and detachment in the manner described, yoga is difficult to attain, impossible to achieve. But for one whose self (mind) is controlled, subject to his will, through practice and detachment, and who again strives by this very means, yoga is possible to attain.
Madhusūdana: As for what you said - how can the suppression of mental modifications be accomplished when they are produced for experiencing the fruits of prārabdha karma, which is even more powerful than knowledge of reality in giving its fruits - to that it is said: "For one of uncontrolled self" etc.
Even when direct realization of reality has arisen, if the self (inner organ) is not controlled, not suppressed through practice and detachment, due to engagement in explaining Vedānta etc. or due to faults like laziness, then for such a person of uncontrolled self, even though having direct realization of reality, yoga (suppression of mental modifications) is difficult to attain, cannot be achieved even with difficulty. If you say this is due to mental fickleness caused by prārabdha karma, then this is my opinion, my agreement, that it is indeed so.
Then by whom is it attained? It is said: But for one of controlled self - for one whose self (inner organ) is controlled, independent, free from subservience to objects, due to destruction of latent impressions when detachment is fully mature. The word "but" shows the contrast with one of uncontrolled self, or it may be for emphasis. Even for such a person, striving, making effort through detachment to dam the stream of objects and through the previously mentioned practice to open the stream of the Self, yoga (suppression of all mental modifications) is possible to attain, can be achieved by overcoming even prārabdha karmas which are the cause of mental fickleness.
How can very powerful prārabdha karmas that have begun to bear fruit be overcome? It is said: By means. Means is human effort, which is more powerful than prārabdha karma, whether worldly or Vedic. Otherwise, worldly efforts like agriculture and Vedic efforts like the Jyotiṣṭoma sacrifice would be pointless. Everywhere, the dilemma of the existence or non-existence of prārabdha karma would swallow up [all effort] - if prārabdha karma exists, then its fruit will be obtained from that alone, so what is the use of human effort? And if it does not exist, then the fruit is impossible in any case, so what is the use of that [effort]? Now if it is said that karma, being itself of an unseen nature, requires human effort in agriculture etc. because it is incapable of producing its fruit without the assemblage of visible means, then the same solution applies to the practice of yoga, since the liberation-in-life that it achieves is also included among the fruits of prārabdha karma, being a form of supreme happiness. Or, just as the fruit of prārabdha karma is considered more powerful than knowledge of reality because it is observed, similarly let the practice of yoga be more powerful than that karma, since scriptural effort is seen to be more powerful than that [karma] in all cases. Thus Lord Vasiṣṭha says
Indeed, everything in this saṁsāra (worldly existence), O descendant of Raghu, is always attained through properly applied human effort.
Human effort is said to be of two kinds: that which is against the scriptures and that which is in accordance with the scriptures. The former leads to misfortune, while the latter leads to the highest goal.
That which is against the scriptures leads to misfortune and hell. That which is in accordance with the scriptures leads to the highest goal among the four aims of life, namely liberation, through the purification of the inner faculties.
The river of vāsanās (latent impressions) flows along both auspicious and inauspicious paths. By human effort, it should be directed towards the auspicious path.
O best among the strong, divert your mind, which is engaged in inauspicious things, towards auspicious ones through the strength of human effort for the sake of the goals of human life.
O destroyer of enemies, when your vāsanās arise due to the force of long-standing habit, know that this is the fruition of your practice.
The word "auspicious" is to be supplied with vāsanā.
Even when in doubt, strongly embrace the auspicious. In the increase of auspicious vāsanās, my dear, there is no fault whatsoever.
As long as you are inexperienced in mind and ignorant of that supreme reality, act according to what is determined by the authority of the guru and scriptures.
Then, when your impurities are removed and you have truly understood reality, you should abandon even the auspicious flood of vāsanās, as one who restrains.
Therefore, even when worldly existence, which is based on non-discrimination and belongs to the witness, is removed through the direct realization of discrimination, and even when the natural tendencies of the mind, which are established by prārabdha karma (karma that has begun to bear fruit), are removed through the effort of yoga practice, one becomes a jīvanmukta (liberated while living), the highest yogi. But in the absence of the cessation of mental modifications, even one who knows the truth is not the highest yogi. This is established. The remaining details should be thoroughly investigated in the Jīvanmukti Viveka.
Viśvanātha: Here, this is the conclusion, he says: By one whose mind is not controlled by practice and dispassion. But for one whose mind is controlled by these two, even though he is a person with a controlled self, only by striving for a long time, making effort, can yoga, which is characterized by the cessation of mental activity, be attained through means, due to the abundance of practices.
Baladeva: By one who is uncontrolled: For a person whose self, or mind, is not controlled by the aforementioned practice and dispassion, even if he is wise, yoga characterized by the cessation of mental modifications is difficult to attain, impossible to attain. For a person whose self or mind is controlled by these two, even so, only by striving, by making such effort, can that yoga be attained. Through means, namely through devotional service to me, which takes the form of knowledge, and through desireless karma yoga - this is my opinion.
(6.37)
Arjuna said:
One who has faith but does not strive, whose mind wanders from yoga,
Not attaining perfection in yoga, what fate does he meet, O Krishna?
Śrīdhara: What fruit does one who has somehow not attained perfect knowledge due to lack of practice and dispassion obtain? Arjuna asks - One who does not strive, etc. First, he engages in yoga endowed with faith, not with false conduct. But after that, he does not strive properly. The meaning is that his practice becomes slack. Thus, due to laxity in practice and dispassion, not attaining the fruit of yoga, which is knowledge, what fate does he obtain?
Madhusūdana: Thus, by the previous text, one who has attained knowledge of truth but has not attained liberation while living is considered a non-supreme yogi. One who has attained knowledge of truth and has attained liberation while living is considered the supreme yogi. For both of these, even if knowledge is destroyed after attaining knowledge, as long as the prārabdha karma lasts, the body-sense complex remains. And when the prārabdha karma that is being experienced is exhausted and the present body-sense complex perishes, there is no doubt about attaining videha kaivalya (disembodied liberation) because there is nothing to cause rebirth. But one who has attained purity of mind up to the desire for knowledge through past actions, having renounced all actions due to having accomplished his purpose, having attained the state of a paramahaṁsa renunciate, approaching a guru who is liberated while living and skilled in enlightening others, having received from him instruction in the great statements of Vedānta, in order to remove the obstacles of improbability and misunderstanding, begins to practice hearing, reflection, and meditation through the grace of the guru, with the fourfold inquiry beginning with "Now, therefore, the inquiry into Brahman" and ending with "There is no return, according to scripture" - such a person, even though faithful, due to the shortness of life and little effort, not having attained maturity of knowledge, dies in the midst of practicing hearing, reflection, and meditation. He, being devoid of maturity of knowledge and not having destroyed ignorance, is not liberated. Nor does he experience the fruit of action combined with meditation, the world of the gods, through the path beginning with light. Nor does he experience the fruit of action alone, the world of the ancestors, through the path beginning with smoke, because actions and meditations have been renounced. Therefore, such a person fallen from yoga might go to a miserable state like that of insects, etc., if ignorant, because he is not connected with the paths of the gods or ancestors, like one fallen from the conduct of caste and life-stage duties. Or he might not go to a miserable state, being free from actions prohibited by scripture, like Vāmadeva. With his mind perplexed by such doubt, Arjuna said - One who does not strive, etc.
One who strives little; the negative prefix in a small sense, as in "gruel without salt". One who does not strive means one who makes little effort. Endowed with faith means possessed of faith, which is a form of trust in the words of the guru and Vedānta. Faith also implies its accompanying qualities like tranquility, etc., as the scripture says, "Tranquil, controlled, withdrawn, enduring, faithful, he sees the self in the self alone." Thus, one who is endowed with the fourfold means of discrimination between the eternal and non-eternal, dispassion for enjoyments here and hereafter, tranquility, self-control, withdrawal, endurance, faith, etc., and desire for liberation, approaching a guru and practicing hearing the statements of Vedānta, etc., but due to the shortness of the utmost lifespan and the disturbance of the senses at the time of death, being unable to practice the means, whose mind has wandered from yoga, whose mind has wandered from the direct realization of truth born from the maturation of hearing, etc., and thus not attaining the perfection of yoga, the cessation of ignorance and its effects caused by knowledge of truth, along with non-return, having died without knowing the truth, what fate does he meet, O Krishna? A good fate or a bad fate? Because he has renounced actions, knowledge has not arisen, he has practiced the means of liberation prescribed by scripture, and he is free from actions condemned by scripture.
Viśvanātha: Now you say that yoga is attainable only by a person who makes effort through practice and dispassion. What is the fate of one in whom these three are not seen? He asks this. One who strives little; the negative prefix in a small sense, as in "gruel for a Brahmin". And endowed with faith means endowed with faith in the form of belief in the yoga scriptures, engaged in the practice of yoga, not with false conduct to deceive people. But whose mind has wandered from yoga, become inclined towards objects, due to the absence of practice and dispassion. Therefore, not attaining the perfect accomplishment of yoga, but having attained some accomplishment, he has reached the first stage of the ascent of yoga beyond the stage of aspiration for yoga - this is the idea.
Baladeva: It has been said repeatedly that jñāna-garbha, niṣkāma-karma-yoga, and aṣṭāṅga-yoga are the foremost means of overcoming all obstacles and realizing one's own supreme Self. For such a person there is no loss of initial effort, as stated before. To hear about the greatness of that greatness, Arjuna asks "ayatiḥ" (one who makes little effort). A person can certainly attain yoga through practice, detachment and effort. But one who initially approaches it with faith and belief in the scriptures describing such yoga, yet is ayatiḥ - making little effort in practicing his own dharma (here the negative prefix indicates a small amount, like "a young woman without generosity"). Due to lax effort, his mind wanders from the eightfold yoga path and is drawn to sense objects. Thus, due to laxity in practicing his dharma, detachment and various yogic practices, he does not fully attain the fruits of yoga like purification of the heart and self-realization, but does attain some accomplishment. What happens after death to such a faithful person who has practiced some of his dharma, begun yoga practice but not attained its full results? O Krishna. (37)
(6.38)
kaccin nobhaya-vibhraṣṭaś chinnābhram iva naśyati |
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ||
Śrīdhara: He elaborates on the intent of the question with "kaccit". Since actions are not offered to God or performed, he does not attain the fruits of karma like heaven. And due to not perfecting yoga, he does not attain liberation. Thus fallen from both, he is without support. Therefore, being confused on the path, the means of attaining Brahman, does he perish or not? This is the meaning. An example of perishing - just as a detached cloud, separated from the previous cloud and not reaching another cloud, dissolves in between, so too this person. (38)
Madhusūdana: He elaborates on the seed of doubt with "kaccit". "Kaccit" indicates an eager question. "O mighty-armed one" - whose four mighty arms are capable of removing all devotees' calamities or granting the four goals of life - this indicates the absence of anger prompting the question and patience in giving the answer. Confused on the path of Brahman, the path to attaining Brahman, in knowledge - meaning without directly realizing the unity of Brahman and Ātman. Without support, devoid of the supporting means of the paths of gods and ancestors, meditation and rituals, due to abandoning all actions with meditation. Being thus fallen from both the path of action and the path of knowledge, like a detached cloud separated by wind from the previous cloud and not reaching the next cloud, perishes in between unable to produce rain - similarly does the one fallen from yoga also perish in between, cut off from the previous path of action and not reaching the later path of knowledge, unable to attain the fruits of action or knowledge? This is the meaning of the question. This refutes the combination of knowledge and action. For in that view, there is no possibility of falling from both since even if knowledge's fruit is not attained, action's fruit is possible. It cannot be said that for those without desire, mentioning loss of fruits is inappropriate even if action is possible, since it has been repeatedly established through quotes from Āpastamba etc. that even desireless actions have fruits. Therefore this question is only for one who has renounced all actions, since the fear of misfortune is possible only for him. (38)
Viśvanātha: "Kaccit" indicates a question. Fallen from both means fallen from the path of action and not fully attaining the path of yoga. "Like a detached cloud" - just as a detached cloud, separated from the previous cloud and not reaching another cloud, dissolves in the middle, similarly for him: in this world, due to entering the path of yoga there is desire to renounce sense enjoyment, but due to lack of proper detachment there is desire for sense enjoyment - this is unfortunate. And in the next world, due to absence of karma which is the means for heaven, and due to yoga also not being perfected, he attains neither heaven nor liberation - thus his destruction in both worlds is indicated. Therefore being confused on the path, the means of attaining Brahman, and without support, without a resting place, does he perish or not? You are being asked. (38)
Baladeva: He clarifies the intent of the question with "kaccit" which indicates a question. Due to performing action without desire he did not attain fruits like heaven, and due to yoga not being perfected he did not attain self-realization. Thus fallen from both, without support, does he perish or not? This is the meaning. "Like a detached cloud" - just as a cloud separated from the previous cloud and not reaching another cloud dissolves in between, so too this is an example of perishing. How does such doubt arise? To this he says - because he is confused on the path of Brahman, the means of attaining it. (38)
(6.39)
O Krishna, you alone are capable of completely dispelling this doubt of mine. Indeed, no one other than you is able to remove this doubt.
Sridhara: You alone, being omniscient, should remove this doubt of mine. There is no one other than you who can remove this doubt, he says with "etad". The remover by cutting is clearly something else. ||39||
Madhusudana: To remove the doubt shown earlier, Partha requests the Lord, the inner controller, with "etan me". O Krishna, you should completely remove this doubt of mine that was shown earlier, by uprooting the causes of doubt like adharma, etc. Thinking "Will some sage or god other than you be able to remove this doubt of yours?", he says "tvad-anya". Other than you, the supreme Lord, who is omniscient, the creator of scripture, the supreme guru, compassionate - some non-omniscient sage or god who is not the Lord is indeed not able to be the remover, the destroyer through giving a proper answer, of this doubt concerning the fate in the next world of one who has fallen from yoga. Therefore, you alone, who directly perceive everything, the supreme guru of all, are able to remove this doubt of mine - this is the meaning. ||39||
Vishvanatha: "Etad" means "etam". ||39||
Baladeva: "Etad" in the neuter is archaic usage. "Tvad" means other than you who are the Lord of all and omniscient, some sage who is not the Lord and of limited knowledge. ||39||
(6.40)
The Blessed Lord said:
O Partha, neither in this world nor the next is there destruction for him.
Indeed, O dear one, no one who does good ever meets with a bad end.
Sridhara: The Lord gave the answer to that with "Partha" in four and a half verses. Destruction in this world means falling from both (paths). Destruction in the next world means attaining hell. Neither of those two exist for him. Because one who does good, who performs auspicious acts, never meets with a bad end. And this one performs good acts, having engaged in yoga with faith. He addresses him with "dear one" in accordance with worldly custom, showing affection. ||40||
Madhusudana: Thus removing Arjuna's fear of destruction for the yogi, the Blessed Lord gave the answer with "Partha". What is the meaning of "the yogi who has fallen from both is destroyed"? Does he become blameworthy in this world due to abandoning Vedic rituals, like some unrestrained person? Or does he attain a lowly state in the next world? As it is said in the śruti: "Now of these two paths, by neither of these do those small creatures which repeatedly revolve return, like insects, moths including the worm." And as Manu said: "The brahmana who has fallen from his own dharma becomes an eater of vomit, a mouth-burner, a preta" etc. He says that neither of those two exist: O Partha, neither in this world nor the next is there destruction for him - for one who has renounced all actions according to scripture, is completely detached, has approached a guru and was engaged in hearing Vedanta etc., but died in between and fell from yoga.
He states the reason why there is no destruction for him in both places: Because (hi) no one who does good, who performs what is prescribed by scripture, ever meets with a bad end - infamy in this world or becoming an insect etc. in the next. What need to say that this one, being the most excellent, does not meet with a bad end? One who extends himself in the form of a son is called father (pitā). With the affix aṇ in the sense of "like", from that very word comes tāta, like rākṣasa, vāyasa etc. And since the father worships in the form of the son, the disciple who is in the place of a son is addressed as tāta to indicate excess of compassion.
What was said - that one fallen from yoga goes to a terrible state, being ignorant and not connected to either the path of the gods or the path of the ancestors, like one fallen from his own dharma - that is incorrect. Because the reason that he is connected to the path of the gods is unestablished. In the doctrine of the five fires it is said without distinction that those who know thus and those who in the forest worship with faith and truth, they reach the flame - showing that like those who know the five fires, those desiring liberation who have faith and truth also attain the world of Brahman by the path of the gods. And for one fallen from yoga who is devoted to hearing etc., faith is obtained as stated in "becoming faithful". And truth in the form of restraint of speech in the form of not speaking falsely is obtained by "calm, controlled". For control (dama) is the restraint of the uncontrolled activity of the external senses. And in the Yoga Shastra, non-violence, truthfulness, non-stealing, celibacy and non-possession are stated as limbs of yoga as restraints. Even if by the word "truth" Brahman itself is meant, there is no problem, since hearing Vedanta etc. is also in the form of contemplation on Brahman, the Truth. And even without that resolve, attainment of the world of Brahman is possible, like for those who know the five fires. As the smṛti says: "From renunciation, the state of Brahman". And since daily contemplation on Vedantic statements is also a means of attaining the world of Brahman, what wonder is there that those collected together are a means to that? Therefore the Taittiriyas recite that the conduct of the yogi is in the form of all good deeds, beginning with "Of that knower's sacrifice thus". And it is remembered:
"He has bathed in the waters of all holy places, given the entire earth in charity,
Performed a thousand sacrifices, worshipped all the gods,
Delivered his ancestors from samsara, and he is worthy of worship in the three worlds -
He whose mind has attained steadiness even for a moment in contemplation of Brahman." ||40||
Vishvanatha: In this world and in the next world also. He who performs yoga which brings about welfare is "kalyāṇakṛt". ||40||
Baladeva: Thus asked, the Lord spoke with "Partha". For that yogi of the stated characteristics, neither in this material world nor in the non-material world is there destruction, characterized by loss of heavenly and other pleasures, and characterized by loss of vision of the Supreme Self. Moreover, attainment of that would certainly happen later. Because (hi) one who does good, who has begun the true dharma and yoga which are means to the highest good, does not meet with a bad end in the form of absence of both of those. The address "O dear one" is out of great affection. By the derivation "He extends himself in the form of a son". From that, father (pitā). With the affix aṇ in a reflexive sense, from that very word comes tāta. An elder thus addresses a son or disciple with great compassion. ||40||
(6.41)
prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ |
śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo'bhijāyate ||
śrīdharaḥ: Then, in anticipation of what he obtains, it is said "prāpya" (having attained). Having attained the worlds of the merit-makers, those who perform sacrifices like the aśvamedha, and having dwelt there for śāśvatīḥ samāḥ (eternal years), many years, experiencing the pleasure of residence, he is born in the home of the śucīnāṁ (pure), those of good conduct, and the śrīmatāṁ (wealthy). In that home, the yoga-bhraṣṭaḥ (one fallen from yoga) obtains birth. ||41||
madhusūdanaḥ: Thus, for one fallen from yoga, due to his good deeds, there being no loss in both worlds, what happens is stated in "prāpya". Someone who has started on the path of yoga, renouncing all actions, engaged in hearing Vedānta etc., dying in between, due to the manifestation of latent desires for enjoyment accumulated earlier, longs for objects. But someone with firm contemplation of detachment does not long for them. Of these two, the first, having attained the worlds of those who perform meritorious deeds like the aśvamedha sacrifice, the worlds of Brahma through the path beginning with arciḥ, (the plural is used due to the difference in realms of enjoyment even in one world), and having dwelt there, experiencing residence for śāśvatīḥ (eternal) years, imperishable by Brahma's measure, at the end of that, in the home, in the family of the śucīnāṁ (pure) and śrīmatāṁ (prosperous), mighty emperors, due to the existence of remnants of desires for enjoyment, like Janaka who was born without enemies, he who has fallen from yoga is born. The meaning is that due to the strength of desire for enjoyment, at the end of the world of Brahma, he becomes a great king unfit for complete renunciation of all actions. ||41||
viśvanāthaḥ: Then, what destination does he obtain? To this, it is said "prāpya". The worlds of the merit-makers, those who perform sacrifices like the aśvamedha - thus the fruit of yoga is both liberation and enjoyment. There, for the immature yogi, when there is a desire for enjoyment and a fall from yoga occurs, there is only enjoyment. But for the mature yogi, due to the impossibility of desire for enjoyment, there is only liberation. Some say that even for mature yogis, if by chance there is a desire for enjoyment, there is also enjoyment, as seen in the cases of Kardama, Saubhari, etc. śucīnāṁ (of the pure) means those of good conduct, śrīmatāṁ (of the wealthy) means rich merchants, etc., or kings. ||41||
baladevaḥ: First, he speaks of worldly happiness and prosperity in "prāpya". Due to the desire for whatever objects he became lax in his own dharma and fell from yoga, he attains and enjoys such objects in the worlds of those who perform meritorious deeds like the aśvamedha sacrifice, by the greatness of beginning selfless performance of one's own dharma and yoga for the sake of the self. Enjoying those, dwelling in those worlds for as many śāśvatīḥ (eternal), many samāḥ (years) as it takes for the thirst for those enjoyments to cease, becoming dispassionate towards those enjoyments, from those worlds, in the home of the śucīnāṁ (pure), those devoted to righteous dharma, qualified for yoga, śrīmatāṁ (wealthy), due to the greatness of the previously begun yoga, that yoga-bhraṣṭaḥ (one fallen from yoga) is born. Thus, the destination of one fallen from yoga begun for a short time is shown. ||41||
(6.42)
Or he is born in a family of wise yogins.
Indeed, such a birth is very difficult to obtain in this world.
Sridhara: This destination has been stated for one who falls from yoga practiced for a short time. But for one who falls from yoga practiced for a long time, he states an alternative view with "Or". He is born only in the family of wise men devoted to yoga, not in the family of those previously mentioned who have ascended in yoga. He praises this birth: "Such a birth is indeed very rare in the world, being the cause of liberation." ||42||
Madhusudana: He states an alternative view regarding the second with "Or". But when there is an abundance of auspicious qualities like faith and detachment, due to absence of desire for enjoyment, without even reaching the worlds of the virtuous, the one fallen from yoga is born in the family of poor brahmanas who are yogins, not in the home of wealthy kings. That too is rare, being attainable through many good deeds and culminating in liberation. But birth in the family of pure, poor brahmanas who are knowers of Brahman is well-known, like Suka and others. "Very difficult to obtain" means even more difficult than what is difficult to obtain in the world - such a birth devoid of all causes of negligence. The second is praised as being fit for complete renunciation of all actions due to being devoid of desire for enjoyment. ||42||
Visvanatha: This destination has been stated for one who falls from yoga practiced for a short time. But for one who falls from yoga practiced for a long time, he states an alternative view with "Or". "Of yogins" means of those like Nimi and others. ||42||
Baladeva: He states the destination of one fallen from yoga practiced for a long time with "Or". He is born in the family of wise yoga teachers who practice yoga. He praises the two types of birth with "This". This birth in the family of those fit for yoga and those practicing yoga, caused by the strength of previous yogic impressions, is extremely rare for ordinary people. ||42||
(6.43)
There he regains the intelligence-connection from his previous body,
And strives again from there for perfection, O joy of the Kurus.
Sridhara: What then? Therefore he says "There" in one and a half verses. There, in both types of birth, he regains that very connection with intelligence concerning Brahman which was in the previous body. And from there he makes effort again, more for perfection, for liberation. ||43||
Madhusudana: Why are these two types of birth rare? Because "There that" etc. There, in both types of birth, he regains that connection with intelligence concerning the oneness of Brahman and Self which was in the previous body, meaning the collection of means for that, up to whatever point was practiced among complete renunciation of all actions, approaching a teacher, hearing, reflection and meditation. He obtains it. Not only does he obtain it, but from there, after obtaining that, he strives again, makes more effort for perfection, for the sake of liberation, to accomplish the next stage from the stage obtained, meaning he accomplishes the stages up to liberation. O joy of the Kurus - mentioning the great and glorious Kuru suggests that for you also, born in the family of pure and wealthy people as one fallen from yoga, knowledge will be easily obtained due to previous impressions.
This meaning is clear in the words of the venerable Vasistha. As Sri Rama [asks]:
"O Lord, what is the destiny of one who has died after ascending
to the first, second or third stage?"
Previously seven stages were explained. There, the first stage called Good Desire is the desire for liberation preceded by discrimination between eternal and non-eternal objects, detachment from objects of enjoyment here and hereafter, and qualities like tranquility, self-control, faith, forbearance, complete renunciation of all actions, etc. This much is the fourfold means. Then the third stage called Subtle-mental is the form of certainty of knowledge of reality accomplished through hearing and reflection. This much is the accomplishment of meditation. The fourth stage is direct realization of reality itself. The fifth, sixth and seventh stages are subdivisions of living liberation, as explained previously in the third [chapter]. There is certainly no doubt about disembodied liberation for one who has died after reaching the fourth stage, even without living liberation. One who has reached the three stages beyond that is liberated even while living, what to speak of after death. Thus there is no doubt about the four stages. But in the three preparatory stages, there is doubt due to non-abandonment of action and non-attainment of knowledge. Hence the question is about those only.
śrī-vaśiṣṭhaḥ—
The previous misdeeds of an embodied being who has transcended the stages of yoga diminish according to the degree of stages attained.
Then, accompanied by beautiful women, he enjoys himself in the celestial vehicles of the gods, in the cities of the world guardians, and in the groves of Mount Meru.
Then, when the accumulated merits and previous misdeeds are exhausted through enjoyment, the yogis are born on earth.
Born in the pure and prosperous homes of virtuous and noble people, these yogis, imbued with the impressions of yoga, again pursue yoga.
There, the wise, seeing the sequence of yoga stages practiced in their previous existence, swiftly ascend to the higher stages.
Here, it refers to a renunciant who, due to the strength of impressions of enjoyment accumulated previously and the weakness of impressions of detachment practiced for a short time, develops a desire for enjoyment at the time of death. However, one who, due to the strength of impressions of detachment and by the grace of the Supreme Lord manifested through excellent merits, does not develop a desire for enjoyment at the time of death, and is born without the intervening enjoyment in a family of brahma-vidaḥ (knowers of Brahman) brāhmaṇas (Brahmins) devoid of all causes of negligence - for him, liberation is easily attainable due to the manifestation of previous impressions without effort. Vasiṣṭha has not mentioned this, but the supremely compassionate Lord has stated it as an alternative view. The rest is clear. ||43||
viśvanāthaḥ: In both types of birth, one attains connection with the Supreme Self through the intellect, which is related to the previous body. ||43||
baladevaḥ: To explain the future happiness and prosperity, he speaks of the means caused by previous impressions in "tatra". In both types of birth, paurvadaihikam means related to the previous body. One attains connection with the intellect concerning one's duty, self, and Supreme Self. Then, for the perfection that consists of purification of the heart and vision of the self and Supreme Self, one strives again much more, as if awakened from sleep, so that one may not be obstructed again. ||43||
(6.44)
pūrvābhyāsena tenaiva hriyate hy avaśo'pi saḥ |
jijñāsur api yogasya śabda-brahmātivartate ||
śrīdharaḥ: The reason for this is given in "pūrva". By that very practice done in the previous body, even unwillingly, due to some obstacle, though not desiring it, he is drawn away from sense objects and made steadfast in Brahman. Thus, by the strength of previous practice, making effort, he is gradually liberated. He clarifies this meaning by the a fortiori argument in "jijñāsuḥ". One who merely desires to know the nature of yoga, not one who has attained yoga. Even such a person, just having entered yoga, though fallen from yoga due to sin, transcends śabda-brahma (the Veda). He goes beyond the fruits of actions prescribed in the Veda. Obtaining a fruit superior to those, he is liberated. This is the meaning. ||44||
Madhusūdana: Indeed, one who is born in a family of brahmins who know Brahman, free from all causes of error, may again attain the means of knowledge preceded by renunciation of all actions, due to the absence of interruption by sensory enjoyments and the awakening of impressions from the immediate previous life. But how can one born in a family of wealthy great kings, with many interruptions of sensory enjoyments, awaken the extremely interrupted impressions of knowledge, and how can one who is unfit for renunciation of all actions due to being a kṣatriya (warrior) attain the means of knowledge? Thus it is said "by previous practice". Even though extremely long-interrupted by births, by that very previous practice, by the impression of knowledge acquired before, even unwillingly, even without striving for the means of liberation, one is drawn, brought under control. Suddenly awakened from desires for enjoyment, one is made inclined towards the means of liberation, due to the strength of the impression of knowledge, even practiced for a short time, having reality as its object, over desires for enjoyment which have unreality as their object. See how you yourself, engaged in battle, not striving for knowledge, due to the strength of previous impressions, suddenly became inclined towards knowledge on the battlefield. Hence it was said before "In this, there is no loss of initial effort" [Gītā 2.40]. The intention is that even an impression of knowledge interrupted by thousands of births certainly produces its effect by overcoming all obstacles.
Even without renunciation of all actions, a kṣatriya's eligibility for knowledge certainly remains. Just as a horse etc., though present among many guardians, is forcibly taken away by a thief due to his special ability, even against his own wish, overcoming them all. Afterwards there is reflection on when it was taken. Similarly, though present among many obstacles to knowledge, one fallen from yoga, even unwillingly, due to the strong impression of knowledge, by his own special ability, overcoming all obstacles, is brought under self-control - this is indicated by the use of the root hṛñ. Hence, due to the strength of impressions, even a seeker desiring to know the object of yoga, the knowledge that is the means of liberation, Brahman, is established in the first stage, that is, as a renunciate. Even he, dying in that very stage, after enjoying many objects in the interim, though born in a family of great kings, fallen from yoga, due to the strength of previous accumulated impressions of knowledge, in that birth transcends the Veda that teaches karma, going beyond eligibility for karma, becomes eligible for knowledge - this is the meaning. By this also, the combination of knowledge and karma is refuted, as is to be seen. For in combination, even for the knower there would be no transcendence of the karma section. ||44||
Viśvanātha: Hriyate means is drawn. One becomes a seeker desiring to know yoga. Hence he transcends the Veda, the scripture, going beyond the path of Vedic karma. But he remains only on the path of yoga - this is the meaning. ||44||
Baladeva: The reason for that: By that very previous practice related to yoga, that yogi is drawn, attracted, even unwillingly, even without desire due to some obstacle - this is the meaning. Hi indicates this yoga-greatness is well-known. Even a seeker of yoga, engaged in practicing yoga, transcends the Veda which teaches karma with desires. He does not destroy the word (Veda) - this is the meaning. ||44||
(6.45)
prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ |
aneka-janma-saṁsiddhas tato yāti parāṁ gatim ||
Śrīdhara: Prayatnād etc. When thus even a yogi of little effort attains the supreme goal, then what to say of a yogi who, striving with effort, making greater and greater effort in yoga, has his sins purified by yoga itself, perfected through practice in many births, attains the highest state - this is the meaning. ||45||
Madhusūdana: When thus even one who died in the first stage, though obtaining birth in a family of great kings with various causes of error, interrupted by many desires for enjoyment, fallen from yoga, due to the strength of previously accumulated impressions of knowledge, transcends eligibility for karma and becomes eligible for knowledge, then what to say of one who died in the second or third stage, after enjoyment of objects obtained birth in a family of great kings, or without enjoyment obtained birth in a family of brahmin knowers of Brahman, fallen from yoga, transcending eligibility for karma becomes eligible for knowledge, accomplishing its means, attaining its fruit, is liberated from the bondage of saṃsāra? This he states in "prayatnād" etc. A yogi who strives with effort, making greater and greater effort than even the previous effort, possessing previously accumulated impressions, by that very merit of yoga effort has his sins purified, his obstructing impurities of ignorance washed away. Hence due to accumulation of impressions and accumulation of merit, perfected through many births, having attained the final birth through excess of impressions and merit, from that, due to maturity of practice, attains the supreme, excellent goal, liberation. There is certainly no doubt about this - this is the meaning. ||45||
viśvanāthaḥ: Thus, in the case of falling from yoga, the cause is laxity of effort alone, as stated in "ayatiḥ śraddhayopetaḥ" (one who is endowed with faith but lacks self-control). And for one who has fallen from yoga due to laxity of effort, it is said that he will again attain yoga in another birth, but not perfection. Perfection will come after as many births as it takes for that yoga to mature. This is understood. But one who never becomes lax in his effort in yoga is not called a fallen yogi. Rather:
"After many births, through perfect yoga samādhi (meditation),
ascetics strive to see that state in solitary places." [bhā.pu.3.24.28]
According to this statement of Kardama, even he does not attain perfection in one lifetime. He says "prayatnād yatamānaḥ" (striving with effort), meaning one who makes effort with intense exertion. The word "tu" (but) indicates the difference of this person from the previously mentioned fallen yogi. "saṁśuddha-kilbiṣaḥ" means one whose impurities are completely purified. Even he does not attain perfection in one lifetime. "parāṁ gatiṁ" means liberation. ||45||
baladevaḥ: Now he speaks of the attainment of happiness in the next life with "prayatnād". The yogi who strives with even greater effort than before, increasing his exertion out of fear of previous obstacles, through this accumulated effort becomes "saṁśuddha-kilbiṣaḥ", cleansed of all other impressions. Thus perfected through many births, with yoga fully matured, he attains the supreme state, liberation, characterized by the vision of the Self and the Supreme Self, due to the maturation of yoga alone. ||45||
(6.46)
tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ |
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna ||
śrīdharaḥ: Since it is so, therefore "tapasvibhyaḥ" etc. "tapasvibhyaḥ" means those devoted to austerities like kṛcchra and cāndrāyaṇa. "jñānibhyaḥ" means those who know the scriptures. "karmibhyaḥ" means those who perform rituals like iṣṭa and pūrta. The yogi is considered superior to all these in my opinion. Therefore, you become a yogi. ||46||
madhusūdanaḥ: Now the yogi is praised to Arjuna in order to generate supreme faith and prescribe yoga with "tapasvibhyaḥ" etc. The yogi is superior even to ascetics devoted to austerities like kṛcchra and cāndrāyaṇa, as after attaining knowledge of truth, he destroys the mind and eliminates impressions.
"Through knowledge they ascend to where desires have gone.
There sacrificial gifts do not go, nor ignorant ascetics." Thus says the śruti.
Therefore the yogi is superior even to ritual performers who perform jyotiṣṭoma etc. with sacrificial gifts. As ritualists and ascetics are ignorant, they are unfit for liberation.
The yogi is considered superior even to the knowers of indirect knowledge, as he has direct knowledge. Thus the living liberated yogi who has destroyed the mind and eliminated impressions is considered superior even to those with direct knowledge but without destruction of mind and impressions, who are not living liberated. Since it is so, therefore you, who have fallen from yoga, should now become through the power of greater and greater effort that supreme yogi who is living liberated, simultaneously accomplished in knowledge of truth, destruction of mind and elimination of impressions, as stated before. The address "O Arjuna" indicates he is pure. ||46||
viśvanāthaḥ: In response to the question of who is superior among those devoted to karma, jñāna, tapas and yoga, he says "tapasvibhyaḥ" etc. The yogi who meditates on the Supreme Self is considered superior to ascetics devoted to austerities like kṛcchra and cāndrāyaṇa, and even to jñānīs who worship Brahman - this is my opinion. If he is superior even to jñānīs, what to speak of karmīs - thus he says "karmibhyaś ca". ||46||
baladevaḥ: Having thus stated that desireless karma yoga filled with knowledge and culminating in aṣṭāṅga yoga is the cause of liberation, and that one fallen from such yoga ultimately attains its fruit, he now praises the yogi with "tapasvibhyaḥ" etc. The yogi who practices the yoga I have described is considered superior to ascetics devoted to austerities like kṛcchra, to jñānīs who know the meaning of scriptures, and to karmīs who perform desire-motivated rituals like iṣṭa and pūrta. The yogi I have described is superior to ascetics etc. who are unfit for liberation due to lack of self-knowledge, as he is fit for liberation due to having complete self-knowledge. ||46||
(6.47)
Of all yogis, he who with inner self absorbed in Me, full of faith worships Me, him I consider most deeply united with Me.
Śrīdhara: Among yogis devoted to yama, niyama, etc., My devotee is the best, as stated in "Of all yogis". With inner self absorbed in Me means with mind attached to Me. He who worships Me, the Supreme Lord Vāsudeva, with faith. He is considered by Me to be the best among those united in yoga. Therefore, become My devotee - this is the meaning. ||47||
I bow to Mādhava, the supreme bliss, treasure of devotees, who spoke of ātma-yoga, the crown jewel of bhakti-yoga.
Thus ends the sixth chapter named Dhyāna-yoga in the Subodhinī commentary on the Bhagavad Gītā by Śrī Śrīdhara Svāmī.
||6||
Madhusūdana: Now concluding the chapter by stating the best of all yogis, he says "Of all yogis". Among all yogis devoted to minor deities like Vasu, Rudra, Āditya, etc., he whose inner self is absorbed in Me, Bhagavān Vāsudeva, due to special maturation of merit, attached out of love, with mind focused on Me due to past life impressions and association with saints, full of faith in worshipping Me alone, who constantly worships and meditates on Me, Nārāyaṇa, the Lord of lords, with or without attributes, abandoning the misconception that "this is an ordinary man", that devotee of Mine is considered by Me, the all-knowing Supreme Lord, to be the most deeply united, superior to all other concentrated yogis. Though the effort in practicing yoga and worship is the same, because My devotee is superior to those devoid of devotion to Me, you can easily become the supreme and most deeply united by being My devotee - this is the meaning.
Thus, this chapter shows the limits of karma-yoga as a means of purifying the intellect, then elaborates on yoga with all its limbs for one who has renounced all actions, teaches methods of mind control after refuting objections, allays doubts about the purposelessness of one fallen from yoga, and introduces the next six chapters to describe the karma-kāṇḍa to be followed with relaxed effort and Lord Vāsudeva to be worshipped, along with the meaning of His name. May it be auspicious. ||47||
Thus ends the sixth chapter named Adhyātma-yoga in the Gūḍhārtha-dīpikā commentary on the Bhagavad Gītā by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering paramahaṁsa ascetic.
||6||
Viśvanātha: Then it may be concluded that no one is superior to yogis. This should not be said, as stated in "Of all yogis". The genitive case is used in the sense of ablative due to the connection of distinction. Following the ablative sense in the sequence "superior to ascetics and jñānīs", the meaning is "even compared to yogis". Not only compared to one type of yogi, but compared to all types of yogis, those established in yoga, those in samprajñāta and asamprajñāta samādhi. Or, among those following different means like karma, jñāna, tapas, yoga, bhakti, etc., he who worships Me, becomes My devotee, is considered the most united, possessing the best means. A karmī, ascetic, jñānī, and aṣṭāṅga yogi are yogis. An aṣṭāṅga yogi is more of a yogi. But one engaged in hearing, chanting, etc. about Me is the best yogi. As stated in the Śrīmad Bhāgavatam:
"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare."
The next six chapters that describe bhakti-yoga,
Their verses are like a necklace adorning devotees' throats.
The first gives the essence of the Gītā scripture,
The second and third describe desireless action,
The fourth speaks of knowledge, the fifth of yoga,
Though primarily this set of six describes karma.
Thus in the Sārārtha-darśinī, delighting the hearts of devotees,
This sixth chapter of the Gītā is connected for the saintly.
||6||
Baladeva: Thus, having described in the first six chapters the means of practice for the beginner, which are knowledge-based desireless actions with yoga as their pinnacle, he is about to describe in the middle section the means of practice for the advanced practitioner, such as taking shelter of the Lord. Therefore, he states the sutra indicating its superiority: "Of all yogis." The genitive case is used in the sense of the ablative, as in the earlier statement "than ascetics." It cannot be a partitive genitive because the yogi to be described is distinct in action from ascetics and others, and thus not included among them. Although there is no hierarchy among ascetics and others, still their inferiority to him is equal, like other high and low mountains compared to Mount Meru. One who is faithful, having firm belief in the statements of scripture and other sources describing devotion to Me, worships Me - dark blue like a blue lotus, with muscular arms reaching to the knees, eyes like blooming lotuses, wearing brilliant yellow garments, adorned with crown, earrings, bracelets, armlets, necklace, Kaustubha gem and anklets, as well as a forest garland, illuminating all directions with His own radiance, the eternal perfect forms like Nṛsiṁha and Rāma, the supreme controller, the Lord Himself appearing in human form yet all-pervading consciousness and bliss, nursed at Yaśodā's breast, known by names like Kṛṣṇa, full of jewel-like qualities such as omniscience, supreme lordship, infallible will, affection for devotees, as well as beauty, sweetness and grace - through hearing and other devotional practices. With mind (antarātmā) fixed on Me, exclusively attached to Me, unable to tolerate separation from Me even for a moment - this is the meaning. My devotee, exclusively devoted to Me, is most perfectly united - superior to all other yogis like ascetics.
Here he explains: If it is said that no one is superior to yogis, to this he replies "Of all yogis." Due to gradations in the ascent of yoga, there are many karma-yogis; superior to all of them is one established in meditation (dhyānārūḍha), more superior is one established in samādhi (samādhyārūḍha), but most superior is one endowed with devotional practices like hearing. The word bhakti means service.
"The root bhaj is declared to mean service. Therefore, the wise say that abundant service is denoted by the word bhakti." - Thus states the smṛti.
The śruti speaks of this devotion: "Know through faith, devotion and meditation yoga."
"To one who has supreme devotion to God, and as to God so to the guru, to that great soul these matters which have been declared become clearly manifest." [śve.u. 6.23]
"Devotion is His worship; that is, directing the mind to Him, free from desire for rewards here or hereafter - this alone is freedom from action." [go.tā.u. 1.14] "One should worship the Self alone as one's world." [bṛ.ā.u. 1.4.8] "The Self, my dear, should be seen, should be heard, should be reflected on, should be meditated upon, O Maitreyī." [bṛ.ā.u. 2.4.5, 4.5.6] And other such statements.
And that devotion should be understood as a function of the Lord's intrinsic potency: "Established in devotional yoga which is pure concentrated bliss, one mass of knowledge and bliss." [go.tā.u. 2.79] - Thus states the śruti.
Its form as practices like hearing should be understood as symbols for the all-controlling embodiment of conscious bliss, like His hair etc. The conscious blissful nature of devotion in the form of hearing etc. should be experienced through constant practice, like the sweetness in eliminating bile through regular intake of sugar. ||47||
In the first chapter Mukunda spoke the sutra of the Gītā's message,
In the second and following, desireless action,
In the fifth, declaring it filled with knowledge,
But in the sixth, illuminated by yoga.
Thus ends the sixth chapter of the commentary on the Bhagavad-gītā Upaniṣad. ||6||
Saturday, August 31, 2024
Bg 6.1-47
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment