षट् अध्याय named as ध्यानयोग

श्रीभगवान् उवाच ।

अनाश्रितः कर्मफलं कार्यम् कर्म करोति यः। स  सन्न्यासी च  योगी  च  न  निरग्निर्नचाक्रियः ॥६.१॥

श्रीभगवान् उवाच । The one who performs (करोति) कर्म that is to be done (कार्यम्) without depending (अनाश्रितः) on the फल of कर्म (कर्मफलम्), he (सः) is also (च) a सन्न्यासी and (च) a योगी, and (च) not (न) just the सन्न्यासी who has renounced all fire rituals (निरग्निः) and (च) who does not perform any other कर्म (अक्रियः).

यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसन्न्यस्तसङ्कल्पो योगी  भवतिकश्चन ॥६.२॥

What (यम्) they say (प्राहुः) as (इति) सन्न्यासम्, know (विद्धि) that (तम्) to be कर्मयोग (योगम्), O पाण्डव, because (हि), any one (कश्चन) who has not given up सङ्कल्पः (असन्न्यस्तसङ्कल्पः) does not (न) become (भवति) a योगी.

6:1 – श्रीकृष्ण is very clear – a common misconception is to see a सन्नयासी as one who is an अकर्मी & a निरग्नि. निरग्नि means without fire – as per tradition, a सन्नयासी cannot cook his own food but must live on whatever he gets from nature or other people. Also, a सन्नयासी is seen as one who does no work. श्रीकृष्ण says that one is a सन्नयासी who works like a कर्मयोगी who has no आकांक्षा over फल. External looks are deceptive and one does not become a सन्नयासी just by taking on an external mannerism of अकर्मी & a निरग्नि. Even a business man or a film actor or a Prime Minister or an Army Major fighting wars or even married person may be seen as सन्नयासी owing to this कर्म orientation. सङ्कल्पः refers to a mindset of “wanting” and this mindset is the seat from where desires emanate. Unless one is rid of this सङ्कल्पः, such a person cannot be called as either a सन्नयासी or a योगी.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।योगारूढस्य तस्यैव  शमः कारणमुच्यते ॥६.३॥

For the मुनि (meaning one who has विवेक) (मुनेः) wishing to attain (आरुरुक्षोः) (the state of) ध्यानयोग (योगम्), कर्मयोग (कर्म) lifestyle is said to be (उच्यते) the means (कारणम्). For the person who has (already) attained ध्यानयोग  (योगारूढस्य), total renunciation (शमः) alone (एव) is said to be (उच्यते) the means (कारणम्) for him (or her) (तस्य).

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।सर्वसङ्कल्पसन्न्यासीयोगारूढस्तदोच्यते ॥६.४॥

When (यदा) one is attached (अनुषज्जते) neither (न हि) to sense objects (इन्द्रियार्थेषु) nor (न) to कर्म (कर्मसु), then (तदा) it is said (उच्यते) that one योगारूढः (deeply meditative) is one who has renounced the cause of all सङ्कल्पः (सर्वसङ्कल्पसन्न्यासी).

6:3/4- All normal people go through five steps throughout their life for desire fulfilment – 

1. Source of सङ्कल्पः (viz a feeling of incompleteness), 
2. Doing सङ्कल्पः (intent made to seek completion), 
3. काम (express a specific desire), 
4. कर्म (action done to meet the cherished goal) and lastly 
5. भोग (consume the desire or enjoy the outcome). 

So how does such a person become a योगरूढ (a state of being स्थित in ध्यानयोग)?. At the ‘striver’ stage, कर्मयोग lifestyle is the means to achieve the योगरूढ state. And what does one who is already a योगरूढ do? Give up the source of सङ्कल्पः itself and maintain शम (meaning remain in this mind-space of complete ‘non-wanting’ of any object of the world). Common sense must be used when reading these verses – it is not that such a person does not eat or listen to music – it is just that he is not dependent on them to complete himself since he is already in a state of completion.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६.५॥

May one lift (उद्धरेत्) oneself (lower self) (आत्मानम्) by oneself (higher Self) (आत्मना). May one not (न) destroy (अवसादयेत्) oneself (आत्मानम्). The आत्मा alone (एव हि) (higher Self) is one’s (आत्मनः) benefactor (बन्धुः). The आत्मा alone (lower self) (एव) is one’s (आत्मनः) enemy (रिपुः).

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६.६॥

For that (self) (तस्य) who has mastered (जितः) his own आत्मा by oneself (येन आत्मना), the आत्मा (Higher Self) alone (एव) is a friend (बन्धुः) of oneself (आत्मनः). Whereas (तु), for the self who has not mastered oneself (अनात्मनः), the आत्मा (lower self) alone (एव) would remain (वर्तेत) in the status of an enemy (शत्रुत्वे), like an enemy (शत्रुवत्).

6:5/6 – A perfect शलोक for kids & adults alike; my favourite verses of chapter six.. Do not blame others (external causes for one’s miseries). WE ARE FULLY RESPONSIBLE FOR OUR LIVES

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।शीतोष्णसुखदुःखेषु तथा  मानपमानयोः ॥६.७॥

For the one who has mastery over oneself (जितात्मनः), whose mind is tranquil (प्रशान्तस्य) with reference to heat and cold, सुख and दुःख (शीतोष्णसुखदुःखेषु), and (तथा) मान and अपमान (मानपमानयोः), the mind (आत्मा) is always (परम्) in a state of composure (समाहितः).

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त  इत्युच्यते  योगीसमलोष्टाश्मकाञ्चनः ॥६.८॥

One whose mind is तृप्त in the ज्ञान & विज्ञान (ज्ञानविज्ञानतृप्तात्मा), who remains unchanged (कूटस्थः), who has mastered the ज्ञानेन्द्रिय & कर्मेन्द्रिय (विजितेन्द्रियः), for whom a lump of earth, a stone and gold are the same (समलोष्टाश्मकाञ्चनः), this composed person (युक्तः) is referred to (उच्यते) as (इति) a योगी).

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६.९॥

The one whose दृष्टि is the same (समबुद्धिः) with reference to a benefactor, a friend, an enemy, an acquaintance, an arbitrator, someone who is deserving of dislike, and to a relative (सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु), and (च) even (अपि) towards good people (साधुषु) and those who are given to improper actions(पापेषु), he (or she) is the most exalted (विशिष्यते).

6:7/9 – Scope of the idea of समदर्शन् given in 5:18 earlier is being expanded here. योगी whose चित्त has become प्रशांत: (tranquil) experiences समदर्शन् as shown in three verses. 6:7 shows समदर्शन् from the perspective of events impacting one’s own body & मन, 6:8 on समदर्शन् to external objects while 6:9 on समदर्शन् towards various kinds of people to whom we are related to or engage with. Better to internalize every word given here; any further commentary may not be necessary here.

योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६.१०॥

May the योगी, who remains (स्थितः) alone (एकाकी) in a quiet place (रहसि), whose body and mind are relaxed (यतचित्तात्मा), who is free from longing (निराशीः) and possessions (अपरिग्रहः), constantly (सततम्) unite (युञ्जीत) his (or her) mind (आत्मानम्) (with the object of ध्यान).

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥६.११॥

Having arranged (प्रतिष्ठाप्य) one’s (आत्मनः) seat (आसनम्) in a clean (शुचौ) place (देशे), firm (स्थिरम्), not (न) too high (अत्युच्छ्रितम्) (and) not (न) too low (अतिनीचम्), (made of) a piece of soft cloth, a deer skin, and a grass mat (चैलाजिनकुशोत्तरम्) …

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।उपविश्यासने युञ्ज्यात् योगमात्मविशुद्धये॥६.१२॥

There (तत्र), sitting (उपविश्य) on the seat (आसने), making (कृत्वा) one’s mind (मनः) one pointed (एकाग्रम्) (absorbed in the object of ध्यान), may the one who has mastered the mind & senses (यतचित्तेन्द्रियक्रियः) practice (युञ्ज्यात्) ध्यान (योगम्) for the purification of the mind (आत्मविशुद्धये).

6:10/12 (1) – 6:10 describes the mind state of a योगी just before launching into ध्यान. Weigh every word deeply. He is an एकाकी – alone. He is alone, not lonely. One may be in the middle of a massive crowd but may be situated in one’s own mind-space that has nothing to do with crowd around him. Being comfortable with “aloneness” also called as निवृत्ति मार्ग is seen as essential for a meditator. He is free from any form of आशा nor does he have a feeling that he owns anything (including his begging bowl). Difficult to imagine such a mind-space because at a subtle level, आशा & possessiveness do not go away easily. And lastly, one needs to feel fully at ease and be fully relaxed. With these secured, one is ready to launch into ध्यान. The physical arrangements and state of mind in ध्यान is then given here. Do note that even ध्यान (like जप, नित्यपूजा, दान, etc) is given as a means for चित्तशुद्धि and not as an end in itself.

6:10/12 (2) – Let us recap the big picture here. What is सूक्ष्म goes a longer distance than स्थूल – we saw this at the end of chapter three. Some जन्तु have a सूक्ष्म sense of smell; others have a सूक्ष्म sense of vision, etc but while their vision/ hearing is सूक्ष्म, their mind is relatively स्थूल. Humans have a सूक्ष्म mind that can imagine Galaxies though their senses are स्थूल compared to जन्तु. To increase our सूक्ष्मता of our body & मन is the core driver of सनातन धर्म – पतंजलि योग सूत्र also says that as one progresses in योग, one’s body and मन achieve सूक्ष्मता that leads to getting access to सिद्धि (better vision & smell, clairvoyance, etc). These convey that one is on the right path. However, such सिद्धि must be ignored/ set aside and one needs to pursue the goal of making the mind fully सूक्ष्म to make read ready to perceive ब्रह्म/ परम्. A स्थूल mind with a full stomach can only sleep but cannot expect to have a vision of परम् – so when someone says that since he cannot see Divine or says that Divine does not exist is a मढ. Has he achieved पात्रता (capability) in the form of सूक्ष्मता to conceive the Divine or even talk about it? But once the mind achieves ability to focus/ concentrate, efforts towards चित्तशुद्धि have borne fruit and one is ready to REALLY SEE the महादेवी. अध्यात्म क्रिया are thus prescribed with the core reason to achieve सूक्ष्मता and enlarge our दृष्टि and not to be seen as world-negating that makes mind-less demands.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।सम्प्रेक्ष्य  नासिकाग्रं स्वं दिशश्चानवलोकयन्॥६.१३॥

Holding (धारयन्) oneself without moving (अचलम् स्थिरः), the body, head, and neck (कायशिरोग्रीवम्) in one straight line (समम्), (as though) looking (सम्प्रेक्ष्य) at the tip of one’s nose (स्वम् नासिकाग्रम्) and (च) not looking (अनवलोकयन् ) in all directions (दिशः), …

पशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।मनः संयम्य  मच्चित्तो युक्त आसीत मत्परः॥६.१४॥

Being the one whose mind is tranquil (पशान्तात्मा), who is free from fear (विगतभीः), established (स्थितः) in one’s commitment to the life of a ब्रह्मचारि (ब्रह्मचारिव्रते), focusing (संयम्य) the mind (मनः), may (that) योगी (युक्तः) sit (आसीत) thinking of Me (मच्चित्तः), having Me as the ultimate goal (मत्परः).

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥६.१५॥

Always (सदा) connecting (युञ्जन्) the mind (आत्मानम्) in this manner (एवम्), the योगी, the one whose mind is mastered  (नियतमानसः), gains (अधिगच्छति) peace (शान्तिम्), which is centred on Me (मत्संस्थाम्) (which is in the form of an absorption in Me), which is the state of परम् निर्वाण (निर्वाणपरमाम्).

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न  चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६.१६॥

ध्यान (योगः) is (अस्ति) not (न तु) for one who eats too much (अत्यश्नतः) or (न च) for one who does not eat (अनश्नतः) at all adequately (एकान्तम्); nor (न च) indeed (एव), O अर्जुन, (it is) for one who sleeps too much (अतिस्वप्नशीलस्य) or (न च) who is always awake (जाग्रत:).

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।युक्तस्वप्नावबोधस्य  योगो भवति दुःखहा ॥६.१७॥

For one who is moderate in eating and other activities (युक्ताहारविहारस्य), who is moderate in effort (युक्तचेष्टस्य) with reference to one’s कर्म (कर्मसु), (and) to one’s sleeping and waking hours (युक्तस्वप्नावबोधस्य), (for such a person) ध्यान (योगः) becomes (भवति) the destroyer of दुःख (दुःखहा).

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।निःस्पृहः  सर्वकामेभ्यो युक्त इत्युच्यते  तदा॥६.१८॥

When (यदा) the mind (चित्तम्) has gained a certain composure (विनियतम्) (and) remains (अवतिष्ठते) in the आत्मा (आत्मनि) alone (एव), when (यदा) one is (भवति) free (निःस्पृहः) of longing from the objects (सर्वकामेभ्यः) (of काम), then (तदा) (the person) is said (उच्यते) to be (इति) one who is accomplished (युक्तः).

6:16/18 – Good verses. Middle path is key for success in योग. Neither too much nor too little – make this your lifestyle to gain सिद्धि in योग (an opposite world view may be – “Work hard, Party hard”). One who thus gains सिद्धि in योग is fully at peace within his own आत्मा – he is a युक्त:

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।योगिनो यतचित्तस्य युञ्जतोयोगमात्मनः।।6.19।।

यथा – like, दीप: the (flame of an) oil lamp, निवात-स्थ: in a windless place, न- इङ्गते – does not flicker, सा-उपमा – that is an example, स्मृता – cited, योगिन – of the योगिन्,  यत-चित्तस्य – for the मन that is mastered, योगम्-युञ्जत: – who is uniting in योग (meaning contemplating), आत्मनः – of आत्मा

6.19. ‘Just as a lamp in the windless place does not shake’ – This simile is recalled in the case of the man of योग, with subdued मन, practising the योग within oneself.

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।यत्रचैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६.२०॥

When (यत्र) the चित्त (चित्तम्), mastered (निरुद्धम्) by the practice of योग (योगसेवया), abides (उपरमते) (in आत्मा) and (च) then (यत्र), seeing (पश्यन्) oneself (आत्मानम्) by oneself (आत्मना) alone (एव), one rejoices (तुष्यति) in oneself (आत्मनि).

6:19/20 – Each time there is a lapse of ध्यान for the योगी, he/ she remembers the flickerless lamp that remains stable when external forces like wind to not disturb it. Such योगी then ignores the external forces that disturb him too. Once complete focus is achieved, such a योगी experiences bliss seeing himself established within this own आत्मा. How does one understand this state? Let us stay on with this idea; भगवान् will convey this state later.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।वेत्ति  यत्र  न  चैवायं स्थितश्चलतितत्त्वतः।।6.21।।

सुखम् – सुख, आत्यन्तिकं – limitless, यत्तद् – that same, बुद्धि, ग्राह्यम् – which is to be grasped, अतीन्द्रियम् – (yet) (is) not within the scope of the senses, वेत्ति – knows, यत्र – when, अयं – one, स्थित च – न एव चलति – one never moves away, तत्त्वतः – from (this) reality (or तत्व)

6.21 Where one knows that अत्यंतिक सुखम् which can be grasped by the बुद्धि but which is beyond the grasp of the senses, wherein established one swerves not from that condition;

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।यस्मिन्स्थितो न  दुःखेन गुरुणापिविचाल्यते।।6.22।।

यं च – (and) which, लब्ध्वा – having gained, अपरं लाभं – other gain, न मन्यते – one knows there is no, ततः अधिकं – – better than that, यस्मिन् – in which, स्थित: – (and) abiding,   दुःखेन गुरुणा – by great pain, अपि – even, न विचाल्यते – one would not be affected

6.22. And having attained which, he does not think of any other लाभ as अधिक to That; being established in which one is not shaken much by दु:ख, however powerful that may be;

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। सनिश्चयेन  योक्तव्योयोगोऽनिर्विण्णचेतसा।।6.23।।

तं – that, विद्याद् – one knows, दुःख-संयोग – from association with sorrow, वियोगं – dissociation, योग, संज्ञितम् – (to be) what is called, निश्चयेन – with firm resolve, योक्तव्य: – should be pursued, स योग: that (ज्ञान) योग, अ-निर्विण्ण – चेतसा – by a mind 

6.23 One should know that severance of contact with दु:ख is what is called as योग. That योग has to be practised with perseverance and with an un-depressed heart.

6:21/23 – Chapter six has been commented upon by learned people using पतंजलि योगसूत्र. The योगसूत्र defines योग as चित्त वृत्ति निरोध: meaning that योग is a state where the वृत्ति (disturbances) in the मन are subdued/ stopped. Once established in this state, there is no experience of दु:ख no matter what circumstances one finds themselves in. दु:ख is not something we experience on account of the external events – it is on account of our मन allowing itself to get carried away by such an event thus causing दु:ख. We thus experience दु:ख on two occasions – 1) if we lose what we possess or 2) we do not gain what we long for. However, a योगी has all that he needs WITHIN himself – once a connection with the ocean of joy is made, why will loss of a tumbler of water or gain of a tumbler of murky water trouble the ocean?

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।।6.24।।

सङ्कल्प – of सङ्कल्प (about one’s goals in meditatin), प्रभवान् – born, कामान् – anticipations, त्यक्त्वा – giving up, सर्वान् – all, अशेषतः – totally, मनसा एव – by the mind alone (in ध्यान), इन्द्रिय – the sense organs, ग्रामं – over all, समन्ततः विनियम्य – exercising complete authority

6.24 By totally eschewing all काम which arise from सङ्कल्प, and restraining with the मन itself all the organs from every side;

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।आत्मसंस्थं मनः  कृत्वा न किञ्चिदपिचिन्तयेत् ।।6.25।।

शनैः शनै: – slowly (and gently), उपरमेद् – one should bring (the मन) to abide (in आत्मा),  बुद्ध्या – with बुद्धि,  धृति – with resolve (prior to sitting ध्यान), गृहीतया – endowed, आत्म – in आत्मा, संस्थं – abide, मनः  कृत्वा – making the मन, न किञ्चिदपि – nothing else, चिन्तयेत् – may one contemplate

6.25 Little by little one should withdraw oneself from the objects other than the आत्मा with the help of the बुद्धि held by धृति (firm resolution); and then one should think of nothing else, having fixed the mind upon the आत्मा.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।ततस्ततो नियम्यैतदात्मन्येव वशंनयेत्।।6.26।।

यत: यत: – from whichever (distracting object), निश्चरति – goes, मनश्चञ्चलम् – the (naturally) mobile मन, अस्थिरम् – unsteady, ततस्ततो – from that, नियम्य – bringing back, एतदा आत्मन्येव – (by understanding that object also as) within आत्मा alone, वशं – under control, नयेत् – may one bring (the मन)

6.26 Wherever the चञ्चलम् and अस्थिरम् मन wanders, he should subdue it then and there bring it back under the control of the आत्मा alone.

6:24/26 – The practice of योग needs to be done शनै शनै (little by little). One cannot at once achieve highest concentration – no short cuts are possible. मन goes out of various organs – if one closes eyes, मन goes out of ears; if one closes mouth, मन goes out of nose, etc. So if सङ्कल्प is itself cut, काम will not get generated and senses will stop troubling the मन. So first use the मन which is सूक्ष्म than senses to restrain them. Next, use बुद्धि which is सूक्ष्म and a more powerful force than the मन to use its reasoning ability to focus on the आत्मा. बुद्धि is currently working in an inverted manner focussed externally on मन & इन्द्रियाँ instead of looking internally. Turn it back towards its source, the आत्मा, and align three with the आत्मा. This is tough though but do not worry. This whole process needs to be done शनै शनै and if you are straying, just get back to ध्यान once you become conscious of the deviation – that is all.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।उपैतिशान्तरजसं ब्रह्मभूतमकल्मषम्।।6.27।।

प्रशान्तमनसं – who has मन that is clear, हि एनं – this, योगिनं,  सुखम् उत्तमम् – limitless fulfilment, उपैति – (as thought) reaches, शान्त – has subsided, रजसं – whose cloud (of delusion), ब्रह्म-भूतम् – (and) who has attained ब्रह्म, अकल्मषम् – who (recognizes one’s आत्मा as) free from impurities

6.27 When a योगी develops प्रशांत चेतस्, who is free of कल्मषम् (impurities), from whom the रजस् has departed and who has identified with ब्रह्म, then he obtains उत्तमम् सुखम् as an outcome.

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।सुखेन  ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।

युञ्जन् – uniting, एवं सदा – in this way always, आत्मानं – the (contemplating मन), योगी, विगत-कल्मषः – free from impurities, सुखेन – easily, ब्रह्म-संस्पर्शम् – with (knowledge of) ब्रह्म that is (revealed by) the contact, अत्यन्तं सुखम् – limitless fulfilment, अश्नुते – gains

6.28 Thus devoting this own मन to the योग of the आत्मा, freed from कल्मषम्, the योगी easily attains the अत्यन्तम्  सुखम्  from experience of ब्रह्म स्पर्श.

6:27/28 – When one has ब्रह्म स्पर्श (Touch of the Divine), one will gain immense सुखम्. To gain this, fulfill four conditions; this needs to be seen as a reiteration –

1. Gain प्रशांत चेतस् – By avoiding or not getting affected by external sensual longings, one’s mind becomes प्रशांत.
2. Remove कल्मष – कल्मष mainly gathers on account of तमस्  (laziness, sloth, etc). One with तमस् cannot develop विवेक and अध्यात्म practices like नित्यकर्म, जप, ध्यान, etc help to lessen the supremacy of तमस्.
3. Get rid of रजस् viz senseless activity orientation which can get regulated through कर्मयोग
4. Identify with ब्रह्म – This can come through gain of ज्ञान about ब्रह्म; ज्ञानयोग / सांख्ययोग

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।ईक्षतेयोगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।

सर्व-भूत-स्थम् – abiding in all beings, आत्मानं  – one’s आत्मा, सर्वभूतानि च – and all beings,   आत्मनि – in one’s आत्मा, ईक्षते – sees, योग-युक्तात्मा – whose मन is absorbed in this contemplation, सर्वत्र – everywhere, समदर्शनः – who sees सम (the same ie ब्रह्म)

6.29 One who has his mind Self-absorbed through योग and who has the vision of समदर्शनः every-where, see this आत्मा existing in सर्वभूत and सर्वभूत in his आत्मा.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न  प्रणश्यामि स च मे न प्रणश्यति।।6.30।।

य: – the one who, मां – Me, पश्यति  – sees, सर्वत्र – everywhere, सर्वं – everything, च मयि – and in Me, पश्यति – sees, तस्य – to that one, अहं – I, न  प्रणश्यामि – am not lost (i.e., remote), स च – (and) that one, मे – to Me,  न प्रणश्यति – nor is lost (i.e., remote)

6.30 One who sees Me सर्वत्र, ie., everywhere and sees all things in Me, I do not go out of his vision, and he also is not lost to My vision.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।सर्वथा  वर्तमानोऽपि स योगी मयिवर्तते।।6.31।

सर्व-भूत-स्थितं – as abiding in all beings, य: – the one who (thus), मां – Me, भजत्य – gains, एकत्वम् – oneness, अस्थितः – having attained (this vision/ knowledge of), सर्वथा – in all types (of action), वर्तमान: अपि – though engaging, स – that, योगी,  मयि वर्तते – abides in Me

6.31 That योगी who being established in unity, adores Me as existing in सर्वभूतम्, he exists in Me in whatever condition he may be.

6:29/31 (1) – Beyond the message of समदर्शन, भगवान् makes an intriguing point here. He says that the highest दृष्टि of a योगी is to see परम् in सर्वभूत (all beings) and simultaneously सर्वभत in परम्. सर्वभूत includes us too. Is such a दृष्टि conceivable? Such a दृष्टि is given to अर्जुन later in the श्रीमद्भगवद्गीता. Using logic, such a दृष्टि can be seen at lower levels too – we can see air in सर्वभत and सर्वभत in air. We can see space in सर्वभत and सर्वभत in space. Since परम् is subtler than air & space, possibility of परम् in सर्वभूत & सर्वभूत in परम् does exist. Since space outside us exists eternally, space within us also exists eternally. Similarly, the परम् within us also has the same trait of eternality. So what perishes? Our conditioning of ascribing limitedness to the परम् within us perishes just like a pot perishes but space within the pot (घटाकाश) exists eternally as it merges with space outside the pot (चिदाकाश).

6:29/31 (2) – If we are akin to a cell and our body as the परम्, we can say that we are within परम् but we can also say that परम् is within us. Thus, the day we realize our existence as within the Divine, we live in tune with the Will of the Divine (who is within us) but if we live without connection with the Divine Will, we suffer from the disease of limitedness. This disease gets cured when we eventually achieve oneness with परम्. One of the finest expressions of seeing all in परम् and seeing परम् in all are found in verses attributed to प्रह्लाद describing this state to हिरण्यकश्यप in the श्रीमद्भागवतम् (events highlighted within the पुराण will thus make sense ONLY if we have some ज्ञान of the ideas in the श्रीमद्भगवद्गीता; else they will be seen as pop fables).

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।सुखंवा यदि वा  दुःखं सः योगी परमो मतः।।6.32।।

आत्मौपम्येन – as the basis of comparison with oneself, सर्वत्र – everywhere, समं – same, पश्यति – sees, य: – the one who, अर्जुन, यदि सुखंवा – whether pleasant, वा दुःखं – or unpleasant, सः – that, योगी, परमो – the most exalted, मतः – is regarded as

6.32 O अर्जुन, that योगी is considered the best who judges what is सुखम् & दु:खम् in all beings by the same standard as he would apply to himself.

अर्जुन उवाच

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिंस्थिराम्।।6.33।।

अर्जुन उवाच – said अर्जुन, योग: य: अयं – this (ज्ञान) योग which, त्वया – you, प्रोक्तः – have talked about, साम्येन – as (the vision of) sameness, मधुसूदन – name for कृष्ण, एतस्य – its, अहं  – I,  न पश्यामि – do not see, चञ्चलत्वात् – due to the fleeting nature (of मन),  स्थितिं – continuance, स्थिराम् – steady

6.33 अर्जुन said – This योग of समत्वम्, which has been declared by You, O श्रीकृष्ण, I do not see that it can be steady because the मन is चञ्चल.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।तस्याहं निग्रहं  मन्ये वायोरिवसुदुष्करम्।।6.34।।

चञ्चलं – very fleeting, हि – since, मनः, कृष्ण, प्रमाथि – distracting, बलवद्दृढम् – strong and stubborn, तस्य निग्रहं  – its control, अहं – I, मन्ये – think that, वायो: इव – as (that) of the wind, सु-दुष्करम् – (is) quite as difficult

6.34 For the mind is चञ्चल, O श्रीकृष्ण, distracting, strong and stubborn. I think that निग्रहं (restraint) of it is as difficult as that of the wind.

6:33/34 – Sensible question. Best conversation between two (or more) people happens only if 3 conditions are met:

1. Both have deep respect for one another
2. Both are ज्ञानी to convey or capability to receive the ज्ञान on the विषय being conveyed
3. Both have पूर्ण श्रद्धा on the विषय being conversed

अर्जुन & श्रीकृष्ण have deep respect for one another; अर्जुन has ज्ञान (capability or पात्रता) to receive ब्रह्मज्ञान; श्रीकृष्ण is ब्रह्मज्ञानी Himself. अर्जुन has पूर्ण श्रद्धा on the worth of ब्रह्मज्ञान which is why he keeps questioning again & again till the very end. अर्जुन thus rightly questioned the impossibility of the high standard set by मधुसूदन. Can we restrain the wind? Just like wind, the स्वभाव of our मन is चञ्चल – how can one restrain it? Is it even possible?

Four words have been used for मन – चञ्चल meaning fickle, प्रमाथि meaning turbulent or troublesome, बलवत् meaning strong and दृढम् which means stubborn. चञ्चल makes the mind unreliable causing turbulence in its conduct forcing us to take wrong decisions. Worse, it is बलवत् and therefore its wrong decisions ends up getting implemented. Lastly, it is दृढम् making it stick to its habitual orientation and causing challenges in reorienting it towards higher aspects.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।सुखंवा यदि वा  दुःखं सः योगी परमो मतः।।6.32।।

6.32 O अर्जुन, the only who (य:) sees everywhere (सर्वत्र) पश्यति) whether pleasant or unpleasant (यदि सुखम् वा दु:खम् वा) in the same way (समं) as compared with oneself (आत्म-औपम्येन), such a योगी (स: योगी) is regarded as the most exalted (परमो मत:).

श्री भगवानुवाच

असंशयं महाबाहो मनो दुर्निग्रहं चलं।अभ्यासेन तु कौन्तेय वैराग्येण चगृह्यते।।6.35।।

6.35 भगवान् said – O महाबाहो! Undoubtedly, (असंशयं) the मन is difficult to master (दुर्निग्रहं) and restless (चलं). But, O कौन्तेय ! it is brought under control (गृह्यते) through अभ्यास & वैराग्य.

असंयतात्मना योगो दुष्प्राप इति मे मतिः।वश्यात्मना तु यतताशक्योऽवाप्तुमुपायतः।।6.36।।

6.36 In my opinion (इति मे मति:), योग is hard to attain (दुष्प्राप) by a person of unrestrained mind (अ-संयत-अात्मना). However (तु), it can be attained (अवाप्तुम्) through right means (उपायतः) by him, who strives for it (यतता) and has a mind that is under control (वश्य-आत्मना).

6:35/36 (1) – By now, it is evident that following the श्रीमद्भगवद्गीताf way of life is not a joke. Many may say – why bother? Is it worth it? I am happy with my life – why even bother restraining the मन? At best, i will do भजन once in a year or fold hands in front of some expression of a देवता for half a second and spend rest of the day in भोग. श्रीमद्भगवद्गीता is not for such weak-minded and non-ambitious people. However, अर्जुन is not such a person. He is a धीर. He has पूर्ण श्रद्धा in the words of श्रीकृष्ण. He thus asks प्रश्न with sincerity and उत्साह so that he can actually work towards implementation. So what is the answer of श्रीकृष्ण to the question raised by अर्जुन? Be a वश्य आत्मना; bring the mind under your control and not the other way around. An अ-संयत-आत्मना has no chance of सिद्धि. How does one become a वश्य आत्मना?

6:35/36 (2) – Do अभ्यास. Habits die hard. मन is चञ्चल, प्रमथा, etc., because of the embedded chip a habitual behavioural orientation cultivated over many lives. So one has to overwrite the old habit with a new habit. As they say, it is easy to draw an image on a blank paper but not on a paper which already has many images – one has to erase earlier images before which one cannot draw a new image. Such अभ्यास has to be निरंतर (again & again). Also practice वैराग्य. Once one is set on a goal, वैराग्य or giving up of other non-essential pursuits is automatic. When one is climbing Everest, thoughts on family life, work-life balance, stress of work, etc do not come into one’s mind even once – one is free to cultivate such thoughts also but then the effort in climbing Everest may get difficult. Do अभ्यास and practice वैराग्य and चञ्चलत्वम् of your मन is conquered.

अर्जुन उवाच

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।अप्राप्य योगसंसिद्धिं कां गतिं कृष्णगच्छति।।6.37।।

6.37 अर्जुन said O श्रीकृष्ण! failing to achieve (अप्राप्य) perfection in योग ( योगसंसिद्धिं), what outcome (कां गतिं) does one attain (गच्छति)who, though possessed of (उपेत:) faith/or conviction (श्रद्धया) (but) is not diligent (अयतिः) and whose mind becomes distracted (चलित-मानसः) from योग?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।अप्रतिष्ठो  महाबाहो विमूढो ब्रह्मणःपथि।।6.38।।

6.38 O महाबाहो! Fallen from both (उभय-विभ्रष्ट:) (both means कर्मयोग & ज्ञानयोग), without support (अ-प्रतिष्ठ:), deluded (विमूढो) on the path to ब्रह्म (ब्रह्मणःपथि), I hope that (कच्-चिद्) he does not get ruined (न नश्यति) like a scattered cloud (छिन्न अभ्रम् इव)?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न  ह्युपपद्यते।।6.39।।

6.39 O श्रीकृष्ण ! Eradicate (छेत्तुम् अर्हसि) this doubt (संशय) of mine completely (अ-शेषतः). For (हि), none (न) other than Yourself (त्वद् अन्यः) can be the dispeller (छेत्ता) of this संशय !

6:37/39 – What if I start very well on कर्म/ज्ञान योग with full श्रद्धा / conviction but leave it midway owing to distractions? What if I start at an old age on this path and die before I attain सिद्धि? A perfectly normal question that is really our question too. Does it mean that all the effort put till the time of distraction and all ज्ञान gained thus far goes wasted? If this will go wasted, why should I even bother starting? Use of an analogy of an unfulfilled rain cloud seems apt. Who can answer this question? Only one who is a ब्रह्मज्ञानी Himself can answer and hence अर्जुन aks श्रीकृष्ण to remove his संशय. And the answer श्रीकृष्ण gives may be seen as the highlight or high point of Chapter six.

श्री भगवानुवाच

पार्थ नैवेह नामुत्र विनाशस्तस्य  विद्यते।नहिकल्याणकृत्कश्चिचद्दुर्गतिं तातगच्छति।।6.40।।

6.40 भगवान said O पार्थ ! There is certainly no loss/ fall (विनाश: विद्यते) for him (तस्य) here (न एव इह) or hereafter (न अमुत्र). Because (कश्चिद्), anyone engaged in acts aligned to धर्म (कल्याण कृत्) does not meet (न गच्छति) with a deplorable end (दुर्गतिं)

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।शुचीनां श्रीमतां गेहेयोगभ्रष्टोऽभिजायते।।6.41।।

6.41 A योगभ्रष्ट (the man fallen from योग) attains (प्राप्य) the (same) पुण्य लोक (may be taken as स्वर्ग or fortunate situations) as by those who do acts aligned to धर्म (पुण्य कृत्) and residing there (उषित्वा) for a long time (शाश्वतीः समाः), then, such a योगभ्रष्ट is reborn (अभिजायते) born in the house (गेहे) of a pure (शुचीनां) & fortunate family (श्रीमतां).

अथवा योगिनामेव कुले भवति धीमताम्।एतद्धि दुर्लभतरं लोके जन्मयदीदृशम्।।6.42।।

6.42 Or (अथवा) he is born (भवति) in a कुल of wise (धीमताम्) योगी. Such (ईदृशम्) a birth (जन्म हि) in this world is दिर्लभ (rarer) to get.

6:40/42 (1) – There is no loss of any effort of योग put up in अध्यात्म. Even if we die midway or get distracted owing to circumstances, the बुद्धि already gained through योग will remain within us as our संस्कार. When we begin life all over again, we will be born in an ecosystem conducive to pursue this संस्कार within us. WE ARE A योगभ्रष्ट meaning that we WERE on the path of योग but became भ्रष्ट owing to certain distractions that may have come our way. How does a योगभ्रष्ट differ from others? While swapping TV channels, we may come across श्रीमद्भगवद्गीता प्रवचन . If we are a योगभ्रष्ट, we have संस्कार or सुगंध of योग (owing to past effort) in our minds and hence we will stay on with the channel. Or we may buy a book on श्रीमद्भगवद्गीता or may join a श्रीमद्भगवद्गीता सत्संग on Whatapp. For others who have done no योग in the past, even if they happen to read श्रीमद्भगवद्गीता, they will not implement it or may find faults with it or may leave the WhatsApp group. Reward thus comes with hard work only. The house we are born-in is thus predetermined by our own hard work. Even in our day to day life, we start our next day from where we left off in our previous day. What we have gained till yesterday will remain with us while what we did not possess till yesterday will not land up automatically onto our hands on the next day morning. As Master योगी Oogway in the animation movie Kung Fu Panda says – THERE ARE NO ACCIDENTS!!!!!! Similarly, अध्यात्म will not recognize an idea of a windfall gain or miracles (either wealth or बुद्धि). If one experiences such a gain, it means he has merely (re)gained what he had already acquired through previous hard work.

6:40/42 (2) – Some other ideas. There is no concept of luck or miracle access to ब्रह्मज्ञान in वेदान्त. You work hard – you benefit. If you do not, you get nothing. An incomplete person from आध्यात्म दृष्टि cannot expect freedom even though he may have been a charitable person. A simplistic summary of कर्म & फल may be –

1. सुकर्म = भोग (on भू or स्वर्ग)
2. दुष्कर्म = रोग (on भू or नरक)
3. निष्काम कर्म = योग + भोग

योग will give योगबल in the form of birth in a fortunate कुल where one has an opportunity to further one’s positive संस्कार; one can either use this ecosystem to deepen one’s संस्कार or remain योगभ्रष्ट in this life too – choice is ours. On the other hand, one who has achieved high level of proficiency in योग but if his body falls down, he/ she will be born in the house of a high योगी and thus will be able to complete the balance journey towards freedom much more quickly – such birth is however rare.

Question may be raised as why does a charitable act done not count? Charitable activity may be seen as सुकर्म. श्रीकृष्ण used the word द्रव्य यज्ञ towards the end of chapter four that such acts done without ज्ञान will not deepen one’s संस्कार. These will give you भोग type of benefits but will not give योगबल in the form of expansion. A person who has attained a high level of आध्यात्म ज्ञान is the one who sees ONE in all and all in ONE (as we learnt earlier). Only one who has achieved Unity Consciousness while living will continue in that state post shedding of the body. One who has not achieved so will probably lead a good so-called life in स्वर्ग but will need to take birth again to complete his journey towards Unity Consciousness. As they say, some प्रारब्ध कर्म is still left and hence they are born to exhaust this fully. And once this is exhausted, they return to the Source and will not need to return again.

Life happens or comes about to people who are incomplete. It is an opportunity given to them to complete themselves. Because they have their कर्म to exhaust, they are born. Complete persons have no reason to take birth. However, if they so, the word used to describe such birth is कारण जन्म or another word used is लीला in that they take birth to help mankind but कर्म is not the cause of their birth since their कर्म stock is zero.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते चततो भूयः संसिद्धौ कुरुनन्दन।।6.43।।

6.43 There (तत्र) he regains (लभते) the connection with an intellect (बुद्धि संयोगं) which he had in his former body (पौर्वदेहिकम्). O कुरु नन्दन ! and from there he strives (यतते) further (भूयः) towards success (संसिद्धौ) .

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।जिज्ञासुरपि  योगस्यशब्दब्रह्मातिवर्तते।।6.44।।

6.44 By that (तेन) power of his earlier अभ्यास (पूर्वाभ्यासेन एव), he is carried forward or swept away (ह्रियते हि) even against his own will (अ-वश:अपि). Even though he may approach योग from a curiosity perspective (जिज्ञासुरपि), (owing to अभ्यास done previously), he transcends (अतिवर्तते) the शब्दब्रह्म i.e., प्रकृति (meaning the heaven going sections of the वेद).

6:43/44 – A person who has done अभ्यास of योग earlier is born with a natural disposition towards योग. Even though he may not expressly will towards योग, he will get drawn to it somehow. In fact, he may do योग even though he may will against it (we have examples of atheists/ thieves/ materialists turning towards अध्यात्म) – such a turn is inevitable for such a योगी. He may say that he is reading श्रीमद्भगवद्गीता only for जिज्ञासा; question is – Why did this जिज्ञासा arise in the first place when the world is littered with people who develop no such जिज्ञासा ? Answer is – On account of previous योग. He cannot escape it. And once in, he will continue to acquire the ज्ञान necessary to continue from where he had left it earlier. As they say, even in enmity, कंस/ शिशुपाल/ रावण were only fixated on परम् and this निरंतर मनन on परम् made them eligible for निर्वाण too. Once such people eventually work their way on the path, they will certainly achieve सिद्धि and will go beyond the confines of प्रकृति and become free.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।अनेकजन्मसंसिद्धस्ततो याति परांगतिम्।।6.45।।

6.45 The योगी, who indeed strives (यतमान: तु) with resolve (प्रयत्नात्) until becoming purified from faults (संशुद्ध किल्बिषः) and accomplished (संसिद्ध) after many births (अनेक-जन्म) (through which all obstacles to ज्ञान are overcome) – that one thereupon (तत:) gains (याति) the highest goal or outcome (परांगतिम्)

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपिमतोऽधिकः। कर्मिभ्यश्चाधिको योगी  तस्माद्योगीभवार्जुन ।।6.46।।

6.46 A योगिन् is superior (अधिक:) to men of तप (तपस्वि); he is also considered superior (अपि अधिक:) to men of ज्ञान (ज्ञानिन्). The योगिन् is also higher than men of कर्म (कर्मिभ्य) Therefore (तस्मात्), O अर्जुन! Do you become (भव) a योगी.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो  मां स मे युक्ततमोमतः।।6.47।।

6.47 Even among (सर्वेषां) all the योगी, he who absorbed in Me (मद् गतेन) with his mind (अन्तर्-आत्मना) and with श्रद्धा (श्रद्धावान्) seeks Me (मां भजते), he is considered by Me (मे मत:) to be the best (युक्ततम:) among all the योगिनाम् (योगिनाम् अपि).

6:45/47 – रावण is a तपस्वि. रावण is a ज्ञानी too. But he is not seen as a योगी unlike हनुमान. हनुमान journey towards Sita within सुंदरकांड in रामायण is likened to a journey of a योगी towards परम्. योगी is superior to a तपस्वि as well as a ज्ञानी. And भगवान् is thus clear in his message to अर्जुन – योगी भव.  One may do तपस्या (meaning hard work) as well as acquire ज्ञान and use both to attain सिद्धि in power or wealth or family life or space research or climb Everest. Thus, तपस्या & ज्ञान can be centered on climbing the hill in our backyard, higher hills in Western Ghats or Everest in the Himalayas. However, कैवल्य, निर्वाण, etc., will come only if both तपस्या & ज्ञान are oriented towards the highest peak of all, the मेरु पर्वत viz the ONE. तपस्या & वेदज्ञान acquired for reasons other than कैवल्य (say, to become an आश्रम Head or be a motivation speaker) may make one an आश्रम Head but will not give कैवल्य. Worse, this may boost अहंकार भाव (as one may feel superior talking about terms like गुण, कर्मयोग, आत्मा, etc which others may not know) and bring pride & arrogance (like रावण) even though he may be talking about ब्रह्मज्ञान daily. So the message is – Do तपस्या and acquire ज्ञान for just one purpose – to focus oneself on the तत्, परम्, ब्रह्म, the Reality, the Truth, the सत्-चित्-आनन्द स्वरूप, the परमात्मा, पुरुषोत्तम, नारायण, श्रीमाता, परमशिव and become free (after अनेक जन्म as a योगी).

And thus ends the षट् अध्याय named as ध्यानयोग.