Bhagavad Gita Chapter 6, Verse 20

English Translation

At the time when the mind restrained through the practice of Yoga gets withdrawn, and just when by seeing the Self by the self one remains contented in the Self alone [A.G. construes the word eva (certainly) with tusyati (remains contented).-Tr.];

Detailed Commentary

Explanation: Regarding 'Where the mind finds cessation... seeing the Self, he is content' – In Dhyana Yoga, the initial understanding is 'to fix the mind solely on the Swarupa (one's true Self).' Subsequently, if any other vritti (mental modification) arises apart from the Swarupa, one should disregard it and remove it. When Chitta (mind-stuff) is fixed exclusively on the Swarupa, and the mind becomes entirely absorbed in the Swarupa, that state is called Dhyana (meditation). During Dhyana, the triplicity (triputi) of the meditator (dhyata), the act of meditation (dhyana), and the object of meditation (dhyeya) remains. The sadhaka (seeker) regards himself as the dhyata, the steady mental modification (vritti) on the Swarupa as dhyana, and the Swarupa, as the goal (sadhya-rupa Swarupa), as the dhyeya. As long as the awareness of these three exists, it is Dhyana. Due to the prominence of the dhyeya in Dhyana, the sadhaka first forgets his role as the dhyata, then also forgets the vritti of dhyana. In the end, only the dhyeya remains manifest. This is called Samadhi. This is Samprajnata Samadhi, which occurs in the one-pointedness (ekagrata) of Chitta. Through prolonged practice of this Samadhi, Asamprajnata Samadhi is attained. The difference between these two Samadhis is that Samprajnata Samadhi persists as long as the dhyeya, the name of the dhyeya, and the relationship between the name and the named (nama-nami) exist. This is also called the Ekagra state of Chitta. But when the memory of the name ceases and only the dhyeya remains, it is Asamprajnata Samadhi. This is called the Niruddha state of Chitta. The Samadhi of the Niruddha state is of two types: Sabija and Nirbija. That which retains subtle worldly vasanas (latent impressions/desires) is called Sabija Samadhi. Due to vasanas, Siddhis (supernatural powers) manifest in Sabija Samadhi. These Siddhis are considered opulence (aishwarya) from a worldly perspective, but in reality, they are obstacles (vighnas). When the Dhyana Yogi considers these Siddhis trivial and becomes detached (uparam) from them, then his Nirbija Samadhi occurs, which is indicated here by the term 'Niruddham'. In Dhyana, when one turns away from the world, a peace and happiness are found that are never experienced in the world. In Samprajnata Samadhi, an even more extraordinary happiness is experienced. From this (Samprajnata) Samadhi, an extraordinary happiness is found in Asamprajnata Samadhi. When the sadhaka reaches Nirbija Samadhi, there is exceedingly extraordinary happiness, ananda. Through continuous practice of Yoga, Chitta becomes detached (uparam) even from the Niruddha state, i.e., Nirbija Samadhi. The Yogi does not even partake in the happiness of that Nirbija Samadhi. At that time, experiencing himself in his Swarupa, he becomes self-content. The meaning of 'uparamate' (cessation) is that Chitta's attachment (moha) to the world completely ends, and it cannot grasp the Swarupa. Chitta, being a product of Prakriti, is inert (jada), whereas Swarupa is conscious (chetan). For this reason, it becomes detached (uparam). Upon Chitta's detachment, the Yogi's connection with Chitta is severed. 'Tushyati' (is content) means that there is no other cause for his contentment. Only his own Swarupa is the cause of his contentment. The essence of this shloka is that the experience of one's own Swarupa occurs within oneself. This tattva (essence) remains as it is within oneself. Merely by assuming a connection with the world, the vrittis of Chitta engage with the world, which prevents the experience of that tattva. Through Dhyana Yoga, when Chitta becomes detached (uparam) from the world, the Yogi's connection with Chitta and the world is completely severed. A special point is that the same tattva (essence) attained through Dhyana Yoga is also attained through Karma Yoga. There is a slight difference between them. In Dhyana Yoga, when the sadhaka's Chitta becomes detached (uparam) even from the joy of Samadhi, then he becomes self-content. In Karma Yoga, when the sadhaka renounces all desires (kamanas), then he becomes self-content. In Dhyana Yoga, when the mind becomes absorbed in its Swarupa and then becomes steady in the Swarupa, Samadhi occurs. When the mind becomes detached (uparam) from this Samadhi, then the Yogi's connection with Chitta is severed, and he becomes self-content. In Karma Yoga, when the flow of mind (manas), intellect (buddhi), senses (indriyas), body, etc., and all actions (kriyas) turns towards the welfare of others, then the renunciation of desires (kamanas) occurs. As a result, the connection with the mind is severed, and he becomes self-content. Connection: In the previous shloka, it was stated that the Dhyana Yogi experiences self-contentment. Now, the next shloka explains what happens thereafter.