Bhagavad Gita Chapter 6, Verse 23

English Translation

One should know that severance of contact with sorrow to be what is called Yoga. That Yoga has to be practised with perservance and with an undepressed heart.

Detailed Commentary

"Know that severance from the union with sorrow is called Yoga." Our connection with sorrow is not, was not, nor will it ever be. The attachment to the sorrowful world (samsara) and body is 'Duhkhasamyoga'. But this is not 'Yoga'. If this were 'Yoga', our connection with sorrow would be eternal. Upon attaining true realization, this severance (viyoga) occurs. This proves that Duhkhasamyoga is a self-created notion, not natural. No matter how firmly we believe in it, its union will never be permanent. Therefore, we can sever this assumed Duhkhasamyoga. As soon as we sever this Duhkhasamyoga, our Yoga with our true Swarupa (Self) is established. This 'Yoga' is the eternal connection with the Swarupa. To become detached from the sorrowful world (samsara) is what is called 'Yoga'. When we withdraw from worldly attachments, the eternal Yoga is experienced. Arjuna also referred to this as 'nasto mohah smrtir labdha' (My delusion is destroyed, and I have regained my memory/awareness) (18.73). Therefore, this Yoga is not new; it is merely the realization of the eternal Yoga. Here, Bhagavan, by using the word 'Yoga-samjnitam', has described the severance from the union with sorrow as 'Yoga'. In the second chapter, He described equanimity (Samata) as 'Yoga'. Here, equanimity is the goal (sadhya-rupa Samata), while there (in the second chapter), it is the means (sadhana-rupa Samata). Both are one, because equanimity as a means ultimately transforms into equanimity as the goal. Maharshi Patanjali, by stating 'Yogaś-citta-vr̥tti-nirodhaḥ' (Yoga is the cessation of the modifications of the mind), has defined 'Yoga' as the restraint of the mind's modifications (citta-vrittis). With the cessation of citta-vrittis, the Seer (Drashta) abides in its own essential nature (Swarupa). Here, Bhagavan, by stating 'tam vidyād duḥkhasaṁyogaviyogaṁ yoga-saṁjñitam', has referred to the Seer's abiding in its Swarupa as 'Yoga', which is self-evident. Here, 'tam' refers to that state in which the Yogi's mind (chitta) becomes completely still (uparam). It is stated that in this state, the Yogi's eternal bliss (sukha) is glorified here. 'Sa niścayena yoktavyo yogo'nirviṇṇacetasā' (This Yoga must be practiced with determination and an undaunted mind)—one should never grow weary of practicing that Yoga in which sorrows are absent. The sadhaka (aspirant) should make their intellect resolute that they must attain Yoga. No matter how many temptations or difficulties from the world may arise, they should not deviate from their resolve. 'Anirviṇṇacetasā' means never to lose courage; no matter how much time or how many births it takes, whatever happens, they must attain Paramatma (the Supreme Self). The mind should hold this thought: that past lives were in vain, but now this entire life must be dedicated to the attainment of Paramatma. Context: In the preceding verse, Bhagavan described a certain Yoga; to attain that very Yoga, the next verse begins the topic of meditating on the Nirguna-Nirakara (attributeless and formless Absolute).