FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.20-23

యత్రోపరమతే చిత్తం నిరుద్ధం యోగసేవయా । యత్ర చైవాత్మనాత్మానం పశ్యన్నాత్మని తుష్యతి ॥ ౨౦ ॥ సుఖమాత్యన్తికం యత్తద్‍బుద్ధిగ్రాహ్యమతీన్ద్రియమ్ । వేత్తి యత్ర న చైవాయం స్థితశ్చలతి తత్త్వత: ॥ ౨౧ ॥ యం లబ్ధ్వా చాపరం లాభం మన్యతే నాధికం తత: । యస్మిన్స్థితో న దు:ఖేన గురుణాపి విచాల్యతే ॥ ౨౨ ॥ తం విద్యాద్దు:ఖసంయోగవియోగం యోగసంజ్ఞితమ్ ॥ ౨౩ ॥
yatroparamate cittaṁ
[yatroparamate chittam]
niruddhaṁ yoga-sevayā
[niruddham yoga-sevayaa]
yatra caivātmanātmānaṁ
[yatra chaivaatmanaatmaanam]
paśyann ātmani tuṣyati
[pashyann aatmani tushyati]
sukham ātyantikaṁ yat tad
[sukham aatyantikam yat tad]
buddhi-grāhyam atīndriyam
[buddhi-graahyam ateendriyam]
vetti yatra na caivāyaṁ
[vetti yatra na chaivaayam]
sthitaś calati tattvataḥ
[sthitash chalati tattvatah]
yaṁ labdhvā cāparaṁ lābhaṁ
[yam labdhvaa chaaparam laabham]
manyate nādhikaṁ tataḥ
[manyate naadhikam tatah]
yasmin sthito na duḥkhena
[yasmin sthito na duhkhena]
guruṇāpi vicālyate
[gurunaapi vichaalyate]
taṁ vidyād duḥkha-saṁyoga-
[tam vidyaad duhkha-samyoga-]
viyogaṁ yoga-saṁjñitam
[viyogam yoga-samjnitam]
Word-for-word
yatra — in that state of affairs where uparamate — cease (because one feels transcendental happiness) cittam — mental activities niruddham — being restrained from matter yoga - sevayā — by performance of yoga yatra — in which ca — also eva — certainly ātmanā — by the pure mind ātmānam — the Self paśyan — realizing the position of ātmani — in the Self tuṣyati — one becomes satisfied sukham — happiness ātyantikam — supreme yat — which tat — that buddhi — by intelligence grāhyam — accessible atīndriyam — transcendental vetti — one knows yatra — wherein na — never ca — also eva — certainly ayam — he sthitaḥ — situated calati — moves tattvataḥ — from the truth yam — that which labdhvā — by attainment ca — also aparam — any other lābham — gain manyate — considers na — never adhikam — more tataḥ — than that yasmin — in which sthitaḥ — being situated na — never duḥkhena — by miseries guruṇā api — even though very difficult vicālyate — becomes shaken tam — that vidyāt — you must know duḥkha - saṁyoga — of the miseries of material contact viyogam — extermination yoga - saṁjñitam — called trance in yoga. .
Blended reading (Sanskrit + English inline)
yatroparamate cittaṁ
yatra
in that state of affairs where
uparamate
cease (because one feels transcendental happiness)
cittam
mental activities
niruddhaṁ yoga-sevayā
niruddham
being restrained from matter
yoga - sevayā
by performance of yoga
yatra
in which
yatra caivātmanātmānaṁ
ca
also
eva
certainly
ātmanā
by the pure mind
ātmānam
the Self
paśyann ātmani tuṣyati
paśyan
realizing the position of
ātmani
in the Self
tuṣyati
one becomes satisfied
sukham ātyantikaṁ yat tad
sukham
happiness
ātyantikam
supreme
yat
which
tat
that
buddhi-grāhyam atīndriyam
buddhi
by intelligence
grāhyam
accessible
atīndriyam
transcendental
vetti yatra na caivāyaṁ
vetti
one knows
yatra
wherein
na
never
ca
also
eva
certainly
ayam
he
sthitaś calati tattvataḥ
sthitaḥ
situated
calati
moves
tattvataḥ
from the truth
yaṁ labdhvā cāparaṁ lābhaṁ
yam
that which
labdhvā
by attainment
ca
also
aparam
any other
lābham
gain
manyate nādhikaṁ tataḥ
manyate
considers
na
never
adhikam
more
tataḥ
than that
yasmin sthito na duḥkhena
yasmin
in which
sthitaḥ
being situated
na
never
duḥkhena
by miseries
guruṇāpi vicālyate
guruṇā api
even though very difficult
vicālyate
becomes shaken
taṁ vidyād duḥkha-saṁyoga-
tam
that
vidyāt
you must know
duḥkha - saṁyoga
of the miseries of material contact
viyogaṁ yoga-saṁjñitam
viyogam
extermination
yoga - saṁjñitam
called trance in yoga. .
Important Words
  • uparamate — ceases
    Upa-√ram, 'to come to rest near.' Not a violent stopping but a settling. The citta does not crash — it subsides. The verb is gentle on purpose.
  • niruddham — being restrained from matter
    Past participle of ni-√rudh. The classical term — Patañjali's Yoga-sūtra 1.2 famously defines yoga itself as citta-vṛtti-nirodhaḥ. Kṛṣṇa here uses the same vocabulary.
  • ātmanā ātmānam paśyan — seeing the self by the (purified) self
    Three ātman forms in three cases — but not one undifferentiated Self. Following Viśvanātha Cakravartī, the Gauḍīya reading parses them: by the purified mind (ātmanā), the jīva-ātmā sees its own constitutional position (ātmānam) and is satisfied in Paramātmā (ātmani). Three levels — mind, jīva, Supersoul — not the soul merging into itself. Prabhupāda is firm here: the duality of knower and known is preserved, against the monist reading the purport explicitly rejects.
  • atīndriyam — transcendental
    Ati-indriyam — 'beyond the senses.' The happiness named is precisely the kind the senses cannot deliver. Not better food, not stronger pleasure — a happiness of a different order. The yogī, having attained it, does not move (calati) from this truth (tattvataḥ): the center of gravity has changed.
  • guruṇā api — even though very difficult
    Guru — 'heavy, weighty'; api — 'even.' Modifies duḥkhena: 'by even very heavy misery.' Note the same word guru means 'teacher' elsewhere; here it means 'heavy.' Even weighty pain does not move him from his sthiti.
  • yoga-saṁjñitam — called trance in yoga
    Yoga-saṁjñā — 'named yoga.' The verse here gives yoga its own technical definition: the severance from contact with miseries. Yoga is being defined by its result.
In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
Purport

By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure – realized through transcendental senses – is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (4.33): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa – also preliminary – corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the “real life of the living entity.” Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā. In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way. The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences – such as accidents, disease, scarcity and even the death of a most dear relative – but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14) , āgamāpāyino ’nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

A jnani practicing this type of yoga, to merge, will attain Brahman, in this way. But someone who is very fortunate can attain the Supersoul or Krsna in this way.

[ 8 . Obtaining the perfectional stage through controlling one's mind:One must determinedly practice yoga by abandoning all mental and sensual desires. Gradually, by the strength of intelligence, the yogi fixes his mind on the self. (24‑25) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Realizations of a yogi in perfection

He thereby relishes boundless transcendental happiness by directly experiencing soul and Supersoul within the heart
Thinking that there is no greater joy than this his focus never departs from within, even amidst greatest difficulties
Thus he escapes all miseries

SUMMARISED THEME 6C

REALIZATIONS/VISIONS/ACTIONS OF A YOGI IN PERFECTION (STAGE OF SAMADHI)

A) Realizations in stage of samadhi (6.20 – 6.23) – Status of actual freedom from all miseries arising

from material contact

Happiness – One experiences boundless transcendental happiness by direct experience of Soul and Supersoul within the heart
Fixed up – One’s focus never departs from truth
Highest gain – One thinks no greater gain is possible
Unshaken – One remains unshaken even amidst greatest difficulties
Freedom – Free from all miseries arising from material contact

B) Vision of a perfect yogi (6.29 – 6.30)

Sees Supersoul in everyone’s heart and everyone being supported by Supersoul (6.29)
Never loses sight of Supreme Lord and thus never falls from the path of Yoga (6.30)

C) Actions of a perfect yogi (6.31 – 6.32)

Realizes Krishna as origin of Supersoul – worships and serves Him in all circumstances (6.31)
Sees equality of all beings – tries to help everyone (no enemy/friend distinction) by turning their consciousness to Krishna (6.32)
Focus of Learning

(a) Primary characteristic of yoga principle

By practice of yoga one becomes gradually detached from material concepts
Then one becomes situated in trance / samadhi

(b) What is actual Samadhi

It means that the yogi realizes the Supersoul through transcendental mind and intelligence
Without any of the misgivings of identifying the self with the Superself

(c) “Transcendental pleasure through transcendental senses” – This phrase mentioned in the

translation indicates soul and Supersoul are eternal individual identities (thus these verses

support Patanjali system and refutes monistic impersonalism)

Unauthorised commentators – They try to identify the individual soul with the Supersoul, and the monists think this to be liberation
But they do not understand the real purpose of the Patanjali system
Patanjali system – There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this, out of fear of jeopardizing the theory of oneness

(d) Yoga practice is more or less based on the principles of the Patanjali system

PLEASE NOTE: While studying this purport one should understand that Srila Prabhupada is trying to establish the duality of soul and Supersoul as also recommended in Patanjali system
The duality of knowledge and knower is not accepted by the non-dualist, but in this verse “transcendental pleasure realised through transcendental senses” – is accepted; and this is corroborated by Patanjali Muni in his Yoga-sutras (As mentioned in purport)

(e) Srila Prabhupada’s explanation of Patanjali’s yoga-sutra Text 3.34

Kaivalyam / Citi shakti of Patanjali – This term reveals the true nature of living entity
This Citi shakti, or internal potency, is transcendental
Purushartha means material religiousity, economic development, sense gratification and at the end, the attempt to become one with the Supreme
Concept of “Oneness with the Supreme”
Kaivalyam of monist – refers to oneness with the Supreme
According to Patanjali this Kaivalyam is an internal or transcendental potency by which the living entity becomes aware of his constitutional position

(f) Other references given by Srila Prabhupada supporting the Patanjali’s concept of Kaivalyam

“Ceto darpana marjanam...” by Caitanya Mahaprabhu – refers to clearance of impure mirror of the mind and realising one’s pure identity
Svarupena vyavastitah (SB 2.10.6) – To realize constitutional position as an eternal servant
Liberation from material infection does not mean destruction of the original eternal position of the living entity
Theory of nirvana also corresponds to this principle – after material cessation, there is manifestation of positive spiritual activities/devotional service
Vedanta sutra – anandamayobhyasat: Ultimate goal of yoga is the natural transcendental pleasure of devotional service
This ultimate goal is easily achieved by execution of bhakti-yoga

LINK BETWEEN TEXTS 6.23 & 6.24: In Texts 6.24 – 6.25, Krishna prescribes the methods to attain the

yogarudha (advanced) stage.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.20 Yatra, at the time when; cittam, the mind; niruddham, restrained, entirely prevented from wandering; uparamate, gets withdrawn; yoga-sevaya, through the practice of Yoga; ca, and; yatra eva, just when, at the very moment when; pasyan, by seeing, by experiencing; atmanam, the Self, which by nature is the supreme light of Consciousness; atmana, by the self, by the mind purified by concentration; tusyati, one remains contented, gets delighted; atmani eva, in one's own Self alone-. [Samadhi is of two kinds, Samprajnata and Asamprajnata. The concentration called right knowledge (Samprajnata) is that which is followed by reasoning, discrimination, blisss and unqualified egoism. Asamprajnata is that which is attained by the constant practice of cessation of all mental activity, in which the citta retains only the unmanifested impressions.-Cf. C. W., Vol. I, 1962, pp. 210, 212. According to A.G. the verses upto 6.20 state in a general way the characteristics of samadhi. From the present verse to the 25th, Asamprajnata-samadhi is introduced and defined.-Tr.] Besides,
Śrī Rāmānujācārya Classical
Translation
6.20 - 6.23 Where, through the practice of Yoga, the mind, which is subdued everywhere by such practice, 'rejoices', i.e., rejoices in surpassing felicity; and where, perceiving through Yoga 'the self (Atman)' by 'the mind (Atman)' one is delighted by the self and indifferent to all other objects; and where, through Yoga, one 'knows', i.e., experiences that infinite happiness which can be grasped only by the 'intellect' contemplating on the self, but is beyond the grasp of the senses; where, remaining in that Yoga, one does not 'swerve from that state,' because of the overwhelming happiness that state confers; having gained which, he desires for it alone, even when he is awakened from Yoga, and does not hold anything else as a gain; where one is not moved even by 'the heaviest sorrow' caused by any berevaement like that of a virtuous son - let him know that disunion from all union with pain, i.e., which forms the opposite of union with pain, is called by the term Yoga. This Yoga must be practised with the determination of its nature as such from the beginning with a mind free from despondency, i.e., with zestful exaltation.
Śrī Abhinavagupta Classical
Translation
6.20 See Comment under 6.23
Swami Sivananda Classical
Translation
6.20 When the mind, restrained by the practice of Yoga attains to quietude and when seeing the Self by the self, he is satisfied in his own Self.
Commentary

6.20 यत्र where? उपरमते attains ietude? चित्तम् mind? निरुद्धम् restrained? योगसेवया by the practice of Yoga? यत्र where? च and? एव only? आत्मना by the Self? आत्मानम् the Self? पश्यन् seeing? आत्मनि in the Self? तुष्यति is satisfied.Commentary The verses 20? 21? 22 and 23 must be taken together.When the mind is completely withdrawn from the objects of the senses? supreme peace reigns within the heart. When the mind becomes ite steady by constant and protracted practice of concentration the Yogi beholds the Supreme Self by the mind which is rendered pure and onepointed and attains to supreme satisfaction in the Self within.

Swami Gambhīrānanda Classical
Translation
6.20 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.];
Shri Purohit Swami Classical
Translation
6.20 There, where the whole nature is seen in the light of the Self, where the man abides within his Self and is satisfied there, its functions restrained by its union with the Divine, the mind finds rest.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
BG 5.21 BG 6.27 BG 14.27 SB 1.2.20 SB 11.14.13 SB 3.25.25 CC Madhya 8.189 CC Madhya 20.141 CC Antya 20.65 Taittirīya Upaniṣad 2.7.1Taittirīya Upaniṣad 2.8.1
Concepts
BhavaMayaNirvana
Related lectures
Personal Guidance
In the stage of perfection — when the mind is restrained and self sees Self in self — supreme happiness is found, immovable from pain.
Practical Applications
  • Trust that this stage exists and is attainable.
  • Recognize that pain has no power to dislodge a soul truly established in Self.
  • Aim for that immovability rather than for pleasant feelings.
Reflection Questions
  • What pain still moves me deeply?
  • What would 'immovable in Self' do for that pain?
Analogy

An ocean diver who has finally touched the pearl on the seafloor will not be moved by waves on the surface — he has found the thing that made the diving worthwhile, and he knows nothing above can match it. The yogī in samādhi has touched that pearl. After that touch, even the largest waves of duḥkha cannot shake him; he has measured everything against the one gain that admits no greater.

Stories
Bhīṣma on the Bed of Arrows

Pierced by Arjuna's arrows and lying on his self-chosen bed of shafts, Bhīṣma was waiting for the auspicious uttarāyaṇa to give up the body. In agony that would have broken any other man, he discoursed serenely for days on dharma, governance, devotion, and the thousand names of Viṣṇu (Viṣṇu-sahasra-nāma).

Mahā-duḥkhena api na vicālyate — 'not shaken even by the greatest sorrow.' The Mahābhārata's portrait of Bhīṣma is essentially a portrait of this verse. The pearl he had touched — his identity with the Self, his fixed devotion to Kṛṣṇa standing before him — made the arrows beneath him a posture, not a torment.

📝 My note

Source: vedabase.io

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