rīmad Bhagavad Gītā 8 страница

jñānena tu tad-jñānaṃ yeṣāṃ nāśitam ātmanaḥ | teṣām ādityavad-jñānaṃ prakāśayati tat param || 16 ||

16. But to those whose ignorance is destroyed by Self-realisation, their enlightenment is supreme and illumines like the sun.

Commentary

In the case of the enlightened ones, their delusion is destroyed by wisdom. This enlightenment arises from [studying] the teachings about the real nature of the ātman, and is then realized by daily practice. The purity of this wisdom is unsurpassed, and in the case of those Jīvas who regain the expansive consciousness that is natural to them, it is found to be unlimited and un-contracted and illumines everything like the sun.

Refutation of the Doctrine of the Absolute Unity of the Jīva

The Advaita Vedānta teaches that there is only one single Jīva in essence, and not a plurality of Jīvas. The appearance of many separate Jīvas that we observe in practical life is due to limiting factors (upādhis) known as Avidya or nescience. Ramanuja now digresses in order to refute this doctrine and to prove that there are in fact many Jīvas. — Editor

The essential plurality of the Jīvas in their original state is expressly mentioned in connection with the enlightened or fully realized ones by the expression 'those' in the above text. In the beginning (Gita 2:12) it was said —

“There never was a time when I did not exist, nor you, nor any of these kings of men. Nor will there be any time in future when all of us shall cease to be”

— this statement is clarified here. Moreover, this plurality [of Jīvas] cannot be due to limiting factors imposed on a single universal ātman [as taught by the Advaitins]. For, as stated here, there is no residual trace of such limiting adjuncts (such as ignorance) for those that are fully enlightened, and yet still, they are described [by Krishna] as a plurality. Here consciousness is taught as an attribute inseparable from the essential nature of the Self, because a difference between the Self and its consciousness is indicated by the statement, 'Knowledge, in their case illuminates like the sun’. By the illustration of the sun, the relationship of the knower to its knowledge is likened to the luminous object and its luminosity. Therefore, it is appropriate to consider that one’s consciousness contracts through Karma, in the condition of Samsāra (transmigration) and expands in the stage of Mokṣa (liberation).

tad-buddhayas tad-ātmānas-tan-niṣṭhās tat-parāyaṇāḥ | gacchanty-apunarāvṛttiṃ jñāna nirdhūta kalmaṣāḥ || 17 ||

17. Those who intellectually pursue That (ātman), whose minds are absorbed in That, who strive for That, and who hold That as their supreme goal, have their karmic hindrances destroyed by wisdom and go whence there is no return.

Commentary

'Those who intellectually pursue That,' — are those who are determined to attain Selfrealization; 'those whose minds are absorbed in That,' — are those whose minds are fully directed to [contemplation on] the ātman, and those ‘who strive for That’, — are those who are fully engaged in the practice of sādhana leading to Self-realization; 'those who hold That as their supreme goal' — are those who consider Self-realization as the highest goal of life — such persons, having their accumulated [mental] impurities cleansed by the wisdom which arises in this way, attain the Self as taught:— ‘Whence there is no return' — means the state of enlightenment; ie. they attain the immaculate nature of Self which is its own.

vidyā vinaya saṃpanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ || 18 ||

18. The sages regard with equality one well-endowed with learning and humility, a Brahmana, a cow, an elephant, a dog and a dog-eater.

Commentary

The sages are those who have realized the true nature of the Self in all beings — they’re all of the same nature, though they are perceived in radically dissimilar embodiments such as those of one endowed with learning and humility, a mere Brahmin [by birth], a cow, an elephant, a dog, a dog-eater and other sentient beings, because they all have consciousness as their essential attribute.

ihaiva tair-jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ | nir-doṣaṃ hi samaṃ brahma tasmād-brahmaṇi sthitāḥ || 19 ||

19. Even here and now Samsāra is overcome by those whose minds rest in equanimity. For the Brahman (individual Self), when uncontaminated by Prakrti, is the same everywhere, therefore they are established in Brahman.

Commentary

Those who have realized the equality of all Jīvas in the aforesaid manner, even here and now, during their spiritual practice, overcome Samsāra. If one is established in the realization of the equality of all Selves, one then verily abides in [the state of] Brahman. Abiding in Brahman is indeed the conquest of Samsāra (transmigratory cycle). Those who realise the sameness of all Selves as having consciousness as their essential nature, are liberated.

Sri Krishna now teaches that manner of living by following which, a Karma Yogi attains maturity of wisdom in the form of equanimity of vision.

na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam | sthira-buddhir-asaṃmūḍho brahma-vid brahmaṇi sthitaḥ || 20 ||

20. One who having learnt of the Brahman (ātman) seeks to abide in Brahman, one whose mind is steadfastly fixed on That (ātman), undeluded — neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant.

Commentary

One should not give way to feelings of elation or distress on attaining these two types of experiences. How? By fixing the mind on that which is enduring i.e. the ātman and not identifying the Self with the transient physical body. And how can this be done? One who learns about Brahman through instruction by the acharyas and abides in mindfulness of the Brahman, such a person remains steadily engaged in the practices leading to realization of Brahman (Self-realization).

The gist is this: — from the teachings of the acharyas who know the truth, one should learn everything about the Self. Endeavouring to actualize the same, one gives up the delusion of considering the body as the Self and remains fixed in the joyous experience of the vision of the unchanging Self. One should not rejoice and grieve when experiencing pleasant and unpleasant things, because such experiences arise from Material Nature and are impermanent.

bāhya-sparśeṣv-asaktātmā vindaty-ātmani yat sukham | sa brahma-yoga-yuktātmā sukham akṣayam aśnute || 21 ||

21. With the mind detached from external contacts, one finds happiness in the Self — with the mind engaged in the contemplation of Brahman [ātman] one enjoys endless bliss.

ye hi saṃsparśajā bhogā duḥkha-yonaya eva ca | ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ || 22 ||

22. For those pleasures that arise from contact (with external factors) are sources of suffering. They have a beginning and an end, O Arjuna, the wise do not rejoice in them.

Commentary

'They have a beginning and an end,' that is, the pleasure last only for a brief period of time. The enlightened one who realizes the transient nature of sense gratification will not find pleasure in them.

śaknotīhaiva yaḥ soḍhuṃ prāk-śarīra vimokṣaṇāt | kāma krodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ || 23 ||

23. One who is able, even here, before one is released from the body, to resist the impulses arising from desire and anger, is a Yogi (competent for Self-realization); and a happy person.

Commentary

When one is able to withstand or to control the impulses of emotions like selfish-desire and anger through spiritual practice, then Self-realization is near at hand. But one becomes blessed by the actual experience and becomes immersed in the bliss of the Self only after the fall of the body (at the end of the Prarābdha or operative Karma).

yo’ntaḥ sukho’ntarā rāmas-tathāntar jyotir-eva yaḥ | sa yogī brahma-nirvāṇaṃ brahma-bhūto’dhigacchati || 24 ||

24. One who is joyful within, whose pleasure is within, and similarly is illumined within — that Yogi, who having become the Brahman, attains the bliss of the Brahman.

Commentary

Illumined within — Self-qualities like joy, bliss, knowledge, purity, etc. increase spontaneously; having become the Brahman — becomes freed from the identification with the body/mind complex, attains the bliss of Brahman — that is; Self-realization.

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa kalmaṣāḥ | chinna-dvaidhā yatātmanaḥ sarva bhūta hite ratāḥ || 25 ||

25. The sages who are free from the pairs of opposites, whose minds are well directed and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of the Brahman.

Commentary

The sages (rishis) are those who are dedicated to the pursuit of Self-realisation. They are devoted to the welfare of all beings — that is, they are as interested in the welfare of all other beings as they are in their own; those persons who attain this state are freed from all impurities which are hindrances to enlightenment, and they attain to the bliss of the Brahman.

kāma krodha viyuktānāṃ yatīnāṃ yata-cetasām | abhito brahma-nirvāṇaṃ vartate viditātmanām || 26 ||

26. To those who are free from desire and anger, who aspire [for realisation] whose minds are controlled, and who have attained self-mastery — the Great Nirvana is close at hand.

Commentary

Sri Krishna concludes this dissertation on the subject of Action Yoga, with the reiteration that Action Yoga culminates in meditation directed at Self-realization.

sparśān kṛtvā bahir-bāhyāṃś-cakṣuś-caivāntare bhāvoḥ | prāṇāpānau samau kṛtvā nāsābhyantara cāriṇau || 27 ||

27. Shutting out all external contacts, focussing the gaze between the eye-brows, harmonizing the flow of the breath — inspiration and expiration,

yatendriya mano-buddhir-munir mokṣa parāyaṇaḥ | vigat-ecchābhaya krodho yaḥ sadā mukta eva saḥ || 28 ||

28. — having controlled the senses, mind and intellect, the sage who is intent on Liberation as the final goal, freed forever from desire, fear and anger — is indeed liberated forever.

Commentary

The method of meditation is here taught — shut out all contact with outside stimuli — that is, stop the external activity of the senses; sit with the back straight; focus the concentration between the eye-brows, breath evenly, the senses, mind and intellect should no longer be involved with anything other than focusing on the Self. One should be completely free from desire, fear and anger; and should be intent on achieving Liberation (Mokṣa) as the supreme goal — the sage who is thus intent on Self-realisation will indeed be liberated for ever, i.e., is almost liberated, as by virtue of this dedication one would soon be in the ultimate stage of enlightenment.

Sri Krishna now teaches that Action Yoga, described above, which is facilitated by the performance of obligatory and periodical duties and which culminates in meditation is easy to practice:

bhoktāraṃ yajñā tapasāṃ sarva loka maheśvaram | suhṛdaṃ sarva-bhūtānāṃ jñātvā māṃ śāntim-ṛcchati || 29 ||

29. Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all the worlds, as the Friend of every being, one attains peace.

Commentary

The gist is that knowing Me as the Supreme Lord of all the worlds and the 'friend' of all, and considering all works as service (kainkarya) to Me, one gladly engages oneself, because all creatures indeed strive to please a friend.

hariḥ oṃ tatsat

iti śrīmad bhagavadgītāsupaniṣatsu brahma-vidyāyāṃ yogaśāstre śrīkṛṣṇārjuna saṃvāde karma-sanyāsa yogo nāma pañcamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the fifth discourse entitled “Communion through Renunciation”

Chapter 6 t

Dhyāna Yogaḥ

Communion through Meditation

śrī bhagavān uvāca anāśritaḥ karma-phalaṃ kāryaṃ karma karoti yaḥ | sa saṃnyāsī ca yogī ca na nir-agnir-na cākriyaḥ || 1 ||

The Blessed Lord said:

1. One who performs obligatory works without expecting their fruits — is a Sanyāsin and Yogi, and not one who does not maintain sacred fires and performs no (prescribed) actions.

Commentary

One who performs actions without motivation for their rewards such as heaven, etc., with the conviction that it is one’s duty, and sole aim, because they are forms of worship of the Supreme Being who is one’s friend in every way and one’s only goal — such a person is a real Sanyāsin, (a practitioner of Jñāna Yoga), and also a Karma Yogi, (practitioner of Karma Yoga). And not one who is disinclined to perform the enjoined works such as sacrifices, etc., nor one who is devoted to mere knowledge alone [without any practice]..

yaṃ saṃnyāsam-iti prāhur-yogaṃ taṃ viddhi pāṇḍava | na hy-asaṃnyasta saṅkalpo yogī bhavati kaścana || 2 ||

2. That which is called Sannyāsa (Renunciation) O Arjuna, know to be Yoga (Karma Yoga). For no one becomes a true Karma Yogin without relinquishing the delusive identification of the body with the Self.

Commentary

The term Sanyāsa refers here to Karma Yoga only, which also includes Jñāna Yoga or knowledge of the true nature of Self. One who has not attained the level of realisation that the body is different than the Self, cannot become a Karma Yogi of the type described here.

ārurukṣor-muner-yogaṃ karma kāraṇam ucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate || 3 ||

3. For the sage who seeks to ascend to the heights of Yoga, action is said to be the means; but when one has reached the summit of Yoga, quiescence is said to be the means.

Commentary

In the case of one who aspires for Moksha, who desires Self-realisation, Karma-Yoga is declared to be the preferable means. For the same person, who has once become established in [the practice of] Yoga— quiescence, or abstinence from actions, is said to the means. One should continue to perform actions until one has attained liberation (Moksha) in the form of Self-realisation.

When does one succeed in Yoga? Sri Krishna replies:—

yadā hi nendriyārtheṣu na karmasv-anuṣajjate | sarva saṅkalpa saṃnyāsī yogārūḍhas-tad-ocyate || 4 ||

4. When one loses all attachment for the sense-objects and to works, then one indeed has abandoned all desires and is considered to have reached the heights of Yoga.

Commentary

The ultimate stage of Yoga has been reached when the spiritual practitioner, because of a natural disposition to experience the Self, loses attachment to sense-objects and 'things other than the ātman', as well as activities associated with them. Therefore, for one who wishes to succeed in Yoga, but is still disposed to sense-gratification, Karma Yoga, consisting of the [constant] practice of detachment to these objects, becomes the means for success in Yoga.

Sri Krishna further elucidates the same idea:—

uddhared-ātman-ātmānaṃ nātmānam avasādayet | ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmanaḥ || 5 ||

5. One should raise one’s Self by one’s own mind and not allow one’s Self to sink; for the mind alone is the friend of the Self, and the mind alone is the adversary of the Self.

Commentary

By the Self (ātman), that is, by the mind which is unattached to sense-objects, one should raise one’s self. One should not allow one’s mind which is inclined to sense gratification to drag one down. Friends and enemies exist in the mind alone.

bandhur-ātmā’tmanas tasya yenātmaivātmanā jitaḥ | anātmanastu śatrutve vartetātmaiva śatruvat || 6 ||

6. The mind is the friend of one who has conquered the mind. But for one whose mind is uncontrolled, the mind, like an adversary, remains hostile.

Commentary

The meaning is that an uncontrolled mind is a hindrance to the attainment of the supreme state of Beatitude. It has been said by Bhagavan Parashara also: —

" One's mind is the cause of both bondage and release. Its addiction to sense-objects is the cause of bondage; its freedom from sense-objects is the means of one's release (V.P.6.7.28).

The suitable state for commencing the Yoga of meditation is now taught: —

jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇa sukha-duḥkheṣu tathā mānāpamānayoḥ || 7 ||

7. Of the self-controlled and serene, the Over-Self is perfectly balanced in heat and cold, in pleasure and pain, and in honour and dishonour,

Commentary

The Self is said to be perfectly balanced in one who is free from the agitation caused by the pairs of opposites and who is completely calm; in other words 'the Over-Self' becomes exceedingly well focused so as to be prepared for meditation.

Here the individual Self (Pratyag-ātman) is called 'the Over-Self' (Param-ātman), — this interpretation is justified by the context. The individual Self can also be called 'great', because it is at a higher state relative to previous successive stages. Or the sentence may construed as follows: — atma param samāhitah. — The Self is exceedingly well balanced.

jñāna vijñāna tṛptātmā kūṭastho jitendriyaḥ | yukta ity-ucyate yogī sama-loṣṭāśma kāñcanaḥ || 8 ||

8. The Yogi who is content with the knowledge of the Self and also of knowledge of the difference (between the Self and the physical body), who is established in the Self, whose senses are subdued and to whom earth, stone and gold seem all alike is said to be well-adjusted.

Commentary

That Karma Yogi whose mind is satisfied with reasoned knowledge (Jñāna) of the Self and the specific knowledge (vijñāna) of the difference of its intrinsic nature from Material Nature (Prakṛti); who remains in a state of unshaken (Kuṭastham) awareness of the oneness of the Self in all beings. To whom earth, stone and gold are of equal value — because of the lack of interest in any material objects of enjoyment on account of an intense earnestness to realise /experience the real nature of the Self — such a one is called well-adjusted or integrated i.e., fit for the practice of meditation.

And also:— suhṛn mitrāry-udāsīna madhyastha dveṣya bandhuṣu | sādhuṣv-api ca pāpeṣu sama-buddhir viśiṣyate || 9 ||

9. One who regards with equality, well-wishers, friends, foes, the indifferent, neutrals, the hateful, relatives, and even the righteous and the unrighteous — excels.

Commentary

'Well-wishers' (suhrt) are those who care about one, regardless of differences in age. 'Friends' (mitra) are well-wishers of equal age. 'Foes' (ari) are those who wish ill to one because of some particular cause. 'The indifferent' (udāsin) are those who are neither friendly nor hostile because of there being no reason for either type of feeling; 'neutrals' (madhyastha) are those who by their very nature are incapable of either friendship or hostility. 'The hateful' (dveṣi) are those who wish ill to one even from birth. 'Relations' (bandhu) those who bear goodwill from birth. 'The righteous’ (sādhu) are those devoted to the practice of virtue. 'The unrighteous’ (pāpi) are those given to wickedness.

Self-realisation being the only goal of meditation, and because all the well-wishing friends and the others, cannot contribute anything to this goal and enemies cannot detract from it, one who regards them all with an equal eye as pure Jīvas, excels in respect of fitness for the practice of meditation.

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ | ekākī yatacittātmā nirāśīr aparigrahaḥ || 10 ||

10. The Yogi should constantly apply the mind to Yoga, remaining alone in a solitary place, controlling discursive thinking, free from desire and the sense of possession,

Commentary

The Yogi who is steady in the practice of Karma Yoga should 'constantly', i.e., daily, when doing the practice, engage the mind in the contemplation on the true nature of the ātman. One should restrain the habit of constantly thinking about things. One should not depend on anything except the ātman and should abandon the idea of possession with regard to anything other than the ātman.

śucau deśe pratiṣṭhāpya sthitam-āsanam ātmanaḥ | nāty-ucchritaṃ nāti-nīcaṃ cailājina kuśottaram || 11 ||

11. In a clean place, having established for oneself a firm seat which is neither too high nor too low, and covering it with cloth, deer-skin and kusha grass one over the other,

tatraikāgraṃ manaḥ kṛtvā yata-cittendriya kriyaḥ | upaviśyāsane yuñjyād-yogam-ātma viśuddhaye || 12 ||

12. there, sitting on the seat, focusing the mind in concentration, with the thoughts and the senses restrained, one should practice Yoga for the purification of the self.

Commentary

'In a clean place' means in a place pure in itself, not owned or controlled by impure persons and uncontaminated by impure things; having established a firm seat made of wood or similar material — seated on it in a way which promotes the serenity of mind — one should practice 'Yoga', i.e. practice meditation on the Self in order to end one's bondage.

samaṃ kāya-śiro-grīvaṃ dhārayann-acalaṃ sthiraḥ | saṃprekṣya nāsikāgraṃ svaṃ diśaś-cānavalokayan || 13 ||

13. Holding the trunk, head and neck erect, motionless and steady, focusing [the attention] at the tip of the nose , and without looking around;

praśāntātmā vigata-bhīr-brahmacāri vrate sthitaḥ | manaḥ saṃyamya mac-citto yukta āsīta mat-paraḥ || 14 ||

14. Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing the thoughts on Me, one should sit in meditation, holding Me to be Supreme.

Commentary

Keeping the body, head and neck erect and still, well seated in order to be steady; serene, i.e., with a peaceful mind; — one should sit in meditation remaining focused and thinking about Krishna only.

yuñjann-evaṃ sadā’tmānaṃ yogī niyata-mānasaḥ | śāntiṃ nirvāṇa paramāṃ mat-saṃsthām adhigacchati || 15 ||

15. Applying the mind constantly in this way, the Yogi, with a controlled mind, attains the peace which is the summit of beatitude and which abides in Me forever.

Commentary

'Applying the mind on Me,' — that is, the Supreme Brahman, the Supreme Being and the holy and auspicious object of meditation, 'the Yogi with a controlled mind,' — by focusing on Me, the mind becomes purified and thus steady, one then attains the peace which abides in Me which is of the highest degree of bliss which endures forever in Me.

Sri Krishna, who is the holy and auspicious object of meditation, after thus teaching how the mind should be fixed on Himself, proceeds to speak of the other requisites of Yoga practice, which purify the mind for one who commences the practice of Yoga for Selfrealisation.

nāty-aśnatas-tu yogo’sti na caikāntam-anaśnataḥ | na cāti svapnaśīlasya jāgrato naiva cārjuna || 16 ||

16. Yoga is not for one who over-eats, nor for one who fasts excessively; nor for one who sleeps too much, nor for one who stays awake for lengthy periods, O Arjuna.

Commentary

Over-eating and excessive fasting are opposed to Yoga practice, as are excessive recreation and non-recreation, too much sleep and too little sleep. So too, are overwork and idleness.

yuktāhāra vihārasya yukta ceṣṭasya karmasu | yukta svapnāvabodhasya yogo bhavati duḥsvahā || 17 ||

17. Yoga becomes the destroyer of sorrow for one who is moderate in food and recreation, who is temperate in actions, who is moderate in sleep and wakefulness.

Commentary

‘The 'Yoga which destroys all sorrow' — that is, liberates one from bondage, is successfully practiced only by one who is moderate in all things.

yadā viniyataṃ cittam-ātmany-evāvatiṣṭhate | niḥspṛhaḥ sarva-kāmebhyo yukta ity-ucyate sadā || 18 ||

18. When the subdued mind rests in the Self alone, then, free from all craving for objects of desire, one is said to be 'harmonised'.

Commentary

When the mind, which usually pursues sense gratification, abandons such desires and 'rests in the Self alone' — that is, becomes well-settled because of the realisation of the unsurpassable good in the Self alone, and rests there alone steadily, without movement — then, being 'free from all yearning’, one is said to be well-balanced.

yathā dīpo nivātasthe neṅgate sopamā smṛtā | yogino yata-cittasya yuñjato yogam-ātmanaḥ || 19 ||

19. The controlled mind of a Yogi who practices Yoga is compared to a lamp which does not flicker when placed in a windless spot.

yatroparamate cittaṃ niruddhaṃ yoga-sevayā | yatra caivātmanā’tmānaṃ paśyann-ātmani tuṣyati || 20 ||

20. When the mind, restrained by the practice of Yoga, attains that Infinite Bliss, and when seeing the ātman by the mind, one is satisfied by the ātman alone;

sukham-ātyantikaṃ yat-tad-buddhi-grāhyam-atīndriyam | vetti yatra na caivāyaṃ sthitaś-calati tattvataḥ || 21 ||

21. when one knows that intense joy which can be experienced by the intellect but is beyond the grasp of the senses, wherein established one departs not from that condition;

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ | yasmin sthito na duḥkhena guruṇā’pi vicālyate || 22 ||

22. having gained which, one considers that there is no greater gain than it; wherein established, one is not moved even by the heaviest sorrow—

taṃ vidyād duḥkha saṃyoga viyogaṃ yoga saṃjñitam | sa niścayena yoktavyo yogo ‘nirviṇṇa cetasā || 23 ||

23. know this [state] of deliverance from association with suffering to be Yoga. This Yoga must be practiced with determination and with a mind free from despondency.

Yoga is here defined as ‘freedom from all involvement with suffering’ and is achieved through the practice of the discipline of meditation. Through the practice of meditation the mind becomes completely subdued and rejoices by being in a state of unsurpassed bliss, one then directly perceives 'the Self (ātman)' by 'the mind (ātman)', one becomes delighted by the ātman and indifferent to all other objects. Having once achieved that state, one does not digress there from, because of the overwhelming bliss that is being experienced. Yoga [the highest meditative state] has been achieved when one is not emotionally moved even by 'the heaviest sorrow' caused by a bereavement like the death of a virtuous son — this Yoga must be practiced with dedication and a mind free from despondency, through the conviction even at the initial stage, that this practice is in itself enjoyable.

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