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sanisdra^ (worldliness).

The sense is that those who could reflect on the equal-

ness ofall atmas are,indeed, muktas(liberated beings).

How a kartna-yogi might attain to this equal-seeing

summit of wisdom,is now taught:

•T &c.

20. '

He shall notexult,attaining the

agreeable,' nor

grieve, encountering the 'disagreeable'. The

steady-willed, undeluded, brakma-kviavicr, re

mains in brahma itself.'

'Agreeable'and 'disagreeable'things happen according

to the body in which one may dwell,and according to the

past karma-instincts. (These are accidents of embodied

existence).

He who would scale the heights of wisdom, shall not

evince joy or sorrow,when the 'agreeables {priyam)or the

disagreeables'{apriyanii may happen,(respectively).

How is this possible? It is,if he is: sthira-buddhih=

steady-willed,or he who plants his will in the stable {sthira)

atma. Ifhe is:a-saminudhah. I. e,inoha is the delusion or

the confounding the stable atma with the unstable body.

Asammildhah is he who is free from such delusion. How

is he to be this? If he is brahmaA&dxned[brahma-vit] and

imAwrt-stationed {hrahmani^thitah). That is, by learning

or knowing whatimA;«fl:(atma) is, from instruction, and to

remain steadily practising in brahma(/.e., constant spiritual

culture).

The tenor of the verse is this:—

From instruction received from truth-seers(?>.,spiritual

preceptors),oneshalllearn theexactnatureofatma[brahma-

vit). He shall then practise the same. He shall then

abjure theatma-love which he placesin the body,andemploy

himself in blissful contemplation of the would-be eternal

atma-intercourse. And then he shall neither rejoice over

agreeables nor tremble against 'disagreeables.'

&c.

21. With mind unattached to external contacts(sense-

delights), whoso feels delight in atma (itself),

joins himself in mind, to brahnia-yuga, and

tastes eternal bliss.'

Thus,in the way described, whoso desists from clin

ging to pleasures f<^rm objects other than atma,and begins

to derive pleasure from the internal atma,alone gives up

his pursuit after physical delights, and unites his mind to

brahmayoga, {hrahm-dbhyasa-=repeaX&d contemplation of

atma). And he obtains the imperishable bliss of brahma-

enjoyment.

That material (or sense-)joy is easily ab3lndonable,

is now shown:

ir ff &c.

22. '

As verily the contact-derived delights are wombs

of grief, with beginnings and endings, no sage,

Kaunteya 1^ delights in them.'

1. Cognotnen of Arjuna(See note i, p. 42).

The contacts are the contacts of the senses with their

objects. Joys are those born ofsuch contacts.

Wombs ofgrief, means that the sense-contacts are the

source ofpain and suffering. Moreoverthey are well-known

to have beginnings and endings,or ofa transient nature.

He who knows their nature to be so, will not delight

therein.

WhW ?T: &c.

23. That man is fit iyuktah),and is happy, who,even

here, before deliverance from body, is.able to

resist the violence born oflust and anger.'

Even here before separation from body': means even

during the prosecution of the Means of Salvation {i.e.,

during practice ofyoga while yet in body).

Whoso,even then,is able,from the gratefulexperiences

he may have of atma,to oppose theon-rush ofdesires and

passions, he is said to be y«^/fl:=harmonized, or he who

is fit to pursue yoga. And finds his sole bliss in atma-

experience after departing from the body.

&c.

24. 'Who finds joy within, enjoyment within, and

similarly light within alone,he,the brahma-like

yogi, attains brahma-bliss.'

Antas-sukhah is he who feels the desire for the happy

atma-exper.iece,after abrogating the pleasures of external

objects.

Antar-aramah is he who finds his atma his pleasure-

garden. That is to say, his atma has the capacity, by

its inherent qualities,to enhance his(spiritual happiness).

Similarly, he who.se sole light or illumination is the

wisdom concerning atma, is brahma-like yogi. And he

attains brahma-nirvdna, i. bliss that comes from atma-

enjoyment.

Those,the Seers, who have cut the

'pairs'^ asun

der,have set their minds on atma,who delight

in the well-being of all beings,—assoiled of

taints—obtain brahma-nirvana.'

C/iinna-^vaidAah,=Those who are rid of the 'pairs':

cold-heats' and so on.

Yai-dimdnaA=Those who have tutored their minds

into atma.

Sarva-^hfUa-hite Those who ever wish for all

other creatures, the happiness or good they would have for

themselves.

Rishis are the intent Seers of atma. Those who are of

this description get rid of all the impurities that are hos

tile to the realization of atma,and then obtain hrahma-nir-

vdna (atma-bliss).

That brahma(atma)is very accessible {t.e., most easily

reached) is now explained:—

&c.

26. 'Brahma-nirvana is everywhere for them who,are

weaned from lustand wrath;whoare perseverers

iyatayah); who have restrained the mind; who

have mastered the mind.'

To them, the yatayah, or plodders(on the Spiritual

Path), who are exempt from greed and hate,who have con

trolled the mind, and who have subdued the mind, bri^h-

ma-nirvdna(or atma-bliss) is everywhere, i.e., bliss lies in

their hand,(means:at hand and not far away).

The subject of karma-yoga having for its aim, yoga

(meditation is now brought to a close:—

27. Shutting out all outward (sense-)contacts; hxing

the eyes between the brows; equalizing the

nasal currents prana and apana'';

&c.

28. 'Governing the senses,manas® and buddhi®,whoso

is thus exempt from desire, dread and ire,

the muni®, the sole moksha-desirer, is verily,

ever the liberated.'

Shutting out all(sense-)contacts'with objects, means:

stopping all theactivitiesofthe outersenses.(Then),he shall

enter into a state fit for practising meditation (yoga)and

there assuming an erect posture, fixing the eyes on the tip

ofthe nose between the eye-brows,* and equalizing the ins

piring {prana)and expiring {apdna) life-breaths,current in

the nostrils, render the senses, manas* and buddhi* incap

able of moving out to any other subject save atma.

And then by reason ofthe above procedure, he shall

be exempt from longings,fear and hatred.

Heis mokshapardyana,or he whose sole aim is moksha

(emancipation).

He is muni,or ever intent on the desire to sight atma.

Whoso is (all) this, is indeed the liberated [mukta).

That is to say, he is to be considered as liberated, even

before reaching the goal as after it {i. e., during the journey

itself on the Path of Spirituality).

1. See verses 29 and 30, avtle,

The amplification of this subject is

Lecture VI.

2. See foot notes 2 and 4, p: 123.

3. See Commentary on muni?

4. The several postures are des-

cribed in Hatha- Yo2a-pradipika, and

elsewhere. See Gita. V1-10 to 15. The

tip of the nose is mentioned in VI-13

The easy mode of accomplishing Karma-yoga with

its auxiliaries made up of the described nitya, nai-

mittika^ etc., duties,—and having yoga (medtiation) for its

aim, is now shown :—

qsjolcTW &c.

29. ' Knowing Me to be the Acceptor of sacrifices

{yajflas) and penances {tapas), the Great Lord

of the Kosmos, the Friend of all beings, one

goeth to Peace.'

KnoA^ing Me, to be the Accepter [hhoktd) of sacrifices

and penances (or austerities),—to be the High Lord of the

Universe, as declared in: 'Him, the Supreme Lord

Sovereign of lords'*;—knowing Me to be the intimate

Friend of all creatures, one attains Peace.

This means : that if Karma-yoga,—which is the sum

total of all duties—be performed as acts of My worship, that

way of doing Karma-yoga is the easiest. As worshipful

service to Me, it is easy for them. Moreover, who would

not do such service when it is one to be rendered to a Uni

versal Friend ?

OM TAT SAT'

Thus closes Lecture Five,

Named Karma-Sannydsa- Yoga,

Or the Path of (mind)-renouncal of works,

With Sri Rdmdnujd's Commentary.

In the collof^xiy between Sri Krishna and Arjuna

In the Science of Yoga,

In the Divine Knowledge of the Upanishads

Or the Chants of W^avdn

The Bhagavad-Gitd.

==============

bhagavad-gita

THE DIVINE LAY.

WITH

SRI RAMANUJA'SYISISHTADYAITA

• •

COMMENTARY.

LECTURE VI,

NAMED,

abhyAsa-yoga,

THE MODE MEDITATION-PRACTICE.

II"

Sri Yamundchdrya.

C/F

^The mode and means ofdoing Yog; Yogis arefour;

Yofsperfectionsendin God; such the Sixth BooYslore,''

AUIVI

®Shagavad-GTta

WITH

SRI'RAMANUJA'S VISISHTADVAITA COMMENTARY.

SIXTH LECTURE,

abhyAsa-yoga,

THE MODE OF MEDITATION-PRACTICE.

' SRI BHAGAVAN Continued:—

&c.

1. '

He is the sannydsi,he is the yogi, who discharges

work as duty,independent of its fruit; not he

that is fire-less («« niragnih), not he that is

act-le§s {na-ch-dkriyah).

farma-yogajjvith allits constituentshassofarbeenex

pounded. The rules for the practice of yoga or

meditation tosecureatma-vision,through Jflana-yoga

and Karma-yoga,will now be declared.

This verse is a short recapitulatory re-assertion ofwhat

has already been stated, viz., that(i) Karma-yoga is the

immediate(or unaided) means (for atma-attainment); that

(2)it has in it the wisdom-aspect; and that (3) Karma-

yoga has for its aim yoga (meditation which precedes

atma-vision).

Independently ofthe rewards of works,such assvarga

etc., whosoever performs work as a duty,with no other idea

than that it is worshipful service rendered to the Supreme

Spirit,—Who is in every way our Real Loving Friend,—he

is the santiydsi or the Jftana-yogl;and he is the true yogi or

Karma-yogi.Such a person may be considered as walking

both the paths (of Karma and of Jnana),leading to atma-

realization.

So tha^ the sannydsior JftanI is not he that simply

abstains from fire-duties,' or he who ceases to do any

work, enjoined by the Sastras viz., yajhas (sacrifices) etc.,

but he who engages in work, answering at once both the

requirements of act and knowledge.

The next verse undertakes to show that in the kind

of Karma-yoga,just described,there is wisdom also:

^ &c.

2. '

What they call sannydsa^ Pandava!*, know,it is

yoga. For no one becometh a.yogi who is not

exempt from delusion.'

on ‘Agnihotra’ &c prescribed as

karma.

2. Patronymic of Arjuna, vide,

Geneal: Table, at end, Lec: II.

(Arjuna)! know that what they call sannydsa (renun

ciation)or Jflana-yoga,or atma-wisdom, is no other than

Karma-yoga itself. How itis sois explained by:'For no

one becometh a yogi who is not exempt from delusion.

Delusion is the error one commits of mistaking matter for

atma. Sahnyasta-sah-kolpah is he who, by the power of

his contemplation on true atma-nature has given up this

delusion. He who is otherwise is a-sannyasta-sahkalpah.

No one who has-not shaken off this delusion can be count

ed as a real Karma-yogI among Karma-yogis,as shown

in:

He who.se all-acts are devoid of desire and delusion

{sankcdpa^ (IV-19).

That Karma-yoga alone leads, without danger, to

yoga(contemplation or meditation)is now stated:—

3. '

For the yoga-ascending^ muni. Work is declared

as the Means. But for him,—the yoga-ascend

ed*—,Peace is declared as the Means.

Karma-yoga is prescribed as Means for the yoga-

ascending [arurukshufff or him who is striving to achieve

atma-vision. But for the same person, when yoga-ascend

ed(arudhahf or when securely established in yoga(medita

tion), Peace or surceasal from work is prescribed. Hence,

the conclusion is that Work(karma)is incumbent,till mok-

sha or atma-seeing moksha is effected.

When is one supposed to be well established in yoga

{i. e, meditation that leads to atma-consciousness)?. (It

is said):—

&c.

4. '

Then is he called yoiga-perfected (fixed in medi

tation) when he has ceased from loving,sense-

objects and(sense-)promptings; when he has

shaken offevery illusion.

1. Arurukshu, lit: yoga-scaling,

the neophyte, or the novice.

2. Yogdrtidha, \it: yoga-scaled, or

yoga-risen, the adept.

The yog-arHdha(or meditation-accomplished man) is

he who,from his experience of atma-bliss, has ceased to

love the sensuous material objects, nor does he counten

ance the impulses ofthe senses,in relation tosuch objects.

Not loving means that he becomes incapable of (or

above)such associations.

He is yog-drudha, who has cast aside all illusions(or

erroneous notions).

Hence,as the yoga-aspirer,—or who is preparing for

meditation—is yet in object-associations, he has need to

practise karma(work)as a means to estrange him from

such associations, and(then)lead him on to meditation.

Hence,the yoga-aspirer shall practise karma alone,so

as to abstract him from object-associations.

The same subject is further amplified:—

&c.

5. '

Let one elevate his atma by his mind, and let

not atma be molested. The mind verily is

atma's friend, as well, indeed,its foe.'

Atmand means: by the mind. Through the mind,

detached from sense-pleasures, atma shall be lifted (i.

elevated to noble thoughts and spiritual heights). But let

not,—through the mind being employed in a reverse direc

tion to that above stated (/. ^., by attachment to objects)—,

atma be harassed. For, mind is really both the friend,

and the foe ofatma(according to the use it is made of).

&c.

6. '

The mind is friend to him(atma) who has him

self conquered it. But to him who has not

conquered mind,it assumes an inimical attitude.*

The mind is friendly to him who restrains it from

flowing outward to(sense-)objects; but ifone has not so

subdued the mind,it militates against him as his enemy.

The meaning is,that the unsubdued or ungoverned mind

interposesobstacles in the way ofattaining Supreme Bliss.

So declares Bhagavan Parasara:—

'To men,their mind alone is the cause of bondage as

well as emancipation. The mind addicted to sense-objects,

constitutes bondage, the mind when destitute thereof,

constitutes freedom'*.

•

The preliminary competency to be acquired before

commencing yoga(meditation)is now stated;—

f^cTTcIR: WtTPT &c.

7. '

By him, who has effected mind-control and has

peace in the midst of cold and heat, joy and

grief,honor and dishonor, the exalted atma is

realized.'

When the mind is under control, when it is governed

I. g., when it is incapable of being affected by cold or heat,

joy or grief, honor or disgrace; when,in other words, it is

serenely placid, then is the exalted atma fully realized

therein.

Samahitah = well-placed, or placed

near, means that atmais realised in itsown true essence.

Param-atma, or exalted soulis here used to denote

Pratyag-atma,i. e., individual soul,as that is the subject in

reference. The designating the individual soul by the term

param-atma may be justified from the fact, that the

experiences of atma are such that when different stages

are attained,each subsequent stage is experieneed as more

exalted from its antecedent stage.

Or,ifthe phrase be read as'

atma param samahitah',

it would mean:'atma is sublimely realized..

1. ‘Mana eva manushyanam kara-

nam bandha mokshayoh &c.’ Vish: P.

VI-7-28; also see Amrita-bind-Upani.

shad, beginning; Manz, VITI-84;

Bhagavata, I1I-25-15 and XI-8-41.,

Mahdabherata, Sanat- “sujattya,

1Se &c. &Ce

That(karma-)yogl is fit for yoga(yuktah),whose

mind is content with knowledge and higher

knowledge; who is constant; who hath con

quered the senses;and who looketh equally on

a clod,a stone and on gold'.'

jHdna is knowledge or wisdom concerning the nature

ofatma. Vijnana is higher knowledge concerning atma as

contrasted with (the nature of) matter.

Tript-dtmd: is he whose sole contentment abides in

these two kinds of knowledge.

Kiitasthah=}^& who is constant, or who remains

perpetually unchanging amidst the ever varying phenome

nal conditions such as the conditioned form-existences as

the being the devas, &c.(He who contemplates on sUch

stable nature of atma is kUtasthah). Hence he is, vijiten-

driyah, or he who has brought the senses under complete

subjugation.

Sama-losht-dsma-kdflchanah-=Yie to viYiom,s. clod (of

earth),(a piece of)stone,or(a bit of) gold are all of equal

value, for when once atma has been realised in its dis

tinctive nature from matter, all material objects cease to

havefor him any pleasure-giving importance.

That karma-yogi, to whom all material objects,clod,

stone,gojd etc., are of equal worth, is said to be yuktah,

meaning that he is fit to practise meditation leading to

atma-vision.

Also;—

&c.

9. '

He is specially distinguished, who looks with

equal eye on friendsorcomrades,foesorstrang-

ers, neutrals, born-enemies or kinsmen, on

the virtuous or the vile.*'

5«Ar//s=friend,or he who,taking no account of the

differences in age, wishes one well.

^iVra=-comrade or compeer, is one who is of equal

age, who wishes one well.

An'^foe,is one who for a given cause, wishes one ill.

stranger, is one who has no cause to be

either a friend or a foe.

MadAyasfka=neutra],is one who from birth is neither

a friend nor a foe.

Dve&hya-=^. born-enemy, or one who bears ill-will

from birth.

kinsman, or one who bears good-will from

birth.

the virtuous man,or he who always walks in

the path of rectitude.

/'a/fl(A)=the vile or the wicked man who walks the

path ofiniquity.

The Yuktah is the man,who has ceased from all

relationship with the world, i. e., who has to gain nothing

from friends,foes,etc.. And therefore he has an equal eye

on all. In his case,all opposition or inimicality is absent.

Such a person is competent to engage in meditative

practice.

TPft 3^tcT &c.

10. '

Let the (karma)-yogT, alone and in secret,—

checking the thoughts of the mind,—rid of

desires and belongings,—constantly practise

atma-concentration.'*

Yogi is he who walks the path of Karma-yoga as

explained already.

Satatam, constantly, means: daily, at fixed times set

apart for meditative practice.

Atmdnam yufljita means:let concentration on atma be

attempted,i. e., let attention be closely directed so as to

clear the way for atma-vision.

sequestered or in secret, i. e., in a retired

place,free from men and sounds.

?>&«/&/=solitary or alone, without a companion (or a

disciple).

Yatu-chitt-dtma dtnta=minA, chitta stands for the

thought-changes which rapidly occur in the mind. Hence

the term means: '

checking the capricious stream of

thought,'or'

restraining the fugitive nature ofthe mind.'

Nirdsi=\.o he weaned from every other desire save

that for atma.

Aparigrahak=^to he quit ofevery possession or pro

perty save atma.

^nmM &c.

11. 'In a pure place, let him prepare a firm seat,

neither too high nor too low, made of kusa^-

grass, deerskin, and a sheet, (one over the

other).' ^

H?!: &c.

12. '

There into the seat, let one enter and let the

mind he made one-pointed, restraining all

activities ofthe mind and the senses, and let

concentration he practised,for atma-purification.

Suchau dese=:In a pure place. Purity due to non-

occupation or non-frequentation by unclean individuals;

due to no unclean articles being in contact with the place.

SfAira>ft=firm,i. e., prepared of wood etc., firmly set.

I. ^Poa cymsuroides',agrasswhich plays a great partin all Brahmana-rites,

The seat should he neither too lofty nor too low, and

should be covered over with kusa'-grass, deerskin, and a

sheet of(clean, washed)cloth. The seat ought to be com

fortable and inviting,and should have a bolster-support to

rest the body against.*

Entering such a seat, and freeing the mind and the

senses from their activities (or distractions), let the mind

be made one-pointed, that is, directed to one thought.

And let concentration be practised for the purpose of puri

fication. Purification of atma means, deliverance from

(material) bondage.

Let atma be thus seen {t. e., realized).

^ &c.

13. 'Keeping the body, head and neck straight,

unmoving and firm, fixing the gaze on the

nose-tip^(so as to be)unwandering into space,

jpyicllc+il &c.

14. With mind in perfecttranquillity,fearless,keeping

the vow of brahmacharyaj'restraining the mind

and making the thoughts to dwell on Me, let

one,collected,sit meditating on Me.'

'Body, head and neck straight' means:an erect(and

balanced)posture.

'Unmoving and firm {sthiraf'. i. e., resting the balan

ced head and body against a cushion or some comfortable

(bolster-)support.

The eyes not allowed to wander in different directions

in space,but held fixed soasto gaze(between theeye-brows)

at the tip of the nose.® (So far,body-discipline).

I. Vide, note [, p : 200.

2. Vide, Brahma-Sittra: I[V-1-7

up to [V-1-11, Asinas-sambhavat &c.

3. See note 1. p: 189. The tip of

the nose is the directrix to bring the

gaze to the middle of the eye-brows.

4 Vide, note 2, p: on 202, the

meaning of Brahmacharya.

(Now comes, mind-discipline]:—

Mind tranquil' connotes the state of mind in high

contentedness. Added to this is 'freedom from all fear.'

Then,again, what is required is leading the mode of

life called'Brahmacharya,' i.e,, continence or reservation of

the vital energy*, to which one should be faithful. (

Keeping the mind thus closely attentive (or harmo

nized),let one turn the mind on Me,and sit fixing it there

in meditation.

&c,

15. '

Thus the yogi, ever uniting his mind in Me,

becomes mind-disciplined, and reaches the

supreme Peace ofBliss abiding in Me.'

'Uniting the mind in Me,' means to constantly fix the

thoughts on Me,Para-brahma®,Purushottama*,the Holiest'

Subject for mind to muse on. Mind-disciplined or discip

lined of mind, means: mind made steady or firm by the

purification it undergoes by being brought in contact

with Me.

Such a person attains that Peace which has Nirvana

or Moksha for its ultimate goal,—that Peace which is to be

found in Me.

1. Svami Vivekananda says in his

Raja Yoga (pp: 61-62), that ‘that part

of the human energy which is express-

ed as sex energy, in sexual functions,

sexual thought and so on, when

checked and controlled, easily, be-

comes changed into ‘ Ojas’. ** * * *

If people practise Raja-Yoga and at

the same time lead an impure life,

how can they expect to become

Yogis ?