May 13 – Bhagavadgita Chapter 6; Verses 6.20-6.21 (Day 134) Adhyatma Yoga, Yoga of Meditation

 May 13 – Day 134

Verse 6.20-6.21

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६-२०॥ 

yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati (20) 

யத்¹ரோப¹ரமதே¹ சி¹த்¹த¹ம் நிருத்³த⁴ம் யோக³ஸேவயா |
யத்¹ர சை¹வாத்¹மனாத்¹மானம் ப¹ஶ்யன்னாத்¹மனி து¹ஷ்யதி¹ ||20|| 

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: 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When the mind is completely withdrawn from the objects of the senses, supreme peace reigns within the heart.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 quite steady by constant and protracted practice of concentration the Yogi beholds the Supreme Self by the mind which is rendered pure and one-pointed and attains to supreme satisfaction in the Self within. 

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६-२१॥ 

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattwataḥ (21) 

ஸுக²மாத்¹யன்தி¹க¹ம் யத்¹த¹த்³பு³த்³தி⁴க்³ராஹ்யமதீ¹ந்த்³ரியம் |
வேத்¹தி¹ யத்¹ர ந சை¹வாயம் ஸ்தி²த¹ஶ்ச¹லதி¹ த¹த்¹த்¹வத¹: ||21||

21. When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality, 

Commentary: The Infinite Bliss of the Self (which is beyond the reach of the senses) can be grasped (realized) by the pure intellect independently of the senses.  During deep meditation the senses cease to function, as they are involved into their cause, the mind.  The intellect is rendered pure by the practice of Yama (self-restraint) and Niyama (observances and disciplinary practices) and constant meditation. 

Commentary by Swami Venkatesananda: 

Satisfaction is an inner subjective experience. When the sensual urge, the surge of the animal passions (which is nothing more than tension, stress or pain), subsides on account of an artificial release of the tension by the appeasement of that urge, there supersedes an experience of satisfaction within oneself; but since it is merely an appeasement, the tension builds up once again and once again man experiences pain. As he continues with this policy of appeasement, the intervals between two periods of stress become shorter and shorter and there is continuous pain.

The yogi knows this and he therefore consciously remains rooted in the fountain-source of satisfaction, satisfaction in the self (ātma). He resolutely refuses to let the tension or urge build up, culminating in futile appeasement. Such an attitude is possible only if we are able to lift the veil of ignorance which hides the fountain of infinite bliss beyond the intellect and the senses. The veil usually confuses our vision and deludes us into thinking that the happiness that is experienced after the appeasement of the urge, comes from the appeasement itself. It is thought that causes this confusion; thought is the veil. Thought links the external experience with the inner delight – and craves for its repetition and continuance. Thought silenced is meditation.

The yogi overcomes this confusion through meditation. Delight experienced in meditation, without any external prop, gives the lie to the old notion that happiness is outside. Independent happiness is the most intense, and it is unshakable because it is self-dependent. So long as our peace or happiness depends upon external agencies, we cannot be happy. 

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