विवेचन सारांश

The journey from Yogārūḍha to Self Transcendence and Ultimate Bliss.

•  śuci deśa: The place should have cleanliness, purity, and sanctity. These three aspects together make a place truly śuci (pure).

A place where great sages have meditated becomes spiritually charged, like a sacred pilgrimage site (tīrtha). It is said that in such places, a spiritual "Wi-Fi" connection is always active, making it easier for seekers to connect with divine energies

• The āsana should be constructed with sacred materials like kuśa grass, chaila (cotton cloth), and Jina (naturally obtained deer skin), ensuring purity and insulation from external energies. Also it should be

1. Free from excessive noise and disturbances.
2. Neither too high nor too low—avoiding dizziness or the presence of insects and animals that may disrupt meditation.
3. Peaceful, where the air is calm and fresh, neither too hot nor too cold, allowing focus without discomfort.

Dnyaneshwar maharaj describes how the Asasna should be

ते संत निर्मित असावे स्थान | जेथे संतोष व्हावे साह्यपूर्ण |
वाढवा अत्यंत धैर्यगुण | अंतःकरणाचा ||

It must have been occupied by saints before, so that it should make you happy, enthused and firm in your vow.

तिथे ऊन वाटावे शीतळ , वारा अत्यंत निश्चळ l
वाहो मंद झुळूका हळूहळू l

There, the sunlight should feel cool, and the wind completely still.

A gentle breeze should flow, slowly and softly.

बहुदा असावे ते निशब्द, नसावे तिथे हिंस्त्र श्वापद ll

• Focus the mind (ekāgra-manaskṛtvā) on the chosen deity, whether Śrī Kṛṣṇa, Śrī Rāma, or Lord Śiva.
• Control the senses (yat-citta-indriya-kriyā), ensuring they do not get distracted by thoughts of food, external noises, or desires.
• Purify the inner self (ātma-viśuddhaye), where "ātma" refers to the inner faculties the antahkaran - mind (manas), intellect (buddhi), memory (citta), and ego (ahaṃkāra).

Our citta stores countless impressions from past lives and present experiences, much like a phone accumulates unnecessary messages and data. Just as we clear storage in our devices, we must cleanse our mind from unnecessary and negative thoughts. This purification is achieved through yoga-abhyāsa (yogic practice), which not only refines the body but also purifies the deeper layers of consciousness.

Thus, by following Bhagavān’s guidance, one can create an ideal environment for meditation, develop inner stability, and progress on the path of self-purification and spiritual realisation thereby cleansing the Mind and Inner Storage.

Herein Bhagavān explained the posture required for meditation. 

HE said the body, spine, back, head, and neck should all be aligned in a straight posture. Our spine should remain upright; this is essential for sitting in meditation. To sit for an extended period, the spine must be kept straight; otherwise, it becomes difficult to sit comfortably. That is why the back, spine, and neck should be aligned.

Swamiji sits continuously for three to five hours without any movement, maintaining an upright back. No one has ever seen him sitting with a bent back.

If one wishes to achieve something through yoga, then mastering this posture is crucial. This is known as "asana jaya", the ability to sit still in a posture for long durations with an upright spine, head, and neck. The practitioner should remain motionless and stable. Attaining mastery over a posture (asana jaya) makes one fit for deep meditation. This practice should be cultivated early on. Some may think, "I am old now; how can I do this?" But remember, the Bhagavad Gītā is for everyone.

For those who have already advanced in yoga, it is a natural state. For those who are still progressing, continuous practice is necessary. With perseverance, this state can be achieved, and one can sit in deep meditation.

Regarding where to focus during meditation, Bhagavān advises fixing the gaze at the tip of the nose (nasikāgra). The nose begins between the brows and ends at the nose tip. However, both the points can be considered its tip. The gaze can be focused at the midpoint (bhroomadhya) or at the lower tip of the nose.

Meditation is not done with closed eyes, as closed eyes may lead to drowsiness. Instead, the gaze should be gently fixed at the nose tip to keep the mind concentrated. The eyes should not wander, and the mind should be fully centred.

The object of meditation or focus should be Bhagavān. Just as a courtroom's focal point is the judge or an operation theatre’s focus is the surgeon, in meditation, the central point of focus should be Bhagavān. The mind should be steadily concentrated on HIM.

Explaining the state of mind of the yogi should possess at the time of meditation, Bhagavān said he should be:

• Prashānta Ātmā: HE did not use just the word shānta (calm), but prashānta, which means completely peaceful, deeply tranquil, with no possibility of restlessness. If one is disturbed and trying to meditate, it is simply not possible. One must be completely at peace.

If there is pressure from work or a target to be achieved, or if worries and anxieties occupy the mind, then meditation cannot happen. For meditation, one must be in a deeply serene state, prashānta.

• Vigatabhīhi: One should be free from all fears. If there is fear in the heart or mind, meditation becomes impossible.
• Brahmāchārī Vrate Sthita: He should have taken the vow of celebacy. Brahmachārī means one whose mind dwells on Parabrahma, the Supreme Truth. To become Brahmachārī Vrate Sthita, one's mind must remain immersed in the Supreme. One should not indulge in distracting thoughts, nor remember things that disturb the mind. Conversations that lead to mental agitation should be avoided. One must not engage in secretive or inappropriate discussions that could unsettle the mind. 

Instead, the mind should be firmly dedicated to Bhagavān. Some may think that he is a householder; how can he follow Brahmacharya? For a Grihastha (householder), Brahmacharya means being devoted to one's spouse with fidelity.

Upon hearing this, one might feel, "How can I ever meditate? My mind is always restless. It is difficult to focus!" Even Arjuna had this doubt, which he later expressed to Bhagavān.

Bhagavān simply stated: 

• Manaḥ Samyam: With the mind in full control. But how? HE explained by following  
• Mat-Chittaḥ: To completely focus the mind on HIM. This can be attained by fixing the consciousness on Bhagavān.

It does not matter which form of the Supreme you worship, whether it is Śrī Krishna, Śrī Rama, Shiva, Durga Mata, or any other divine form. The key is to centre your mind on your Ārādhyā (worshipped deity), the object of your devotion.

• Mat-Paraḥ: HE said to consider HIM as the Supreme, and with this understanding, absorb the mind in HIM.

How long should this be practiced?

1. The intensity (tīvratā) of the meditation.
2. The amount of time dedicated to it.

Bhagavān says that one will attain it through this process. However, this path of yoga is not for everyone. Certain prerequisites are necessary.

Half of the stomach is filled with solid food (anna).
One-fourth should be filled with water (jal tattva). The remaining one-fourth should be left for air (vāyu tattva).

If one eats until their stomach is completely full, they will become unhealthy. An unhealthy person cannot focus in meditation.

What is the true meaning of being healthy (swastha)?

• "Sve tiṣhṭhati saḥ svasthaḥ" – One who remains centred in the Self is truly healthy.

Bhagavān said food (āhār) should be balanced, but the term āhār extends beyond just food. All of our senses require nourishment as well:

 Herein Bhagavān explained the state of that Yogi who has established himself in the Supreme. He is in unison with the ParaBrahmā Paramātmā. 

The word "viniyataṁ chittam" used by Bhagavān is very beautiful. Vini means "special" and Niyat means "controlled" or "regulated." This indicates a controlled state where the control is not forced, but it happens naturally. 

For example, if there is something one should not say, they do not have to forcibly stop themselves from saying it. Similarly, if there is something one should not think about, that thought naturally fades away. This is "viniyataṁ chittam", where the mind is especially controlled, and this control does not require force. The mind becomes regulated on its own.

When the soul aligns with the Supreme Soul, the mind becomes still and remains in a steady state. It will remain steady when there are no desires or cravings. The individual moves beyond worldly desires, becoming detached from everything except for the Divine. At that point, the mind is only focused on the Divine and nothing else.

"niḥspṛihaḥ sarva-kāmebhyo" refers to the state where all desires fade away. There is no need to force the detachment, it happens naturally. The desires simply dissolve, and once they are gone, the mind does not even move towards them. This is a different state where the desires do not even arise in the mind anymore.

When one reaches this state, the mind becomes "Yukta," meaning it is in union, in yoga. At this stage, the yogi's mind remains stable. 

Bhagavān gives an analogy of a flame of a lamp to explain the focussed mind of a yogi. 

Yathā Dipo - meaning 'like a lamp'. Just like a lamp’s flame remains steady without flickering (na iṅgate) in a windless place (Nivātastha), the yogi's mind, when free from desires, remains undisturbed, steady and focused (yata-chittasya) only on the Divine (yuñjato yogam ātmanaḥ). 

In the wind, the flame flickers naturally and it is impossible to control it. However, in a windless place, the flame becomes steady. Similarly, the mind is fickle by nature and very difficult to control. But when the mind of a yogi is established in the union with HIM, it becomes sheltered against the winds of desire. Such a yogi holds the mind steadily under control by the power of devotion.

What happens to the yogi whose focus is absorbed in Paramātmā and who has attained a steady mind? Bhagavān explained in the next verse.

Once the mind is absorbed in meditation, what does the yogi see? What realisation does he attain?

Bhagavān explained:

Yatra paramate chittaṁ niruddhaṁ : Through dedicated yogic practice (yogasevayā), the mind becomes "niruddha" (completely restrained and absorbed in Paramātmā).

Patañjali Muni has described five states of the mind:

1. Mūḍha Chitta : Dull or ignorant state. A mind dominated by Tamoguṇa, is unaware of itself or its surroundings, like a stone or a tree. They are completely ignorant about their surroundings.
2. Kṣipta Chitta : Restless or Scattered state. A mind dominated by Rajoguṇa, is extremely restless and constantly moving from one thought to another.
3. Vikṣipta Chitta : Distracted state. A mind that sometimes becomes stable through yoga but then gets distracted again. It attains focus for a short time but then returns to restlessness.
4. Ekāgra Chitta : One-pointed focussed state. A focused mind where only two things remain - the meditator (dhyāta) and the object of meditation (dheya). The mind becomes completely concentrated on the Divine.
5. Niruddha Chitta : Completely restrained state. This is the highest state, where even the meditator dissolves into the object of meditation. The mind is no longer separate; it merges completely into Paramātmā.

At this niruddha stage, there is no longer a distinction between the seeker and the sought, only Divine realisation remains. The yogi rejoices in the inner Self / inner joy.

When a yogi reaches a state of deep meditation, he perceives the Supreme (Paramātmā), but as he continues meditating, something profound happens. At first, he is seeing Paramātmā, but then he realises that HE is none other than himself (Ātmanā ātmānam paśyati). The duality disappears. This realisation brings immense contentment, boundless bliss, and supreme happiness (Tuṣyanti).

Bhagavān further described that the joy experienced at this stage is beyond worldly pleasures. It is paramānanda (supreme bliss), a joy that surpasses anything the material world can offer.

This is the state where meditation is no longer an effort, it is a complete merging into the Divine, where the seeker (sādhaka) and the sought (Paramātmā) become one.

Patañjali Muni beautifully describes this ultimate state of realisation:

Tadā draṣṭuḥ svarūpe'vasthānam
Then, the seer abides in his true nature (own Svarūpa).

When a yogi reaches this state, the individual self dissolves into its true essence, becoming completely one with the Supreme Self (Svarūpa). There is no separation between the observer (Draṣṭā) and the observed (Paramātmā).

Patañjali Muni defines yoga as:
"Yogaś citta-vṛtti-nirodhaḥ"
(Yoga is the cessation of all modifications of the mind.)

Arjun had asked - O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?

Bhagavān said having gained that state, the yogi does not consider any attainment to be greater. Being thus established, he is not shaken even in the midst of the greatest calamity.

Yam labdhvā – Once this bliss is attained, there is nothing higher to gain. 

Na adhikam tataḥ – He understands there is no greater gain than this supreme realisation. The yogi becomes fully convinced that no greater joy exists beyond this. 

Yasmin sthito na duḥkhena guruṇā’pi vicālyate - Established in this state, he is not shaken even by the greatest sorrow.

No amount of external pain, suffering, or loss can disturb him. He does not waiver under praise or insult, wealth or poverty, pleasure or pain. He remains steady, unmoved, and ever-immersed in Paramātmā.

Even if the greatest tragedy befalls him, his inner state remains unshaken because he is permanently rooted in that eternal bliss.

Here in this chapter, Bhagavān said that which causes the detachment from sorrow is called Yoga.

The ultimate goal of human life is to become one with the Supreme. If one wants to attain this state, one must follow Karma Yoga, which means regularly practicing Yogic discipline. When one begins practicing Yoga, gradually, control over the body will come. As one progresses in Prāṇāyāma (breath control), control over the mind and inner faculties will follow. By continuing this, one can attain the Supreme. This is the path of Ashtanga Yoga through which the human journey can progress to this ultimate state, ie., achieving the highest goal of life.