Śāṃkara

atītānantarādhyāyānte dhyāna-yogasya samyag darśanaṃ praty antaraṅgasya sūtra-bhūtāḥ ślokāḥ sparśān kṛtvā bahiḥ [gītā 5.27] ity ādaya upadiṣṭaḥ | teṣāṃ vṛtti-sthānīyo’yaṃ ṣaṣṭho’dhyāya ārabhyate | tatra dhyāna-yogasya bahiraṅgaṃ karmeti yāvad dhyāna-yogārohaṇa-samarthas tāvad gṛhasthenādhikṛtena kartavyaṃ karma ity atas tat stauti |

nanu kim-arthaṃ dhyāna-yogārohaṇa-sīmā-karaṇam, yāvatānuṣṭheyam eva vihitaṃ karma yāvajjīvam | na, ārurukṣor muner yogaṃ karma kāraṇam ucyate [gītā 3.3] iti viśeṣaṇāt | ārūḍhasya ca śamenaiva saṃbandha-karaṇāt | ārurukṣor ārūḍhasya ca śamaḥ karmaś cobhayaṃ kartavyatvenābhipretaṃ cet syāt tadārurukṣor ārūḍhasya ceti śama-karma-viṣaya-bhedena viśeṣaṇaṃ vibhāga-karaṇaṃ cānarthakaṃ syāt |

tatrāśramiṇāṃ kaścid yogam ārurukṣur bhavati | ārūḍhaś ca kaścit | anye nārurukṣavaḥ | na cārūḍhāḥ | tān apekṣyārurukṣor ārūḍhasya ceti viśeṣaṇaṃ vibhāga-karaṇaṃ copapadyata eveti cet, na | tasyaiveti vacanāt | punar yoga-grahaṇāc ca yogārūḍhasyeti | ya āsīt pūrvaṃ yogam ārurukṣus tasyaivārūḍhasya śama eva kartavyaḥ | kāraṇaṃ yoga-phalaṃ pratyucyateti | ato na yāvaj-jīvaṃ kartavyatva-prāptiḥ kasyacid api karmaṇaḥ | yoga-vibhraṣṭa-vacanāc ca |

gṛhasthasya cet karmiṇo yogo vihitaḥ ṣaṣṭhe’dhyāye, sa yoga-vibhraṣṭo’pi karma-gatiṃ karma-phalaṃ prāpnotīti tasya nāśāśaṅkānupapannā syāt | avaśyaṃ hi kṛtaṃ karma kāmyaṃ nityaṃ vā mokṣasya nityatvād anārabhyatve svaṃ phalam ārabhata eva | nityasya ca karmaṇo veda-pramāṇāvabuddhatvāt phalena bhavitavyam ity avocāma | anyathā vedasyānarthārthatva-prasaṅgād iti |

na ca karmaṇi saty ubhaya-vibhraṣṭa-vacanam arthavat | karmaṇo vibhraṃśa-kāraṇānupapatteḥ | karma kṛtam īśvare saṃnyasyety ataḥ kartari karma phalaṃ nārabhateti cen, na | īśvare saṃnyāsasyādhikatara-phala-hetutvopapatteḥ | mokṣāyaiveti cet, sva-karmaṇāṃ kṛtānām īśvare nyāso mokṣāyaiva, na phalāntarāya yoga-sahitaḥ |

yogāc ca vibhraṣṭa ity atas taṃ prati nāśa-śaṅkā yuktaiveti cet, na | ekākī yata-cittātmā nirāśīr aparigrahaḥ [gītā 6.10] brahmacāri-vrate sthitaḥ [gītā 6.14] iti karma-saṃnyāsa-vidhānāt | na cātra gṛhasthasya nirāśīr aparigrahaḥ ity ādi-vacanam anukūlam | ubhaya-vibhraṣṭa-praśnānupapatteś ca |

anāśrita ity anena karmiṇa eva saṃnyāsitvaṃ yogitvaṃ coktam, pratiṣiddhaṃ ca niragneḥ akriyasya ca saṃnyāsitvaṃ yogitvaṃ ceti cet, na | dhyāna-yogaṃ prati bahiraṅgasya sataḥ karmaṇaḥ phalākāṅkṣā-saṃnyāsa-stuti-paratvāt |

na kevalaṃ niragnir akriya eva saṃnyāsī yogī ca | kiṃ tarhi ? karmy api, karma-phalāsaṅgaṃ saṃnyasya karma-yogam anutiṣṭhan sattva-śuddhy-arthaṃ, sa saṃnyāsī ca yogī ca bhavatīti stūyate | na caikena vākyena karma-phalāsaṅga-saṃnyāsa-stutiś caturthāśrama-pratiṣedhaś copapadyate | na ca prasiddhaṃ niragner akriyasya paramārtha-saṃnyāsinaḥ śruti-smṛti-purāṇetihāsa-yoga-śāstreṣu vihitaṃ saṃnyāsitvaṃ yogitvaṃ ca pratiṣedhati bhagavān | sva-vacana-virodhāc ca—sarva-karmāṇi manasā saṃnyasya… naiva kurvan na kārayan āste [gītā 5.13] maunī saṃtuṣṭo yena kenacit… aniketaḥ sthira-matiḥ [gītā 12.19] vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ [gītā 2.71] sarvārambha-parityāgī [gītā 12.16] iti ca tatra tatra bhagavatā sva-vacanāni darśitāni | tair virudhyetaś caturthāśrama-pratiṣedhaḥ | tasmān muner yogam ārurukṣoḥ pratipanna-gārhasthyasyāgnihotrādi-karma phala-nirapekṣam anuṣṭhīyamānaṃ dhyāna-yogārohaṇa-sādhanatvaṃ sattva-śuddhi-dvāreṇa pratipadyata iti sa saṃnyāsī ca yogī ceti stūyate—

Śrīdhara

citte śuddhe ‚pi na dhyānaṃ vinā saṃnyāsa-mātrataḥ |
muktiḥ syād iti ṣaṣṭhe ‚smin dhyāna-yogo vitanvate ||

Madhusūdana

yoga-sūtraṃ tribhiḥ ślokaiḥ pañcamānte yad īritam |
ṣaṣṭhas tv ārabhyate ‚dhyāyas tad-vyākhyānāya vistarāt ||

Viśvanātha

ṣaṣṭheṣu yogino yoga-prakāra-vijitātmanaḥ |
manasaś cañcalasyāpi naiścalyopāya ucyate ||

Baladeva

ṣaṣṭhe yoga-vidhiḥ karma-śuddhasya vijitātmanaḥ |
sthairyopāyaś ca manaso ‚sthirasyāpīti kīrtyate ||

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
yaḥ (he who) karma-phalam (the fruit of activity) anāśritaḥ (is not leaned on) kāryam karma (prescribed activity) karoti (he does),
saḥ (he) sannyāsī ca (and renunciant) yogī ca (and yogī) [asti] (is),
niragniḥ (who has no fire) [sannyāsī ca yogī ca] (renunciant and yogī) na [asti] (is not).
akriyaḥ ca (and inactive) [sannyāsī ca yogī ca] (renunciant and yogī) na [asti] (is not).

grammar

śrī-bhagavān	–	śrī-bhagavant 1n.1 m.; TP: śriyā yukto bhagavān iti – the Lord united with majesty (from: śrī – lustre, majesty, fortune; √bhaj – to share, to love, to rejoice, to worship, bhaga – a share, good fortune, opulence; -mant / -vant – suffix denoting one who possesses, bhagavant – who possesses opulence);
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
anāśritaḥ	–	an-ā-śrita (ā-√śri – to  adhere, to lean on, to rest on, to depend on) PP 1n.1 m. – not leaned on, not sheltered;
karma-phalam	–	karma-phala 2n.1 m.; TP: karmaṇāṁ phalam iti – the fruit of activity (from: √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result);
kāryam	–	kārya (√kṛ – to do) PF 2n.1 n. – to be done, work, duty, especially religious one;
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
karoti	–	√kṛ (to do) Praes. P 1v.1 – he does;
yaḥ	–	yat sn. 1n.1 m. – he who;
saḥ	–	tat sn. 1n.1 m. – he;
saṁnyāsī	–	saṁnyāsin 1n.1 m. – renunciant (from: sam-ni-√as – to lay aside, to renounce, to give up, saṁnyāsa – laying aside, resignation, renunciation, -in, -min, -vin – sufixes meaning one who possesses);
ca	–	av. – and;
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
ca	–	av. – and;
na	–	av. – not;
niragniḥ	–	nir-agni 1n.1 m. – who has no fire (from: niḥ – out of, away from, without; √ag – to move tortuously, agni – fire;);
na	–	av. – not;
ca	–	av. – and;
akriyaḥ	–	a-kriya 1n.1 m. – inactive (from: √kṛ – to do, kriyā – act, work, especially religious one);

textual variants

yaḥ → saḥ / ca (he / and);
ca yogī → sa yogī (he is a yogī);
cākriyaḥ → niṣkriyaḥ (inactive);

Śāṃkara

anāśrito —nāśrito’nāśritaḥ | kiṃ ? karma-phalaṃ karmaṇāṃ phalaṃ karma-phalaṃ yat tad-anāśritaḥ, karma-phala-tṛṣṇā-rahita ity arthaḥ | yo hi karma-phale tṛṣṇāvān sa karma-phalam āśrito bhavati | ayaṃ tu tad-viparītaḥ, ato’nāśritaḥ karma-phalam | evaṃbhūtaḥ san kāryaṃ kartavyaṃ nityaṃ kāmya-viparītam agnihotrādikaṃ karma karoti nirvartayati | yaḥ kaścid īdṛśaḥ karmī sa karmy antarebhyo viśiṣyate | ity evam artham āha—sa saṃnyāsī ca yogī ceti | saṃnyāsaḥ parityāgaḥ sa yasyāsti sa saṃnyāsī ca yogī ca | yogaś citta-samādhānaṃ sa yasyāsti sa yogī ceti evaṃguṇa-saṃpanno’yaṃ mantavyaḥ | na kevalaṃ niragnir akriya eva saṃnyāsī yogī ceti mantavyaḥ | nirgatāḥ agnayaḥ karmāṅga-bhūtā yasmāt sa niragniḥ | akriyaś cānagni-sādhanāpy avidyamānāḥ kriyās tapo-dānādikā yasyāsāv akriyaḥ

Rāmānuja

uktaḥ karmayogaḥ saparikaraḥ, idānīṃ jñānayogakarmayogasādhyātmāvalokanarūpayogābhyāsavidhir ucyate / tatra karmayogasya nirapekṣayogasādhanatvaṃ draḍhayituṃ jñānākāraḥ karmayogo yogaśirasko ‚nūdyate / karmaphalaṃ svargādikam anāśritaḥ, kāryaṃ karmānuṣṭhānam eva kāryam, sarvātmanāsmatsuhṛdbhūtaparamapuruṣārādhanarūpatayā karmaiva mama prayojanam, na tatsādhyaṃ kiṃcid iti yaḥ karma karoti; sa saṃnyāsī ca jñānayoganiṣṭhaś ca; yogī ca karmayoganiṣṭhaś ca; ātmāvalokanarūpayogasādhanabhūtobhayaniṣṭha ityarthaḥ / na niragnir na cākriyaḥ na coditayajñādikarmasv apravṛttaḥ, na ca kevalajñānaniṣṭhaḥ / tasya hi jñananiṣṭhaiva, karmayoganiṣṭhasya tūbhayam astītyabhiprāyaḥ

Śrīdhara

pūrvādhyāye saṃkṣepeṇoktaṃ yogaṃ prapañcayituṃ ṣaṣṭhādhyāyārambhaḥ | tatra tāvat sarva-karmāṇi manasā saṃnyasya [Gītā 5.13] ity ārabhya saṃnyāsa-pūrvikāyā jñāna-niṣṭhāyās tātparyenābhidhānād duḥkha-rūpatvāc ca karmaṇaḥ sahasā saṃnyāsātiprasaṅgaṃ prāptaṃ vārayituṃ saṃnyāsād api śreṣṭhatvena karma-yogaṃ stauti anāśrita iti dvābhyām | karma-phalam anāśrito ‚napekṣamāṇaḥ sann avaśya-kāryatayā vihitaṃ karma yaḥ karoti, sa eva saṃnyāsī yogī ca na tu niragnir agni-sādhyeṣṭākhya-karma-tyāgī | na cākriyo ‚nagni-sādhya-pūrtākhya-karma-tyāgī

Madhusūdana

tatra sarva-karma-tyāgena yogaṃ vidhāsyaṃs tyājyatvena hīnatvam āśaṅkya karma-yogaṃ stauti anāśrita iti dvābhyām | karmaṇāṃ phalam āśrito ‚napekṣamāṇaḥ phalābhisaṃdhi-rahitaḥ san kāryaṃ kartavyatayā śāstreṇa vihitaṃ nityam agnihotrādi karma karoti yaḥ sa karmy api san saṃnyāsī ca yogī ceti stūyate |

sannyāso hi thyāgaḥ | citta-gata-vikṣepābhāvaś ca yogaḥ | tau cāsya vidyete phala-tyāgāt phala-tṛṣṇā-rūpa-citta-vikṣepābhāvāc ca | karma-phala-tṛṣṇā-tyāga evātra gauṇyā vṛttyā saṃnyāsa-yoga-śabdābhyām abhidhīyate sakāmānapekṣya prāśastya-kathanāya | avaśyambhāvinau hi niṣkāma-karmānuṣṭhātur mukhyau saṃnyāsa-yogau | tasmād ayaṃ yadyapi na niragnir agni-sādhya-śrauta-karma-tyāgī na bhavati, na cākriyo ‚gni-nirapekṣa-smārta-kriyā-tyāgī ca na bhavati | tathāpi saṃnyāsī yogī ceti mantavyaḥ |

athavā na niragnir na cākriyaḥ saṃnyāsī yogī ceti mantavyaḥ | kintu sāgniḥ sakriyaś ca niṣkāma-karmānuṣṭhāyī saṃnyāsī yogī ceti mantavya iti stūyate | apaśavo vā anye go-aśvebhyaḥ paśavo go-aśvān ity atreva praśaṃsā-lakṣaṇayā nañ-anvayopapattiḥ | atra cākriya ity anenaiva sarva-karma-saṃnyāsini labdhe niragnir iti vyarthaṃ syād ity agni-śabdena sarvāṇi karmāṇy upalakṣya niragnir iti saṃnyāsī kriyā-śabdena citta-vṛttīr upalakṣyākriya iti niruddha-citta-vṛttir yogī ca kathyate | tena na niragniḥ saṃnyāsī mantavyo na cākriyo yogī mantavya iti yathā-saṅkhyam ubhaya-vyatireko darśanīyaḥ | evaṃ sati nañ-dvayam apy upapannam iti draṣṭavyam

Viśvanātha

aṣṭāṅga-yogābhyāse pravṛttenāpi citta-śodhakaṃ niṣkāma-karma na tyājyam ity āha karma-phalam āśrito ‚napekṣamāṇaḥ kāryam avaśya-kartavyatvena śāstra-vihitaṃ karma yaḥ karoti, sa eva karma-phala-saṃnyāsāt saṃnyāsī, sa eva viṣaya-bhogeṣu cittābhāvād yogī cocyate | na ca niragnir agnihotrādi-karma-mātra-tyāgavān eva sannyāsy ucyate | na cākriyo na daihika-ceṣṭā-śūnyo ‚rdha-nimīlita-netra eva yogī cocyate

Baladeva

proktaṃ karma-yogam aṣṭāṅga-yoga-śiraskam upadekṣyann ādau tau tad-upāyatvāt taṃ karma-yogam stauti bhagavān anāśrita iti dvābhyām | karma-phalam paśv-anna-putra-svargādi-kāmanāśrito ‚nicchan kāryam avaśya-kartavyatayā vihitaṃ karma yaḥ karoti, sa saṃnyāsī jñāna-yoga-niṣṭhaḥ, yogī cāṣṭāṅga-yoga-niṣṭhaḥ sa eva | karma-yogenaiva tayoḥ siddhir iti bhāvaḥ | na niragnir agnihotrādi-karma-tyāgī yati-veśaḥ sannyāsī na cākriyaḥ śarīra-karma-tyāgī ardha-mudrita-netro yogī | atra yogam aṣṭāṅgaṃ cikīrṣūṇāṃ sahasā karma na tyājyam iti matam

syntax

he pāṇḍava (O son of Pāṇḍu!),
yam saṁnyāsam iti (that which a renunciation) prāhuḥ (they declared),
tam yogam (that yoga) viddhi (you must know),
asaṁnyasta-saṅkalpaḥ (who did not renounce desires) kaścana (no) yogī (yogī) na hi bhavati (does not become indeed).

grammar

yam	–	yat sn. 2n.1 m. – that which;
saṁnyāsam	–	saṁnyāsa 2n.1 m. – laying aside, resignation, renunciation (from: sam-ni-√as – to lay aside, to renounce, to give up);
iti	–	av. – thus (used to close the quotation);
prāhuḥ	–	pra-√ah (to declare) Perf. P 1v.3 – they declared (inflected only in Perf., other forms from: √brū);
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
tam	–	tat sn. 2n.1 m. – that;
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
pāṇḍava	–	pāṇḍava 8n.1 m. – O son of Pāṇḍu (from: pāṇḍu – white, pale);
na	–	av. – not;
hi	–	av. – because, just, indeed, surely;
asaṁnyasta-saṁkalpaḥ	–	a-saṁnyasta-saṁkalpa 1n.1 m.; yena saṁnyastaḥ saṁkalpo nāsti saḥ – by whom desire is not renounced (from: sam-ni-√as – to lay aside, to renounce, to give up, PP saṁnyasta – laid aside, renounced; sam-√kḷp – to be ready, to wish, saṁkalpa – idea, desire);
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
bhavati	–	√bhū (to be) Praes. P 1v.1 – he becomes;
kaś-cana	–	kim-cana sn. 1n.1 m. – someone (from: kim – what?; -cana – indefinitive particle);

textual variants

saṁnyāsam iti → sannyāsa iti (it is a rennunciation);
hi asaṁnyasta-saṅkalpo → hi asaṁnaddha-saṅkalpo (whose desires are not bound);
yogī bhavati kaś-cana → yogo bhavati duḥkhahā (yoga is a distress);

Śāṃkara

nanu ca niragneḥ akriyasyaiva śruti-smṛti-yoga-śāstreṣu saṃnyāsitvaṃ yogitvaṃ ca prasiddham | katham iha sāgneḥ sa-kriyasya ca saṃnyāsitvaṃ yogitvaṃ cāprasiddham ucyata iti | naiṣa doṣaḥ, kayācid guṇa-vṛttyā ubhayasya saṃpipādayiṣitatvāt | tat kathaṃ ? karma-phala-saṃkalpa-saṃnyāsāt saṃnyāsitvam, yogāṅgatvena ca karmānuṣṭhānāt karma-phala-saṃkalpasya ca citta-vikṣepa-hetoḥ parityāgād yogitvaṃ ceti gauṇam ubhayam | na punar mukhyaṃ saṃnyāsitvaṃ yogitvaṃ cābhipretam ity etam arthaṃ darśayitum āha—

yaṃ sarva-karma-tat-phala-parityāga-lakṣaṇaṃ paramārtha-saṃnyāsaṃ saṃnyāsam iti prāhuḥ śruti-smṛti-vidaḥ, yogaṃ karmānuṣṭhāna-lakṣaṇaṃ taṃ paramārtha-saṃnyāsaṃ viddhi jānīhi he pāṇḍāva | karma-yogasya pravṛtti-lakṣaṇasya tad-viparītena nivṛtti-lakṣaṇena paramārtha-saṃnyāsena kīdṛśaṃ sāmānyam aṅgīkṛtya tad-bhāva ucyate ity apekṣāyām idam ucyate—asti hi paramārtha-saṃnyāsena sādṛśyaṃ kartṛ-dvārakaṃ karma-yogasya | yo hi paramārtha-saṃnyāsī sa tyakta-sarva-karma-sādhanatayā sarva-karma-tat-phala-viṣayaṃ saṃkalpaṃ pravṛtti-hetu-kāma-kāraṇaṃ saṃnyasyati | ayam api karma-yogī karma kurvāṇa eva phala-viṣayaṃ saṃkalpaṃ saṃnyasyatīti | etam arthaṃ darśayiṣyann āha—na hi yasmād asaṃnyasta-saṃkalpo’saṃnyasto’parityaktaḥ saṅkalpo’bhisandhir yena so’saṃnyasta-saṅkalpaḥ kaścana kaścid api karmī yogī samādhānavān bhavati | na saṃbhavatīty arthaḥ | phala-saṃkalpasya citta-vikṣepa-hetutvāt | tasmād yaḥ kaścana karmī saṃnyasta-phala-saṃkalpo bhavet sa yogī samādhānavān avikṣipta-citto bhavet | citta-vikṣepa-hetoḥ phala-saṃkalpasya saṃnyastatvād ity abhiprāyaḥ | yogāṅgatvena karmānuṣṭhānāt karma-phala-saṅkalpasya vā citta-vikṣepa-hetoḥ parityāgāt yogitvaṃ ceti saṃnyāsitvaṃ cety abhipretam ucyate

Rāmānuja

uktalakṣaṇakarmayoge jñānam apy astīty āha

yaṃ saṃnyāsa iti jñānayoga iti, ātmayāthātmyajñānam iti prāhuḥ, taṃ karmayogam eva viddhi / tad upapādayati na hy asaṃnyastasaṃkalpo yogī bhavati kaścana / ātmayāthātmyānusandhānena anātmani prakṛtau ātmasaṅkalpaḥ saṃnyastaḥ parityakto yena sa saṃnyastasaṅkalpaḥ; anevaṃbhūtaḥ asaṃnyastasaṅkalpaḥ / na hy ukteṣu karmayogiṣv anevaṃbhūtaḥ kaścana karmayogī bhavati; „yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ” iti hy uktam

Śrīdhara

kuta ity apekṣāyāṃ karma-yogasyaiva saṃnyāsatvaṃ pratipādayann āha yam iti | saṃnyāsam iti prāhuḥ prakarṣeṇa śreṣṭhatvenāhuḥ | nyāsa evāty arecayat ity ādi śruteḥ | kevalāt phala-saṃnyasanād dhetor yogam eva taṃ jānīhi | kuta ity apekṣāyām iti śabdokto hetur yoge ‚py astīty āha na hīti | na saṃnyastaḥ phala-saṃkalpo yena sa karma-niṣṭho jñāna-niṣṭho vā kaścid api na hi yogī bhavati | ataḥ phala-saṅkalpa-tyāga-sāmyāt saṃnyāsī ca phala-saṅkalpa-tyāgād eva citta-vikṣepābhāvād yogī ca bhavaty eva sa ity arthaḥ

Madhusūdana

asaṃnyāse ‚pi saṃnyāsa-śabda-prayoge nimitta-bhūtaṃ guṇa-yogaṃ darśayitum āha yaṃ saṃnyāsam iti | yaṃ sarva-karma-tat-phala-parityāgaṃ saṃnyāsam iti prāhuḥ śrutayaḥ nyāsa evāty arecayat, brāhmaṇāḥ puatraiṣaṇāyāś ca vittaiṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāyātha bhikṣā-caryaṃ caranti ity ādyāḥ | yogaṃ phala-tṛṣṇā-kartṛtvābhimānayoḥ parityāgena vihita-karmānuṣṭhānaṃ taṃ saṃnyāsaṃ viddhi he pāṇḍava | abrahma-dattaṃ brahma-dattam ity āha taṃ vayaṃ manyāmahe brahma-datta-sadṛśo ‚yam iti nyāyāt para-śabdaḥ paratra prayujyamānaḥ sādṛśyaṃ bodhayati gauṇyā vṛttyā tad-bhāvāropeṇa vā | prakṛte tu kiṃ sādṛśyam ? iti tad āha nahīti | hi yasmād asaṃnyasta-saṃkalpo ‚tyakta-phala-saṅkalpaḥ kaścana kaścid api yogī na bhavati | api tu sarvo yogī tyakta-phala-saṅkalpa eva bhavatīti phala-tyāga-sāmyāt tṛṣṇā-rūpa-vitta-vṛtti-nirodha-sāmyāc ca gauṇyā vṛttyā karmy eva saṃnyāsī ca yogī ca bhavatīty arthaḥ | tathā hi – yogaś citta-vṛtti-nirodhaḥ [YogaS 1.2] pramāṇa-viparyaya-vikalpa-nidrā-smṛtaya [YogaS 1.6] iti vṛttayaḥ pañca-vidhāḥ | tatra pratyakṣānumāna-śāstropamānārthāpatty-abhāvākhyāni pramāṇāni ṣaḍ iti vaidikāḥ | pratyakṣānumānāgamāḥ pramāṇāni [YogaS 1.7] trīṇīti yogāḥ | antarbhāva-bahir-bhāvābhyāṃ saṅkoca-vikāsau draṣṭavyau | ataeva tārkikādīnāṃ mata-bhedāḥ | viparyayo mithyā-jñānam tasya pañca bhedā avidyāsmitā-rāga-dveṣābhiniveśaḥ [YogaS 2.3] ta eva ca kleśāḥ | śabda-jñānānupātī vastu-śūnyo vikalpaḥ [YogaS 1.9] pramā-bhrama-vilakṣaṇo ‚sad-artha-vyavahāraḥ śaśa-viṣāṇam asat-puruṣasya catanyam ity ādiḥ | abhāva-pratyayālambanā vṛttir nidrā [YogaS 1.10] na tu jñānādy-abhāva-mātram ity arthaḥ | anubhūta-viṣayāsaṃpramoṣaḥ smṛtiḥ [YogaS 1.11] pūrvānubhava-saṃskārajaṃ jñānam ity arthaḥ | sarva-vṛtti-janyatvād ante kathanam | lajjādi-vṛttīnām api āñcasv evāntarbhāvo draṣṭavyaḥ | etādṛśāṃ sarvāsāṃ citta-vṛttīnāṃ norodho yoga iti ca samādhir iti ca kathyate | phala-saṅkalpas tu rāgākhyas tṛtīyo viparyaya-bhedas tan-nirodha-mātram api gauṇyā vṛttyā yoga iti saṃnyāsa iti cocyata iti na virodhaḥ

Viśvanātha

karma-phala-tyāga eva saṃnyāsa-śabdārthaḥ | vastutas tathā viṣayebhyaś citta-naiścalyam eva yoga-śabdārthaḥ | tasmāt saṃnyāsa-yoga-śabdayor aikyārtham evāgatam ity āha yam iti | asaṃnyasto na saṃnyastas tyaktaḥ saṅkalpaḥ phalākāṅkṣā viṣaya-bhoga-spṛhā yena saḥ

Baladeva

nanu sarvendriya-vṛtti-virati-rūpāyāṃ jñāna-niṣṭhāyāṃ saṃnyāsa-śabdaś citta-vṛtti-nirodhe yoga-śabdaś ca paṭhyate | sa ca sarvendriya-vyāpārātmake karma-yoge sa saṃnyāsī ca yogī ceti bruvatā bhavatā kayā vṛttyā nīyata iti cet tatrāha yam iti | yaṃ karma-yogam artha-tātparya-jñāḥ saṃnyāsṃ prāhus tam eva taṃ yogam aṣṭāṅgaṃ viddhi | he pāṇḍava !

nanu siṃho mānavakaḥ ity ādau śauryādi-guṇa-sādṛśyena tathā prayogaḥ | prakṛteḥ kiṃ sādṛśyam iti cet tatrāha na hīti | asaṃnyasta-saṃkalpaḥ kaścana kaścid jñāna-yogy aṣṭāṅga-yogī ca na bhavaty api tu saṃnyasta-saṃkalpa eva bhavatīty arthaḥ | saṃnyastaḥ parityaktaḥ saṅkalpaḥ phalecchā ca yena saḥ | tathā phala-tyāga-sādṛśyāt tṛṣṇā-rūpa-citta-vṛtti-nirodha-sādṛśyāc ca karma-yoginas tad-ubhayatvena prayogo gauṇa-vṛttyeti

syntax

yogam (yoga) ārurukṣoḥ (of one who desires to attain) muneḥ (of a sage) karma (activity) kāraṇam (the means) ucyate (it is called).
tasya eva (just of him) yogārūḍhasya (of one who attained yoga) śamaḥ (tranquility) kāraṇam (the means) ucyate (it is called).

grammar

ārurukṣoḥ	–	ārurukṣu (ā-√ruh – to ascend, to rise ) des. 6n.1 m. – of one who desires to ascend, to attain;
muneḥ	–	muni 6n.1 m. – of a sage, of a saint, of a seer (from: √man – to think, to imagine);
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
kāraṇam	–	kāraṇa 1n.1 n. – cause, motive, principle, the means (from: √kṛ – to do, karaṇa – deed, direct cause, instrument, helper);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;
yogārūḍhasya	–	yoga-ārūḍha 6n.1 m.; TP: yogam āruḍhasyeti – of one who attained yoga (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; ā-√ruh – to ascend, to rise, PP ārūḍha – który się wspiął);
tasya	–	tat sn. 6n.1 m. – his;
eva	–	av. – certainly, just, merely;
śamaḥ	–	śama 1n.1 m. – tranquility, calmness (from: √śam – to calm, to put to an end, to destroy);
kāraṇam	–	kāraṇa 1n.1 n. – cause, motive, principle, the means (from: √kṛ – to do, karaṇa – deed, direct cause, instrument, helper);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;

textual variants

yogārūḍhasya → āruḍhasya tu (but of one who ascended);

Śāṃkara

evaṃ paramārtha-saṃnyāsa-karma-yogayoḥ kartṛ-dvārakaṃ saṃnyāsa-sāmānyam apekṣya yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍāva [gītā 6.2] iti karma-yogasya stuty-arthaṃ saṃnyāsatvam uktam | dhyāna-yogasya phala-nirapekṣaḥ karma-yogo bahiraṅgaṃ sādhanam iti taṃ saṃnyāsatvena stutvādhunā karma-yogasya dhyāna-yoga-sādhanatvaṃ darśayati—

ārurukṣor āroḍhum icchataḥ, anārūḍhasya, dhyāna-yoge’vasthātum aśaktasyaivety arthaḥ | kasya tasyārurukṣoḥ ? muneḥ, karma-phala-saṃnyāsina ity arthaḥ | kim ārurukṣoḥ ? yogam | karma kāraṇaṃ sādhanam ucyate | yogārūḍhasya punas tasyaiva śamar upaśamaḥ sarva-karmabhyo nivṛttiḥ kāraṇaṃ yogārūḍhasya sādhanam ucyate ity arthaḥ | yāvad yāvat karmabhya uparamate, tāvat tāvat nirāyāsasya jitendriyasya cittaṃ samādhīyate | tathā sati sa jhaṭiti yogārūḍho bhavati | tathā coktaṃ vyāsena—

naitādṛśaṃ brāhmaṇasyāsti vittaṃ
yathaikatā samatā satyatā ca |
śīlaṃ sthitir daṇḍa-nidhānam ārjavaṃ
tatas tataś coparamaḥ kriyābhyaḥ || [mātrbh 12.175.37] iti

Rāmānuja

karmayoga evāpramādena yogaṃ sādhayatīty āha

yogam ātmāvalokanaṃ prāptum icchor mumukṣoḥ karmayoga eva kāraṇam ucyate / tasyaiva yogārūḍhasya pratiṣṭhitayogasyaiva, śamaḥ karmanivṛttiḥ kāraṇam ucyate / yāvad ātmāvalokanarūpamokṣāvāpti karma kāryam ityarthaḥ

Śrīdhara

tarhi yāvaj-jīvaṃ karma-yoga eva prāpta ity āśaṅkya tasyāvadhim āha ārurukṣor iti | jñāna-yogam āroḍhuṃ prātum icchoḥ puṃsas tad-ārohe kāraṇaṃ karmocyate | citta-śuddhi-karatvāt | jñāna-yogam ārūḍhasya tu tasyaiva dhyāna-niṣṭhasya śamaḥ samādhiś citta-vikṣepaka-karmoparamo jñāna-paripāke kāraṇam ucyate

Madhusūdana

tat kiṃ praśastatvāt karma-yoga eva yāvaj-jīvam anuṣṭheya iti nety āha ārurukṣor iti | yogam antaḥ-karaṇa-śuddhi-rūpaṃ vairāgyam ārurukṣor āroḍhum icchor na tvārūḍhasya muner bhaviṣyataḥ karma-phala-tṛṣṇā-tyāginaḥ karma śāstra-vihitam agnihotrādi nityaṃ bhagavad-arpaṇa-buddhyā kṛtaṃ kāraṇaṃ yogārohaṇe sādhanam anuṣṭheyam ucyate veda-mukhena mayā | yogārūḍhasya yogam antaḥ-karaṇa-śuddhi-rūpaṃ vairāgyaṃ prāptavatas tu tasyaiva pūrvaṃ karmiṇo ‚pi sataḥ śamaḥ sarva-karma-saṃnyāsa eva kāraṇam anuṣṭheyatayā jñāna-paripāka-sādhanam ucyate

Viśvanātha

nanu tarhy aṣṭāṅga-yogino yāvaj-jīvam eva niṣkāma-karma-yogaḥ prāpta ity āśaṅkya tasyāvadhim āha ārurukṣor iti | muner yogābhyāsino yogaṃ niścala-dhyāna-yogam āroḍhuṃ icchos tad-ārohe kāraṇaṃ karma cocyate citta-śuddhi-karatvāt | tatas tasya yogaṃ dhyāna-yogam ārūḍhasya dhyāna-niṣṭhā-prāptaḥ śamaḥ vikṣepaka-sarva-karmoparamaḥ kāraṇam | tad evaṃ samyak-citta-śuddhi-rahito yogārurukṣuḥ

Baladeva

nanv evam aṣṭāṅga-yogino yāvaj jīvaṃ karmānuṣṭhānaṃ prāptam iti cet tatrāha ārurukṣor iti | muner yogābhyāsino yogaṃ dhyāna-niṣṭhām ārurukṣos tad-ārohe karma kāraṇaṃ hṛd-viśuddhi-kṛttvāt | tasyaiva yogārūḍhasya dhyāna-niṣṭhasya tad-dāḍhye śamo vikṣepaka-karmoparatiḥ kāraṇam

syntax

yadā hi (indeed when) indriyārtheṣu (in the objects of the senses) karmasu [ca] (and in activities) na anuṣajjate (he is not attached),
sarva-saṁkalpa-saṁnyāsī (renunciant of all desires) tadā (then) yogārūḍhaḥ (one who attained yoga) ucyate (is called).

grammar

yadā	–	av. – when (correlative of: tadā – at that time, then);
hi	–	av. – because, just, indeed, surely;
na	–	av. – not;
indriyārtheṣu	–	indriya-artha 7n.3 m.; TP: indriyāṇām artheṣv iti – in the objects of the senses (from: √ind – to be powerful, indriya – the senses; √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth);
na	–	av. – not;
karmasu	–	karman 7n.3 n. – in activities (from: √kṛ – to do);
anuṣajjate	–	anu-√sañj (to attach, to stick, to embrace) Praes Ā 1v.1 – he clings to, is attached;
sarva-saṁkalpa-saṁnyāsī	–	sarva-saṁkalpa-saṁnyāsin 1n.1 m.; TP: sarveṣāṁ saṁkalpānāṁ sanyāsīti – renunciant of all desires (from: sarva – all, whole; sam-√kḷp – to be ready, to wish, saṁ-kalpa – idea, desire; sam-ni-√as – to lay aside, to renounce, to give up, PP saṁnyasta – laid aside, renounced, saṁnyāsin – an ascetic, renunciant; -in, -min, -vin – sufixes meaning one who possesses);
yogārūḍhaḥ	–	yoga-ārūḍha 1n.1 m.; TP: yogam āruḍha iti – who attained yoga (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; ā-√ruh – to ascend, to rise, PP ārūḍha – who attained);
tadā	–	av. – at that time, then;
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;

textual variants

anuṣajjate → anusajjate / anurajyate / anuṣajyate (he clings / is shining / is attached);
karmasv anuṣajjate → sarva-karmasv ṣajjate (he clings to all activities);
tadocyate → tad ucyate / tatocyate (that is called / O my dear, it is called);

Śāṃkara

athedānīṃ kadā yogārūḍho bhavatīty ucyate—

yadā samādhīyamāna-citto yogī hīndriyārtheṣv indriyāṇām arthāḥ śabdādayas teṣv indriyārtheṣu karmasu ca nitya-naimittika-kāmya-pratiṣiddheṣu prayojanābhāva-buddhyā nānuṣajjate’nuṣaṅgaṃ kartavyatā-buddhiṃ na karotīty arthaḥ | sarva-saṃkalpa-saṃnyāsī sarvān saṃkalpān ihāmutrārtha-kāma-hetūna saṃnyasituṃ śīlam asyeti sarva-saṃkalpa-saṃnyāsī | yogārūḍhaḥ prāpta-yoga ity etat, tadā tasmin kāla ucyate | sarva-saṃkalpa-saṃnyāsīti vacanāt sarvāṃś ca kāmān sarvāṇi ca karmāṇi saṃnyasyed ity arthaḥ | saṃkalpa-mūlā hi sarve kāmāḥ—saṃkalpa-mūlaḥ kāmo vai yajñāḥ saṃkalpa-saṃbhavāḥ [mātranu 2.3]

kāma jānāmi te mūlaṃ saṃkalpāt tvaṃ hi jāyase |
na tvāṃ saṃkalpayiṣyāmi tena me na bhaviṣyasi || [mātrabh 12.177.25] ity ādi-smṛteḥ |

sarva-kāma-parityāge ca sarva-karma-saṃnyāsaḥ siddho bhavati | sa yathā-kāmo bhavati tat-kratur bhavati yat kratur bhavati tat karma kurute [bhāvātmauttaṃ 4.4.5] ity ādi śrutibhyaḥ | yad yad dhi kurute jantus tat tat kāmasya ceṣṭitaṃ [mātranu 2.4] ity ādi-smṛtibhyaś ca | nyāyāc ca—na hi sarva-saṃkalpa-saṃnyāse kaścit spanditum api śaktaḥ | tasmāt sarva-saṃkalpa-saṃnyāsīti vacanāt sarvān kāmān sarvāṇi karmāṇi ca tyājayati bhagavān

Rāmānuja

kadā pratiṣṭhitayogo bhavatīty atrāha

yadāyaṃ yogī tv ātmaikānubhavasvabhāvatayā indriyārtheṣu ātmavyatiriktaprākṛtaviṣayeṣu, tatsaṃbandhiṣu ca karmasu nānuṣajjate na saṅgam arhati, tadā hi sarvasaṅkalpasamnyāsī yogārūḍha ity ucyate / tasmād ārurukṣor viṣayānubhavārhatayā tadananuṣaṅgābhyāsarūpaḥ karmayoga eva yoganiṣpattikāraṇam / ato viṣayānanuṣaṅgābhyāsarūpaṃ karmayogam eva ārurukṣuḥ kuryāt

Śrīdhara

kīdṛśo ‚yaṃ yogārūḍho yasya śamaḥ kāraṇam ucyata iti ? atrāha yadeti | indriyārtheṣv indriya-bhogyeṣu śabdādiśu tat-sādhaneṣu ca karmasu yadā nānuṣajjate āsaktiṃ na karoti | tatra hetuḥ āsakti-mūla-bhūtān sarvā bhoga-viṣayān karma-viṣayāṃś ca saṅkalpān saṃnyasituṃ tyaktuṃ śīlaṃ yasya saḥ | tadā yogārūḍha ucyate

Madhusūdana

kadā yogārūḍho bhavatīty ucyate yadeti | yadā yasmiṃś citta-samādhāna-kāla indriyārtheṣu śabdādiśu karmasu ca nitya-naimittika-kāmya-laukika-pratiṣiddheṣu nānuṣajjate teṣāṃ mithyātva-darśanenātmano ‚kartr-abhoktṛ-paramānanadādvaya-svarūpa-darśanena ca prayojanābhāva-buddhyāham eteṣāṃ kartā mamaite bhogyā ity abhiniveśa-rūpam anuṣaṅgaṃ na karoti | hi yasmāt tasmāt sarva-saṅkalpa-saṃnyāsī sarveṣāṃ saṅkalpānām idaṃ mayā kartavyam etat phalaṃ bhoktavyam ity evaṃ rūpāṇāṃ mano-vṛtti-viśeṣāṇāṃ tad-viṣayāṇāṃ ca kāmānāṃ tat-sādhanānāṃ ca karmaṇāṃ tyāga-śīlaḥ | tadā śabdādiṣu karmasu cānuṣaṅgasya tad-dhetoś ca saṅkalpasya yogārohaṇa-pratibandhakasyābhāvād yogaṃ samādhim ārūḍho yogārūḍha ity ucyate

Viśvanātha

samyak-śuddha-cittas tu yogārūḍhas taj-jñāpakaṃ lakṣaṇam āha yadeti | indriyārtheṣu śabdādiṣu karmasu tat-sādhaneṣu

Baladeva

yogārūḍhatva-jñāpakaṃ cihnam āha yadeti | indriyārtheṣu śabdādiṣu tat-sādhaneṣu karmasu ca yadātmānanda-rasikaḥ san na sajjate | tatra hetuḥ sarveti | sarvān bhoga-viṣayān karma-viṣayāś ca saṅkalpānāsattimūla-bhūtān saṃnyasituṃ parityaktuṃ śīlaṃ yasya saḥ

syntax

ātmanā (with the self) ātmānam (self) uddharet (he should raise),
ātmānam (self) na avasādayet (he should not lower).
ātmā eva hi (indeed only the self) ātmanaḥ (of the self) bandhuḥ (a friend) [asti] (is).
ātmā eva (only the self) ātmanaḥ (of the self) ripuḥ (an enemy) [asti] (is).

grammar

uddharet	–	ud-√hṛ (to carry up) Pot. P 1v.1 – he should carry up; or: ud-√dhṛ (to raise) Pot. P 1v.1 – he should raise;
ātmanā	–	ātman 3n.1 m. – with the self;
ātmānam	–	ātman 2n.1 m. – self;
na	–	av. – not;
ātmānam	–	ātman 2n.1 m. – self;
avasādayet	–	ava-√sad (to sink down) Pot. caus. P 1v.1 – he should sink down, he should lower;
ātmā	–	ātman 1n.1 m. – self;
eva	–	av. – certainly, just, merely;
hi	–	av. – because, just, indeed, surely;
ātmanaḥ	–	ātman 6n.1 m. – of the self;
bandhuḥ	–	bandhu 1n.1 m. – relative, friend (√bandh – to bind, to fetter);
ātmā	–	ātman 1n.1 m. – self;
eva	–	av. – certainly, just, merely;
ripuḥ	–	ripu 1n.1 m. – enemy, cheater;
ātmanaḥ	–	ātman 6n.1 m. – of the self;

textual variants

nātmānam avasādayet → ātmānam avasādhayet (he should perfect the self);
bandhur → buddhir (is intelligence);

Śāṃkara

yadaivaṃ yogārūḍhaḥ, tadā tena ātmā udbhṛto bhavati saṃsārād anartha-jātāt | ataḥ—

uddharet saṃsāra-sāgare nimagnam ātmanātmānaṃ tata ut ūrdhvaṃ hared uddharet, yogārūḍhatām āpādayed ity arthaḥ | nātmānam avasādayet nādho nayeta, nādho gamayet | ātmaiva hi yasmād ātmano bandhuḥ | na hy anyaḥ kaścit bandhuḥ, yaḥ saṃsāra-muktaye bhavati | bandhur api tāvat mokṣaṃ prati pratikūla eva, snehādi-bandhanāyatanatvāt | tasmāt yuktam avadhāraṇam ātmaiva hy ātmano bandhur iti | ātmaiva ripuḥ śatruḥ | yo’nyo’pakārī bāhyaḥ śatruḥ so’pi ātma-prayukta eveti yuktam evāvadhāraṇam ātmaiva ripur ātmana iti

Rāmānuja

tad evāha

ātmanā manasā; viṣayānanuṣaktena ātmānam uddharet / tadviparītena manasā ātmānaṃ nāvasādayet / ātmaiva mana eva hy ātmano bandhuḥ; tad evātmano ripuḥ

Śrīdhara

ato viṣayāsakti-tyāge mokṣaṃ tad-āsaktau ca bandhaṃ paryālocya rāgādi-svabhāvaṃ tyajed ity āha uddhared iti | ātmanā viveka-yuktenātmānaṃ saṃsārād uddharet | na tv avasādayed adho na nayet | hi yata ātmaiva manaḥ-saṅgādy-uparata ātmanaḥ svasya bandhur upakārakaḥ | ripur apakārakaś ca

Madhusūdana

yo yadaivaṃ yogārūḍho bhavati tadā tenātmanaivātmoddhṛto bhavati saṃsārānartha-vrātāt | ata uddhared iti | ātmanā viveka-yuktena manasātmānaṃ svaṃ jīvaṃ saṃsāra-samudre nimagnaṃ tata uddharet | ut ūrdhvaṃ haret | viṣayāsaṅga-parityāgena yogārūḍhatām āpādayed ity arthaḥ | na tu viṣayāsaṅgenātmānam avasādayet saṃsāra-samudre majjayet | hi yasmād ātmaivātmano bandhur hitakārī saṃsāra-bandhanān mocana-hetur nānyaḥ kaścil laukikasya bandhor api snehānubandhena bandha-hetutvāt | ātmaiva nānyaḥ | kaścit ripuḥ śatru-rahita-kāri-viṣaya-bandhanāgāra-praveśāt kośakāra ivātmanaḥ svasya | bāhyasyāpi ripor ātma-prayuktatvād yuktam avadhāraṇam ātmaiva ripur ātmana iti

Viśvanātha

yasmād indriyārthāsaktyaivātmā saṃsāra-kūpe patitas taṃ yatnenoddhared iti | ātmanā viṣayāsakti-rahitena manasātmānaṃ jīvam uddharet | viṣayāsakti-sahitena manasā tv ātmānaṃ nāvasādayet na saṃsāra-kūpe pātayet | tasmād ātmā mana eva bandhur mana eva ripuḥ

Baladeva

indriyārthādy-anāsaktau hetu-bhāvenāha uddhared iti | viṣayādy-āsakta-manaskatayā saṃsāra-kūpe nimagnam ātmānaṃ jīvam ātmanā viṣayāsakti-rahitena manasā tasmād uddhared ūrdhvaṃ haret | viṣayāsaktena manasātmānaṃ nāvasādayet tatra na nimajjayet | hi niścaye naivam ātmaiva mana evātmanaḥ svasya bandhus tad eva ripuḥ | smṛtiś ca –

mana eva manuṣyāṇāṃ kāraṇaṃ bandha-mokṣayoḥ |
bandhāya viṣayāsaṅgo muktyai nirviṣayaṃ manaḥ || iti

syntax

yena eva (by whom only) ātmanā eva (by the self) ātmā (self) jitaḥ (conquered) [asti] (is),
tasya (of his) ātmā (self) ātmanaḥ (of the self) bandhuḥ (a friend) [asti] (is).
anātmanaḥ tu (but of one who has no self) ātmā (self) śaru-vat eva (like an enemy only) śatrutve (in enmity) varteta (it would act).

grammar

bandhuḥ	–	bandhu 1n.1 m. – relative, friend (√bandh – to bind, to fetter);
ātmā	–	ātman 1n.1 m. – self;
ātmanaḥ	–	ātman 6n.1 m. – of the self;
tasya	–	tat sn. 6n.1 m. – his;
yena	–	yat sn. 3n.1 m. – by whom;
ātmā	–	ātman 1n.1 m. – self;
eva	–	av. – certainly, just, merely;
ātmanā	–	ātman 3n.1 m. – by the self;
jitaḥ	–	jita (√ji – to conquer) PP 1n.1 m. – conquered, defeated;
anātmanaḥ	–	an-ātman 6n.1 m.; BV: yasyātmā [jito] nāsti saḥ – of one who did not [conquered] the  self; of one to whom the self does not belong (from: ātman – self);
tu	–	av. – but, then, or, and;
śatrutve	–	śatru-tva abs. 7n.1 n. – in enmity (from: √śad – to fall, to disperse, to kill; śatru – enemy, rival);
varteta	–	√vṛt (to move, to happen, to act) Pot. Ā 1v.1 – it would act;
ātmā	–	ātman 1n.1 m. – self;
eva	–	av. – certainly, just, merely;
śatru-vat	–	av. – like an enemy (from: √śad – to fall, to disperse, to kill; śatru – enemy, rival; -vat – suffix: as, like);

textual variants

yenātmaivātmanā jitaḥ → paramātmaivātmanā jitaḥ (with the self the supreme self only conquered);
anātmanas tu → ajitātmanas tu (but of one who did not conquere the self);
śatru-vat → śatru-jit (who conquered the enemies);

Śāṃkara

ātmaiva bandhur ātmaiva ripur ātmana ity uktam | tatra kiṃ-lakṣaṇa ātmā ātmano bandhuḥ, kiṃ-lakṣaṇo vā ātmātmano ripur ity ucyate—

bandhur ātmātmanas tasya, tasyātmanaḥ sa ātmā bandhur yenātmanātmaiva jitaḥ | ātmā kārya-karaṇa-saṃghāto yena vaśīkṛtaḥ, jitendriya ity arthaḥ | anātmanas tv ajitātmanas tu śatrutve śatru-bhāve varteta ātmaiva śatruvat, yathānātmā śatrur ātmano’pakārī, tathātmā ātmano’pakāre varteta ity arthaḥ

Rāmānuja

yena puruṣeṇa svenaiva svamano viṣayebhyo jitam, tanmanas tasya bandhuḥ / anātmanaḥ ajitamanasaḥ svakīyam eva manaḥ svasya śatruvac śatrutve varteta svaniśśreyasaviparīte vartetetyarthaḥ / yathoktaṃ bhagavatā parāśareṇāpi, „mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ / bandhāya viṣayāsaṅgi muktyaiva nirviṣayaṃ manaḥ

Śrīdhara

katham-bhūtasyātmaiva bandhuḥ ? katham-bhūtasya cātmaiva ripur ity apekṣāyām āha bandhur iti | yenātmanaivātmā kārya-kāraṇa-saṅghāta-rūpo jito vaśīkṛtasya tathābhūtasyātmana ātmaiva bandhuḥ | anātmano ‚jitātmanas tv ātmaivātmanaḥ śatrutve śatruvad apakāra-kāritve varteta

Madhusūdana

idānīṃ kiṃ-lakṣaṇa ātmātmano bandhuḥ kiṃ-lakṣaṇo vātmano ripur ity ucyate bandhur iti | ātmā kārya-karaṇa-saṃghāto yena jitaḥ sva-vaśīkṛta ātmanaiva viveka-yuktena manasaiva na tu śastrādinā | tasyātmā svarūpam ātmano bandhur ucchṛṅkhala-sva-pravṛtty-abhāvena sva-hita-karaṇāt | anātmanas tv ajitātmana ity etat | śatrutve śatru-bhāve vartetātmaiva śatruvat | bāhya-śatrur ivocchṛṅkhala-pravṛttyā svasya svenāniṣṭācaraṇāt

Viśvanātha

kasya sa bandhuḥ ? kasya sa ripur ity apekṣāyām āha bandhur iti | yenātmanā jīvenātmā mano jitas tasya jīvasya sa ātmā mano bandhuḥ | anātmano ‚jita-manasas tv ātmaiva mana eva śatruvat śatrutve ‚pakārakatve varteta

Baladeva

kīdṛśasya sa bandhuḥ ? kīdṛśasya sa ripur ity apekṣāyām āha bandhur iti | yenātmanā jīvenātmā mana eva jitas tasya jīvasya sa ātmā mano bandhus tad-upakārī | anātmano ‚jita-manasas tu jīvasyātmaiva mana eva śatruvat śatrutve ‚pakārakatve varteta

syntax

jitātmanaḥ (of one whose self is conquered) praśāntasya (of the pacified) paramātmā (the supreme self) śītoṣṇa-sukha-duḥkheṣu (in cold and heat, in pleasure and distress) tathā (in that manner) mānāvamānayoḥ (in honour and dishonour) samāhitaḥ (established) [asti] (is).

grammar

jitātmanaḥ	–	jita-ātman 6n.1 m.; BV: yenātmā jito ‘sti tasya – of one whose self is conquered (from: √ji – to conquer, PP jita – conquered, defeated; ātman – self);
praśāntasya	–	praśānta (pra-√śam – to calm, to put to an end, to destroy) PP 6n.1 m. – of the pacified, calm;
paramātmā	–	parama-ātman 1n.1 m. – the supreme self (from: para – beyond, ancient, final, the best, the supreme, parama –  supreme, the highest; ātman – self; or param ātman – the ancient self;
samāhitaḥ	–	sam-ā-hita (sam-ā-√dhā – to put) PP 1n.1 m. – put, composed, established;
śītoṣṇa-sukha-duḥkheṣu	–	śīta-uṣṇa-sukha-duḥkha 7n.3 n.; DV: śīte coṣṇe ca sukhe ca duḥkhe ceti – in cold and heat, in pleasure and distress (from: śīta – cold, frigid; √uṣ – to burn, uṣṇa – hot, warm; su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness; dur / dus – prefix: difficult, bad, hard; duḥ-kha – pain, difficulty; literally: good or bad hole in the nave [of a wheel through which an axis runs] that makes the moving smooth or not; or from: su-√sthā and duḥ-√sthā);
tathā	–	av. – in that manner, so, in like manner;
mānāvamānayoḥ	–	māna-avamāna 7n.2 m.; DV: māne ca avamāne ceti – in honour and dishonour (from: √man – to think, māna – respect, honour, pride; ava-√man – to despise, avamāna – disrespect, dishonour);

textual variants

jitātmanaḥ → jitātmānaḥ;
paramātmā samāhitaḥ → parātmasu samā matiḥ / parātmasu samā gatiḥ / paramātmā samā matiḥ (in the supreme self the same thought / in the supreme self the same goal / the supreme self is thought of as the same);
mānāvamānayoḥ → mānāpamānayoḥ (in honour and dishonour);

The third and fourth pada of verse 6.7 are the same as the third and second pada of verse BhG 12.18.

Śāṃkara

jitātmanaḥ kārya-karaṇa-saṃghāta ātmā jito yena sa jitātmā tasya jitātmanaḥ, praśāntasya prasannāntaḥ-karaṇasya sataḥ saṃnyāsinaḥ paramātmā samāhitaḥ sākṣād-ātma-bhāvena vartate ity arthaḥ | kiṃ ca śītoṣṇa-sukha-duḥkheṣu tathā māne’pamāne ca mānāpamānayoḥ pūjā-paribhavayoḥ samaḥ syāt

Rāmānuja

yogārambhayogyā avasthocyate

śītoṣṇasukhaduḥkheṣu mānāvamānayoś ca jitātmanaḥ jitamanasaḥ vikārarahitamanasaḥ praśāntasya manasi paramātmā samāhitaḥ samyagāhitaḥ / svarūpeṇāvasthitaḥ pratyagātmātra paramātmety ucyate; tasyaiva prakṛtatvāt / tasyāpi pūrvapūrvāvasthāpekṣayā paramātmatvāt / ātmā paraṃ samāhita iti vānvayaḥ

Śrīdhara

jitātmanaḥ svasmin bandhutvaṃ sphuṭayati jitātmana iti | jita ātmā yena tasya praśāntasya rāgādi-rahitasyaiva | paraṃ kevalam ātmā śītoṣṇādiṣu satsv api samāhitaḥ svātma-niṣṭho bhavati nānyasya | yad vā tasya hṛdi paramātmā samāhitaḥ sthito bhavati

Madhusūdana

jitātmanaḥ sva-bandhutvaṃ vivṛṇoti jitātmana iti | śītoṣṇa-sukha-duḥkheṣu citta-vikṣepa-kareṣu satsv api tathā mānāpamānayoḥ pūjā-paribhavayoś citta-vikṣepa-hetvoḥ sator iti teṣu samatveneti vā | jitātmanaḥ prāg-uktasya jitendriyasya praśāntasya sarvatra sama-buddhayā rāga-dveṣa-śūnyasya paramātmā sva-prakāśa-jñāna-svabhāva ātmā samāhitaḥ samādhi-viṣayo yogārūḍho bhavati | param iti vā cchedaḥ | jitātmanaḥ praśāntasyaiva paraṃ kevalam ātmā samāhito bhavati nānyasya | tasmāj jitātmā praśāntaś ca bhaved ity arthaḥ

Viśvanātha

atha yogārūḍhasya cihnāni darśayati tribhiḥ | jitātmano jita-manasaḥ praśāntasya rāgādi-rahitasya yoginaḥ param atiśayena samāhitaḥ samādhi-stha ātmā bhavet | śītādiṣu satsv api mānāpamānayoḥ prāptayor api

Baladeva

yogārambha-yogyām avasthām āha jiteti tribhiḥ | śītoṣṇādiṣu mānāpamānayoś ca jitātmano ‚vikṛta-manasaḥ praśāntasya rāgādi-śūnyasyātmā param atyarthaṃ samāhitaḥ samādhistho bhavati

syntax

jñāna-vijñāna-tṛptātmā (whose self is satisfied with knowledge and wisdom) kūṭa-sthaḥ (who is situated on top) vijitendriyaḥ (who conquered the senses) sama-loṣṭāśma-kāñcanaḥ (for whom earth, stone and gold are the same)
[sa] (he) yogī (a yogī) yuktaḥ iti (engaged) ucyate (is called).

grammar

jñāna-vijñāna-tṛptātmā	–	jñāna-vijñāna-tṛpta-ātman 1n.1 m.; BV: yasyātmā jñānena vijñānena ca tṛpto ‘sti saḥ – whose self is satisfied with knowledge and wisdom (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; vi-jñāna – comprehension, understanding, wisdom; √tṛp – to be satisfied, PP tṛpta – satisfied; ātman – self);
kūṭa-sthaḥ	–	kūṭa-stha 1n.1 m.; yaḥ kūṭe tiṣṭhati saḥ – who is situated on top (from: kūṭa – summit, peak, heap; √sthā – to stand, stha – suffix: being in);
vijitendriyaḥ	–	vijita-indriya 1n.1 m.; BV: yenendriyāṇi vijitāni santi saḥ – whose sense are conquered (from: vi-√ji – to conquer, PP vi-jita – conquered; √ind – to be powerful; indriya – the senses);
yuktaḥ	–	yukta (√yuj – to yoke, to join, to engage) PP 1n.1 m. – yoked, endowed with, engaged, suitable;
iti	–	av. – thus (used to close the quotation);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – he is said;
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
sama-loṣṭāśma-kāñcanaḥ	–	sama-loṣṭa-aśma-kāñcana 1n.1 m.; DV / BV: yasya loṣṭaṁ ca aśmaṁ ca kāñcanaṁ ca samāni santi saḥ – one for whom earth, stone and gold are the same (from: sama – the same, equal, equivalent; √lū – to cut, to gather, loṣṭa – a lump of earth; aśma – stone; kāñcana – gold, wealth);

textual variants

The fourth pada of verse 6.8 is the same as the second pada of verse BhG 14.24.

Śāṃkara

jñāna-vijñāna-tṛptātmā jñānaṃ śāstrokta-padārthānāṃ parijñānam, vijñānaṃ tu śāstrato jñātānāṃ tathaiva svānubhava-karaṇam, tābhyāṃ jñāna-vijñānābhyāṃ tṛptaḥ saṃjātālaṃ-pratyayaḥ ātmāntaḥ-karaṇaṃ yasya sa jñāna-vijñāna-tṛptātmā, kūṭāstho’prakampyaḥ, bhavatīty arthaḥ | vijitendriyaś ca | ya īdṛśaḥ, yuktaḥ samāhita iti sa ucyate kathyate | sa yogī sama-loṣṭāśma-kāñcanaḥ loṣṭāśma-kāñcanāni samāni yasya saḥ sama-loṣṭāśma-kāñcanaḥ

Rāmānuja

jñānavijñānatṛptātmā ātmasvarūpaviṣayeṇa jñānena, tasya ca prakṛtivisajātīyākāraviṣayeṇa jñānena ca tṛptamanāḥ kūṭasthaḥ devādyavasthāsv anuvartamānasarvasādhāraṇajñānaikākārātmani sthitaḥ, tata eva vijitendriyaḥ, samaloṣṭāśmakāñcanaḥ prakṛtiviviktasvarūpaniṣṭhatayā prākṛtavastuviśeṣeṣu bhogyatvābhāvāl loṣṭāśmakāñcaneṣu samaprayojanaḥ yaḥ karmayogī, sa yukta ity ucyate ātmāvalokanarūpayogābhyāsārha ity ucyate

Śrīdhara

yogārūḍhasya lakṣaṇaṃ śraiṣṭhyaṃ coktam upapādya upasaṃharati jñāneti | jñānam aupadeśikaṃ vijñānam aparokṣānubhavaḥ tābhyāṃ tṛpto nirākāṅkṣa ātmā cittaṃ yasya | ataḥ kūṭastho nirvikāraḥ | ataeva vijitānīndriyāṇi yena | ataeva samāni loṣṭādīni yasya | mṛt-piṇḍa-pāṣāṇa-suvarṇeṣu heyopādeya-buddhi-śūnyaḥ | sa yukto yogārūḍha ity ucyate

Madhusūdana

kiṃ ca jñāneti | jñānaṃ śāstroktānāṃ padārthānām aupadeśikaṃ jñānaṃ vijñānaṃ tad-aprāmāṇya-śaṅkā-nirākaraṇa-phalena vicāreṇa tathaiva teṣāṃ svānubhavenāparokṣīkaraṇaṃ tābhyāḥ tṛptaḥ saṃjātālaṃ-pratyaya ātmā cittaṃ yasya sa tathā | kūṭāstho viṣaya-saṃnidhāv api vikāra-śūnyaḥ | ataeva vijitāni rāga-dveṣa-pūrvakād viṣaya-grahaṇādvayāvartitānīndriyāṇi yena saḥ | ataeva heyopādeya-buddhi-śūnyatvena samāni mṛt-piṇḍa-pāṣāṇa-kāñcanāni yasya saḥ | yogī paramahaṃsa-parivrājakaḥ para-vairāgya-yukto yogārūḍha ity ucyate

Viśvanātha

jñānam aupadeśikaṃ vijñānam aparokṣānubhavas tābhyāṃ tṛpto nirākāṅkṣa ātmā cittaṃ yasya saḥ | kūṭastha ekenaiva svabhāvena sarva-kālaṃ vyāpya sthitaḥ sarva-vastuṣv anāsaktatvāt | samāni loṣṭādīni yasya saḥ | loṣṭaṃ mṛt-piṇḍaḥ

Baladeva

jñāneti | jñānam śāstrajaṃ vijñānam viviktātmānubhavas tābhyāṃ tṛptātmā pūrṇa-manāḥ | kūṭastha eka-svabhāvatayā sarva-kālaṃ sthitaḥ | ato vijitendriyaḥ prakṛti-viviktātma-mātra-niṣṭhatvāt | prākṛteṣu loṣṭrādiṣu | loṣṭaṃ mṛt-piṇḍaḥ | īdṛśo yogī niṣkāma-karmī yukta ātma-darśana-rūpa-yogābhyāsa-yogya ucyate

syntax

suhṛn-mitrāry-udāsīna-madhya-stha-dveṣya-bandhuṣu (in a well-wisher, in a friend, in an enemy, in one standing aside, in neutral, in one hating and in a relative) sādhuṣu api (and even in the saints) pāpeṣu ca (and in the sinners) sama-buddhiḥ (whose intelligence is equal) viśiṣyate (he is distinguished).

grammar

suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu	–	suhṛn-mitra-ary-udāsīna-madhya-stha-dveṣya-bandhu 7n.3 m.; DV: suhṛdi ca mitre ca arau ca udāsīne ca madhyasthe ca dveṣye ca bandhau ceti – and in a well-wisher, and in a friend, and in an enemy, and in one standing aside, and in neutral, and in one hating, and in a relative (from: su – prefix: good, excellent, beautiful, virtuous; hṛt – heart, su-hṛt – well-wisher; mitra – friend, companion; √rā – to grant, a-ri – jealous, enemy; ud-√ās – to sit away, udāsīna – indifferent, neutral; madhya – middle, √sthā – to stand, stha – suffix: being in, madhya-stha – being in the middle, mediator, neutral; √dviṣ – to hate, dveṣya – hatred, enmity, foe; √bandh – to bind, to fetter, bandhu – relative, friend);
sādhuṣu	–	sādhu 7n.3 m. – in the noble men, in the saints (from: √sādh – to succeed);
api	–	av. – although, moreover, besides, even;
ca	–	av. – and;
pāpeṣu	–	pāpa 7n.3 m. – in evil, in the sinners;
sama-buddhiḥ	–	sama-buddhi 1n.1 m.; BV: yasya buddhiḥ samāsti saḥ – whose intelligence is equal (from: sama – the same, equal, equivalent; √budh – to wake, to perceive, to understand, buddhi – intelligence, thought, understanding, knowledge, idea, opinion);
viśiṣyate	–	vi-√śiṣ (to distinguish) Praes. pass. 1v.1 – he is distinguished, the best;

textual variants

suhṛn-mitrāry-udāsīna-madhya-stha-dveṣya-bandhuṣu → suhṛn-mitrāv udāsīna-madhyasthau dveṣya-bandhuṣu (in a well-wisher and in a friend, in a mediator and in one neutral, in enemies and relatives);
api → atha (moreover);
sama-buddhir → sama-dṛṣṭir (seeing equally);
viśiṣyate → vimucyate (he is liberated);

Śāṃkara

kiṃ ca—

suhṛd ity ādi lokārdham ekaṃ padam | suhṛt iti pratyupakāram anapekṣya upakartā, mitraṃ snehavān, ariḥ śatruḥ, udāsīno na kasyacit pakṣaṃ bhajate, madhya-stho yo viruddhayor ubhayoḥ hitaiṣī, dveṣya ātmano’priyaḥ, bandhuḥ saṃbandhī ity eteṣu sādhuṣu śāstrānuvartiṣu api ca pāpeṣu pratiṣiddha-kāriṣu sarveṣv eteṣu sama-buddhiḥ | kaḥ kiṃ-karmā ity avyāpṛta-buddhir ity arthaḥ | viśiṣyate, vimucyate iti vā pāṭhāntaram | yogārūḍhānāṃ sarveṣām ayam uttama ity arthaḥ

Rāmānuja

tathā ca

vayoviśeṣānaṅgīkāreṇa svahitaiṣiṇaḥ suhṛdaḥ; savayaso hitaiṣiṇo mitrāṇi, arayo nimittato ‚narthecchavaḥ; ubhayahetvabhāvād ubhayarahitā udāsīnāḥ; janmata evobhayarahitā madhyasthāḥ; janmata evānicchecchavo dveṣyāḥ; janmata eva hitaiṣiṇo bandhavaḥ, sādhavo dharmaśīlāḥ; pāpāḥ pāpaśīlāḥ; ātmaikaprayojanatayā suhṛnmitrādibhiḥ prayojanābhāvād virodhābhāvāc ca teṣu
samabuddhir yogābhyāsārhatve viśiṣyate

Śrīdhara

suhṛn-mitrādiṣu sama-buddhi-yuktas tu tato ‚pi śreṣṭha ity āha suhṛd iti | suhṛt svabhāvenaiva hitāśaṃsī | mitraṃ sneha-vaśenopakārakaḥ | arir ghātakaḥ | udāsīno vivadamānayor apy upekṣakaḥ | madhya-stho vivadamānayor ubhayor api hitāśaṃsī | dveṣyo dveṣa-viṣayaḥ | bandhuḥ saṃbandhī | sādhavaḥ sad-ācārāḥ | pāpā durācārāḥ | eteṣu samā rāga-dveṣādi-śūnyā buddhir yasya sa tu viśiṣṭaḥ

Madhusūdana

suhṛn-mitrādiṣu sama-buddhis tu sarva-yogi-śreṣṭha ity āha suhṛd iti | suhṛt pratyupakāram anapekṣya pūrva-snehaṃ sambandhaṃ ca vinaivopakartā | mitraṃ snehenopakārakaḥ | ariḥ svakṛtāpakāram anapekṣya svabhāva-krauryeṇāpakartā | udāsīno vivadamānayor ubhayor apy upekṣakaḥ | madhya-stho vivadamānayor ubhayor api hitaiṣī | dveṣyaḥ sva-kṛtāpakāram apekṣyāpakartā | bandhuḥ saṃbandhenopakartā | eteṣu sādhuṣu śāstra-vihita-kāriṣu pāpeṣu śāstra-pratiṣiddha-kāriṣv api | ca-kārād anyeṣu ca sarveṣu sama-buddhiḥ kaḥ kīdṛk-karmety avyāpṛta-buddhiḥ sarvatra rāga-dveṣa-śūnyao viśiṣyate sarvatra utkṛṣṭo bhavati | vimucyate iti vā pāṭhaḥ

Viśvanātha

suhṛt svabhāvenaiva hitāśaṃsī | mitraṃ kenāpi snehena hita-kārī | arir ghātakaḥ | udāsīno vivadamānayor upekṣakaḥ | madhya-stho vivadamānayor vivādāpahārārthī | dveṣyo ‚pakārakatvāt dveṣārhaḥ | bandhuḥ saṃbandhī | sādhavo dhārmikāḥ | pāpā adhārmikāḥ | eteṣu sama-buddhis tu viśiṣyate | sama-loṣṭāśma-kāñcanāt sakāśād api śreṣṭhaḥ

Baladeva

suhṛd iti | yaḥ suhṛd-ādiṣu sama-buddhiḥ, sa sama-loṣṭāśma-kāñcanād api yoginaḥ sakāśād viśiṣyate śreṣṭho bhavati | tatra suhṛt svabhāvena hitecchuḥ | mitraṃ kenāpi snehena hita-kṛt | arir nirmitrato ‚narthecchuḥ | udāsīno vivadamānayor anapekṣakaḥ | madhya-sthas tayor vivādāpahārārthī | dveṣo ‚pakārikatvāt dveṣārhaḥ | bandhuḥ saṃbandhena hitecchuḥ | sādhavo dhārmikāḥ | pāpā adhārmikāḥ

syntax

yogī (a yogī) rahasi (in seclusion) sthitaḥ (situated) ekākī (alone) yata-cittātmā (who restrained mind and self) nirāśīḥ (desireless) aparigrahaḥ (having no property) ātmānam (self) satatam (constantly) yuñjīta (he should engage).

grammar

yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
yuñjīta	–	√yuj (to yoke, to join, to engage) Pot. Ā 1v.1 – he should engage;
satatam	–	av. – constantly (from: sa-tata – constant, uninterrupted);
ātmānam	–	ātman 2n.1 m. – self;
rahasi	–	rahas 7n.1 n. – in seclusion, in secret (from: √rah – to separate,to leave);
sthitaḥ	–	sthita (√sthā – to stand) PP 1n.1 m. – standing, situated, firm;
ekākī	–	ekākin 1n.1 m. – who is alone (from: eka – one);
yata-cittātmā	–	yata-citta-ātman 1n.1 m.; BV/DV: yasya cittam ātmā ca yatau staḥ saḥ – whose mind and self are restrained (from: √yam – to hold back, to restrain, PP yata – held back, restrained; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness; ātman – self);
nirāśīḥ	–	nir-āśis 1n.1 m. – one without desires (from: niḥ – out of, away from, without; ā-√śās – to desire, ā-śis – desire, blessing);
apari-grahaḥ	–	a-pari-graha 1n.1 m.; BV: yasya parigrahaḥ nāsti saḥ – who has no property (from: pari-√grah – to take hold, to embrace, parigraha – taking, attaining, household, property);

textual variants

yogī → dhyāyī (oone who contemplates);
ekākī → nirāśīr (desireless);
yata-cittātmā → jita-cittātmā (who conquered mind and self);
nirāśīr apari-grahaḥ → caikākī niṣpari-grahaḥ / nirāśīr hy apari-grahaḥ (and alone, without property / with no desires indeed, with no property);

Śāṃkara

ata evam uttama-phala-prāptaye—

yogī dhyāyī yuñjīta samādadhyāt satataṃ sarvadātmānam antaḥ-karaṇaṃ rahasi ekānte giri-guhādau sthitaḥ san ekākī asahāyaḥ | rahasi sthitaḥ ekākī ceti viśeṣaṇāt saṃnyāsaṃ kṛtvā ity arthaḥ | yata-cittātmā cittam antaḥ-karaṇam ātmā dehaś ca saṃyatau yasya sa yata-cittātmā, nirāśīr vīta-tṛṣṇo’parigrahaḥ parigraha-rahitaś cety arthaḥ | saṃnyāsitve’pi tyakta-sarva-parigrahaḥ san yuñjīta ity arthaḥ

Rāmānuja

yogī uktaprakārakarmayoganiṣṭhaḥ, satatam aharaharyogakāle ātmānaṃ yuñjīta ātmānaṃ yuktaṃ kurvīta / svadarśananiṣṭhaṃ kurvītetyarthaḥ; rahasi janavarjite niśśabde deśe sthitaḥ, ekākī tatrāpi na sadvitīyaḥ, yatacittātmā yatacittamanaskaḥ, nirāśīḥ ātmavyatirikte kṛtsne vastuni nirapekṣaḥ aparigrahaḥ tadvyatirikte kasmiṃścid api mamatārahitaḥ

Śrīdhara

evaṃ yogārūḍhasya lakṣaṇam uktvedānīṃ tasya sāṅgaṃ yogaṃ vidhatte yogīty ādinā sa yogī paramo mata ity antena granthena yogīti | yogī yogārūḍhaḥ | ātmānaṃ manaḥ | yuñjīta samāhitaṃ kuryāt | satataṃ nirantaram | rahasy ekānte sthitaḥ san | ekākī saṅga-śūnyaḥ | yataṃ saṃyataṃ cittam ātmā dehaś ca yasya | nirāśīr nirākāṅkṣaḥ | aparigrahaḥ parigraha-śūnyaś ca

Madhusūdana

evaṃ yogārūḍhasya lakṣaṇaṃ phalaṃ coktvā tasya sāṅgaṃ yogaṃ vidhatte yogīty ādibhiḥ sa yogī paramo mata ity antais trayoviṃśatyā ślokaiḥ | tatraivam uttama-phala-prāptaye yogīti | yogī yogārūḍha ātmānaṃ cittaṃ satataṃ nirantaraṃ yuñjīta kṣiptam ūḍha-vikṣipta-bhūmi-parityāgenaikāgra-nirodha-bhūmibhyāṃ samāhitaṃ kuryāt | rahasi giri-guhādau yoga-pratibandhaka-durjanādi-varjite deśe sthita ekākī tyakta-sarva-gṛha-parijanaḥ saṃnyāsī | cittam antaḥ-karaṇam ātmā dehaś ca saṃyatau yoga-pratibandhaka-vyāpāra-śūnyau yasya sa yata-cittātmā | yato nirāśīr vairāgya-dārḍhyena vigata-tṛṣṇaḥ | ataeva cāparigrahaḥ śāstrābhyanujñātenāpi yoga-pratibandhakena parigraheṇa śūnyaḥ

Viśvanātha

atha sāṅgaṃ yogaṃ vidhatte yogīty ādinā sa yogī paramo mata ity atas tena | yogī yogārūḍha ātmānaṃ mano yuñjīta samādhi-yuktaṃ kuryāt

Baladeva

atha tasya sāṅgaṃ yogam upadiśati yogīty ādi trayoviṃśatyā | yogī niṣkāma-karmī | ātmānaṃ manaḥ satatam aharahar yuñjīta samādhi-yuktaṃ kuryāt | rahasi nirjane niḥśabde deśe sthitaḥ | tatrāpy ekākī dvitīya-śūnyas tatrāpi yata-cittātmā yatau yoga-pratikūla-vyāpāra-varjitau citta-dehau yasya saḥ | yato nirāśīr dṛḍha-vairāgyatayetaratra nispṛhaḥ | aparigraho nirāhāraḥ

syntax

[yogī] (a yogī) śucau deśe (in a clean place) nāty-ucchritam (not too raised) nāti-nīcam (not too low) cailājina-kuśottaram (which on top of the kuśa grass has cloth and skin) ātmanaḥ (own) sthiram (steady) āsanam (seat) pratiṣṭhāpya (after establishing),
tatra (there) āsane (on a seat) upaviśya (after sitting down),
manaḥ (the mind) ekāgram (one-pointed) kṛtvā (after doing),
yata-cittendriya-kriyaḥ (whose activities of mind and senses are restrained) ātma-śuddhaye (for purification of the self) yogam (yoga) yuñjyāt (he should engage).

grammar

śucau	–	śuci 7n.1 m. – in clean (from: √śuc – to shine, to be wet);
deśe	–	deśa 7n.1 m. – in a place, in a country (from: √diś – to show);
pratiṣṭhāpya	–	prati-√sthā (to stand firmly) absol. – after etablishing;
sthiram	–	sthira 2n.1 n. – firm, hard, solid (from: √sthā – to stand);
āsanam	–	āsana 2n.1 n. – a seat (from: √ās – to sit, to exist);
ātmanaḥ	–	ātman 6n.1 m. – of the self;
nātyucchritam	–	na-aty-ucchrita 2n.1 n. – not too much raised (from: ati – prefix: excessively, na-ati – in compounds: not too  much; ut- – prefix: up; √śri – to lean on, to rest on, PP śrita – resorted to, attached to; uc-chrita – raised, increased);
nātinīcam	–	na-ati-nīca 2n.1 n. – not very low (from: ati – prefix: excessively, na-ati – in compounds: not too  much; ni – prefix: w dół, ku tyłowi, √añc – to bend, nīca – low, deep);
cailājina-kuśottaram	–	caila-ajina-kuśa-uttara 2n.1 n.; DV/BV: yasmin kuśebhya uttare cailaṁ ca ajinaṁ ca staḥ saḥ – which on top of the kuśa grass has cloth and skin (from: cela – cloth, garment, caila – made of cloth; ajina – skin of an antelope; kuśa – grass Poa cynosuroides; uttara – higher, north, better, comparative of: ud – upwards, above);

*****

tatra	–	av. – there (from: tat; indeclinable locative with an ending -tra);
ekāgram	–	eka-agra 2n.1 n. – having one goal, being one-pointed (from: eka – one; agra – foremost, first, summit, goal);
manaḥ	–	manas 2n.1 n. – the mind (from: √man – to think);
kṛtvā	–	√kṛ (to do) absol. – after doing;
yata-cittendriya-kriyaḥ	–	yata-citta-indriya-kriya 1n.1 m.; DV/BV: yasya cittasya ca indriyāṇāṁ ca kriyā yatāḥ santi saḥ – whose activities of mind and senses are restrained (from: √yam – to hold back, to restrain, PP yata – held back, restrained; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness; √ind – to be powerful, indriya – the senses; √kṛ – to do, kriyā – act, work, especially religious one);
upaviśya	–	upa-√viś (to sit down, to enter) absol. – after sitting down;
āsane	–	āsana 7n.1 n. – on na seat (from: √ās – to sit, to exist);
yuñjyāt	–	√yuj (to yoke, to join, to engage) Pot. P 1v.1 – he should engage;
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from: √yuj – to yoke, to join, to engage);
ātma-viśuddhaye	–	ātma-viśuddhi 4n.1 f.; TP: ātmno viśuddhaya iti – for purification of the self (from: ātman – self; vi-√śudh – to become pure, viśuddhi – purification, sanctifying);

warianty tekstu

sthiram āsanam → sthira-mānasa (whose activities of mind are steady);
nāty-ucchritaṁ → nāty-ucchrite (on not too raised);
cailājina-kuśottaram → celājina-kuśottaram (which on top of the grass has cloth and skin);
yata-cittendriya-kriyaḥ → yata-citteṁdriyaḥ kriyaḥ / yata-cittendriya-kriyāḥ / jita-citteṁdriya-kriyaḥ (whose activities of mind and senses are restrained / whose activities of mind and senses are conquered);
yuñjyāt → yujyāt (he should engage);

Śāṃkara

athedānīṃ yogaṃ yuñjataḥ āsanāhāra-vihārādīnāṃ yoga-sādhanatvena niyamo vaktavyaḥ, prāpta-yogasya lakṣaṇaṃ tat-phalādi ca, ity ata ārabhyate | tatrāsanam eva tāvat prathamam ucyate—

śucau śuddhe vivikte svabhāvataḥ saṃskārato vā, deśe sthāne pratiṣṭhāpya sthiram acalam ātmana āsanaṃ nātyucchritaṃ nātīva ucchritaṃ nāpy atinīcam, tac ca cailājina-kuśottaraṃ cailam ajinaṃ kuśāś cottare yasminn āsane tad āsanaṃ cailājina-kuśottaram | pāṭha-kramād viparīto’tra kramaś cailādīnām

pratiṣṭhāpya, kiṃ ?

tatra tasminn āsana upaviśya yogaṃ yuñjyāt | kathaṃ ? sarva-viṣayebhya upasaṃhṛtya ekāgraṃ manaḥ kṛtvā yata-cittendriya-kriyaś cittaṃ cendriyāṇi ca cittendriyāṇi teṣāṃ kriyāḥ saṃyatā yasya sa yata-cittendriya-kriyaḥ | sa kim-arthaṃ yogaṃ yuñjyād ity āha—ātma-viśuddhaye’ntaḥ-karaṇasya viśuddhy-artham ity etat

Rāmānuja

śucau deśe aśucibhiḥ puruṣair anadhiṣṭhite aparigṛhīte ca aśucibhir vastubhir aspṛṣṭe ca pavitrabhūte deśe, dārvādinirmitaṃ nātyucchritaṃ nātinīcaṃ celājinakuśottaraṃ āsanaṃ pratiṣṭhāpya tasmin manaḥprasādakare sāpāśraye upaviśya yogaikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ sarvātmanopasaṃhṛtacittendriyakriyaḥ ātmaviśuddhaye bandhanivṛttaye yogaṃ yuñjyād atmāvalokanaṃ kurvīta

Śrīdhara

āsana-niyamaṃ darśayann āha śucāv iti dvābhyām | śuddhe sthāne ātmanaḥ svasya āsanaṃ sthāpayitvā | kīdṛśam? sthiram acalam | nātyucchritaṃ nātīvonnatam | na cātinīcam | celaṃ vastram | ajinaṃ vyāghrādi-carma | celājine kuśebhya uttare yasya | kuśānām upari carma tad upari vastram āstīryetety arthaḥ |

tatreti | tatra tasminn āsana upaviśyaikāgraṃ vikṣepa-rahitaṃ manaḥ kṛtvā yogaṃ yuñjyād abhyaset | yatāḥ saṃyatāś cittasyendriyāṇāṃ ca kriyā yasya saḥ | ātmano manaso viśuddhaya upaśāntaye

Madhusūdana

tatrāsana-niyamaṃ darśayann āha śucau deśa iti dvābhyām | śucau svabhāvataḥ saṃskārato vā śuddhe jana-samudāya-rahite nirbhaye gaṅgā-taṭa-guhādau deśe sthāne pratiṣṭhāpya sthiram niścalam nātyucchritaṃ nātyuccaṃ nāpy atinīcam cailājina-kuśottaraṃ cailaṃ mṛdu-vastram ajinaṃ mṛdu-vyāghrādi-carma te kuśebhya uttare uparitane yasmiṃs tat | āsyate ‚sminn ity āsanaṃ kuśamaya-vṛṣy-upari mṛdu-carma tad-upari mṛdu-vastra-rūpam ity arthaḥ | tathā cāha bhagavān patañjaliḥ sthira-sukham āsanam iti | ātmana iti parāsana-vyāvṛtty-arthaṃ tasyāpi parecchā-niyamābhāvena yoga-vikṣepa-paratvāt |

evam āsanaṃ pratiṣṭhāpya kim kuryād iti tatrāha tatraikāgram iti | tatra tasminn āsana upaviśyaiva na tu śayānas tiṣṭhan vā | āsīnaḥ sambhavāt iti nyāyena | yatāḥ saṃyatā uparatāś cittasyendriyāṇāṃ ca kriyā vṛttayo yena sa yata-cittendriya-kriyaḥ san yogaṃ samādhiṃ yuñjītābhyaset | kim-artham ? ātma-viśuddhaya ātmano ‚ntaḥ-karaṇasya sarva-vikṣepa-śūnyatvenātisūkṣmatayā brahma-sākṣātkāra-yogyatāyai | dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣma-darśibhiḥ [KaṭhU 1.3.12] iti śruteḥ |

kiṃ kṛtvā yogam abhyased iti tatrāha ekāgraṃ rājasatāmasa-vyutthānākhya-prāg-ukta-bhūmi-traya-parityāgenaika-viṣayaka-dhārāvāhikāneka-vṛtti-yuktam udrikta-sattvaṃ manaḥ kṛtvā dṛḍha-bhūmikena prayatnena sampādyaikāgratā-vivṛddhy-arthaṃ yogaṃ samprajñāta-samādhim abhyaset | sa ca brahmākāra-mano-vṛtti-pravāha eva nididhyāsanākhyaḥ | tad uktam –

brahmākāra-mano-vṛtti-pravāho ‚haṅkṛtiṃ vinā |
saṃprajñāta-samādhiḥ syād dhyānābhyāsa-prakarṣataḥ || iti |

etad evābhipretya dhyānābhyāsa-prakarṣaṃ vidadhe bhagavān – yogī yuñjīta satataṃ [Gītā 6.10] yuñjyād yogam ātma-viśuddhaye [Gītā 6.12] | yukta āsīta mat-para [Gītā 6.14]ity ādi bahu-kṛtvaḥ

Viśvanātha

pratiṣṭhāpya stthāpayitvā | celājina-kuśottaram iti kuśāsanopari mṛga-carmāsanam | tad upari vastrāsanaṃ nidhāyety arthaḥ | ātmano ‚ntaḥ-karaṇasya viśuddhatve vikṣepa-śūnyatvenātisūkṣmatayā brahma-sākṣātkāra-yogyatāyai dṛśyate tv agryayā buddhyā [KaṭhU 1.3.12] iti śruteḥ

Baladeva

āsanam āha śucāv iti dvābhyām | śucau svataḥ saṃskārataś ca śuddhe gaṅgā-taṭa-giri-guhādau deśe sthiraṃ niścalam | nātyucchritaṃ nātyuccam | nātinīcam dārvādi-nirmitam āsanaṃ pratiṣṭhāpya saṃsthāpya | cailājine kuśebhya uttare yatra tat | cailaṃ mṛdu-vastram | ajinaṃ mṛdu-mṛgādi-carma | kuśopari vastram āstīryetety arthaḥ | ātmana iti parāsanasya vyāvṛttaye parecchāyau aniyatatvena tasya yoga-pratikūlatvāt | tatreti tasmin pratiṣṭhāpite āsane upaviśya, na tu tiṣṭhan śayāno vety arthaḥ | evam āha sūtrakāraḥ — āsīnaḥ sambhavāt [Vs 4.1.7] iti | yatā niruddhāś cittādi-kriyā yasya saḥ mana ekāgram avyākulaṃ kṛtvā yogaṃ yuñjīta samādhim abhyaset | ātmano ‚ntaḥkaraṇasya viśuddhaye atinairmalyena saukṣmyeṇātma-darśana-yogyatāyai dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣma-darśibhiḥ [KaṭhU 1.3.12] iti śravaṇāt

syntax

kāya-śiro-grīvam (body, head and neck) samam (straight) acalam (motionless) dhārayan (holding),
sthiraḥ (steady) svam (own) nāsikāgram (tip of a nose) saṁprekṣya (staring at),
diśaḥ ca (and into directions) anavalokayan (not looking),
praśāntātmā (whose self is pacified) vigatabhīḥ (whose fear is gone) brahmacāri-vrate (in the vow of a student) sthitaḥ (situated)
manaḥ (the mind) saṁyamya (after restraning)
mac-cittaḥ (whose mind is in me) mat-paraḥ (devoted to me) yuktaḥ (engaged) āsīta (he should stay).

grammar

samam	–	sama 2n.1 n. – the same, equal, equivalent;
kāya-śiro-grīvam	–	kāya-śiro-grīva 2n.1 n.; DV: kāyaṁ ca śiraś ca grivāṁ ceti – body, head and neck (from: kāya – body; śiras – head; grīvā – neck);
dhārayan	–	dhārayant (√dhṛ – to hold) caus. PPr 1n.1 m. – [while] holding;
acalam	–	a-cala 2n.1 n. – motionless (from: √cal – to move, to shake, cala – moving, shaking);
sthiraḥ	–	sthira 1n.1 m. – firm, hard, steady (from: √sthā – to stand);
saṁprekṣya	–	sam-pra-√īkṣ (to look at, to stare) absol. – after staring;
nāsikāgram	–	nāsikā-agra 2n.1 n.; TP: nāsikāyā agram iti – tip of a nose (from: nāsā – nose, nāsikā – nose; agra – foremost, first, summit, goal);
svam	–	sva sn. 2n.1 n. – own;
diśaḥ	–	dik 2n.3 f. – directions (from: √diś – to show);
ca	–	av. – and;
anavalokayan	–	an-ava-lokayant (ava-√lok – to look at, to behold) caus. PPr 1n.1 m. – [while] not seeing;

*****

praśāntātmā	–	praśānta-ātman 1n.1 m.; BV: yasyātmā praśānto ‘sti saḥ – whose self is pacified (from: pra-√śam – to calm, to put to an end, to destroy, PP praśānta – pacified, calm; ātman – self);
vigatabhīḥ	–	vigata-bhī 1n.1 m.; BV: yasya bhīr vigatāsti saḥ – whose fear is gone (from: vi-√gam – to go away, PP vigata – gone; √bhī – to fear, bhī – in compounds: fear);
brahmacāri-vrate	–	brahmacāri-vrata 7n.1 n.; TP: brhmacāriṇaḥ vrata iti – in the vow of a student (from: √bṛh – to increase, brahman – spirit, the Vedas; √car – to move, to go, cārin – moving; brahma-cārin – student, in the vow of celibacy; √vṛ – to choose, to like or √vṛ – to cover, to restrain, vrata – austerity, a vow);
sthitaḥ	–	sthita (√sthā – to stand) PP 1n.1 m. – staying, situated;
manaḥ	–	manas 2n.1 n. – the mind (from: √man – to think);
saṁyamya	–	sam-√yam (to restrain) absol. – after restraining;
mac-cittaḥ	–	mac-citta 1n.1 m. – yasya cittaṁ mayi asti saḥ – whose mind is in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness);
yuktaḥ	–	yukta (√yuj – to yoke, to join, to engage) PP 1n.1 m. – yoked, endowed with, engaged, suitable;
āsīta	–	√ās (to sit) Pot. Ā 1v.1 – he should sit, he should stay;
mat-paraḥ	–	mat-para 1n.1 m. – yasyāhaṁ paro ‘smi saḥ – for whom I am the supreme, devoted to me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; para – beyond, ancient, final, the best, the supreme; suffix: para – devoted, engaged in, mat-para – devoted to me);

textual variants

samaṁ kāya-śiro-grīvaṁ → sama-kāya-śiro-grīvaṁ / samaḥ kāya-śiro-grīvaṁ (who has body, head and neck straight / equal, body, head and neck);
dhārayann acalaṁ sthiraḥ → dhārayann acalaḥ sthitaḥ / dhārayann acalaṁ sthiraṁ / dhārayann acala-sthiraḥ / dhārayann acalaṁ manaḥ / dhārayann acalaṁ sthitaṁ / dhārayann acala-sthitaḥ (holding, motionless, situated / holding motionless steady / holding, steady and motionless / holding the motionless mind / holding motionless and steady / holding motionless and steady);
saṁprekṣya → saṁpaśyan (seeing);
svaṁ → ca (and);
cānavalokayan → cānavalokayet (and he should not see);
brahmacāri-vrate → brahmacārī vrate (student, in a vow);

The fourth pada of verse 6.14 is the same as the second pada of verse BhG 2.61;

Śāṃkara

bāhyam āsanam uktam | adhunā śarīra-dhāraṇaṃ katham ity ucyate—

samaṃ kāya-śiro-grīvaṃ kāyaś ca śiraś ca grīvā ca kāya-śiro-grīvaṃ tat samaṃ dhārayan acalaṃ ca | samaṃ dhārayataś calanaṃ saṃbhavati | ato viśinaṣṭi—acalam iti | sthiraḥ sthiro bhūtvā ity arthaḥ | svaṃ nāsikāgraṃ saṃprekṣya samyak prekṣaṇaṃ darśanaṃ kṛtvaiveti | iva-śabdo lupto draṣṭavyaḥ | na hi sva-nāsikāgra-saṃprekṣaṇam iha vidhitsitam | kiṃ tarhi ? cakṣuṣo dṛṣṭi-saṃnipātaḥ | sa cāntaḥ-karaṇa-samādhānāpekṣo vivakṣitaḥ | sva-nāsikāgra-saṃprekṣaṇam eva ced vivakṣitam, manas tatraiva samādhīyeta, nātmani | ātmani hi manasaḥ samādhānaṃ vakṣyati ātma-saṃsthaṃ manaḥ kṛtveti | tasmād iva-śabda-lopenākṣṇor dṛṣṭi-saṃnipāta eva saṃprekṣya ity ucyate | diśaś cānavalokayan diśāṃ cāvalokanam antarā kurvan ity etat

kiṃ ca—

praśāntātmā prakarṣeṇa śāntaḥ ātmāntaḥ-karaṇaṃ yasya so’yaṃ praśāntātmā, vigata-bhīḥ vigata-bhayaḥ, brahmacāri-vrate sthitaḥ | brahmacāriṇo vrataṃ brahmacaryaṃ guru-śuśrūṣā-bhikṣānna-bhukty-ādi tasmin sthitaḥ | tad-anuṣṭhātā bhaved ity arthaḥ | kiṃ ca, manaḥ saṃyamya manaso vṛttīr upasaṃhṛtya ity etat, mac-citto mayi parameśvare cittaṃ yasya so’yaṃ mac-cittaḥ, yuktaḥ samāhitaḥ sann āsīta upaviśet | mat-paro’haṃ paro yasya so’yaṃ mat-paro bhavati | kaścit rāgī strī-cittaḥ, na tu striyam eva paratvena gṛhṇāti | kiṃ tarhi ? rājānaṃ mahā-devaṃ vā | ayaṃ tu mac-citto mat-paraś ca

Rāmānuja

kāyaśirogrīvaṃ samam acalaṃ sāpāśrayatayā sthiraṃ dhārayan, diśaś cānavaloakayan, svanāsikāgraṃ saṃprekṣya, praśāntātmā atyantanirvṛtamanāḥ, vigatabhīr brahmacaryayukto manaḥ saṃyamya maccitto yuktaḥ avahito matpara āsīta mām eva cintyan āsīta

Śrīdhara

cittaikāgryāpayoginīṃ dehādhikāriṇāṃ darśayann āha samam iti dvābhyām | kāya iti dehasya madhya-bhāgo vivakṣitaḥ | kāyaś ca śiraś ca grīvā ca kāya-śiro-grīvam | mūlādhārād ārabhya mūrdhāgra-paryantaṃ samam avakram | acalaṃ niścalam | dhārayan | sthiro dṛḍha-prayatno bhūtvety arthaḥ | svīyaṃ nāsikāgraṃ samprekṣya ity ardha-nimīlita-netra ity arthaḥ | itas tato diśaś cānavalokayan āsīta ity uttareṇānvayaḥ |

praśānteti | praśānta ātmā cittaṃ yasya | vigatā bhīr bhayaṃ yasya | brahmacāri-vrate brahmacarye sthitaḥ san | manaḥ saṃyamya pratyāhṛtya | mayy eva cittaṃ yasya | aham eva paraṃ puruṣārtho yasya sa mat-paraḥ | evaṃ yukto bhūtvāsīta tiṣṭhet

Madhusūdana

tad-arthaṃ bāhyam āsanam uktvādhunā tatra kathaṃ śarīra-dhāraṇam ity ucyate samam iti | kāyaḥ śarīra-madhyaṃ sa ca śiraś ca grīvā ca kāya-śiro-grīvaṃ mūlādhārād ārabhya mūrdhānta-paryantaṃ samam avakram acalam akampaṃ dhārayann eka-tattvābhyāsena vikṣepa-saha-bhāvya-aṅgam ekayattvābhāvaṃ sampādayan sthiro dṛḍha-prayatno bhūtvā | kiṃ ca svaṃ svīyaṃ nāsikāgraṃ saṃprekṣyaiva laya-vikṣepa-rāhityāya viṣaya-pravṛtti-rahito ‚nimīlita-netra ity arthaḥ | diśaś cānavalokayann antarāntarā diśāṃ cāvalokanam akurvan yoga-pratibandhakatvāt tasya | evambhūtaḥ sann āsīnety uttareṇa sambandhaḥ |

kiṃ ca praśāntātmeti | nidāna-nivṛtti-rūpeṇa prakarṣeṇa śānto rāgādi-doṣa-rahita ātmāntaḥkaraṇaṃ yasya sa praśāntātmā śāstrīya-niścaya-dārḍhyād vigatā bhīḥ | sarva-karma-parityāgena yuktavāyuktatva-śaṅkā yasya sa vigata-bhīḥ | brahmacāri-vrate brahmacarya-guru-śuśrūṣā-bhikṣānna-bhojanādau sthitaḥ san | manaḥ saṃyamya viṣayākāra-vṛtti-śūnyaṃ kṛtvā | mayi parameśvare pratyak-citi sa-guṇe nirguṇe vā cittaṃ yasya sa mac-citto mad-viṣayaka-dhārāvāhika-citta-vṛttimān | putrādau priye cintanīye sati katham evaṃ syād ata āha mat-paraḥ | aham eva paramānanda-rūpatvāt paraḥ puruṣārthaḥ priyo yasya sa tathā | tad etat preyaḥ putrāt preyo vittāt preyo ‚nyasmāt sarvasmād antarataraṃ yad ayam ātmā [BAU 1.4.8] iti śruteḥ | evaṃ viṣayākāra-sarva-vṛtti-nirodhena bhagavad-ekākāra-citta-vṛtti-yuktaḥ samprajñāta-samādhimān āsītopaviśed yathā-śakti, na tu svecchayā vyuttiṣṭhed ity arthaḥ |

bhavati kaścid rāgī strī-citto na tu striyam eva paratvenārādhyatvena gṛhṇāti | kiṃ tarhi ? rājānaṃ vā devaṃ vā | ayaṃ tu mac-citto mat-paraś ca sarvārādhyatvena mām eva manyata iti bhāṣya-kṛtāṃ vyākhyā |

vyākhyātṛtve ‚pi me nātra bhāṣya-kāreṇa tulyatā |
guñjāyāḥ kiṃ nu hemnaika-tulārohe ‚pi tulyatā ||

Viśvanātha

kāyo deha-madhya-bhāgaḥ samam avakram acalaṃ niścalaṃ dhārayan kurvan manaḥ saṃyamya pratyāhṛtya mac-citto māṃ caturbhujaṃ sundarākāraṃ cintayan | mat-paro mad-bhakti-parāyaṇaḥ

Baladeva

āsane tasminn upaviṣṭasya śarīra-dhāraṇa-vidhim āha samam iti | kāyo deha-madhya-bhāgaḥ | kāyaś ca śiraś ca grīvā ca teṣāṃ samāhāraḥ prāṇy-aṅgatvāt | samam avakram | acalam akampam dhārayan kurvan | sthiro dṛḍha-prayatno bhūtvā sva-nāsikāgraṃ samprekṣya sampaśyan mano-laya-vikṣepa-nivṛttaye bhrū-madhya-dṛṣṭiḥ sann ity arthaḥ | antarāntarā diśaś cānavalokayan | evambhūtaḥ sann āsītety uttareṇa sambandhaḥ | praśāntātmā akṣubdha-manāḥ | vigatā bhīr nirbhayaḥ | brahmacāri-vrate brahmacarye sthitaḥ | manaḥ saṃyamya viṣayebhyaḥ pratyāhṛtya | mac-cittaś caturbhujaṃ sundarāṅgaṃ māṃ cintayan | mat-paro mad-eka-puruṣārthaḥ | yukto yogī

syntax

evam sadā (thus always) ātmānam (self) yuñjan (engaging) niyata-mānasaḥ (who restrained the mind) yogī (a yogī) nirvāṇa-paramām (the highest extinction) mat-saṁsthām (my residence) śāntim (tranquility) adhigacchati (he obtains).

grammar

yuñjan	–	yuñjant (√yuj – to yoke, to join, to engage) PPr 1n.1 – [while] engaging;
evam	–	av. – thus;
sadā	–	av. – always;
ātmānam	–	ātman 2n.1 m. – self;
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
niyata-mānasaḥ	–	niyata-mānasa 1n.1 m.; BV: yasya mānasaṁ niyatam asti saḥ – who restrained the functions of the mind (from: ni-√yam – to hold back, PP niyata – held back; √man – to think, manas – the mind, mānasa – pertaining to the mind);
śāntim	–	śānti 2n.1 f. – tranquility, peace, satisfaction, end, death (from: √śam – to calm, to put to an end, to destroy);
nirvāṇa-paramām	–	nirvāṇa-paramā 2n.1 f.; BV: yasyāṁ nirvāṇaṁ paramam asti sā – in which the extinction is the highest (from: nir-√vā – to blow out, to extinguish, to soothe, nir-vāṇa – extinction, perfect calm, death, final liberation; para – beyond, ancient, final, the best, the supreme, parama –  supreme, the highest);
mat-saṁsthām	–	mat-saṁsthā 2n.1 f.; TP: mama saṁsthām iti – my residence (from: mat – the basic form of a personal ponoun „I” singular used in compounds; sam-√sthā – to stand together, to meet, to prosper, saṁsthā – shape, property, nature, death);
adhigacchati	–	adhi-√gam (to cross over, to obtain) Praes. P 1v.1 – he obtains;

textual variants

yuñjann evaṁ → evaṁ yuñjan / yuñjann eva (thus engaging / only engaging);
yogī niyata-mānasaḥ → mad-bhakto ‘nanya-mānasaḥ (my devotee with a concentrated mind);

Śāṃkara

athedānīṃ yoga-phalam ucyate—

yujan samādhānāṃ kurvann evaṃ yathoktena vidhānena sadātmanāṃ sarvadā yogī niyata-mānaso niyataṃ saṃyataṃ mānasaṃ mano yasya so’yaṃ niyata-mānasaḥ, śāntim uparatiṃ nirvāṇa-paramāṃ nirvāṇaṃ mokṣas tat paramā niṣṭhā yasyāḥ śānteḥ sā nirvāṇa-paramā tāṃ nirvāṇa-paramām. mat-saṃsthāṃ mad-adhīnām adhigacchati prāpnoti

Rāmānuja

evaṃ mayi parasmin brahmaṇi puruṣottame manasaś śubhāśraye sadā ātmānaṃ manaḥ yuñjan niyatamānasaḥ matsparśavitrīkṛtamānasatayā niścalamānasaḥ, mām eva cintayan matsaṃsthāṃ nirvāṇaparamāṃ śāntim adhigacchati nirvāṇakāṣṭhārūpāṃ matsaṃsthāṃ mayi saṃsthitāṃ śāntim adhigacchati

Śrīdhara

yogābhyāsa-phalam āha yuñjann evam iti | evam ukta-prakāreṇa sadātmānaṃ mano yuñjan samāhitaṃ kurvan | niyataṃ niruddhaṃ mānasaṃ cittaṃ yasya saḥ | śāntiṃ saṃsāroparamaṃ prāpnoti | kathambhūtam ? nirvāṇaṃ paramaṃ prāpyaṃ yasyāṃ tām | mat-saṃsthāṃ mad-rūpeṇāvasthitām

Madhusūdana

evaṃ saṃprajñāta-samādhināsīnasya kiṃ syād ity ucyate yuñjann iti | evaṃ raho ‚vasthānādi-pūrvokta-niyamenātmānaṃ mano yuñjann abhyāsa-vairāgyābhyāṃ samāhitaṃ kurvan yogī sadā yogābhyāsa-paro ‚bhāysātiśayena niyataṃ niruddhaṃ mānasaṃ mano yena niyatā niruddhā mānasā mano-vṛtti-rūpā vikārā yeneti vā niyata-mānasaḥ san, śāntiṃ sarva-vṛtty-uparati-rūpāṃ praśāntavāhitāṃ nirvāṇa-paramāṃ tattva-sākṣātkārotpatti-dvāreṇa sakāryāvidyān-nivṛtti-rūpa-mukti-paryavasāyinīṃ mat-saṃsthāṃ mat-svarūpa-paramānanda-rūpāṃ niṣṭhām adhigacchati, na tu sāṃsārikāṇy aiśvaryāṇi anātma-viṣaya-samādhi-phalāny adhigacchati, teṣām apavargopayogi-samādhy-upasargatvāt |

tathā ca tat-tat-samādhi-phalāny uktvāha bhagavān patañjaliḥ — te samādhāv upasargā vyutthāne siddhayaḥ [YogaS 3.37] iti, sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punaḥ aniṣṭa-prasaṅgāt [YogaS 3.51] iti ca | sthānino devāḥ | tathā coddālako devair āmantrito ‚pi tatra saṅgam ādaraṃ smayaṃ garvaṃ cākṛtvā devān avajñāya punar aniṣṭa-prasaṅga-nivāraṇāya nirvikalpakam eva samādhim akarod iti vasiṣṭhenopākhyāyate |

mumukṣubhir heyaś ca samādhiḥ sūtritaḥ patañjalinā — vitarka-vicārānandāsmitā-rūpānugamāt saṃprajñātaḥ [YogaS 1.17] | samyak saṃśaya-viparyayānadhyavasāya-rahitatvena prajñāyate prakarṣeṇa viśeṣa-rūpeṇa jñāyate bhāvyasya rūpaṃ yena sa samprajñātaḥ samādhir bhāvanā-viśeṣaḥ | bhāvanā hi bhāvyasya viṣayāntara-parihāreṇa cetasi punaḥ punar niveśanam | bhāvyaṃ ca trividhaṃ grāhya-grahaṇa-grahītṛ-bhedāt | grāhyam api dvividhaṃ sthūla-sūkṣma-bhedāt | tad uktaṃ — kṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ-grahaṇa-grāhyeṣu tat-stha-tad-añjanatā-samāpattiḥ [YogaS 1.41] | kṣīṇā rājasa-tāmasa-vṛttayo yasya tasya cittasya grahītṛ-grahaṇa-grāhyeṣv ātmendriya-viṣayeṣu tat-sthatā tatraivaikāgratā | tad-añjanatā tan-mayatā nyag-bhūte citte bhāvyamānasya evotkarṣaṃ iti yāvat | tathā-vidhā-samāpattis tad-rūpaḥ pariṇāmo bhavati | yathābhijātasya nirmalasya sphaṭika-maṇes tat-tad-upāśraya-vaśāt tat-tad-rūpāpattir evaṃ nirmalasya cittasya tat-tad-bhāvanīya-vastūparāgāt tat-tad-rūpāpattiḥ samāpattiḥ samādhir iti ca paryāyaḥ | yadyapi garhītṛ-grahaṇa-grāhyeṣv ity uktaṃ tathāpi bhūmikā-krama-vaśād grāhya-grahaṇa-grahītṛṣv iti boddhavyam | yataḥ prathamaṃ grāhya-niṣṭha eva samādhir bhavati tato grahaṇa-niṣṭhas tato grahītṛ-niṣṭha iti | grahītrādi-kramo ‚py agre vyākhyāsyate |

tatra yadā sthūlaṃ mahā-bhūtendriyātmaka-ṣoḍaśa-vikāra-rūpaṃ viṣayam ādāya pūrvāparānusandhānena śabdārthollekhena ca bhāvanā kriyate tadā sa-vitarkaḥ samādhiḥ | asminn evālambate pūrvāparānusandhāna-śabdārthollekha-śūnyatvena yadā bhāvanā pravartate tadā nirvitarkaḥ | etāv ubhāv apy atra vitarka-śabdenoktau | tan-mātrāntaḥ-karaṇa-lakṣaṇaṃ sūkṣmaṃ viṣayam ālambya tasya | deśa-kāla-dharmāvacchedena yadā bhāvanā pravartate tadā sa-vicāraḥ | asminn evālambane deśa-kāla-dharmāvacchedaṃ vinā dharmi-mātrāvabhāsitvena yadā bhāvanā pravartate tadā nirvicāraḥ | etāv uabhāv apy atra vicāra-śabdenoktau | tathā ca bhāṣyaṃ vitarkaś cittasya sthūla ālambana ābhogaḥ sūkṣme vicāra iti | iyaṃ grāhya-samāpattir iti vyapadiśyate | yadā rajas-tamo-leśānubiddham antaḥ-karaṇa-sattvaṃ bhāvyate tadā guṇa-bhāvāc cic-chakteḥ sukha-prakāśamayasya sattvasya bhāvayamānasyodrekātmānanadaḥ samādhir bhavati | asminn eva samādhau ye baddha-dhṛtayas tattvāntaraṃ pradhāna-puruṣa-rūpaṃ na paśyanti te vigata-dehāhaṅkāratvād videha-śabdenocyate | iyaṃ grahaṇa-sampattiḥ | tataḥ paraṃ rajas-tamo-leśānabhibhūtaṃ śuddhaṃ sattvam ālambanīkṛtya yā bhāvanā pravartate tasyāṃ grāhyasya sattvasya nyag-bhāvāc citi-śakter udrekāt sattā-mātrāvaśeṣatvena samādhiḥ sāsmita ity ucyate | na cāhaṅkārāsmitayor abhedaḥ śaṅkanīyaḥ | yato yatrāntaḥkaraṇam ahim ity ullekhena viṣayān vedayate so ‚haṅkāraḥ | yatra tv antarmukhatayā pratiloma-pariṇāmena prakṛti-līne cetasi sattā-mātram avabhāti so ‚smitā | asminn eva samādhau ye kṛta-paritoṣās te paraṃ puruṣam apaśyantaś cetasaḥ prakṛtau līnatvāt prakṛti-layā ity ucyante | seyaṃ grahītṛ-samāpattir asmitā-mātra-rūpa-grahītṛ-niṣṭhatvāt | ye tu paraṃ puruṣaṃ vivicya bhāvanāyāṃ pravartante teṣām api kevala-puruṣa-viṣayā viveka-khyātir grahītṛ-samāpattir api na sāsmitaḥ samādhir vivekenāsmitāyās tyāgāt |

tatra grahītṛ-bhāna-pūrvakam eva grahaṇa-bhānaṃ tat-pūrvakaṃ ca sūkṣma-grāhya-bhānaṃ tat-pūrvakaṃ ca sthūla-grāhya-bhānam iti sthūla-viṣayo dvi-vidho ‚pi vitarkaś catuṣṭayānugataḥ | dvitīyo vitarka-vikalas tritayānugataḥ | tṛtīyo vitarka-vicārābhyāṃ vikalo dvitayānugataḥ | caturtho vitarka-vicārānandair vikalo ‚smitā-mātra iti caturavastho ‚yaṃ samprajñāta iti | evaṃ sa-vitarkaḥ sa-vicāraḥ sānandaḥ sāsmitaś ca samādhir antardhānādi-siddhi-hetutayā mukti-hetu-samādhi-virodhitvād dheya eva mumukṣubhiḥ | grahītṛ-grahaṇayor api citta-vṛtti-viṣayatā-daśāyāṃ grāhya-koṭau nikṣepād dheyopādeya-vibhāga-kathanāya grāhya-samāpattir eva vivṛtā sūtra-kāreṇa | catur-vidhā hi grāhya-samāpattiḥ sthūla-grāhya-gocarā dvividhā sa-vitarkā nirvitarkā ca | sūkṣma-grāhya-gocarāpi dvivdihā sa-vicārā nirvikārā ca | tatra śabdārtha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ [YogaS 1.42] śabdārtha-jñāna-vikalpa-sambhinnā sthūlārthāvabhāsa-rūpā savitarkā samāpattiḥ sthūla-gocarā savikalpaka-vṛttir ity arthaḥ |

smṛti-pariśuddhau svarūpa-śūnyevārtha-mātra-nirbhāsā nirvitarkā [YogaS 1.43] tasminn eva sthūla ālambane śabdārtha-smṛti-pravilaye pratyudita-spaṣṭa-grāhyākāra-pratibhāsitayā nyag-bhūta-jñānāṃśatvena svarūpa-śūnyeva nirvitarkā samāpattiḥ sthūla-gocarā nirvikalpaka-vṛttir ity arthaḥ | etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā [YogaS 1.44] sūkṣmas tan-mātrādir viṣayo yasyāḥ sā sūkṣma-viṣayā samāpattir dvividhā sa-vicārā nirvicārā ca savikalpaka-nirvikalpaka-bhedena | etayaiva savitarkayā nirvitarkayā ca sthūla-viṣayayā samāpattyā vyākhyātā | śabdārtha-jñāna-vikalpa-sahitatvena deśa-kāla-dharmādy-avacchinnaḥ sūkṣmo ‚rthaḥ pratibhāti yasyāṃ sā sa-vicārā | sa-vicāra-nirvicārayoḥ sūkṣma-viṣayatva-viśeṣaṇāt savitarka-nirvitarkayoḥ sthūla-viṣayatvam arthād vyākhyātam | sūkṣma-viṣayatvaṃ cāliṅga-paryavasānam [YogaS 1.45] sa-vicārāyā nirvicārāyāś ca samāpatter yat sūkṣma-viṣayatvam uktaṃ tad-aliṅga-paryantaṃ draṣṭavyam | tena sānanda-sāsmitayor grahitṛ-grahaṇa-samāpattyor api grāhya-samāpattāv evāntar-bhāva ity arthaḥ | tathā hi – pārthivasyāṇor gandha-tanmātraṃ sūkṣmo viṣayaḥ | āpasyāpi rasa-tanmātraṃ, taijasasya rūpa-tanmātram, vāyavīyasya sparśa-tanmātraṃ, nabhasaḥ śabda-tanmātraṃ, teṣām ahaṅkāras tasya liṅga-mātraṃ mahat-tattvaṃ tasyāpy aliṅgaṃ pradhānaṃ sūkṣmo viṣayaḥ | saptānām api prakṛtīnāṃ pradhāna eva sūkṣmatā-viśrāntes tat-paryantam eva sūkṣma-viṣayatvam uktam | yadyapi pradhānād api puruṣaḥ sūkṣmo ‚sti tathāpy anvayi-kāraṇatvābhāvāt tasya sarvānvayi-kāraṇe pradhāna eva niratiśayaṃ saukṣmyaṃ vyākhyātam | puruṣas tu nimitta-kāraṇaṃ sad api nānanvayi-kāraṇatvena sūkṣmatām arhati | anvayi-kāraṇatva-vivakṣāyāṃ tu puruṣo ‚pi sūkṣmo bhavaty eveti draṣṭavyam | tā eva sa-bījaḥ samādhiḥ [YogaS 1.46] tāś catasraḥ samāpattayo grāhyeṇa bījena saha vartanta iti sa-bījaḥ samādhir vitarka-vicārānandāsmitānugamāt samprajñāta iti prāg uktaḥ | sthūle ‚rthe sa-vitarko nirvitarkaḥ | sūkṣme ‚rthe sa-vicāro nirvicāra iti |

tatrāntimasya phalam ucyate — nirvicāra-vaiśāradye ‚dhyātma-prasādaḥ [YogaS 1.47] sthūla-viṣayatve tulye ‚pi sa-vitarkaṃ śabdārtha-jñāna-vikalpa-saṅkīrṇam apekṣya tad-rahitasya nirvikalpaka-rūpasya nirvitarkasya prādhānyam | tataḥ sūkṣma-viṣayasya sa-vikalpaka-pratibhāsa-rūpasya sa-vicārasya | tato ‚pi sūkṣma-viṣayasya nirvikalpaka-pratibhāsa-rūpasya nirvicārasya prādhānyam | tatra pūrveṣāṃ trayāṇāṃ nirvicārārthatvān nirvicāra-phalenaiva phalavattvam | nirvicārasya tu prakṛṣṭābhyāsa-balād vaiśāradye rajas-tamo-nabhibhūta-sattvodreke saty adhyātma-prasādaḥ kleśa-vāsanā-rahitasya cittasya bhūtārtha-viṣayaḥ kramānanurodhī sphuṭaḥ prajñālokaḥ prādurbhavati | tathā ca bhāṣyam –

prajñā-prasādam āruhya aśocyaḥ śocato janān |
bhūmiṣṭhān iva śailasthaḥ sarvān prājño ‚nupaśyati || iti |

ṛtaṃbharā tatra prajñā [YogaS 1.48] tatra tasmin prajñā-prasāde sati samāhita-cittasya yogino yā prajñā jāyate sā ṛtam-bharā | ṛtaṃ satyam eva bibharti na tatra viparyāsa-gandho ‚py astīti yogikyeveyaṃ samākhyā | sā cottamo yogaḥ | tathā ca bhāṣyam –

āgamenānumānena dhyānābhyāsa-rasena ca |
tridhā prakalpayan prajñāṃ labhate yogam uttamam || iti |

sā tu śrutānumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt [YogaS 1.49] | śrutam āgama-vijñānānaṃ tat-sāmānya-viṣayam eva | na hi viśeṣeṇa saha kasyacic chabdasya saṅgatir grahītuṃ śakyate | tathānumānaṃ sāmānya-viṣayam eva | na hi viśeṣeṇa saha kasyacid vyāptir grahītuṃ śakyate | tasmāc chrutānumāna-viṣayo na viśeṣaḥ kaścid asti | na cāsya sūkṣma-vyavahita-viprakṛṣṭasya vastuno loka-pratyakṣeṇa grahaṇam asti | kiṃ tu samādhi-prajñā-nirgrāhya eva sa viśeṣo bhavati bhūta-sūkṣma-gato vā puruṣa-gato vā | tasmān nirvicāra-vaiśāradya-samudbhavāyāṃ śrutānumāna-vilakṣaṇāyāṃ sūkṣma-vyavahita-prakṛṣṭa-sarva-viśeṣa-viṣayāyāmṛtaṃbharāyām eva prajñāyāṃ yoginā mahān prayatna āstheya ity arthaḥ |

nanu kṣipta-mūḍha-vikṣiptākhya-vyutthāna-saṃskārāṇām ekāgratāyām api sa-vitarka-nirvitarka-sa-vicāra-janānāṃ saṃskārāṇāṃ sad-bhāvāt taiś cālyamānasya cittasya kathaṃ nirvicāra-vaiśāradya-pūrvakādhyātma-prasāda-labhya-rtambharā prajñā pratiṣṭhitā syād ata āha — taj-jaḥ saṃskāro ‚nya-saṃskāra-pratibandhī [YogaS 1.50] tayā ṛtambharayā prajñayā janito yaḥ saṃskāraḥ sa tattva-viṣayayā prajñayā janitatvena balavattvād anyān vyutthānajān samādhijāṃś ca saṃskārān atattva-viṣaya-prajñā-janitatvena durbalān pratibadhnāti sva-kāryākṣamān karoti nāśyatīti vā | teṣāṃ saṃskārāṇām abhibhavāt tat-prabhavāḥ pratyayā na bhavanti | tataḥ samādhir upatiṣṭhate | tataḥ samādhijā prajñā | tataḥ prajñā-kṛtāḥ saṃskārā iti navo navaḥ saṃskārāśayo vardhate | tataś ca prajñā | taataś ca saṃskārā iti |

nanu bhavatu vyutthāna-saṃskārāṇām atattva-viṣaya-prajñā-janitānāṃ tattva-mātra-viṣaya-samprajñāta-samādhi-prajñā-prabhavaiḥ saṃskāraiḥ pratibandhas teṣāṃ tu saṃskārāṇāṃ pratibandhakābhāvād ekāgra-bhūmāv eva sa-bījaḥ samādhiḥ syān na tu nirbījo nirodha-bhūmāv iti tatrāha — tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ [YogaS 1.51] tasya samprajñātasya samādher ekāgra-bhūmijasya | api-śabdāt kṣipta-mūḍha-vikṣiptānām api nirodhe yogi-prayatna-viśeṣeṇa vilaye sati sarva-nirodhāt samādheḥ samādhijasya saṃskārasyāpi nirodhān nirbījo nirālambano ‚saṃprajñāta-samādhir bhavati | sa ca sopāyaḥ prāk sūtritaḥ — virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo ‚nyaḥ [YogaS 1.18] iti | viramyate ‚neneti virāmo vitarka-vicārānandāsmitādi-rūpa-cintā-tyāgaḥ | tasya pratyayaḥ kāraṇaṃ paraṃ vairāgyam iti yāvat | virāmaś cāsau pratyayaś citta-vṛtti-viśeṣa iti vā | tasyābhyāsaḥ paunaḥpunyena cetasi niveśanaṃ tad eva pūrvaṃ kāraṇaṃ yasya sa tathā saṃskāra-mātra-śeṣaḥ sarvathā nivṛttiko ‚nyaḥ pūrvoktāt sa-bījād vilakṣaṇo nirbījo ‚saṃprajñāta-samādhir ity arthaḥ | asamprajñātasya hi samādher dvāv upāyāv uktāv abhyāso vairāgyaṃ ca | tatra sālambanatvād abhyāsasya na nirālambana-samādhi-hetutvaṃ ghaṭata iti nirālambanaṃ paraṃ vairāgyam eva hetutvenocyate |

abhyāsas tu samprajñāta-samādhi-dvārā praṇāḍyopayujyate | tad uktaṃ — trayam antaraṅgaṃ pūrvebhyaḥ [YogaS 3.7] | dhāraṇā-dhyāna-samādhi-rūpaṃ sādhana-trayaṃ yama-niyamāsana-prāṇāyāma-pratyāhāra-rūpa-sādhana-pañcakāpekṣayā sa-bījasya samādher antaraṅgaṃ sādhanam | sādhana-koṭau ca samādhi-śabdenābhyāsa evocyate | mukhyasya samādheḥ sādhyatvāt | tad api bahiraṅgaṃ nirbījasya [YogaS 3.8] | nirbījasya tu samādhes tad api trayaṃ bahiraṅgaṃ paramparayopakāri tasya tu paraṃ vairāgyam evāntaraṅgam ity arthaḥ |

ayam api dvividho bhava-pratyaya upāya-pratyayaś ca | bhava-pratyayo videha-prakṛti-layānām [YogaS 1.19] | videhānāṃ sānandānāṃ prakṛti-layānāṃ ca sāsmitānāṃ daivānāṃ prāg-vyākhyātānāṃ janma-viśeṣād auṣadhi-viśeṣān mantra-viśeṣāt tapo-viśeṣād vā yaḥ samādhiḥ sa bhava-pratyayaḥ | bhavaḥ saṃsāra ātmānātma-vivekābhāva-rūpaḥ pratyayaḥ kāraṇaṃ yasya sa tathā | janma-mātra-hetuko vā pakṣiṇām ākāśa-gamanavat | punaḥ saṃsāra-hetutvān mumukṣubhir heya ity arthaḥ | śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām [YogaS 1.20] | janmauṣadhi-mantra-tapaḥ-siddha-vyatiriktānām ātmānātma-viveka-darśināṃ tu yaḥ samādhiḥ sa śraddhā-pūrvakaḥ | śraddhādayaḥ pūrva upāyā yasya sa tathā | upāya-pratyaya ity arthaḥ |

teṣu śraddhā yoga-viṣaye cetasaḥ prasādaḥ | sā hi jananīva yoginaṃ pāti | tataḥ śraddadhānasya vivekārthino vīryam utsāha upajāyate | samupajāta-vīryasya pāścātyāsu bhūmiṣu smṛtir utpadyate | tat-smaraṇāc ca cittam anākulaṃ sat samādhīyate | samādhir atraikāgratā | samāhita-cittasya prajñā bhāvya-gocarā vivekena jāyate | tad-abhyāsāt parāc ca vairāgyād bhavaty asamprajñātaḥ samādhir mumukṣūṇām ity arthaḥ | pratikṣaṇa-pariṇāmino hi bhāvā ṛte citi-śakteḥ iti nyāyena tasyām api sarva-vṛtti-nirodhāvasthāyāṃ citta-pariṇāma-pravāhas taj-janya-saṃskāra-pravāhaś ca bhavaty evety abhipretya saṃskāra-viśeṣa ity uktam |

tasya ca saṃskārasya prayojanam uktam — tataḥ praśānta-vāhitā saṃskārāt [YogaS 3.10] iti | praśānta-vāhitā nāmāvṛttikasya cittasya nirindhanāgnivat pratiloma-pariṇāmenopaśamaḥ | yathā samid-ājyādy-āhuti-prakṣepe vahnir uttarottara-vṛddhyā prajvalati, samid-ādi-kṣaye tu prathama-kṣaṇe kiṃcic chāmyati | uttarottara-kṣaṇeṣu tv adhikam adhikaṃ śāmyatīti krameṇa śāntir vardhate | tathā niruddha-cittasyottarottarādhikaḥ praśamaḥ pravahati | tatra pūrva-praśama-janitaḥ saṃskāra evottarottara-praśamasya kāraṇam | tadā ca nirindhanāgnivac cittaṃ krameṇopaśāmyad-vyutthāna-samādhi-nirodha-saṃskāraiḥ saha svasyāṃ prakṛtau līyate | tadā ca samādhi-paripāka-prabhavena vedānta-vākyajena samyag-darśanenāvidyāyāṃ nivṛttāyāṃ tad-dhetuka-dṛg-dṛśya-saṃyogābhāvād vṛttau pañca-vidhāyām api nivṛttāyāṃ svarūpa-pratiṣṭhaḥ puruṣaḥ śuddhaḥ kevalo mukta ity ucyate |

tad uktaṃ — tadā draṣṭuḥ svarūpe ‚vasthānam [YogaS 1.3] iti | tadā sarva-vṛtti-nirodhe | vṛtti-daśāyāṃ tu nityāpariṇāmi-caitanya-rūpatvena tasya sarvadām śuddhatve ‚py anādinā dṛśya-saṃyogenāvidyakenāntaḥkaraṇa-tādātmyādhyāsād antaḥkaraṇa-vṛtti-sārūpyaṃ prāpnuvan nabhoktāpi bhokteva duḥkhānāṃ bhavati |

tad uktaṃ — vṛtti-sārūpyam itaratra [YogaS 4] | itaratra vṛtti-prādurbhāve | etad eva vivṛttaṃ draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārtham [YogaS 4.23] cittam eva draṣṭṛ-dṛśyoparaktaṃ viṣayi-viṣaya-nirbhāsaṃ cetanācetana-svarūpāpannaṃ viṣayātmakam apy aviṣayātmakam ivācetanam api cetanam iva sphaṭika-maṇi-kalpaṃ sarvārtham ity ucyate | tad anena citta-sārūpyeṇa bhrāntāḥ kecit tad eva cetanam ity āhuḥ | tad asaṃkhyeya-vāsanā-citram api parārthaṃ saṃhatya-kāritvāt [YogaS 4.24] | yasya bhogāpavargārthaṃ tat sa eva paraś cetano ‚saṃhataḥ puruṣo na tu ghaṭādivat saṃhatya-kāri cittaṃ cetanam ity arthaḥ | evaṃ ca viśeṣa-darśina ātma-bhāva-bhāvanā-vinivṛttiḥ [YogaS 4.25] | evaṃ yo ‚ntaḥ-karaṇa-puruṣayor viśeṣa-darśī tasya yāntaḥ-karaṇe prāg-aviveka-vaśād ātma-bhāva-bhāvanāsīt sā nivartate | bheda-darśane saty abheda-bhramānupapatteḥ |

sattva-puruṣayor viśeṣa-darśanaṃ ca bhagavad-arpita-niṣkāma-karma-sādhyam | tal-liṅgaṃ ca yoga-bhāṣye darśitam | yathā prāvṛṣi tṛṇāṅkurasyodbhedena tad-bīja-sattānumīyate thatā mokṣa-mārga-śravaṇena siddhānta-ruci-vaśād yasya lomaharṣāśru-pātau dṛśyete tatrāpy asti viśeṣa-darśana-bījam apavarga-mārgīyaṃ karmābhinirvartitam ity anumīyate | yasya tu tādṛśaṃ karma-bījaṃ nāsti tasya mokṣa-mārga-śravaṇe pūrva-pakṣa-yuktiṣu rucir bhavaty aruciś ca siddhānta-yuktiṣu | tasya ko ‚ham āsaṃ katham aham āsam ity ādir ātma-bhāva-bhāvanā svābhāvikī pravartate | sā tu viśeṣa-darśino nivartata iti |

evaṃ sati kiṃ syād iti tad āha — tadā viveka-nimnaṃ kaivalya-prāg-bhāraṃ cittam [YogaS 4.26] | nimnaṃ jala-pravahaṇa-yogyo nīca-deśaḥ | prāg-bhāras tad-ayogya ucca-pradeśaḥ | cittaṃ ca sarvadā pravartamāna-vṛtti-pravāheṇa pravahaj-jala-tulyaṃ tat prāg-ātmānātmāviveka-rūpa-vimārga-vāhi-viṣaya-bhoga-paryantam asyāsīt | adhunā tv ātmānātma-viveka-mārga-vāhi-kaivalya-paryantaṃ sampadyata iti | asmiṃś ca viveka-vāhini citte ye ‚ntarāyās te sa-hetukā nivartanīyā ity āha sūtrābhyām — tac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥ | hānam eṣāṃ kleśavad uktam [YogaS 4.27-8] | tasmin viveka-vāhini citte chidreṣv antarāleṣu pratyayāntarāṇi vyutthāna-rūpāṇy ahaṃ mamety evaṃrūpāṇi vyutthānānubhavajebhyaḥ saṃskārebhyaḥ kṣīyamāṇbhyo ‚pi prādurbhavanti | eṣāṃ ca saṃskārāṇāṃ kleśānām iva hānam uktam | yathā kleśā avidyādayo jñānāgninā dagdha-bīja-bhāvā ca punaś citta-bhūmau prarohaṃ prāpnuvanti tathā jñānāgninā dagdha-bīja-bhāvāḥ saṃskārāḥ pratyayāntarāṇi na praroḍhum arhanti | jñānāgni-saṃskārās tu yāvac cittam anuśerata iti |

evaṃ ca pratyayāntarānudayena viveka-vāhini citte sthirībhūte sati prasaṃkhyāne ‚py akusīdasya sarvathāviveka-khyāter dharma-meghaḥ samādhiḥ [YogaS 4.29] prasaṅkhyānaṃ sattva-puruṣānyatā-khyātiḥ śuddhātma-jñānam iti yāvat | tatra buddheḥ sāttvike pariṇāme kṛta-saṃyamasya sarveṣāṃ guṇa-pariṇāmānāṃ svāmivad ākramaṇaṃ sarvādhiṣṭhātṛtvaṃ teṣām eva ca śāntoditāvyapadeśya-dharmitvena sthitānāṃ yathāvad viveka-jñānaṃ sarva-jñātṛtvaṃ ca viśokā nāma siddhiḥ phalaṃ tad-vairāgyāc ca kaivalyam uktaṃ — sattva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṃ sarva-jñātṛtvaṃ ca [YogaS 3.49] sattva-puruṣayoḥ śuddhi-sāmye kaivalyam [YogaS 3.55] iti sūtrābhyām | tad etad ucyate tasmin prasaṅkhyāne saty apy akusīdasya phalam alipsoḥ pratyayāntarāṇām anudaye sarva-prakārair viveka-khyāteḥ paripoṣād dharma-meghaḥ samādhir bhavati |

ijyācāra-damāhiṃsā-dāna-svādhyāya-karmaṇām |
ayaṃ tu paramo dharmo yad yogenātma-darśanam || iti smṛteḥ ||

dharmaṃ pratyag-brahmaikya-sākṣātkāraṃ mehati siñcatīti dharma-meghas tattva-sākṣātkāra-hetur ity arthaḥ | tataḥ kleśa-karma-nivṛttiḥ | tato dharma-meghāt samādher dharmād vā kleśānāṃ pañca-vidhānām avidyāsmitā-rāga-dveṣābhiniveśānāṃ karmaṇāṃ ca kṛṣṇa-śuklakṛṣṇa-śukla-bhedena trividhānām avidyā-mūlānām avidyā-kṣaye bīja-kṣayād ātyantikī nivṛttiḥ kaivalyaṃ bhavati | kāraṇa-nivṛttyā kārya-nivṛtter ātyantikyā ucitatvād ity arthaḥ |

evaṃ sthite yuñjann eva sadātmānam ity anena samprajñātaḥ samādhir ekāgra-bhūmāv uktaḥ | niyata-mānasa ity anena tat-phala-bhūto ‚samprajñāta-samādhir nirodha-bhūmāv uktaḥ | śāntim iti nirodha-samādhija-saṃskāra-phala-bhūtā praśānta-vāhitā | nirvāṇa-paramam iti dharma-meghasya samādhes tattva-jñāna-dvārā kaivalya-hetutvaṃ, mat-saṃsthām ity anenaupaniṣadābhimataṃ kaivalyaṃ darśitam | yasmād evaṃ mahā-phalo yogas tasmāt taṃ mahatā prayatnena sampādayed ity abhiprāyaḥ

Viśvanātha

ātmānaṃ mano yuñjan dhyāna-yoga-yuktaṃ kurvan | yato niyata-mānaso viṣayoparata-cittaḥ | nirvāṇo mokṣa eva paramaḥ prāpyo yasyāṃ mayy eva nirviśeṣa-brahmaṇi samyak sthā sthitir yasyāṃ tāṃ śāntiṃ saṃsāroparatiṃ prāpnoti

Baladeva

evam āsīnasya kiṃ syāt tad āha yuñjann iti | yogī sadā pratidinam ātmānaṃ yuñjann arpayan | niyata-mānasaḥ mat-sparśa-pariśuddhatayā niyataṃ niścalaṃ mānasaṃ cittaṃ yasya sa, mat-saṃsthāṃ mad-adhīnāṃ nirvāṇa-paramāṃ śāntim adhigacchati labhate | tam eva viditvātimṛtyum eti [ŚvetU 3.8] ity ādi śravaṇāt | nirvāṇa-paramāṃ mokṣāvadhikām iti siddhayo ‚pi yoga-phalānīty uktam

syntax

he arjuna (O Arjuna!),
aty-aśnataḥ tu (of one who eats excessively) yogaḥ (yoga) na asti (there is not),
anaśnataḥ ca (and of one who does not eat) ekāntam (concentration) na [asti] (there is not),
ati-svapna-śīlasya ca (and of one who sleeps too much) jāgrataḥ (waking) na [asti] (there is not),
eva ca (and just) na [asti] (there is not).

grammar

na	–	av. – not;
aty-aśnataḥ	–	ati-aśnant (√aś – to reach, to eat, to enjoy) PPr 6n.1 m. – of one who eats excessively (from: ati – prefix: excessively; aśnant – who eats);
tu	–	av. – but, then, or, and;
yogaḥ	–	yoga 1n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
asti	–	√as (to be) Praes. P 1v.1 –there is;
na	–	av. – not;
ca	–	av. – and;
ekāntam	–	ekānta 1n.1 m. – exclusiveness, concentration on one point (from: eka – one; anta – the end, limit, boundary, death);
anaśnataḥ	–	an-aśnant (√aś –to reach, to eat, to enjoy) PPr 6n.1 m. – of one who does not eat;
na	–	av. – not;
ca	–	av. – and;
ati-svapna-śīlasya	–	ati-svapna-śīlasya 6n.1 m.; BV: yasyāti-svaptuṁ śīlam asti saḥ – of one who sleeps too much (from: ati – prefix: excessively; √svap – to sleep, svapna – sleep; śīla – habit, conduct, nature, suffix: having habit of);
jāgrataḥ	–	jāgrata (√jāgṛ – to be awake, be aware) PP 1n.1 m. – waking;
na	–	av. – not;
eva	–	av. – certainly, just, merely;
ca	–	av. – and;
arjuna	–	arjuna 8n.1 m. – white, clear, O Arjuna;

textual variants

nāty-aśnatas tu yogo ‘sti → yogo ‘sti naivāty-aśato (ther is no yoga of one who eats excessively);
jāgrato naiva cārjuna → nāti jāgarato ‘rjuna (O Arjuna, and not of one waked too much);

Śāṃkara

idānīṃ yoginaḥ āhārādi-niyama ucyate—

nātyaśnata ātma-saṃmitam anna-parimāṇam atītyāśnato’tyaśnato na yogo’sti | na caikāntam anaśnato yogo’sti | yad u ha vā ātma-saṃmitam annaṃ tad avati tan na hinasti yad bhūyo hinasti tad yat kanīyo’nnaṃ na tad avati [śāstratapathabhāv 9.2.1.2] iti śruteḥ | tasmāt yogī na ātma-saṃmitād annād adhikaṃ nyūnaṃ vāśnīyāt | athavā, yogino yoga-śāstre paripaṭhitād anna-parimāṇād atimātram aśnato yogo nāsti | uktaṃ hi—

ardhaṃ sa-vyañjanānnasya tṛtīyam udakasya ca |
vāyoḥ saṃcaraṇārthaṃ tu caturtham avaśeṣayet || ity ādi parimāṇam |

tathā—na cātisvapna-śīlasya yogo bhavati naiva cātimātraṃ jāgrato bhavati cārjuna

Rāmānuja

commentary under the verse BhG 6.17

Śrīdhara

yogābhyāsa-niṣṭhasyāhārādi-niyamam āha nātyaśanata iti dvyābhyām | atyantam adhikaṃ bhuñjānasya ekāntam atyantam abhuñjānasyāpi yogaḥ samādhir na bhavati | tathātinidrā-śīlasyātijāgrataś ca yogo naivāsti

Madhusūdana

evaṃ yogābhyāsa-niṣṭhasyāhārādi-niyamam āha nātyaśanata iti dvyābhyām | yad bhuktaṃ sajjīryati śarīrasya ca kārya-kṣamatāṃ sampādayati tad-ātma-saṃmitam annaṃ tad atikramya lobhenādhikam aśnato na yogo ‚sti ajīrṇa-doṣeṇa vyādhi-pīḍitatvāt | na caikāntam anaśnato yogo ‚sti | anāhārād atyalpāhārād vā rasa-poṣaṇābhāvena śarīrasya kāryākṣamatvāt | yad u ha vā ātma-saṃmitam annaṃ tad avati tan na hinasti yad bhūyo hinasti tad yat kanīyo ‚nnaṃ na tad avati [ŚatapathaB 9.2.1.2] iti śatapatha-śruteḥ | tasmād yogī nātma-saṃmitād annād adhikaṃ nyūnaṃ vāśnīyād ity arthaḥ |

athavā –
pūrayed aśanenārdhaṃ tṛtīyam udakena tu |
vāyoḥ saṅcaraṇārthaṃ tu caturtham avaśeṣayet ||

ity ādi yoga-śāstrokta-parimāṇād adhikaṃ nyūnaṃ vāśnato yogo na sampadyata ity arthaḥ | tathātinidrā-śīlasyātijāgrataś ca yogo naivāsti he ‚rjuna sāvadhāo bhavety abhiprāyaḥ | yathā mārkaṇḍeya-purāṇe –

nādhmātaḥ kṣudhitaḥ śrānto na ca vyākula-cetanaḥ |
yuñjīta yogaṃ rājendra yogī siddhy-artham ātmanaḥ ||
nātīśīte na caivoṣṇe na dvandve nānilānvite |
kāleṣv eteṣu yuñjīta na yogaṃ dhyāna-tat-paraḥ || ity ādi

Viśvanātha

yogābhyāsa-niṣṭhasya niyamam āha nātyaśanata iti dvyābhyām | atyaśnato ‚dhikaṃ bhuñjānasya | yad uktaṃ –

pūrayed aśanenārdhaṃ tṛtīyam udakena tu |
vāyoḥ saṅcaraṇārthaṃ tu caturtham avaśeṣayet || iti

Baladeva

yogam abhyasyato bhojanādi-niyamam āha nātīti dvyābhyām | atyaśanam anatyaśanaṃ ca, atisvāpo ‚tijāgaraś ca, yoga-virodhy-ativihārādi cottarāt

syntax

yuktāhāra-vihārasya (whose eating and recreation are regulated) karmasu (in activities) yukta-ceṣṭasya (of one whose actions are regulated) yukta-svapnāvabodhasya (of one whose sleep and waking are regulated) yogaḥ (yoga) duḥkha-hā (destroing the distress) bhavati (it becomes).

grammar

yuktāhāra-vihārasya	–	yukta-āhāra-vihāra 6n.1 m.; DV/BV: yasyāhāraś ca vihāraś ca yuktau staḥ tasya – whose eating and recreation are regulated (from: √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with; ā-√hṛ – to fetch, to carry near, āhāra – carrying near, fetching, taking food; vi-√hṛ – to put asunder, to spend [time], vihāra – walking, amusement, pleasure);
yukta-ceṣṭasya	–	yukta-ceṣṭa 6n.1 m.; BV: yasya ceṣtā yuktāsti tasya – of one whose actions are regulated (from: √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with; √ceṣṭ – to move, to endeavour, to act, ceṣṭā – gesture, activity, behaviour, endeavour);
karmasu	–	karman 7n.3 n. – in activities (from: √kṛ – to do);
yukta-svapnāvabodhasya	–	yukta-svapna-avabodha 6n.1 m.; DV/BV: yasya svapnaś cāvabodhaś ca yuktau staḥ tasya – of one whose sleep and waking are regulated (from: √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with; √svap – to sleep, svapna – sleep; ava-√budh – to be awake, ava-bodha – being awake);
yogaḥ	–	yoga 1n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
bhavati	–	√bhū (to be) Praes. P 1v.1 – it becomes;
duḥkha-hā	–	duḥkha-han 1n.1 m. – destroyer of distress (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally:  bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy, happiness; √han – to kill, han – suffix: killer, destroyer);

textual variants

yukta-svapnāvabodhasya → yuktaḥ svapnāvabodhasya / yukta-svapnāvaghorasya (it is yoga of one who sleeps and is awake / of one who has terrible regulated sleep);

Śāṃkara

kathaṃ punar yogo bhavatīty ucyate—

yuktāhāra-vihārasya āhriyata ity āhāro’nnam, viharaṇaṃ vihāraḥ pāda-kramaḥ, tau yuktau niyata-parimāṇau yasya sa yuktāhāra-vihāras tasya, tathā yukta-ceṣṭasya yuktā niyatā ceṣṭā yasya karmasu tasya | tathā yukta-svapnāvabodhasya yuktau svapnaś cāvabodhaś ca tau niyata-kālau yasya tasya, yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogino yogo bhavati duḥkhahā duḥkhāni sarvāṇi hantīti duḥkhahā, sarva-saṃsāra-duḥkha-kṣaya-kṛd yogo bhavatīty arthaḥ

Rāmānuja

atyaśanānaśane yogavirodhinī; ativihārāvihārau ca tathātimātrasvapnajāgarye; tathā cātyāyāsānāyāsau / mitāhāravihārasya mitāyāsasya mitasvapnāvabodhasya sakaladuḥkhahā bandhanāśanaḥ yogaḥ saṃpanno bhavati

Śrīdhara

tarhi kathambhūtasya yogo bhavatīti ? ata āha – yuktāhāreti | yukto niyata āhāro vihāraś ca gatir yasya | karmasu kāryeṣu yuktā niyatā ceṣṭā yasya | yuktau niyatau svapnāvabodhau nidrā-jāgarau yasya | tasya duḥkha-nivartako yogo bhavati sidhyati

Madhusūdana

evam āhārādi-niyama-virahiṇo yoga-vyatirekam uktvā tan-niyamavato yogānvayam āha yuktāhāra iti | āhriyata ity āhāro ‚nnam | viharaṇaṃ vihāraḥ pāda-kramaḥ | tau yuktau niyata-parimāṇau yasya | tathānyeṣv api praṇava-japopaniṣad-āvartanādiṣu karmasu yuktā niyata-kālā ceṣṭā yasya | tathā svapno nidrā avabodho jāgaraṇaṃ tau yuktau niyata-kālau yasya tasya yogo bhavati | sādhana-pāṭavād ātma-samādhiḥ sidhyati nānyasya | evaṃ prayanta-viśeṣeṇa sampādito yogaḥ kiṃ-phala iti tatrāha duḥkhaheti | sarva-saṃsāra-duḥkha-kāraṇāvidyonmūlana-hetu-brahma-vidyotpādakatvāt sa-mūla-sarva-duḥkha-nivṛtti-hetur ity arthaḥ | atrāhārasya niyatatvam |

ardham aśanasya sa-vyañjanasya tṛtīyam udakasya tu |
vāyoḥ saṃcāraṇārthaṃ tu caturtham avaśeṣayet ||

ity ādi prāg uktam | vihārasya niyatatvaṃ yoganān na paraṃ gacched ity ādi | karmasu ceṣṭāyā niyatatvaṃ vāg-ādi-cāpala-parityāgaḥ | rātrer vibhāga-trayaṃ kṛtvā prathamānyayor jāgaraṇaṃ madhye svapanam iti svapnāvabodhayor niyata-kālatvam | evam anye ‚pi yoga-śāstroktā niyamā draṣṭavyāḥ

Viśvanātha

yukto niyata evāhāro bhojanaṃ vihāro gamanaṃ ca yasya tasya karmasu vyavahārika-pāramārthika-kṛtyeṣu yuktā niyatā eva ceṣṭā vāg-vyāpārādyā yasya tasya

Baladeva

yukteti | mitāhāra-vihārasya karmasu laukika-pāramārthika-kṛtyeṣu mita-vāgādi-vyāpārasya mita-svāpa-jāgarasya ca sarva-duḥkha-nāśako yogo bhavati tasmād yogī tathā tathā vartate

syntax

yadā (when) viniyatam (regulated) cittam (the mind) ātmani eva (only in the self) avatiṣṭhate (it stays),
tadā (then) sarva-kāmebhyaḥ (from all desires) nispṛhaḥ (abstaining from) yukta iti (engaged) ucyate (it is called).

grammar

yadā	–	av. – when (correlative of: tadā – at that time, then);
viniyatam	–	vi-ni-yata (ni-√yam – to hold back, to regulate) PP 1n.1 n. – regulated, restrained;
cittam	–	citta (√cit – to perceive, to think) PP 1n.1 n. – thought; mind, consciousness;
ātmani	–	ātman 7n.1 m. – in the self;
eva	–	av. – certainly, just, merely;
avatiṣṭhate	–	ava-√sthā (to go down, to stay) Praes. Ā 1v.1 – it stays;
niḥspṛhaḥ	–	nir-spṛha 1n.1 m. – without hankering, abstaining from (from: niḥ – out of, away from, without; √spṛh – to desire to obtain, to long for, spṛhā – eager desire, longing, envy; niḥspṛha – abstaining from, requires ablative);
sarva-kāmebhyaḥ	–	sarva-kāma 5n.3 n.; sarvebhyaḥ kāmebhya iti – from all desires (from: sarva – all, whole; √kam – to wish, to love, to long for, kāma – wish, desire);
yuktaḥ	–	yukta (√yuj – to yoke, to join, to engage) PP 1n.1 m. – yoked, endowed with, engaged, suitable;
iti	–	av. – thus (used to close the quotation);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;
tadā	–	av. – at that time, then;

textual variants

avatiṣṭhate → avatiṣṭhati (it stays);

Śāṃkara

athādhunā kadā yukto bhavati ? ity ucyate—

yadā viniyataṃ viśeṣeṇa niyataṃ saṃyatam ekāgratām āpannaṃ cittaṃ hitvā bāhyārtha-cintām ātmany eva kevale’vatiṣṭhate, svātmani sthitiṃ labhate ity arthaḥ | niḥspṛhaḥ sarva-kāmebhyo nirgatā dṛṣṭādṛṣṭa-viṣayebhyaḥ spṛhā tṛṣṇā yasya yoginaḥ sa yuktaḥ samāhita ity ucyate tadā tasmin kāle

Rāmānuja

yadā prayojanaviṣayaṃ cittam ātmany eva viniyatam viśeṣeṇa niyataṃ niratiśayaprayojanatayā tatraiva niyataṃ niścalam avatiṣṭhate, tadā sarvakāmebhyo nisspṛhas san yukta ity ucyate yogārha ity ucyate

Śrīdhara

kadā niṣpanna-yogaḥ puruṣo bhavatīty apekṣāyām āha yadeti | viniyataṃ viśeṣeṇa niruddhaṃ sac-cittam ātmany eva yadā niścalaṃ tiṣṭhati | kiṃ ca sarva-kāmebhya aihikāmuṣmika-bhogebhyo niḥspṛho vigata-tṛṣṇo bhavati | tadā muktaḥ prāpta-yoga ity ucyate

Madhusūdana

evam ekāgra-bhūmau samprajñātaṃ samādhim abhidhāya nirodha-bhūmāv asamprajñātaṃ samādhiṃ vaktum upakramate yadeti | yadā yasmin kāle para-vairāgya-vaśād viniyataṃ viśeṣeṇa niyataṃ sarva-vṛtti-śūnyatām āpāditaṃ cittaṃ vigata-rajas-tamaskam antaḥkaraṇa-sattvaṃ svacchatvāt sarva-viṣayākāra-grahaṇa-samartham api sarvato-niruddha-vṛttikatvād ātmany eva pratyak citi anātmānuparakte vṛtti-rāhitye ‚pi svataḥ-siddhasyātmākārasya vārayitum aśakyatvāc citer eva prādhānyān nyag-bhūtaṃ sad avatiṣṭhate niścalaṃ bhavati | tadā tasmin sarva-vṛtti-nirodha-kāle yuktaḥ samāhita ity ucyate | kaḥ ? yaḥ sarva-kāmebhyo niḥspṛhaḥ | nirgatā doṣa-darśanena sarvebhyo dṛṣṭādṛṣṭa-viṣayebhyaḥ kāmebhyaḥ spṛhā tṛṣṇā yasyeti paraṃ vairāgyam asamprajñāta-samādher antaraṅgaṃ sādhanam uktam | tathā ca vyākhyātaṃ prāk

Viśvanātha

yogī niṣpanna-yogaḥ kadā bhaved ity ākāṅkṣāyām āha yadeti | viniyataṃ niruddhaṃ cittam ātmani svasminn evāvatiṣṭhate niścalī-bhavatīty arthaḥ

Baladeva

yogī niṣpanna-yogaḥ kadā syād ity apekṣāyām āha yadeti | yogam abhyasyato yoginaś cittam yadā viniyataṃ niruddhaṃ sadātmany eva svasminn evāvasthitaṃ sthiraṃ bhavati, tad-ātmetara-sarva-spṛhā-śūnyo yukto niṣpanna-yogaḥ kathyate

syntax

yathā (as) nivāta-sthaḥ (situated iin a windless place) dīpaḥ (a lamp) na iṅgate (it does not flicker),
[tathā] (so) ātmanaḥ (of the self) yogam yuñjataḥ (of one engaging in yoga) yata-cittasya (of one who restrained the mind) yoginaḥ (of a yogī).
sā upamā (that comparison) smṛtā (it is given).

grammar

yathā	–	av. – as (correlative of: tathā);
dīpaḥ	–	dīpa 1n.1 m. – a lamp (from: √dīp – to blaze, to shine);
nivāta-sthaḥ	–	nivāta-stha 1n.1 m.; yo nivāte tiṣṭhati saḥ – which is situated in a windless place (from: ni = niḥ – out of, away from, without; √vā – to blow, PP ni-vāta – windless; √sthā – to stand, stha – suffix: being in);
na	–	av. – not;
iṅgate	–	√iṅg (to flicker) Praes. Ā 1v.1 – it flickers;
sā	–	tat sn. 1n.1 f. – that;
upamā	–	upamā 1n.1 f. – comparison, similarity (from: upa-√mā – to measure, to compare);
smṛtā	–	smṛtā (√smṛ – to think, to remember) PP 1n.1 f. – remembered, preserved [in tradition];
yoginaḥ	–	yogin 6n.1 m. – of a yogī, of engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
yata-cittasya	–	yata-citta 6n.1 m.; BV: yasya cittaṁ yato ‘sti tasya – of one whose mind is restrained (from: √yam – to hold back, to restrain, PP yata – held back, restrained; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness);
yuñjataḥ	–	yuñjant (√yuj – to yoke, to join, to engage) PPr 6n.1 – of one engaging;
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
ātmanaḥ	–	ātman 6n.1 m. – of the self;

textual variants

yathā → yadā (when);
yata-cittasya → jita-cittasya (whose mind is conquered);
yuñjato → yuṁjate (in one engaged);
ātmanaḥ → ātmani (in the self);

Śāṃkara

tasya yoginaḥ samāhitaṃ yat cittaṃ tasyopamocyate—

yathā dīpaḥ pradīpo nivāta-stho nivāte vāta-varjite deśe sthito neṅgate na calati, sopamā upamīyate’nayety upamā yogajñaiś citta-pracāra-darśibhiḥ smṛtā cintitā yogino yata-cittasya saṃyatāntaḥ-karaṇasya yuñjato yogam anutiṣṭhata ātmanaḥ samādhim anutiṣṭhata ity arthaḥ

Rāmānuja

nivātastho dīpo yathā neṅgate na calati; acalas saprabhas tiṣṭhati; yatacittasya nivṛttasakaletaramanovṛtteḥ yoginaḥ ātmani yogaṃ yuñjataḥ ātmasvarūpasya sopamā; nivātasthatayā niścalasaprabhadīpavan nivṛttasakalamanovṛttitayā niścalo jñānaprabha ātmā tiṣṭhaītyarthaḥ

Śrīdhara

ātmaikyākāratayāvasthitasya cittasyopamānam āha yatheti | vāta-śūnye deśe sthito dīpo yathā neṅgate na vicalati | sopamā dṛṣṭāntaḥ | kasya ? ātma-viṣayaṃ yogaṃ yuñjato ‚bhyasyato yoginaḥ | yataṃ niyataṃ cittaṃ yasya tasya niṣkampatayā prakāśakatayā cācañcalaṃ tac cittaṃ tadvat tiṣṭhatīty arthaḥ

Madhusūdana

samādhau nivṛttikasya cittasyopamānam āha yatheti | dīpa-calana-hetunā vātena rahite deśe sthito dīpo yathā calana-hetv-abhāvān neṅgate na calati, sopamā smṛtā sa dṛṣṭāntaś cintito yogajñaiḥ | kasya ? yogina ekāgra-bhūmau samprajñāta-samādhi-mato ‚bhyāsa-pāṭavād yata-cittasya niruddha-sarva-citta-vṛtter asamprajñāta-samādhi-rūpaṃ yogaṃ nirodha-bhūmau yuñjato ‚nutiṣṭhato ya ātmāntaḥkaraṇaṃ tasya niścalatayā sattvodrekeṇa prakāśakatayā ca niścalo dīpo dṛṣṭānta ity arthaḥ|

ātmano yogaṃ yuñjata iti vyākhyāne dārṣṭāntikālābhaḥ sarvāvasthasyāpi cittasya sarvadātmākāratayātma-pada-vaiyarthyaṃ ca | na hi yogenātmākāratā cittasya sampādyate, kintu svata evātmākārasya sato ‚nātmākāratā nivartyata iti | tasmād dārṣṭāntika-pratipādanārtham evātma-padam | yata-cittasyeti bhāva-paro nirdeśaḥ karma-dhārayo vā yatasya cittasyety arthaḥ

Viśvanātha

nivāta-stho nirvāta-deśa-sthito dīpo neṅgate na calati yaḥ sa eva dīpa upamā yathā yathāvad ity arthaḥ | so ‚ci lope cet pāda-pūraṇam [Pāṇ 6.1.134] iti sandhiḥ | kasyopamā ity ata āha yogina iti

Baladeva

tadā yogī kīdṛśo bhavatīty apekṣāyām āha yatheti | nirvāta-deśa-stho dīpo neṅgate na calati niścalaḥ sa-prabhas tiṣṭhati sa dīpo yathā yathāvad upamā yogajñaiḥ smṛtā cintitā | sopamety atra so ‚ci lope cet pāda-pūraṇam [Pāṇ 6.1.134] iti sūtrāt sandhiḥ | upamā-śabdenopamānaṃ bodhyam | kasyety āha yogina iti | yata-cittasya niruddha-sarva-citta-vṛtter ātmano yogaṃ dhyānaṃ yuñjato ‚nutiṣṭhataḥ | nivṛtta-sakaletara-citta-vṛttir abhyudita-jñāna-yogī niścala-sa-pradīpa-sadṛśo bhavatīti

syntax

yatra (when) yoga-sevayā (by pracice of yoga) niruddham (restrained) cittam (mind) uparamate (it stops),
yatra ca (and when) ātmanā eva (by the self only) ātmānam (self) paśyan (seeing) ātmani (in the self) tuṣyati (he is pleased),
[yatra] (when) ayam (he) yat (that which) buddhi-grāhyam (to be grasped by intelligence) atīndriyam (beyond the senses) ātyantikam (endless) tat (that) sukham (happiness) vetti (he knows),
yatra ca eva (and when only) sthitaḥ (situated) tattvataḥ (truly) na calati (he does not move),
yam ca (and that which) labdhvā (after obtaining) tataḥ (after that) aparam (other) lābham (gain) adhikam (superior) na manyate (he does not think),
yasmin (in which) sthitaḥ (situated) guruṇā (by heavy) duḥkhena api (even by distress) na vicālyate (he is not shaken),
tam duḥkha-saṁyoga-viyogam (that separation from contact with distress) yoga-saṁjñitam (called yoga) vidyāt (he should know).
anirviṇṇa-cetasā (with the undepressed mind) saḥ (that) yogaḥ (yoga) niścayena (certainly) yoktavyaḥ (to be practiced) [asti] (it is).

grammar

yatra	–	av. – where, in which place, when (correlative of: tatra);
uparamate	–	upa-√ram (to desist) Praes. Ā 1v.1 – it stops;
cittam	–	citta (√cit – to perceive, to think) PP 1n.1 n. – thought; mind, consciousness;
niruddham	–	niruddha (ni-√rudh – to hold back, to restrain) PP 1n.1 n. – restrained;
yoga-sevayā	–	yoga-sevā 3n.1 f.; TP: yogasya sevayeti – by practice of yoga (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; √sev – to serve, sevā – service, attendance, worship);
yatra	–	av. – where, in which place, when (correlative of: tatra);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
ātmanā	–	ātman 3n.1 m. – with the self;
ātmānam	–	ātman 2n.1 m. – self;
paśyan	–	paśyant (√dṛś – to see) PPr 1n.1 m. – [while] seeing;
ātmani	–	ātman 7n.1 m. – in the self;
tuṣyati	–	√tuṣ (to become calm, to be pleased) Praes. P 1v.1 – he is pleased;

*****

sukham	–	sukha 2n.1 n. – pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
ātyantikam	–	ātyantika 2n.1 n. – perpetual, infinite, endless (from: aty-anta – beyond the end, perpetual, very great);
yat	–	yat sn. 2n.1 n. – that which;
tat	–	tat sn. 2n.1 n. – that;
buddhi-grāhyam	–	buddhi-grāhya 2n.1 n.; TP: buddhyā grāhyam iti – to be grasped by intelligence (from: √budh – to wake, to perceive, to understand, buddhi – intelligence, thought, understanding, knowledge, idea, opinion; √grah – to take, PF grāhya – to be taked);
atīndriyam	–	ati-indriya 1n.2 n. – beyond the senses (from: ati – prefix: beyond; √ind – to be powerful, indriya – the senses);
vetti	–	√vid (to know, to understand) Praes. P 1v.1 – he knows;
yatra	–	av. – where, in which place, when (correlative of: tatra);
na	–	av. – not;
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
ayam	–	idam sn. 1n.1 m. – he;
sthitaḥ	–	sthita (√sthā – to stand) PP 1n.1 m. – staying, situated;
calati	–	√cal (to move, to shake) Praes. P 1v.1 – he moves;
tattvataḥ	–	av. – truly (from: tat – to, abst. tat-tva – truth, reality; indeclinable ablative with an ending: –tas);

*****

yam	–	yat sn. 2n.1 m. – that which;
labdhvā	–	√labh (to obtain, to gain) absol. – after obtaining;
ca	–	av. – and;
aparam	–	a-para 2n.1 m. – other, later, different;
lābham	–	lābha 2n.1 m. – gain, profit (from: √labh – to obtain, to gain);
manyate	–	√man (to think) Praes. Ā 1v.1 – he thinks;
na	–	av. – not;
adhikam	–	adhika 2n.1 m. – additional, subsequent, superior;
tataḥ	–	av. – then, after that, from that, for that reason (from: tat – indeclinable ablative with an ending -tas);
yasmin	–	yat sn. 7n.1 m. – in which;
sthitaḥ	–	sthita (√sthā – to stand) PP 1n.1 m. – staying, situated;
na	–	av. – not;
duḥkhena	–	duḥkha 3n.1 n. – by distress, by pain; (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy, happiness);
guruṇā	–	guru 3n.1 m. – by heavy, by great;
api	–	av. – although, moreover, besides, even;
vicālyate	–	vi-√cal (to move, to shake) Praes. pass. 1v.1 – he is shaken;

*****

tam	–	tat sn. 2n.1 m. – that;
vidyāt	–	√vid (to know, to understand) Pot. P 1v.1 – he should know;
duḥkha-saṁyoga-viyogam	–	duḥkha-saṁyoga-viyoga 2n.1 m.; TP: duḥkhasya saṁyogena viyogam iti – separation from contact with distress (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy, happiness; sam-√yuj – to yoke, to join, to engage, saṁyoga – connection, union; vi-√yuj – to disjoin, to abandon, viyoga – separation);
yoga-saṁjñitam	–	yoga-saṁjñita 2n.1 m. – called yoga (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; sam-√jñā – to be of one opinion, to understand, caus. PP saṁjñita – made known, communicated, called);
saḥ	–	tat sn. 1n.1 m. – he;
niścayena	–	av. (3n.1 m.) certainly (from: niś-√ci – to ascertain, to determine, niś-caya – certainty, fixed opinion);
yoktavyaḥ	–	yoktavya (√yuj – to yoke, to join, to engage) PF. 1n.1 m. – to be engaged, to be practiced;
yogaḥ	–	yoga 1n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
anirviṇṇa-cetasā	–	a-nirviṇṇa-cetas 3n.1 m.; KD: anirviṇṇena cetaseti – with an undepressed mind (from: niḥ – out of, away from, without; √vid – to obtain, to get, PP vinna – acquired; nir-viṇṇa – despondent, depressed; √cit – to think, cetas – mind, thought, heart, consciousness);

textual variants

yoga-sevayā → yoga-sevanāt (from practice of yoga);
yatra → tatra (there) in the third pada;
tuṣyati → tiṣṭhati / paśyati (he stays / he sees);
yat tad → yatra / yat tu (when / but which);
sthitaś → sthiraś (steady);
calati → cyavati (he shakes);
labdhvā → dṛṣṭvā (after seeing);
cāparaṁ lābhaṁ → cādhikaṁ lābhaṁ / nāparaṁ lābhaṁ / cāparo lābho (and perfect gain / no other gain / and other gain);
nāparaṁ → nādhikaṁ (not prefect) in the second pada;
vicālyate → vimucyate (he is liberated);
vidyāt → viṁdyāt (he should find);
duḥkha-saṁyoga-viyogam → duḥkha-saṁyogaḥ viyogam / duḥkha-saṁyogaṁ viyogam (contacted with distress, separation / contact with distress, separation);
yogo ‘nirviṇṇa-cetasā → yogo nirviṇṇa-cetasā (yoga, with depressed mind);

Śāṃkara

evaṃ yogābhyāsa-balād ekāgrībhūtaṃ nivāta-pradīpa-kalpaṃ sat—

yatra yasmin kāle uparamate cittam uparatiṃ gacchati niruddhaṃ sarvato nivārita-pracāraṃ yoga-sevayā yogānuṣṭhānena, yatra caiva yasmiṃś ca kāla ātmanā samādhi-pariśuddhenāntaḥ-karaṇenātmānaṃ paraṃ caitanyaṃ jyotiḥ-svarūpaṃ paśyann upalabhamānaḥ sva evātmani tuṣyati tuṣṭiṃ bhajate

kiṃ ca—

sukham ātyantikam atyantam eva bhavatīty ātyantikam anantam ity arthaḥ, yat tat buddhi-grāhyaṃ buddhyaiva indriya-nirapekṣayā gṛhyate iti buddhi-grāhyam atīndriyam indriya-gocarātītam aviṣaya-janitam ity arthaḥ, vetti tad īdṛśaṃ sukham anubhavati yatra yasmin kāle, na caivāyaṃ vidvān ātma-svarūpe sthitas tasmān naiva calati tattvatas tattva-svarūpān na pracyavata ity arthaḥ

kiṃ ca—

yaṃ labdhvā yam ātma-lābhaṃ labdhvā prāpyaś cāparam anyal lābhaṃ lābhāntaraṃ tato’dhikam astīti na manyate na cintayati | kiṃ ca, yasmin ātma-tattve sthito duḥkhena śastra-nipātādi-lakṣaṇena guruṇā mahatāpi na vicālyate

yatroparamate ity ādyārabhya yāvadbhir viśeṣaṇair viśiṣṭa ātmāvasthā-viśeṣo yoga uktaḥ—

taṃ vidyād vijānīyād duḥkha-saṃyoga-viyogaṃ duḥkhaiḥ saṃyogo duḥkha-saṃyogaḥ, tena viyogo duḥkha-saṃyoga-viyogaḥ, taṃ duḥkha-saṃyoga-viyogaṃ yoga ity eva saṃjñitaṃ viparīta-lakṣaṇena vidyād vijānīyād ity arthaḥ | yoga-phalam upasaṃhṛtya punar anvārambheṇa yogasya kartavyatocyate niścayānirvedayor yoga-sādhanatva-vidhānārtham | sa yathokta-phalo yogo niścayenādhyavasāyena yoktavyo’nirviṇṇa-cetasā na nirviṇṇam anirviṇṇam | kiṃ tat ? cetas tena nirveda-rahitena cetasā cittenety arthaḥ

Rāmānuja

yogasevayā hetunā sarvatra niruddhaṃ cittaṃ yatra yoge uparamate atiśayitasukham idam iti ramate, yatra ca yoge ātmanā manasā ātmānaṃ paśyan anyanirapekṣam ātmany eva tuṣyati, yat tad atīndriyam ātmabuddhyekagrāhyam ātyantikaṃ sukhaṃ yatra ca yoge vetti anubhavati, yatra ca yoge sthitaḥ sukhātirekeṇa tattvataḥ tadbhāvān na calati, yaṃ yogaṃ labdhvā yogād viratas tam eva kāṅkṣamāṇo nāparaṃ lābhaṃ tato ‚dhikaṃ manyate, yasmiṃś ca yoge sthito virato ‚pi guṇavat putraviyogādinā guruṇāpi duḥkhena na vicālyate, taṃ duḥkhasaṃyogaviyogaṃ duḥkhasaṃyogapratyanīkākāraṃ yogaśabdābhidheyaṃ vidyāt / sa evaṃrūpo yoga iti ārambhadaśāyāṃ niścayena anirviṇṇacetasā hṛṣṭacetasā yogo yoktavyaḥ

Śrīdhara

yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍava [Gītā 6.2] ity ādau karmaiva yoga-śabdenoktam | nātyaśnatas tu yogo ‚sti [Gītā 6.16] ity ādau tu samādhir yoga-śabdenoktaḥ | tatra mukhyo yogaḥ ka ity apekṣāyāṃ samādhim eva svarūpataḥ phalataś ca lakṣayan sa eva mukhyo yoga ity āha yatreti sārdhais tribhiḥ | yatra yasmin avasthā-viśeṣe yogābhyāsena niruddhaṃ cittam uparataṃ bhavatīti yogasya svarūpa-lakṣaṇam uktam | tathā ca pātañjalaṃ sūtram yogaś citta-vṛtti-nirodhaḥ [YogaS 1.2] iti | iṣṭa-prāpti-lakṣaṇena phalena tam eva lakṣayati | yatra ca yasminn avasthā-viśeṣe | ātmanā śuddhena manasā ātmānam eva paśyati na tu dehādi | paśyaṃś cātmany eva tuṣyati | na tu viṣayeṣu | yatrety ādīnāṃ yac-chandānāṃ taṃ yoga-saṃjñitaṃ vidyād iti caturthena ślokenānvayaḥ

ātmany eva toṣe hetum āha sukham iti | yatra yasminn avasthā-viśeṣe yat tat kim api niratiśayam ātyantikaṃ nityaṃ sukhaṃ vetti | nanu tadā viṣayendriya-sambandhābhāvāt kutaḥ sukhaṃ syāt ? tatrāha atīndriyaṃ viṣayendriya-sambandhātītam | kevalaṃ buddhyaivātmākāratayā grāhyam | ataeva ca yatra sthitaḥ saṃs tattvata ātma-svarūpān naiva calati

acalatvam evopapādayati yam iti | yam ātma-sukha-rūpaṃ lābhaṃ labdhvā tato ‚dhikam aparaṃ lābhaṃ na manyate | tasyaiva niratiśaya-sukhatvāt | yasmiṃś ca sthito mahatāpi śītoṣṇādi-duḥkhena na vicālyate nābhibhūyate | etenāniṣṭa-nivṛtti-phalenāpi yogasya lakṣaṇam uktaṃ draṣṭavyam

tam iti | ya evaṃ-bhūto ‚vasthā-viśeṣas taṃ duḥkha-saṃyoga-viyogaṃ yoga-saṃjñitaṃ vidyāt | duḥkha-śabdena duḥkha-miśritaṃ vaiṣayikaṃ sukham api gṛhyate | duḥkhasya saṃyogena saṃsparśa-mātreṇāpi viyogo yasmin tam avasthā-viśeṣaṃ yoga-saṃjñitaṃ yoga-śabda-vācyaṃ jānīyāt | paramātmānā kṣetrajñasya yojanaṃ yogaḥ | yad vā duḥkha-saṃyogena viyoga eva śūre kātara-śabda-vad viruddha-lakṣaṇayā yoga ucyate | karmaṇi tu yoga-śabdas tad-upāyatvād aupacārika eveti bhāvaḥ |

yasmād evaṃ mahā-phalo yogas tasmāt sa eva yatnato ‚bhyasanīya ity āha tam iti sārdhena | sa yogo niścayena śāstrācāryopadeśa-janitena nirveda-rahitena cetasā yoktavyaḥ | duḥkha-buddhyā prayatna-śaithilyaṃ nirvedaḥ

Madhusūdana

evaṃ sāmānyena samādhim uktvā nirodha-samādhiṃ vistareṇa vivarītum ārambhate yatreti | yatra yasmin pariṇāma-viśeṣe yoga-sevayā yogābhyāsa-pāṭavena jāte sati niruddham eka-viṣayaka-vṛtti-pravāha-rūpām ekāgratāṃ tyaktvā nirindhanāgnivad upaśāmyan nirvṛttikatayā sarva-vṛtti-nirodha-rūpeṇa pariṇataṃ bhavati | yatra ca yasmiṃś ca pariṇāme sati ātmanā rajas-tamo ‚nabhibhūta-śuddha-sattva-mātreṇāntaḥ-karaṇenātmānaṃ pratyak-caitanyaṃ paramātmābhinnaṃ sac-cid-ānanda-ghanam anantam advitīyaṃ paśyan vedānta-pramāṇajayā vṛttyā sākṣātkurvann ātmany eva paramānanda-ghane tuṣyati, na dehendriya-saṃghāte, na vā tad-bhogye ‚nyatra | paramātma-darśane saty atuṣṭi-hetv-abhāvāt tuṣyaty eveti vā | tam antaḥ-karaṇa-pariṇāmaṃ sarva-citta-vṛtti-nirodha-rūpaṃ yogaṃ vidyād iti pareṇānvayaḥ | yatra kāla iti tu vyākhyānam asādhu tac-chabdānanvayāt

ātmany eva toṣe hetum āha sukham iti | yatra yasminn avasthā-viśeṣa ātyantikam anantaṃ niratiśayaṃ brahma-svarūpam atīndriyaṃ viṣayendriya-saṃyogānabhivyaṅgyaṃ buddhi-grāhyaṃ buddhyaiva rajas-tamo-mala-rahitayā sattva-mātra-vāhinyā grāhyaṃ sukhaṃ yogī vetti anubhavati | yatra ca sthito ‚yaṃ vidvāṃs tattvata ātma-svarūpān naiva calati | taṃ yoga-saṃjñitaṃ vidyād iti pareṇānvayaḥ samānaḥ |

atrātyantikam iti brahma-sukha-svarūpa-kathanam | atīndriyam iti viṣaya-sukha-vyāvṛttiḥ | tasya viṣayendriya-saṃyoga-sāpekṣatvāt | buddhi-grāhyam iti sauṣupta-sukha-vyāvṛttiḥ suṣuptau buddher līnatvāt | samādhau nirvṛttikāyās tasyāḥ sattvāt | tad uktaṃ gauḍa-pādaiḥ – līyate tu suṣuptau tan nigṛhītaṃ na līyate iti | tathā ca śrūyate –

samādhi-nirdhūta-malasya cetaso
niveśitasyātmani yat sukhaṃ bhavet |
na śakyate varṇayituṃ girā tadā
yad etad antaḥ-karaṇena gṛhyate || iti |

antaḥkaraṇena niruddha-sarva-vṛttikenety arthaḥ | vṛttyā tu sukhāsvādanaṃ gauḍācāryais tatra pratiṣiddham – nāsvādayet sukhaṃ tatra niḥsaṅgaṃ prajñayā bhavet iti | mahad idaṃ samādhau sukham anubhavāmīti sa-vikalpa-vṛtti-rūpā prajñā sukhāsvādaḥ | taṃ vyutthāna-rūpatvena samādhi-virodhitvād yogī na kuryāt | ataevaitādṛśyā prajñayā saha saṅgaṃ parityajet tāṃ nirundhyād ity arthaḥ | nirvṛttikena tu cittena svarūpa-sukhānubhavas taiḥ pratipāditaḥ | svasthaṃ śāntaṃ sa-nirvāṇa-kathyaṃ sukham uttamam iti spaṣṭaṃ caitad upariṣṭhāt kariṣyate

yatra na caivāyaṃ sthitaś calati tattvata ity uktam upapādayati yaṃ labdhveti | yaṃ ca niratiśayātmaka-sukha-vyañjakaṃ nirvṛttika-cittāvasthā-viśeṣaṃ labdhvā santatābhyāsa-paripākena sampādyāparaṃ lābhaṃ tato ‚dhikaṃ na manyate | kṛtaṃ kṛtyaṃ prāptaṃ prāpaṇīyam ity ātma-lābhāc ca paraṃ vidyate iti smṛteḥ | evaṃ viṣaya-bhoga-vāsanayā samādher vicalanaṃ nāstīty uktvā śīta-vāta-maśakādy-upadrava-nivāraṇārtham api tan nāstīty āha yasmin paramātma-sukha-maye nirvṛttika-cittāvasthā-viśeṣe sthito yogī guruṇā mahatā śastra-nipātādi-nimittena mahatāpi duḥkhena na vicālyate kim uta kṣudreṇety arthaḥ

yatroparamata ity ārabhya bahubhir viśeṣaṇair yo nivṛttikaḥ paramānandābhivyañjakaś cittāvasthā-viśeṣa uktas taṃ citta-vṛtti-nirodhaṃ citta-vṛtti-maya-sarva-duḥkha-virodhitvena duḥkha-viyogam eva santaṃ yoga-saṃjñitaṃ viyoga-śabdārtham api virodhi-lakṣaṇayā yoga-śabda-vācyaṃ vidyāj jānīyāc ca tu yoga-śabdānurodhāt kaṃcit sambandhaṃ pratipadyetety arthaḥ | tathā ca bhagavān patañjalir asūtrayat yogaś citta-vṛtti-nirodhaḥ [YogaS 1.2] iti | yogo bhavati duḥkhahā [6.17] iti yat prāg uktaṃ tad etad upasaṃhṛtam |

evaṃ-bhūte yoge niścayānirvedayoḥ sādhanatva-vidhānāyāha sa niścayeneti | sa

yathokta-phalo yogo niścayena śāstrācārya-vacana-tātparya-viṣayo ‚rthaḥ satya evety adhvayasāyena yoktavyo ‚bhyasanīyaḥ | anirviṇṇa-cetasā etāvatāpi kālena yogo na siddhaḥ kim ataḥ paraṃ kaṣṭam ity anutāpo nirvedas tad-rahitena cetasā | iha janmani janmāntare vā setsyati kiṃ tvarayety evaṃ dhairyam uktena manasety arthaḥ | tad etad gauḍa-pādā udājahruḥ –

utseka udadher yadvat kuśāgreāika-bindunā |
manaso nigrahas tadvad bhaved aparikhedataḥ || iti |

utseka utsecanaṃ śoṣaṇādhvasyāyena jaloddharaṇam iti yāvat | atra sampradāya-vida ākhyāyikām ācakṣate | kasyacit kila pakṣiṇo ‚ṇḍāni tīra-sthāni taraṅga-vegena sumudro ‚pajahāra | sa ca samudraṃ śoṣayiṣāmy eveti pravṛttaḥ sva-mukhāgreṇaikaikaṃ jala-bindum upari pracikṣepa | tadā ca bahubhiḥ pakṣibhir bandhu-vargair vāryamāṇo ‚pi naivopararāma | yadṛcchayā ca tatrāgatena nāradena nivārito ‚py asmin janmani janmāntare vā yena kenāpy upāyena samudraṃ śoṣayiṣyāmy eveti pratijajñe | tataś ca daivānukūlyāt kṛpālur nārado garuḍaṃ tat-sāhāyyāya preṣayāmāsa | samudras tvaj-jñāti-droheṇa tvām avamanyata iti vacanena | tato garuḍa-pakṣa-vātena śuṣyan samudro bhītas tāny aṇḍāni tasmai pakṣiṇe pradadāv iti | evam akhedena mano-nirodhe parama-dharme pravartamānaṃ yoginam īśvaro ‚nugṛhṇāti | tataś ca pakṣiṇa iva tasyābhimataṃ sidhyatīti bhāvaḥ

Viśvanātha

nātyaśnatas tu yogo ‚stīty ādau yoga-śabdena samādhir uktaḥ | sa ca saṃprajñāto ‚saṃprajñātaś ca | sa-vitarka-sa-vicāra-bhedāt saṃprajñāto bahu-vidhaḥ | asaṃprajñāta-samādhi-rūpo yogaḥ kīdṛśa ity apekṣāyām āha yatrety-ādi-sārdhais tribhiḥ | yatra samādhau sati cittam uparamate vastu-mātram eva na spṛśatīty arthaḥ | tatra hetuḥ niruddham iti | tathā ca pātañjala-sūtram – yogaś citta-vṛtti-nirodhaḥ [YogaS 1.2] iti | yatrety-ādi-padānāṃ yoga-saṃjñitaṃ vidyād iti caturthenānvayaḥ | ātmanā paramātmākārāntaḥkaraṇenātmānaṃ paśyan tasmin tuṣyati | tatratyaṃ sukhaṃ prāpnoti | yad ātyantikaṃ sukhaṃ prasiddham | atīndriyaṃ viṣayendriya-samparka-rahitam | ataeva yatra sthitaḥ san tattvata ātma-svarūpān naiva calati, ataeva yaṃ lābhaṃ labdhvā tataḥ sakāśād aparaṃ lābham adhikaṃ na manyate | duḥkhasya saṃyogena sparśa-mātreṇāpi viyogo yasmin taṃ yoga-saṃjñtaṃ yoga-saṃjñāṃ prāptaṃ samādhiṃ vidyāt | yadyapi śīghraṃ na sidhyati tad apy ayaṃ me yogaḥ saṃsetsyaty eveti yo niścayas tena | anirviṇṇa-cetasaitāvatāpi kālena yogo na siddhaḥ | kim ataḥ paraṃ kaṣṭenety anutāpo nirvedas tad-rahitena cetasā | iha janmani janmāntare vā sidhyatu, kiṃ me tvarayeti dhairya-yuktena manasety arthaḥ | tad etad gauḍa-pādā udājahruḥ –

utseka udadher yadvat kuśāgreāika-bindunā |
manaso nigrahas tadvad bhaved aparikhedataḥ || iti |

utseka utsecanam | śoṣaṇādhyavasāyena jaloddharaṇam iti yāvat | atra kācid ākhyāyikāsti | kasyacit kila pakṣiṇo ‚ṇḍāni tīra-sthitāni taraṅga-vegena sumudro jahāra | sa ca samudraṃ śoṣayiṣāmīty eveti pratijñāya sva-mukhāgreṇaikaikaṃ jala-bindum upari pracikṣepa | taṃ ca bahubhiḥ pakṣibhir bandhubhir yuktyā vāryamāṇo ‚pi naivopararāma | yadṛcchayā ca tatrāgatena nāradena nivārito ‚py asmin janmani janmāntare vā samudraṃ śoṣayiṣyāmy eveti tad-agre ‚pi punaḥ pratijajñe | tataś ca daivānukūlyāt kṛpālur nārado garuḍaṃ tat-sāhāyyāya preṣayāmāsa | samudras tvadīya-jñāti-droheṇa tvām avamanyata iti vākyena | tato garuḍa-pakṣa-vātena śuṣyan samudro ‚tibhītas tāny aṇḍāni tasmai pakṣiṇe dadāv iti |

evam eva śāstra-vacanāstikyena yoge jñāne bhaktau vā pravartamānam utsāhavantam adhyavasāyinaṃ janaṃ bhagavān evānugṛhṇātīti niścetavyam

Baladeva

nātyaśnata ity ādau yoga-śabdenoktaṃ samādhiṃ svarūpataḥ phalataś ca lakṣayati yatrety-ādi-sārdha-trayeṇa | yac-chabdānāṃ taṃ vidyād yoga-saṃjñitam ity uttareṇānvayaḥ | yogaysa sevayābhyāsena niruddhaṃ nivṛttetara-vṛttikaṃ cittaṃ yatroparamate mahat sukham etad iti sajjati | na tu dehādi paśyan viṣayeṣv iti citta-vṛtti-nirodhena svarūpeṇeṣṭa-prāpti-lakṣaṇena phalena ca yogo darśitaḥ | sukham iti | yatra samādhau yat tat prasiddham ātyantikaṃ nityaṃ sukhaṃ vetty anubhavati | atīndriyaṃ viṣayendriya-sambandha-rahitaṃ, buddhyātmākārayā grāhyam | ataeva yatra sthitas tattvata ātma-svarūpān naiva calati, yaṃ yogaṃ labdhvaiva tato ‚paraṃ lābham adhikaṃ na manyate | guruṇā guṇavat putra-vicchedādinā na vicāyate tam iti | duḥkha-saṃyogasya viyogaḥ pradhvaṃso yatra taṃ yoga-saṃjñtaṃ samādhim

syntax

saṅkalpa-prabhavān (born from desires) sarvān kāmān (all lust) aśeṣataḥ (completely) tyaktvā (after abandoning),
manasā eva (only with the mind) samantataḥ (wholly) indriya-grāmam (group of the senses) viniyamya (after restraining),
dhṛti-gṛhītayā (by one grasped by determination) buddhyā (by intelligence) manaḥ (the mind) ātma-saṁstham (established in the self) kṛtvā (after doing)
śanaiḥ śanaiḥ (gradually) uparamet (he should stop),
kiñcit api (whatever else) na cintayet (he should not think).

grammar

saṁkalpa-prabhavān	–	saṁkalpa-prabhava 2n.3 m.; BV: yeṣāṁ saṅkalpāt prabhavo ‘sti tān – these which are born from desire (from: sam-√kḷp – to be ready, to wish, saṁkalpa – idea, desire; pra-√bhū – to spring up from, to produce; prabhava – birth, source);
kāmān	–	kāma 2n.3 m. – wishes, desires, pleasures (from: √kam –to wish, to love, to long for);
tyaktvā	–	√tyaj (to abandon, to give up) absol. – after abandoning;
sarvān	–	sarva sn. 2n.3 m. – all;
aśeṣataḥ	–	av. – completely, without remainder (from: √śiṣ – to leave, śeṣa – remainder, leavings, end; indeclinable ablative with an ending –tas);
manasā	–	manas 3n.1 n. – with the mind (from: √man – to think);
eva	–	av. – certainly, just, merely;
indriya-grāmam	–	indriya-grāma 2n.1 m.; TP: indriyāṇāṁ grāmam iti – group of the senses (from: √ind – to be powerful, indriya – the senses; grāma – collection, multitude, village);
viniyamya	–	vi-ni-√yam (to restrain) absol. – after restraining;
samantataḥ	–	av. from every side, wholly (from: sam-anta – having the ends together, whole; indeclinable ablative with an ending –tas);

*****

śanaiḥ śanaiḥ	–	av. (3n.3)– quietly, softly, gradually (from: √śam – to calm, to put to an end, to destroy, śana – quiet, soft; repetitio as continuity);
uparamet	–	upa-√ram (to desist) Pot. P 1v.1 – he should stop;
buddhyā	–	buddhi 3n.1 f. –  with intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
dhṛti-gṛhītayā	–	dhṛti-gṛhītā 3n.1 f.; TP: dhṛtyā gṛhītayeti – by one grasped by determination (from: √dhṛ – to hold, dhṛti – firmness, determination; √grah – to take, to grasp, PP gṛhīta – taken);
ātma-saṁstham	–	ātma-saṁstha 2n.1 n.; yad ātmani samyak tiṣṭhati tat – established in the self (from: sam-√sthā – to stand together, to meet, to prosper, saṁstha – to be in, to depend on, to be present in, suffix: established);
manaḥ	–	manas 2n.1 n. – the mind (from: √man – to think);
kṛtvā	–	kṛ (to do) absol. – after doing;
na	–	av. – not;
kiṁ-cit	–	kiṁ-cit sn. 2n.1 m. – whatever (from: kim – what?; -cit – indefinitive particle);
api	–	av. – although, moreover, besides, even;
cintayet	–	√cint (to think, to consider) Pot. P 1v.1 – he should think;

textual variants

sarvān → kāmān / dharmān (desires / the laws);
dhṛti-gṛhītayā → diti-gṛhītayā / rati-gṛhītayā (by one grasped by dividing / by one grasped by love);

Śāṃkara

kiṃ ca—

saṃkalpa-prabhavān saṃkalpaḥ prabhavo yeṣāṃ kāmānāṃ te saṃkalpa-prabhavāḥ kāmās tān tyaktvā parityajya sarvān aśeṣato nirlepena | kiṃ ca, manasaiva viveka-yuktena indriya-grāmam indriya-samudāyaṃ viniyamya niyamanaṃ kṛtvā samantataḥ samantāt

śanaiḥ śanair na sahasoparamed uparatiṃ kuryāt | kayā ? buddhyā | kiṃ-viśiṣṭayā ? dhṛti-gṛhītayā dhṛtyā dhairyeṇa gṛhītayā dhṛti-gṛhītayā dhairyeṇa yuktayā ity arthaḥ | ātma-saṃstham ātmani saṃsthitam ātmaiva sarvaṃ na tato’nyat kiṃcid astīty evam ātma-saṃsthaṃ manaḥ kṛtvā na kiṃcid api cintayet | eṣa yogasya paramo vidhiḥ

Rāmānuja

sparśajāḥ saṅkalpajāś ceti dvividhāḥ kāmāḥ, sparśajāḥ śītoṣṇādayaḥ, saṅkalpajāḥ putrakṣetrādayaḥ / tatra saṅkalpaprabhavāḥ svarūpeṇaiva tyaktuṃ śakyāḥ / tān sarvān manasaiva tadanvayānusandhānena tyaktvā sparśajeṣv avarjanīyeṣu tannimittaharṣodvegau tyaktvā samantataḥ sarvasmād viṣayāt sarvam indriyagrāmaṃ viniyamya śanaiś śanair dhṛtigṛhītayā vivekaviṣayayā buddhyā sarvasmād ātmavyatiriktād uparamya ātmasaṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet

Śrīdhara

kiṃ ca saṅkalpeti | saṃkalpāt prabhavo yeṣāṃ tān yoga-pratikūlān sarvān kāmān aśeṣataḥ sa-vāsanāṃs tyaktvā manasaiva viṣaya-doṣa-darśinā sarvataḥ prasarantam indriya-samūhaṃ viśeṣeṇa niyamya | yogo yoktavya iti pūrveṇānvayaḥ

yadi tu prāktana-karma-saṃskāreṇa mano vicalet tarhi dhāraṇayā sthirīkuryād ity āha śanair iti | dhṛtir dhāraṇā | tayā gṛhītayā vaśīkṛtayā buddhyā | ātma-saṃstham ātmany eva samyak sthitaṃ niścalaṃ manaḥ kṛtvoparamet | tac ca śanaiḥ śanair abhyāsa-krameṇa | na tu sahasā | uparama-svarūpam āha na kiṃcid api cintayet | niścale manasi svayam eva prakāśamāna-paramānanda-svarūpo bhūtvātma-dhyānād api nivartetety arthaḥ

Madhusūdana

kiṃ ca kṛtvā yogo ‚bhyasnīyaḥ ? saṅkalpo duṣṭeṣv api viṣayeṣv aśobhanatvādarśanena śobhanādhyāsaḥ | tasmāc ca saṅkalpād idaṃ me syād idaṃ me syād ity evaṃ-rūpāḥ kāmāḥ prabhavanti | tān śobhanādhyāsa-prabhavān viṣayābhilāṣān vicāra-janyāśobhanatva-niścayena śobhanādhyāsa-bādhād dṛṣṭeṣu srak-candana-vanitādiṣv adṛṣṭeṣu cendra-loka-pārijātāpsaraḥ-prabhṛtiṣu śva-vānta-pāyasavat svata eva sarvān brahma-loka-paryantān aśeṣato niravaśeṣān savāsanāṃs tyaktvā, ataeva kāma-pūrvakatvād indirya-pravṛttes tad-apāye sati viveka-yuktena manasaivendriya-prāptaṃ cakṣur-ādi-karaṇa-samūhaṃ viniyamya samantataḥ sarvebhyo viṣayebhyaḥ pratyāhṛtya śanaiḥ śanair uparamed ity anvayaḥ

bhūmikā-jaya-krameṇa śanaiḥ śanair uparamet | dhṛti-dhairyam akhinnatā tayā gṛhītā yā buddhir avaśya-kartavyatā-niścaya-rūpā tayā yadā kadācid avaśyaṃ bhaviṣyaty eva yogaḥ kiṃ tvarayety evaṃ-rūpayā śanaiḥ śanair gurūpadiṣṭa-mārgeṇa mano nirundhyāt | etenānirveda-niścayau prāg uktau darśitau | tathā ca śrutiḥ –

yacched vāṅ-manasī prājñas
tad yacchej jñāna ātmani |
jñānam ātmani mahati niyacchet
tad yacchec chānta ātmani || [KaṭhU 1.3.13] iti |

vāg iti vācaṃ laukikīṃ vaidikīṃ ca manasi vyāpāravati niyacchet | nānudhyāyād bahūn śabdān vāco viglāpanaṃ hi tat [BAU 4.4.21] iti śruteḥ | vāg-vṛtti-nirodhena mano-vṛtti-mātra-śeṣo bhaved ity arthaḥ | cakṣur-ādi-nirodho ‚py etasyāṃ bhūmau draṣṭavyaḥ | manasīti cchāndasaṃ dairghyam | tan manaḥ karmedriya-jñānendriya-sahakāri nana-vidha-vikalpa-sādhanaṃ karaṇaṃ jñāne jānātīti jñānam iti vyutpattyā jñātary ātmani jñātṛtvopādhāv ahaṅkāre niyacchet | mano-vyāpārān parityajyāhaṅkāra-mātraṃ pariśeṣayet | tac ca jñānaṃ jñātṛtvopādhim ahaṅkāram ātmani mahati mahat-tattve sarva-vyāpake niyacchet | dvividho hy ahaṅkāro viśeṣa-rūpaḥ sāmānya-rūpaś ceti | ayam aham etasya putra ity evaṃ vyaktam abhimanyamāno viśeṣa-rūpo vyaṣṭy-ahaṅkāraḥ | asmīty etāvan-mātram abhimanyamānaḥ sāmānya-rūpaḥ samaṣṭy-ahaṅkāraḥ | sa ca hiraṇyagarbho mahān ātmeti ca sarvānusyūtatvād ucyate | tābhyām ahaṅkārābhyāṃ vivikto nirupādhikaḥ śāntātmā sarvāntaś cid-eka-rasas tasmin mahāntam ātmānaṃ samaṣṭi-buddhiṃ niyacchet | evaṃ tat-kāraṇam avyaktam api niyacchet | tato nirupādhikas tvaṃ-pada-lakṣyaḥ śuddha ātmā sākṣātkṛtau bhavati |

śuddhe hi cid-eka-rase pratyag-ātmani jaḍa-śakti-rūpam anirvācyam avyaktaṃ prakṛtir upādhiḥ | sā ca prathamaṃ sāmānyāhaṅkāra-rūpaṃ mahat tattvaṃ nāma dhṛtvā vyaktībhavati | tato bahir viśeṣāhaṅkāra-rūpeṇa | tato bahir mano-rūpeṇa | tato bahir vāg-ādīn indriya-rūpeṇa | tad etac chrutyābhihitam –

indriyebhyaḥ parā hy arthā arthebhyaś ca paraṃ manaḥ |
manasas tu parā buddhir buddher ātmā mahān paraḥ ||
mahataḥ parama-vyaktam avyaktāt puruṣaḥ paraḥ |
puruṣān na paraṃ kiṃcit sā kāṣṭhā sā parā gatiḥ || [KaṭhU 1.3.10-1] iti |

tatra gavādiṣv iva vāṅ-nirodhaḥ prathamā bhūmiḥ | bāla-mugdhādiṣv iva nirmanastvaṃ dvitīyā | tandryām ivāhaṅkāra-rāhityaṃ tṛtīyā | suṣuptāv iva mahat-tattva-śāntātmanor madhye mahat-tattvopādānam avyākṛtākhyaṃ tattvaṃ śrutyodāhāri, tathāpi tatra mahat-tattvasya niyamanaṃ nābhyadhāyi | suṣuptāv iva svarūpa-laya-prasaṅgāt | tasya ca karma-kṣaye sati puruṣa-prayatnam antareṇa svata eva siddhatvāt tattva-darśanānupayogitvāc ca | dṛśyate tvam agrayā buddhyā sūkṣmayā sūkṣma-darśibhiḥ iti pūrvam abhidhāya sūkṣmatva-siddhaye nirodha-samādher abhidhānāt | sa ca tattva-didṛkṣor darśana-sādhanatvena dṛṣṭa-tattvasya ca jīvan-mukti-rūpa-kleśa-kṣayāyāpekṣitaḥ |

nanu śāntātmany avaruddhasya cittasya vṛtti-rahitatvena suṣuptivan na darśana-hetutvam iti cet, na | svataḥ-siddhasya darśanasya nivārayitum aśakyatvāt | tad uktaṃ –

ātmānātmākāraṃ svabhāvato ‚sthitaṃ sadā cittam |
ātmaikākāratayā tiraskṛtānātma-dṛṣṭiṃ vidadhīta ||

yathā ghaṭa utpadyamānaḥ svato viyat-pūrṇaṃ evotpadyate | jala-taṇḍulādi-pūraṇaṃ tūtpanne ghaṭe paścāt puruṣa-prayatnena bhavati | tatra jalādau niḥsārite ‚pi viyan-niḥsārayituṃ na śakyate | mukha-pidhāne ‚py antarviyad avatiṣṭhata eva tathā cittam utpadyamānaṃ caitanya-pūrṇam evotpadyate | utpanne tu tasmin mūṣāniṣikta-druta-tāmravad ghaṭa-duḥkhādi-rūpatvaṃ bhoga-hetu-dharmādharma-sahakṛta-sāmagrī-vaśād bhavati | tatra ghaṭa-duḥkhādy-anātmākāre virāma-pratyayābhyāsena nivārite ‚pi nirnimittaś cid-ākāro vārayituṃ na śakyate | tato nirodha-samādhinā nirvṛttikena cittena saṃskāra-mātra-śeṣatayātisūkṣmatvena nirupādhika-cid-ātma-mātrābhimukhatvād vṛttiṃ vinaiva nirvighnam ātmānubhūyate | tad etad āha ātma-saṃsthaṃ manaḥ kṛtvā na kiṃcid api cintayed iti | ātmani nirupādhike pratīci saṃsthā samāptir yasya tad-ātma-saṃsthaṃ sarva-prakāra-vṛtti-śūnyaṃ svabhāva-siddhātmākāra-mātra-viśiṣṭaṃ manaḥ kṛtvā dhṛti-gṛhītayā viveka-buddhyā sampādyāsaṃprajñāta-samādhi-sthaḥ san kiṃcid api anātmānam ātmānaṃ vā na cintayet, na vṛttyā viṣayīkuryāt | anātmākāra-vṛttau hi vyutthānam eva syāt | ātmākāra-vṛttau ca samprajñātaḥ samādhir ity asamprajñāta-samādhi-sthairyāya kām api citta-vṛttiṃ notpādayed ity arthaḥ

Viśvanātha

etādṛśa-yogābhyāse pravṛttasya prāthamikaṃ kṛtyam antyaṃ ca kṛtyam āha saṅkalpeti dvābhyām | kāmāṃs tyaktveti prāthamikaṃ kṛtyam | na kiṃcid api cintayed ity antyaṃ kṛtyam

Baladeva

sa yogaḥ prārambha-daśāyāṃ niścayena prayatne kṛte saṃsetsyaty evety adhyavasāyena yoktavyo ‚nuṣṭheyaḥ | ātmany ayogatva-mananaṃ nirvedas tad-rahitena cetasā hṛtāṇḍārṇava-śoṣakat-pakṣivat sotsāhenety arthaḥ | etādṛśaṃ yogam ārabhamāṇasya prāthamikaṃ kṛtyam āha saṅkalpeti | saṅkalpāt prabhavo yeṣāṃ tān yoga-virodhinaḥ kāmān viṣayān aśeṣataḥ sa-vāsanāṃs tyaktvā | sphuṭam anyat | manasā viṣaya-doṣa-darśinā

antimaṃ kṛtyam āha dhṛti-gṛhītayā dhāraṇāvaśīkṛtyā buddhyā mana ātma-saṃsthaṃ kṛtvātmānaṃ dhyātvā samādhāv uparameta tiṣṭhet | ātmano ‚nyat kiṃcid api na cintayet | etac ca śanaiḥ śanair abhyāsa-krameṇa, na tu haṭhena

syntax

cañcalam (flickering) asthiram (unstedy) manaḥ (the mind) yataḥ yataḥ (from where) niścarati (it moves)
tataḥ tataḥ (from there) etat (that) niyamya (after restraining)
ātmani eva (only in the self) vaśam (under control) nayet (he should lead).

grammar

yataḥ yataḥ	–	av. – from which; from whichever (from: yat – który; indeclinable ablative with an ending –tas; distributive use);
niścarati	–	niḥ-√car (to move, to go) Praes. P 1v.1 – it moves;
manaḥ	–	manas 1n.1 n. – the mind (from: √man – to think);
cañcalam	–	cañcala 1n.1 n. – flickering, unsteady, shaking (from: √cal – to move, to shake, intens. √cañcal – to move strongly);
asthiram	–	a-sthira 2n.1 n. – unsteady, uncertain (from: √sthā – to stand);
tataḥ tataḥ	–	av. – from that; from whatever (from: tat – indeclinable ablative with an ending -tas; distributive use);
niyamya	–	ni-√yam (to restrain) absol. – after restraining;
etat	–	etat sn. 2n.1 n. – that;
ātmani	–	ātman 7n.1 m. – in the self;
eva	–	av. – certainly, just, merely;
vaśam	–	vaśa 2n.1 m. – under control (from: √vaś – to desire, to subjugate, to command);
nayet	–	√nī (to lead) Pot. P 1v.1 – he should lead;

textual variants

niścarati → niḥsarati / niścalati / nivartate (it follows / it stays / it stops);
manaś cañcalam → manaś ca calam (and mind flickering);
vaśam → śamaṁ (tranquility);

Śāṃkara

tatra evam ātma-saṃsthaṃ manaḥ kartuṃ pravṛtto yogī—

yato yato yasmād yasmān nimittāt śabdāder niścarati nirgacchati svabhāva-doṣān manaś cañcalam atyarthaṃ calam, ata evāsthiram, tatas tatas tasmāt tasmāt śabdāder nimittān niyamya tat-tan-nimittaṃ yāthātmya-nirūpaṇena śabdādeḥ nimittān niyamya tat-tan-namittaṃ yāthātmya-nirūpaṇena ābhāsīkṛtya vairāgya-bhāvanayā ca etat mana ātmany eva vaśaṃ nayet ātma-vaśyatām āpādayet | evaṃ yogābhyāsa-balāt yogina ātmany eva praśāmyati manaḥ

Rāmānuja

calasvabhāvatayātmany asthiraṃ manaḥ yato yato viṣayaprāvaṇyahetoḥ bahiḥ niścarati, tatas tato yatnena mano niyamya ātmany eva atiśayitasukhabhāvanayā vaśaṃ nayet

Śrīdhara

evam api rajo-guṇa-vaśād yadi manaḥ pracalet tarhi punaḥ pratyāhāreṇa vaśīkuryād ity āha yato yata iti | svabhāvataś cañcalaṃ dhāryamāṇam apy asthiraṃ mano yaṃ yaṃ viṣayaṃ prati nirgacchati, tatas tataḥ pratyāhṛtyātmany eva sthiraṃ kuryāt

Madhusūdana

evaṃ nirodha-samādhiṃ kurvan yogī śabdādīnāṃ citta-vikṣepa-hetūnāṃ madhye yato yato yasmād yasmān nimittāc chabdāder viṣayād rāga-dveṣādeś ca cañcalaṃ vikṣepābhimukhaṃ san mano niścarati vikṣiptaṃ sad viṣayābhimukhīṃ pramāṇa-viparyaya-vikalpa-smṛtīnām anyatamām api samādhi-virodhinīṃ vṛttim utpādayati, tathā laya-hetūnāṃ nidrāśeṣa-bahv-aśana-śramādīnāṃ madhye yato yato nimittād asthiraṃ layābhimukhaṃ san mano niścarati līnaṃ sat samādhi-virodhinīṃ nidrākhyāṃ vṛttim utpādayati, tatas tato vikṣepa-nimittāl laya-nimittāc ca niyamyaitan mano nirvṛttikaṃ kṛtvātmany eva sva-prakāśa-paramānanda-ghane vaśaṃ nayen nirundhyāt | yathā na vikṣipyeta na vā līyeteti | eva-kāro ‚nātma-gocaratvaṃ samādher vārayati | etac ca vivṛtaṃ gauḍācārya-pādaiḥ-

upāyena nigṛhṇīyād vikṣiptaṃ kāma-bhogayoḥ |
suprasannaṃ laye caiva yathā kāmo layas tathā ||
duḥkhaṃ sarvam anusmṛtya kāma-bhogān nivartayet |
ajaṃ sarvam anusmṛtya jātaṃ naiva tu paśyati ||
laye sambodhayec cittaṃ vikṣiptaṃ śamayet punaḥ |
sakaṣāyaṃ vijānīyāt sama-prāptaṃ na cālayet ||
nāsvādayet sukhaṃ tatra niḥsaṅgaḥ prajñayā bhavet |
niścalaṃ nicśarac cittam ekīkuryāt prayatnataḥ ||
yadā na līyate cittaṃ na ca vikṣipyate punaḥ |
aniṅganam anābhāsaṃ niṣpannaṃ brahma tat tadā || iti pañcabhiḥ ślokaiḥ |

upāyena vakṣyamāṇena vairāgyābhyāsena kāma-bhogayor vikṣiptaṃ pramāṇa-viparyaya-vikalpa-smṛtīnām anyatamayāpi vṛttyā pariṇataṃ mano nigṛhṇīyān nirundhyād ātmany evety arthaḥ | kāma-bhogayor iti cintyamānāvasthā-bhujyamānāvasthā-bhedena dvi-vacanam | tathā līyate ‚sminn iti layaḥ suṣuptaṃ tasmin suprasannam āyāsa-varjitam api mano nigṛhṇīyād eva | suprasannaṃ cet kuto nigṛhyate ? tatrāha – yathā kāmo viṣaya-gocara-pramāṇādi-vṛtty-utpādanena samādhi-virodhī tathā layo ‚pi nidrākhya-vṛtty-utpādanena samādhi-virodhī | sarva-vṛtti-nirodho hi samādhiḥ | ataḥ kāmādi-kṛta-vikṣepād iva śramādi-kṛta-layād api mano niroddhavyam ity arthaḥ |

upāyena nigṛhṇīyāt kena ? ity ucyate sarvaṃ dvaitam avidyā-vijṛmbhitam alpaṃ duḥkham evety anusmṛtya — yo vai bhūmā tat sukhaṃ, nālpe sukham asti | [ChāU 7.23.1] atha yad alpaṃ tan martyaṃ [ChāU 7.23.1] tad duḥkham iti śruty-arthaṃ gurūpadeśād anu paścāt paryālocya kāmāṃś cintyamānāvasthān viṣayān bhogān bhujyamānāvasthāṃś ca viṣayān nivartayet | manasaḥ sakāśād iti śeṣaḥ | kāmaś ca bhogaś ca kāma-bhogaṃ tasmān mano nivartayed iti vā | evaṃ dvaita-smaraṇa-kāle vairāgya-bhāvanopāya ity arthaḥ | dvaita-vismaraṇaṃ tu paramopāya ity āha ajaṃ brahma sarvaṃ na tato ‚tiriktaṃ kiṃcid astīti śāstrācāryopadeśād anantaram anusmṛtya tad-viparītaṃ dvaita-jātaṃ na paśyaty eva | adhiṣṭhāne jñāne kalpitasyābhāvāt | pūrvopāyāpekṣayā vailakṣaṇya-sūcanārthas tu-śabdaḥ |

evaṃ vairāgya-bhāvanā-tattva-darśanābhyāṃ viṣayebhyo nivartyamānaṃ cittaṃ yadi dainandina-layābhyāsa-vaśāl layābhimukhaṃ bhavet tadā nidrā-śeṣājīrṇa-bahv-aśana-śramāṇāṃ laya-kāraṇānāṃ nirodhena cittaṃ samyak prabodhayed utthāna-prayatnena | yadi punar evaṃ prabodhyamānaṃ dainandina-prabodhābhyāsa-vaśāt kāma-bhogayor vikṣiptaṃ syāt tadā vairāgya-bhāvanayā tattva-sākṣātkāreṇa ca punaḥ śamayet | evaṃ punaḥ punar abhyasyato layāt sambodhitaṃ viṣayebhyaś ca vyāvartitam | nāpi samaprāptam antarālāvasthaṃ cittaṃ stabdhībhūtaṃ, sa-kaṣāyaṃ rāga-dveṣādi-prabala-vāsanā-vaśena stabdhībhāvākhyena kaṣāyeṇa doṣeṇa yuktaṃ vijānīyāt samāhitāc cittād vivekena jānīyāt |

tataś ca nedaṃ samāhitam ity avagamya laya-vikṣepābhyām iva kaṣāyād api cittaṃ nirundhyāt | tataś ca laya-vikṣepa-kaṣāyeṣu parihṛteṣu pariśeṣāc cittena samaṃ brahma prāpyate | tac ca samaprāptaṃ cittaṃ kaṣāya-laya-bhrāntyā na cālayet, viṣayābhimukhaṃ na kuryāt | kintu dhṛti-gṛhītayā buddhyā laya-kaṣāya-prāpter vivicya tasyām eva sama-prāptāv atiyatnena sthāpayet | tatra samādhau parama-sukha-vyañjake ‚pi sukhaṃ nāsvādayet | etāvantaṃ kālam ahaṃ sukhīti sukhāsvāda-rūpāṃ vṛttiṃ na kuryāt samādhi-bhaṅga-prasaṅgāt iti prāg eva kṛta-vyākhyānam | prajñayā yad upalabhyate sukhaṃ tad apy avidyā-parikalpitaṃ mṛṣaivety evaṃ-bhāvanayā niḥsaṅgo nispṛhaḥ sarva-sukheṣu bhavet |

athavā prajñayā sa-vikalpa-sukhākāra-vṛtti-rūpayā saha saṅgaṃ parityajet | na tu svarūpa-sukham api nirvṛttikena cittena nānubhavet svabhāva-prāptasya tasya vārayitum aśakyatvāt | evaṃ sarvato nivartya niścalaṃ prayatna-vaśena kṛtaṃ cittaṃ svabhāva-cāñcalyād viṣayābhimukhatayā niścarad bahir nirgacchad ekīkuryāt prayatnataḥ, nirodha-prayatnena same brahmaṇy ekatāṃ nayet |

sama-prāptaṃ cittaṃ kīdṛśam ? ity ucyate yadā na līyate nāpi stabdhībhavati tāmasatva-sāmyena laya-śabdenaiva stabdhībhāvasyopalakṣaṇāt | na ca vikṣipyate punaḥ, na śabdādy-ākāra-vṛttim anubhavati | nāpi sukham āsvādayati, rājasatva-sāmyena sukhāsvādasyāpi vikṣepa-śabdenopalakṣaṇāt | pūrvaṃ bheda-nirdeśas tu pṛthak-prayatna-karaṇāya | evaṃ laya-kaṣāyābhyāṃ vikṣepa-sukhāsvādābhyāṃ ca rahitam aniṅganam iṅganaṃ calanaṃ sa-vāta-pradīpaval layābhimukhya-rūpaṃ tad-rahitaṃ nivāta-pradīpa-kalpam | anābhāsaṃ na kenacid viṣayākāreṇābhāsata ity etat | kaṣāya-sukhāsvādayor ubhayāntarbhāva ukta eva | yadaivaṃ doṣa-catuṣṭaya-rahitaṃ cittaṃ bhavati tadā tac cittaṃ brahma niṣpannaṃ samaṃ brahma prāptaṃ bhavatīty arthaḥ |

etādṛśaś ca yogaḥ śrutyā pratipāditaḥ –

yadā pañcāvatiṣṭhante jñānāni manasā saha |
buddhiś ca na viceṣṭeta tām āhuḥ paramāṃ gatim ||
tāṃ yogam iti manyante sthirām indriya-dhāraṇām |
apramattas tadā bhavati yogo hi prabhavāpyayau || [KaṭhU 2.3.11-2] iti |

etan-mūlakam eva ca yogaś citta-vṛtti-nirodhaḥ [YogaS 1.2] iti sūtram | tasmād yuktaṃ tatas tato niyamyaitad ātmany evaṃ vaśaṃ nayed iti

Viśvanātha

yadi ca prāktana-doṣodgama-vaśād rajo-guṇa-spṛṣṭaṃ manaś cañcalaṃ syāt, tadā punar yogam abhyased ity āha yato yata iti

Baladeva

yadi kadācit prāktana-sūkṣma-doṣān manaḥ pracalet tadā tat pratyāhared ity āha yata iti | yaṃ yaṃ viṣayaṃ prati mano nirgacchati, tatas tata etan mano niyamya pratyāhṛtyātmany eva niratiśaya-sukhatva-bhāvanayā vaśaṃ kuryāt

syntax

uttamam (supreme) sukham (happiness) enam (to this) śānta-rajasam (whose rajas is pacified) praśānta-manasam (whose mind is pacified) akalmaṣam (sinless) brahma-bhūtam (being brahman) yoginam hi (indeed to a yogī) upaiti (it comes).

grammar

praśānta-manasam	–	praśānta-manas 1n.1 m.; BV: yasya manaḥ praśāntam asti tam – whose mind is pacified (from: pra-√śam – to calm, to put to an end, to destroy, PP praśānta – pacified, calm; √man – to think, manas – the mind);
hi	–	av. – because, just, indeed, surely;
enam	–	etat sn. 2n.1 m. – to this;
yoginam	–	yogin 2n.1 m. – a yogī, engaged (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
sukham	–	sukha 1n.1 n. – happiness, pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
uttamam	–	uttama 1n.1 n. – uppermost, highest, most elevated (superlative of: ud – upwards, above);
upaiti	–	upa-√i (to go near, to attain) Praes. P 1v.1 – it comes;
śānta-rajasam	–	śānta-rajas 2n.1 m.; BV: yasya rajaḥ śāntam asti tam – whose rajas is pacified (from: √śam – to calm, to put to an end, to destroy, PP śānta – calm, tranquil; √rañj – to be dyed, be excited, be delighted, rajas – coloured, dust, passion);
brahma-bhūtam	–	brahma-bhūta 2n.1 m.; TP: brahmaṇi bhūtam iti – being in brahman / being brahman (from: √bṛh – to increase, brahman – spirit, the Vedas; √bhū – to be, PP bhūta – been, real, world);
akalmaṣam	–	a-kalmaṣa 2n.1 m. – spotless, sinless (from: karma+so – destroying good acts);

textual variants

yoginaṁ sukham uttamam → yoginaṁ sukham uttaram / yasmād yoginam uttamaṁ (higher happiness, to a yogī / from which to a yogī highest);
upaiti → abhyeti (it comes);
śānta-rajasaṁ → śāṁti-rajasaṁ / śāṁta-manasam (having pacified rajas / having pacified mind);

Śāṃkara

praśāntamanasaṃ prakarṣeṇa śāntaṃ mano yasya saḥ praśāntamanās taṃ praśāntamanasaṃ hi enaṃ yoginaṃ sukham uttamaṃ nitiśayam upaiti upagacchati śānta-rajasaṃ prakṣīṇa-mohādi-kleśa-rajasam ity arthaḥ, brahma-bhūtaṃ jīvanmuktaṃ brahmaiva sarvam ity evaṃ niścayavantaṃ brahma-bhūtam akalmaṣaṃ dharmādharmādi-varjitam

Rāmānuja

praśāntamanasam ātmani niścalamanasam, ātmanyastamanasaṃ tad eva hetor dagdhāśeṣakalmaṣam, tata eva śāntarajasaṃ vinaṣṭarajoguṇam, tata eva brahmabhūtaṃ svasvarūpeṇāvasthitam enaṃ yoginam ātmasvarūpānubhavarūpam uttamaṃ sukham upaiti / hīti hetau; uttamasukharūpatvād ātmasvarūpasyetyarthaḥ

Śrīdhara

evaṃ pratyāhārādibhiḥ punaḥ punar mano vaśīkurvan rajo-guṇa-kṣaye sati yoga-sukhaṃ prāpnotīty āha praśānteti | evam ukta-prakāreṇa śāntaṃ rajo yasya tam | ataeva praśāntaṃ mano yasya tam enaṃ niṣkalmaṣam brahmatvaṃ prāptaṃ yoginaṃ uttamam sukhaṃ samādhi-sukhaṃ svayam evopaiti prāpnoti

Madhusūdana

evaṃ yogābhyāsa-balād ātmany eva yoginaḥ praśāmyati manaḥ | tataś ca praśānteti | prakarṣeṇa śāntaṃ nirvṛttikatayā niruddhaṃ saṃskāra-mātra-śeṣaṃ mano yasya taṃ praśānta-manasaṃ vṛtti-śūnyatayā nirmanaskam | nirmanaskatve hetu-garbhaṃ viśeṣaṇa-dvayaṃ śānta-rajasaṃ akalmaṣam iti | śāntaṃ vikṣepakaṃ rajo yasya taṃ vikṣepa-śūnyam | tathā na vidyate kalmaṣam laya-hetus tamo yasya tam akalmaṣam laya-śūnyam | śānta-rajasam ity anenaiva tamo-guṇopalakṣaṇe ‚ kalmaṣam saṃsāra-hetu-dharmādharmādi-varjitam iti vā | brahma-bhūtaṃ brahmaiva sarvam iti niścayena samaṃ brahma prāptaṃ jīvan-muktam enaṃ yoginam | evam uktena prakāreṇeti śrīdharaḥ | uttamaṃ niratiśayaṃ sukham upaity upagacchati | manas tad-vṛttyor abhāve suṣuptau svarūpa-sukhāvirbhāva-prasiddhiṃ dyotayati hi-śabdaḥ | tathā ca prāg-vyākhyātaṃ sukham ātyantikaṃ yat tad ity atra

Viśvanātha

tataś ca pūrvavad eva tasya samādhisukhaṃ syād ity āha praśānteti | sukhaṃ kartṛ yoginam upaiti prāpnoti

Baladeva

evaṃ prayatamānasya pūrvavad eva samādhi-sukhaṃ syād ity āha praśānteti | praśāntam ātmany acalaṃ mano yasya tam | ataevākalmaṣaṃ dagdha-prāktana-sūkṣma-doṣam | ataeva śānta-rajasam | brahma-bhūtaṃ sākṣāt-kṛta-viviktāvirbhāvitāṣṭa-guṇakātma-svarūpaṃ yoginaṃ praty uttamam ātmānubhava-rūpaṃ mahat sukhaṃ kartā svayam evopaiti

syntax

evam vigata-kalmaṣaḥ (thus he whose sin is gone) sadā (always) ātmānam (self) yuñjan ([while] engaging) yogī (a yogī)
sukhena (easily) brahma-saṁsparśam (being a brahman perception) atyantam (unlimited) sukham (happiness) aśnute (he rejoices).