Chapter 6 - The Path of Self Restraint | आत्म संयम का मार्ग

Chapter Introduction: This chapter of 47 verses is termed Atma Samyama Yoga (The Path of Self Restraint) or Dhyana Yoga (The Path of Meditation). The previous chapters described the broad contours of the path of action (karma yoga) and the path of knowledge (jnana yoga). Further, the characteristics of a seeker who is on a journey to self-realization were broadly identified as one having detachment from outcomes of action (sanyasa) and performing prescribed duties (yoga) as an offering to the Lord. This was briefly described in verse 2.39. Yoga as described here prepares a seeker to learn more about the greatness of the Lord which is covered in detail in chapters 7 to 12. This chapter delves more into the details of yoga (action) and its components. Yoga has two components – external and internal. The external component of yoga refers to the prescribed activities that one must perform that are visible to others. For example, Arjuna waging the war to protect his citizens from the Kauravas’ misrule. This aspect of yoga was briefly described in verse 2.45 and was expanded in chapters 3 to 5. The internal component of yoga is termed dhyana yoga (path of meditation), This is also an essential aspect of yoga and was briefly described in verse 5.27. This chapter delves into details of dhyana yoga. Characteristics of a true yogi are described. The physical aspects of meditation such as place, physical pose, breath control etc., are also described. Requirements for moderation in consumption are also discussed. To a question from Arjuna regarding the condition of those who make a sincere attempt but are not able to successfully implement karma and dhyana, the Lord teaches that no sincere effort is a waste, and such seekers will get additional opportunities to complete their spiritual journey.The Lord said: One who performs prescribed duties without expectations is both a real ascetic and a real yogi; not the one who has simply relinquished performing ritual fire sacrifices. (6.1). Comments: As indicated before, this chapter delves into details of dhyana yoga, or the internal component of yoga (path of action). When is a seeker eligible to follow the path of dhyana (meditation) which prepares one to learn about the qualities of the Lord? This verse states that a true seeker who has both detachment towards outcomes of actions and commitment to performing prescribed duties is ready and eligible for dhyana yoga. Some schools such as sankhya, hold the view that ascetics who have relinquished ritual fire sacrifices are the only ones eligible for dhyana yoga. This verse clarifies that even ascetics have obligations to perform sacrifices such as worship of the Lord, learning and preaching scriptures etc., as was stated in verse 4.25. Hence all seekers (including ascetics, and householders) are eligible for dhyana yoga if they perform their prescribed duties without expectations O Pandava (Arjuna)! Understand that relinquishing passions such as desire and anger (detachment) is an integral part of karma yoga. One who is performing activities without getting rid of desire is not a real yogi. (6.2) Comments: Previous verses stated that a real seeker has both the characteristics of detachment from outcomes and commitment to performing prescribed activities, which are broadly termed sanyasa and yoga. To emphasize the fact that these are not separate paths, this verse explicitly states that sanyasa as described here is an essential component of yoga. For the one who has indirect knowledge (through scriptures) of the Lord, the path of achieving direct, divine knowledge is through the path of action. One who has achieved direct knowledge of the Lord, through steadfast prayer and meditation, will experience exuberance in bliss upon liberation. (6.3) Comments: Knowledge is of two types. Indirect knowledge (paroksha jnana) is the knowledge that a seeker acquires through study of scriptures, from listening to teachers etc. This knowledge helps the seeker to get rid of ignorance that covers innate knowledge (verse 5.16). A seeker armed with such indirect knowledge, by practicing sanyasa and yoga, will be eligible for self-realization through direct, divine knowledge (aparoksha jnana). Will an aparoksha jnani indulge in activities and if so, what is to be gained? This verse builds upon the description in verse 3.20 and clarifies that an aparoksha jnani continues to perform activities to set an example to the society. Such actions are not wasted efforts but will result in increased exuberance in bliss upon liberation. There is another difference in duties performed by paroksha and aparoksha jnanis. The former needs to also engage in service to society to help those in need (just as one needs to pay taxes). The latter does not have such a broad mandate but needs to serve superior souls