Bg. 6.19

How do we describe that perfected yogī? The flame (saḥ dīpaḥ) in a windless place does not flicker but remains glowing. Those knowledgeable of yoga consider (smṛtā) the flame to be exactly similar (yathāvat upamā) to the meditating yogī. The dropping of the visarga of saḥ and then joining it with upamā for metrical reasons is according to the rule so’ci lope cet pāda-pūraṇam. (Pāṇini 6.1.134) The word upamā (comparison) here stands for upamāna (object of comparison). What is it similar to? It is similar to the yogī whose internal functions have been completely stopped (yata citta), who performs meditation (yogam) on the ātmā. This yogī whose knowledge has awakened, whose internal functions have ceased in relation to all objects except ātmā, is similar to a motionless, glowing flame. Bg 6.20, Bg 6.21, Bg 6.22, Bg 6.23, Bg 6.20-23 Ya}aaeParMaTae icta& iNaṛṬ& YaaeGaSaevYaa ) Ya}a cEvaTMaNaaTMaaNa& PaXYaṁaTMaiNa TauZYaiTa )) 20 )) Sau%MaaTYaiNTak&- Yatad(buiṬGa]aḥMaTaqiNd]YaMa( ) veita Ya}a Na cEvaYa& iSQaTaêl/iTa TatvTa" )) 21 )) Ya& l/BḶa caPar& l/a>a& MaNYaTae NaaiDak&- TaTa" ) YaiSMaiNSQaTaae Na du"%eNa Gauṛ<aaiPa ivcaLYaTae )) 22 )) Ta& ivÛaÕu"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa( )) 23 )) yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjṣitam yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the Self; paśyan—realizing the position of; ātmani—in the Self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjṣitam—called trance in yoga. In three and a half verses [Note: The last line of verse 23 talks about the beginning stage of yoga.] the Lord now describes the qualities of samādhi in terms of its svarūpa and its results (phala). Samādhi is indicated by the word yoga, which has been mentioned starting with verse 16. The repeated use of the word yat refers to taṁ vidyād yoga-saṁjṣitam (know that this is called yoga) in verse 23. By the practice of yoga (yoga sevayā), the consciousness, ceasing any other function (niruddha cittam), enjoys great bliss (uparamate). In that state, seeing ātmā (ātmānam) by the purified mind (ātmanā), he is satisfied in that ātmā. He is not satisfied with sense objects, seeing the material body with his contaminated mind. Here, yoga or samādhī is shown by the desirable result (bliss) which is attained (phāla) and by its essence (svarūpa)—complete cessation of internal functions in relation to material sense objects (citta vṛtti nirodha). In that state of samādhi, he experiences (vetti) that perfect state of brahman which is everlasting (ātyantikam) bliss, a bliss comprehended by the intelligence of the ātmā (buddhi grāhyam), devoid of relation with the senses and sense objects (atīndriyam). Therefore, situated in that way, he does not deviate from the svarūpa of the ātmā (tattvataḥ) at all. Having attained that yoga (samādhi), he does not think that anything else additionally needs to be attained. Situated in that yoga he is not disturbed by great causes of grief—such as separation from a son endowed with good qualities. Know that what destroys the connection with sorrow to be yoga, or samādhi. In the initial state that yoga should be performed (yoktavyaḥ) with the conviction (niścayena) that “If I make great effort I will succeed.” It should be performed with a heart devoid of despair (nirviṇṇa cetasā), thinking “It is impossible for me to do.” In other words it should be performed with enthusiasm, like the bird who attempted to dry up the ocean which stole her eggs.