यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ||
yada viniyatam cittam
yukta ity ucyate tada
yadā—when; viniyatam—particularly disciplined; cittam—the mind and its activities; ātmani—in the Transcendence; eva—certainly; avatiṣṭhate—becomes situated; nispṛhaḥ—devoid of; sarva—all kinds of; kāmebhyaḥ—material desires; yuktaḥ—well situated in yoga; iti—thus; ucyate—is said to be; tadā—at that time.
When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence-devoid of all material desires-he is said to have attained yoga.
यथा दीपो निवातस्थो नेंगते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ||
yatha dipo nivata-stho
nengate sopama smrta
yunjato yogam atmanah
yathā—as; dīpaḥ—a lamp; nivātasthaḥ—in a place without wind; na—does not; iṅgate—waver; sā upamā—compared to that; smṛtā—likened; yoginaḥ—of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—constantly engaged in; yogam—meditation; ātmanaḥ—on Transcendence.
As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ||
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ||
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः |
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ||
तं विद्याद् दुःखसंयोगवियोगं योगसञ्ज्ञितम्|
pasyann atmani tusyati
sukham atyantikam yat tad
vetti yatra na caivayam
sthitas calati tattvatah
yam labdhva caparam labham
manyate nadhikam tatah
yasmin sthito na duhkhena
tam vidyad duhkha-samyoga-
yatra—in that state of affairs; uparamate—when one feels transcendental happiness; cittam—mental activities; niruddham—restrained from matter; yoga-sevayā—by performance of yoga; yatra—in that; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—self; paśyan—realizing the position; ātmani—in the self; tuṣyati—becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—in which; tat—that; buddhi—intelligence; grāhyam—acceptable; atīndriyam—transcendental; vetti—knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—in this; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—does not mind; na—never; adhikam—more than that; tataḥ—from that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇāpi—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—miseries of material contact; viyogam—extermination; yoga-samjñitam—trance in yoga.
The stage of perfection is called trance, or samādhi, when one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा |
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ||
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ||
sa niscayena yoktavyo
tyaktva sarvan asesatah
saḥ—that yoga system; niścayena—with firm determination; yoktavyaḥ—must be practiced; yogaḥ—in such practice; anirviṇṇa-cetasā—without deviation; saṅkalpa—material desires; prabhavān—born of; kāmān—sense gratification; tyaktvā—giving up; sarvān—all; aśeṣatah—completely; manasā—by the mind; eva—certainly; indriya-grāmam—the full set of senses; viniyamya—regulating; samantataḥ—from all sides.
One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.
शनैः शनैरुपरमेद्बुद्धया धृतिगृहीतया|
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ||
sanaih sanair uparamed
atma-samstham manah krtva
na kincid api cintayet
śanaiḥ—gradually; śanaiḥ—step by step; uparamet—hesitated; buddhyā—by intelligence; dhṛti-gṛhītayā—carrying the conviction; ātma-saṁstham—placed in transcendence; manaḥ—mind; kṛtvā—doing so; na—nothing; kiñcit—anything else; api—even; cintayet—be thinking of.
Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ||
yato yato niscalati
manas cancalam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet
yataḥ—whatever; yataḥ—wherever; niścalati—verily agitated; manaḥ—the mind; cañcalam—flickering; asthiram—unsteady; tataḥ—from there; tataḥ—and thereafter; niyamya—regulating; etat—this; ātmani—in the self; eva—certainly; vaśam—control; nayet—must bring in.
From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |
उपैति शांतरजसं ब्रह्मभूतमकल्मषम् ||
prasanta-manasam hy enam
yoginam sukham uttamam
praśānta—mind fixed on the lotus feet of Kṛṣṇa; manasam—of one whose mind is so fixed; hi—certainly; enam—this; yoginam—the yogī; sukham—happiness; uttamam—the highest; upaiti—attains; śānta-rajasam—pacified passion; brahma-bhūtam—liberated by identification with the Absolute; akalmaṣam—freed from all past sinful reaction.
The yogī whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ||
yunjann evam sadatmanam
atyantam sukham asnute
yuñjan—thus being engaged in yoga practice; evam—thus; sadā—always; ātmānam—self; yogī—one who is in touch with the Supreme Self; vigata—is freed from; kalmaṣaḥ—all material contamination; sukhena—in transcendental happiness; brahma-saṁsparśam—being in constant touch with the Supreme; atyantam—highest; sukham—happiness; aśnute—attains.
Steady in the Self, being freed from all material contamination, the yogī achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.