purport

Sri Adi Shankaracharya

Yatra, at the time when; cittam, the mind; niruddham, restrained, entirely prevented from wandering; uparamate, gets withdrawn; yoga-sevaya, through the practice of Yoga; ca, and; yatra eva, just when, at the very moment when; pasyan, by seeing, by experiencing; atmanam, the Self, which by nature is the supreme light of Consciousness; atmana, by the self, by the mind purified by concentration; tusyati, one remains contented, gets delighted; atmani eva, in one’s own Self alone-. [Samadhi is of two kinds, Samprajnata and Asamprajnata. The concentration called right knowledge (Samprajnata) is that which is followed by reasoning, discrimination, blisss and unqualified egoism. Asamprajnata is that which is attained by the constant practice of cessation of all mental activity, in which the citta retains only the unmanifested impressions.-Cf. C. W., Vol. I, 1962, pp. 210, 212. According to A.G. the verses upto 6.20 state in a general way the characteristics of samadhi. From the present verse to the 25th, Asamprajnata-samadhi is introduced and defined.-Tr.] Besides,

Yatra, when, at the time when; vetti, one experiences; tat, that; atyantikam, absolute-which is verily limitless, i.e. infinite; sukham, Bliss; yat, which; buddhi-grahyam, can be intuited by the intellect, intuited by the intellect alone, without the help of the senses; and which is atindriyam, beyond the senses, i.e. not objective; (-when one experieneces this kind of Bliss) and sthitah, being established in the nature of the Self; ayam, this person, the illumined one; eva, surely; na calati, does not swerve; tattvatah, from that Reality-i.e. does not deviate from the nature of Reality-. Further,

Vidyat, one should know; tat, that; duhkha-samyoga-viyogam, severance (viyoga) of contact (samyoga) with sorrow (duhkha); to be verily yoga-sanjnitam, what is called Yoga-i.e. oen should know it through a negative definition. After concluding the topic of the result of Yoga, the need for pursuing Yoga is again being spoken of in another way in order to enjoin ‘preservance’ and ‘freedom from depression’ as the disciplines for Yoga: Sah, that; yogah, Yoga, which has the results as stated above; yoktavyah, has to be practised; niscayena, with perservance; and anirvinnacetasa, with an undepressed heart. That which is not (a) depressed (nirvinnam) is anirvinnam. What is that? The heart. (One has to practise Yoga) with that heart which is free from depression. This is the meaning. Again,

purport

Sri Madhvacharya

In verse twenty Lord Krishna uses the word atmani to indicate the body and the word atmana to indicate the mind and atmanam refers to the resplendent Supreme Lord. In verse twenty-one the word tattvatah means the form of the Supreme Lord. In verse twenty-four the compound words dukha-samyoga-viyogam means that which severs the connection to misery. The word samyoga insures that not only all connection to misery is severed but also the possibility of misery arising in the future is severed as well. The words niscayena yoktavyo means practised with firm determination.

Now begins the summation.

The word atmanam means the Supreme Lord and atmana is indicative to the Supreme Lord’s grace experienced through the mind.