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Bhagavad Gita Chapter 13 Verse 25

भगवद् गीता अध्याय 13 श्लोक 25

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे।।13.25।।

English Translation - Swami Gambirananda

13.25 Through meditation some realize the Self in (their) intellect with the help of the internal organ; others through Sankhya-yoga, and others through Karma-yoga.

English Translation - Swami Sivananda

13.25 Some by meditation behold the Self in the self by the self, others by the Yoga of knowledge, and still others by the Yoga of action.

English Translation - Dr. S. Sankaranarayan

13.25. [However] by means of meditation, certain persons (Yogis) perceive the Self as the Self in the self (the heart etc.); others by the knowledge-Yoga; and others by the action-Yoga.

English Commentary - Swami Sivananda

13.25 ध्यानेन by meditation? आत्मनि in the self? पश्यन्ति behold? केचित् some? आत्मानम् the Self? आत्मना by the self? अन्ये others? सांख्येन योगेन by the Yoga of knowledge (by the Sankhya Yoga)? कर्मयोगेन by Karma Yoga? च and? अपरे others.Commentary There are severla paths to reach the knowledge of the Self according to the nature or temperament and capacity of the individual. The first path is the Yoga of meditation taught by Maharshi Patanjali. The Raja Yogins behold the Supreme Self in the self (Buddhi) by the self (purified mind). Meditation is a continous and unbroken flow of thought of the Self like the flow of oil from one vessel to another. Through concentration hearing and the other senses are withdrawn into the mind. The senses are not allowed to run towards their respective sensual objects. They are kept under proper check and control through the process of abstraction. Then the mind itself is made to abide in the Self through constant meditation on the Self. The mind is refined or purified by meditation. The mind that is rendered pure will naturally move towards the Self. It is not attracted by nor is it attached to the sensual objects.Sankhya Yoga is Jnana Yoga. The aspirant does Vichara (analysis? reflection) and separates himself from the three alities of Nature? the three bodies and the five sheaths and identifies himself with the witness (Self). He thinks and feels? I am distinct from the three alities. I am the silent witness. I am unattached. I am nondoer. I am nonenjoyer. I am immortal? eternal? selfexistent? selfluminous? indivisible? unborn and unchanging.The Karma Yogi surrenders his actions and their fruits to the Lord. He has Isvarapana Buddhi (intelligence that offers everything to God). This produces purity of mind which gives rise to knowledge of the Self. Karma Yoga brings about concentration of the mind through the purification of the mind. It leads to Yoga through the purification of the mind and so it is spoken of as Yoga itself.Those who practise Sankhya Yoga are the highest class of spiritual aspirants. Those who practise the Yoga of meditation are aspirants of the middling class. Those who practise Karma Yoga are the lowest class of spiritual aspirants. The aspirants of the middling and lowest class soon become aspirants of the highest class through rigorous Sadhana or spiritual practices. (Cf.V.5VI.46)

English Translation of Sanskrit Commentary By Sri Shankaracharya's

13.25 Dhyanena, through meditation: Meditation means contemplation (on the Self) after withdrawing into the mind with concentration the organs of hearing etc. from the objects like sound etc., and then withdrawing the mind into the indwelling conscious Self. Thus, from the citation of such illustrations as, the crane meditates, as it were, the earth meditates, as it were; the mountains meditate, as it were (Ch. 7.6.1), it follows that meditation is a constant and uninterrupted current of thought like a line of pouring oil. Through that meditation, kecit, some yogis; pasyanti, realize; the indwelling conscious atmanam, Self; atmani, in (their) intellect; atmana, with the help of the internal organ that has been purified by meditation. Anye, others; sankhyena yogena, through Sankhya-yoga: Sankhya means thinking, These alities, viz sattva, rajas and tamas, are objects of my perception; I am the Self, distinct from them, a witness of their functions, eternal and different from the alities. This Sankhya is Yoga. [By Sankhya is meant that knowledge which arises from the foregoing reflection. This knowledge is itself called Yoga (concentration of mind) inasmuch as it is similar to Yoga in leading to the realization of the Self.] Through that they realize the Self with the help of the internal organ. This is how it is to be construed. And anye, others; karma-yogena, through Karma-yoga-action itself being the Yoga: Action performed with the idea of dedication to God is figuratively called Yoga since it leads to Yoga. (others realize) with the help of that (action), through purification of the mind and rise of Knowledge. [The best among the yogis are competent for meditation (dhyana); the modiocre for reflection (Sankhya); and the lowest for Karma-yoga.]

English Translation of Commentary - Dr. S. Sankaranarayan

13.25 See Comment under 13.26

English Translation of Ramanuja's Sanskrit Commentary

13.25 The different type of Yogis are described herein: (1) Some with perfect Yoga perceive the self (Atmanam) in the body with the mind (Atmana) by meditation. (2) Others with imperfect Yoga see the self, with mind rendered fit for Yoga, by Sankhya Yoga, namely, Jnana Yoga, (3) Still others, (a) unalified to practise Jnana Yoga, and (b alified but preferring an easier method, and (c) also distinguished persons like Janaka - all these perceive the self after being alified for Yoga by Karma Yoga which contains within itself knowledge (Jnana).

Commentary - Chakravarthi Ji

Alternative methods are mentioned in two verses. Some devotees, by contemplation of the Lord (dhyanena) in the mind (atmani) without help from any other process, spontaneously (atmana), not by any other process except bhakti, see the paramatma. This is understood from a later verse: bhaktya mam abhijanati (BG 18.55), only by devotion am I known. Others (anye), jnanis, by deliberation on the soul (sankhyena atmana), and others (apare), yogis, by astanga yoga (yogena), and others by niskama karma (karma yogena), see paramatma. In this regard, jnana yoga, astanga yoga and niskama karma yoga are successive causes of each other and not direct causes of seeing paramatma. That is because their nature is sattvika but the nature of paramatma is beyond the gunas. Moreover, it is said by the Lord: jnanam ca mayi sannyaset A self-realized person who has cultivated scriptural knowledge up to the point of enlightenment and who is free from impersonal speculation, understanding the material universe to be simply illusion, should surrender unto Me both that knowledge and the means by which he achieved it. SB 11.19.1 bhaktyaham ekaya grahyah Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. SB 11.14.21 Thus, after giving up jnana, indicated in the first of the verses quoted, becoming free from jnana, one sees paramatma by bhakti alone, indicated in the second verse.

Rudra Vaishnava Sampradaya - Commentary

In regard to various kinds of discriminative knowledge concerning the perception of paramatma or the supreme soul, alternative angels of vision are being declared by Lord Krishna in this verse and the next beginning dhyanenatmani pasyanti which means personally perceiving the divine revelation of the supreme soul. He explains that some directly perceive paramatma within the atma by meditation. Some by a repetition of mental states see it within the heart. Still others perceive it by the knowledge of discriminating between prakriti or the material substratum pervading all existence and purusa the supreme being. Yet others discern it by yoga or the science of the individual conscioiusness attaining communion with the ultimate consciousness as instructed in the yoga system by Pantajali with its eight steps. Others still see it by egoless, selfless actions. The word pasyanti meaning perceive or see is applicable in all the above cases. Meditation is the most perfect and time proven mode of achievement and thus the other methods referred to are to be considered as alternative for realisation of the atma.

Brahma Vaishnava Sampradaya - Commentary

Dhyanenatmani means meditation on the atma or the immortal soul. Sankhyena means philosophical discrimination predicated upon knowing the form of the Supreme Lord as elucidated in the Vedic scriptures. The compound word karma- yogena denotes activities of sravanam hearing about, kirtanan chanting the names of and smaranam reflecting on the Supreme Lord Krishna or any of His incarnations authorised in Veduc scriptures. This is also considered meditation as confirmed in the Gaupavan scripture as follows: The performers of actions listen to the extraordinary, sublime pastimes of the Supreme Lord and relishing them, meditate upon them constantly and realise Him. One who listens can comprehend. One who comprehends meditates fully on Him. Only beings with spiritual wisdom can realise the Supreme Lord by exclusive meditation upon Him. Otherwise such realisation is not possible to achieve by anybody.

Shri Vaishnava Sampradaya - Commentary

Lord Krishna expounds here that some humans having become perfect in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; perceive by the lucidness of their mind the atma or immortal soul within the physical body by means of dhyanena or devotional meditation. Others who are novice in yoga develop their minds by jnana or Vedic knowledge and sankhyena or subtle discrimination between spirit and matter and applying it diligently soon perceive the atma as well. Still others who are unfit for the regiment of jnana yoga and those who are fit but prefer an easier method and those whose duty it is to set an example for the common man; they all follow the path of karma yoga or the path of actions devoted to the Supreme Lord that embody devotion and training their minds to control the senses become established in yoga and eventually perceive the atma also.

Kumara Vaishnava Sampradaya - Commentary

Lord Krishna expounds here that some humans having become perfect in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; perceive by the lucidness of their mind the atma or immortal soul within the physical body by means of dhyanena or devotional meditation. Others who are novice in yoga develop their minds by jnana or Vedic knowledge and sankhyena or subtle discrimination between spirit and matter and applying it diligently soon perceive the atma as well. Still others who are unfit for the regiment of jnana yoga and those who are fit but prefer an easier method and those whose duty it is to set an example for the common man; they all follow the path of karma yoga or the path of actions devoted to the Supreme Lord that embody devotion and training their minds to control the senses become established in yoga and eventually perceive the atma also.

Transliteration Bhagavad Gita 13.25

Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa; Anye saankhyena yogena karmayogena chaapare.

Word Meanings Bhagavad Gita 13.25

dhyānena—through meditation; ātmani—within one’s heart; paśhyanti—percieve; kechit—some; ātmānam—the Supreme soul; ātmanā—by the mind; anye—others; sānkhyena—through cultivation of knowledge; yogena—the yog system; karma-yogena—union with God with through path of action; cha—and; apare—others