Brief description of Sankhya Yog, Dhyana Yog and Bhakti Yog

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥२५॥

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ
chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ

Those holy men whose mind, intellect and the senses are under their control, whose doubts (dualities) have been dispelled, whose all sins have been washed away and who are delightfully engaged in promoting the welfare of all beings, such discriminating aspirants attain beatitude of Brahma (Nirvāṇ-Brahma).   25

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥२६॥

Kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām

For those Sāṅkhyayogīs, who are freed from desire and anger, who have subdued their minds and who have realized the Self, for them, the beatitude of God (Brahmic bliss) pervades on all sides (while living in this body and after leaving the body).   26

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥२७॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥२८॥

sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau
yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ
vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ

Shutting out all external contacts and fixing the gaze on the point between the eye brows, having regulated evenly the Prāṇa (outgoing breath) and the Apāna (incoming breath) flowing through the nostrils.  The sage, who has controlled the senses, mind and intellect, solely pursuing liberation, free from desire, fear and anger, is ever liberated.   27-28

Comment – ‘Shutting out (renouncing) external objects outside only’- it means that a spiritual aspirant has solely one pursuit in mind that there is no other existence besides God. The liberation is already achieved, but the spiritual aspirant does not experience this liberation because he gives importance to the existence and the sense of mine-ness for the persons-objects which are meeting and departing.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati

Having realized Me as the enjoyer of all sacrifices (Yajña) and austerities (Tapas), the Supreme Lord of all the worlds and well wisher of all (kind and unselfish friend of all beings) he attains peace.   29

Comment – The Lord is not only the enjoyer of sacrifices and austerities, but He is also the enjoyer of all actions performed by His devotees (Gītā 9/27). He is also the Enjoyer of Love. If someone prostrates to someone, the Lord is Enjoyer of that too. Someone worships any of the gods, the Lord is enjoyer of that also (Gītā 9/24).

The Lord is Enjoyer of all auspicious actions, He is God of all gods and is our Supreme Friend– when the devotee firmly accepts Him in this way, then the mine-ness of aspirant shifts from the world to God, as soon as it happens, the aspirant attains eternal peace.

oṁ tatsaditi śrīmad bhagavadgītāsūpaniśatsu brahmavidyāyāṁ yogaśāstre śrīi kṛṣṇaārjuna saṁvāde karmasannyāsayogo nāma pāncamo ‘dhyāyaḥ   || 5 ||

Thus with the words, Oṁ, Tat, Sat – the names of the Lord as sung in the Upaniad of the Bhagavadgītā by the Lord, the science of Brahma, the scripture of Yoga, the dialogue between śrī Kṛṣṇa and Arjuna, ends the fifth chapter entitled:   `The Yoga of Renunciation of Action’   || 5 ||

Gita Prabodhani – Chapter 5 Verse 25-29, By Swami Ramsukhdasji Maharaj

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