बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।
।।6.6।।जिसने अपनेआपसे अपनेआपको जीत लिया है उसके लिये आप ही अपना बन्धु है और जिसने अपनेआपको नहीं जीता है ऐसे अनात्माका आत्मा ही शत्रुतामें शत्रुकी तरह बर्ताव करता है।
6.6 Tasya, of him; yena, by whom; jitah, has been conered, subdued; his eva atma, very self, the aggregate of body and organs; that atma, self; is bandhuh, the friend; atmanah, of his self. The idea is that he is a coneror of his senses. Tu, but; anatmanah, for one who has not conered his self, who has no self-control; atma eva, his self itself; varteta, acts; satruvat, like an enemy; satrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly ones self behaves like an enemy to oneself. This is the meaning. [If the body and organs are under control, they are helpful in concentrating ones mind on the Self; but, if they are not under control, they oppose this concentration.]
6.5-6 Uddharet etc. Bandhuh etc. In this [path] there is no other means excepting the self i.e. nothing but ones mind. Indeed the subdued mind is a friend and it lifts up [the Self] from the highly dreadful cycle of birth and death. But the unsubdued one does the act of enmity as it throws [the Self] down in the horrible hell. The characteristic mark of the subdued-minded man is this :
6.6 A person whose mind is conered by himself in relation to sense-objects, has that mind as his friend. In the case of one whose mind is not conered in this way, his own mind, like an enemy, remains hostile. The meaning is that it acts, against his attainment of supreme beatitude. It has been stated by Bhagavan Parasara also: The mind of man is the cause both of his bondage and his release. Its addiction to sense objects is the cause of his bondage; its separation from sense objects is the means of ones release (V. P., 6.7.28). The proper condition for the beginning of Yoga is now taught:
Bandhuraatmaa’tmanastasya yenaatmaivaatmanaa jitah; Anaatmanastu shatrutwe vartetaatmaiva shatruvat.
bandhuḥ—friend; ātmā—the mind; ātmanaḥ—for the person; tasya—of him; yena—by whom; ātmā—the mind; eva—certainly; ātmanā—for the person; jitaḥ—conquered; anātmanaḥ—of those with unconquered mind; tu—but; śhatrutve—for an enemy; varteta—remains; ātmā—the mind; eva—as; śhatru-vat—like an enemy
