Bhagavad Gita - Chapter 18 - Shloka (Verse) 51

बुद्ध्या विशुद्धया युक्तः -- जो सांख्ययोगी साधक परमात्मतत्त्वको प्राप्त करना चाहता है? उसकी बुद्धि विशुद्ध अर्थात् सात्त्विकी (गीता 18। 30) हो। उसकी बुद्धिका विवेक साफसाफ हो? उसमें किञ्चिन्मात्र भी सन्देह न हो।इस सांख्ययोगके प्रकरणमें सबसे पहले बुद्धिका नाम आया है। इसका तात्पर्य है कि सांख्ययोगीके लिये जिस विवेककी आवश्यकता है? वह विवेक बुद्धिमें ही प्रकट होता है। उस विवेकसे वह जडताका त्याग करता है।वैराग्यं समुपाश्रितः -- जैसे संसारी लोग रागपूर्वक वस्तु? व्यक्ति आदिके आश्रित रहते हैं? उनको अपना आश्रय? सहारा मानते हैं? ऐसे ही सांख्ययोगका साधक वैराग्यके आश्रित रहता है अर्थात् जनसमुदाय? स्थान आदिसे उसकी स्वाभाविक ही निर्लिप्तता बनी रहती है। लौकिक और पारलौकिक सम्पूर्ण भोगोंसे उसका दृढ़ वैराग्य होता है।विविक्तसेवी -- सांख्ययोगके साधकका स्वभाव? उसकी रुचि स्वतःस्वाभाविक एकान्तमें रहनेकी होती है। एकान्तसेवनकी रुचि होनी तो बढ़िया है? पर उसका आग्रह नहीं होना चाहिये अर्थात् एकान्त न मिलनेपर मनमें विक्षेप? हलचल नहीं होनी चाहिये। आग्रह न होनेसे रुचि होनेपर भी एकान्त न मिले? प्रत्युत समुदाय मिले? खूब हल्लागुल्ला हो? तो भी साधक उकतायेगा नहीं अर्थात् सिद्धिअसिद्धिमें सम रहेगा। परन्तु आग्रह होगा तो वह उकता जायगा? उससे समुदाय सहा नहीं जायगा। अतः साधकका स्वभाव तो एकान्तमें रहनेका ही होना चाहिये? पर एकान्त न मिले तो उसके अन्तःकरणमें हलचल नहीं होनी चाहिये। कारण कि हलचल होनेसे अन्तःकरणमें संसारकी महत्ता आती है और संसारकी महत्ता आनेपर हलचल होती है? जो कि ध्यानयोगमें बाधक है।एकान्तमें रहनेसे साधन अधिक होगा? मन भगवान्में अच्छी तरह लगेगा अन्तःकरण निर्मल बनेगा -- इन बातोंको लेकर मनमें जो प्रसन्नता होती है? वह साधनमें सहायक होती है। परन्तु एकान्तमें हल्लागुल्ला करनेवाला कोई नहीं होगा अतः वहाँ नींद अच्छी आयेगी? वहाँ किसी भी प्रकारसे बैठ जायँ तो कोई देखनेवाला नहीं होगा? वहाँ सब प्रकारसे आराम रहेगा? एकान्तमें रहनेसे लोग भी ज्यादा मानबड़ाई? आदर करेंगे -- इन बातोंको लेकर मनमें जो प्रसन्नता होती है? वह साधनमें बाधक होती है क्योंकि यह सब भोग है। साधकको इन सुखसुविधाओंमें फँसना नहीं चाहिये? प्रत्युत इनसे सदा सावधान रहना चाहिये।लघ्वाशी -- साधकका स्वभाव स्वल्प अर्थात् नियमित और सात्त्विक भोजन करनेका हो। भोजनके विषयमें हित? मित और मेध्य -- ये तीन बातें बतायी गयी हैं। हित का तात्पर्य है -- भोजन शरीरके अनुकूल हो। मितका तात्पर्य है -- भोजन न तो अधिक करे और न कम करे? प्रत्युत जितने भोजनसे शरीरनिर्वाह की जाय? उतना भोजन करे (गीता 6। 16)। भोजनसे शरीर पुष्ट हो जायगा -- ऐसे भावसे भोजन न करे? प्रत्युत केवल औषधकी तरह क्षुधानिवृत्तिके लिये ही भोजन करे? जिससे साधनमें विघ्न न पड़े। मेध्यका तात्पर्य है -- भोजन पवित्र हो।धृत्यात्मानं नियम्य च -- सांसारिक कितने ही प्रलोभन सामने आनेपर भी बुद्धिको अपने ध्येय परमात्मतत्त्वसे विचलित न होने देना -- ऐसी दृढ़ सात्त्विकी धृति (गीता 18। 33) के द्वारा इन्द्रियोंका नियमन करे अर्थात् उनको मर्यादामें रखे। आठों पहर यह जागृति रहे कि इन्द्रियोंके द्वारा साधनके विरुद्ध कोई भी चेष्टा न हो।यतवाक्कायमानसः -- शरीर? वाणी और मनको संयत (वशमें) करना भी साधकके लिये बहुत जरूरी है (गीता 17। 14 -- 16)। अतः वह शरीरसे वृथा न घूमे? देखनेसुननेके शौकसे कोई यात्रा न करे। वाणीसे वृथा बातचीत न करे? आवश्यक होनेपर ही बोले? असत्य न बोले? निन्दाचुगली न करे। मनसे रागपूर्वक संसारका चिन्तन न करे? प्रत्युत परमात्माका चिन्तन करे।शब्दादीन्विषयांस्त्यक्त्वा -- ध्यानके समय बाहरके जितने सम्बन्ध हैं? जो कि विषयरूपसे आते हैं और जिनसे संयोगजन्य सुख होता है? उन शब्द? स्पर्श? रूप? रस और गन्ध -- पाँचों विषयोंका स्वरूपसे ही त्याग कर देना चाहिये। कारण कि विषयोंका रागपूर्वक सेवन करनेवाला ध्यानयोगका साधन नहीं कर सकता। अगर विषयोंका रागपूर्वक सेवन करेगा तो ध्यानमें वृत्तियाँ (बहिर्मुख होनेसे) नहीं लगेंगी और विषयोंका चिन्तन होगा।रागद्वेषौ व्युदस्य च -- सांसारिक वस्तु महत्त्वशाली है? अपने काममें आनेवाली है? उपयोगी है -- ऐसा जो भाव है? उसका नाम राग है। तात्पर्य है कि अन्तःकरणमें असत् वस्तुका जो रंग चढ़ा हुआ है? वह राग है। असत् वस्तु आदिमें राग रहते हुए कोई उनकी प्राप्तिमें बाधा डालता है? उसके प्रति द्वेष हो जाता है।असत् संसारके किसी अंशमें राग हो जाय तो दूसरे अंशमें द्वेष हो जाता है -- यह नियम है। जैसे? शरीरमें राग हो जाय तो शरीरके अनुकूल वस्तुमात्रमें राग हो जाता है और प्रतिकूल वस्तुमात्रमें द्वेष हो जाता है।संसारके साथ रागसे भी सम्बन्ध जुड़ता है और द्वेषसे भी सम्बन्ध जुड़ता है। रागवाली बातका भी चिन्तन होता है और द्वेषवाली बातका भी चिन्तन होता है। इसलिये साधक न राग करे और न द्वेष करे।ध्यानयोगपरो नित्यम् -- साधक नित्य ही ध्यानयोगके परायण रहे अर्थात् ध्यानके सिवाय दूसरा कोई साधन न करे। ध्यानके समय तो ध्यान करे ही? व्यवहारके समय अर्थात् चलतेफिरते? खातेपीते? कामधंधा करते समय भी यह ध्यान (भाव) सदा बना रहे कि वास्तवमें एक परमात्माके सिवाय संसारकी स्वतन्त्र सत्ता है ही नहीं (गीता 18। 20)।अहंकारं बलं दर्पं ৷৷. विमुच्य -- गुणोंको लेकर अपनेमें जो एक विशेषता दीखती है? उसे अहंकार कहते हैं। जबर्दस्ती करके? विशेषतासे मनमानी करनेका जो आग्रह (हठ) होता है? उसे बल कहते हैं। जमीनजायदाद आदि बाह्य चीजोंकी विशेषताको लेकर जो घमंड होता है? उसे दर्प कहते हैं। भोग? पदार्थ तथा अनुकूल परिस्थिति मिल जाय? इस इच्छाका नाम काम है। अपने स्वार्थ और अभिमानमें ठेस लगनेपर दूसरोंका अनिष्ट करनेके लिये जो जलनात्मक वृत्ति पैदा होती है? उसको क्रोध कहते हैं। भोगबुद्धिसे? सुखआरामबुद्धिसे चीजोंका जो संग्रह किया जाता है? उसे परिग्रह (टिप्पणी प0 947.1) कहते हैं।साधक उपर्युक्त अहंकार? बल? दर्प? काम? क्रोध और परिग्रह -- इन सबका त्याग कर देता है।निर्ममः -- अपने पास निर्वाहमात्रकी जो वस्तुएँ हैं और कर्म करनेके शरीर? इन्द्रियाँ आदि जो साधन हैं? उनमें ममता अर्थात् अपनापन न हो (टिप्पणी प0 947.2)। अपना शरीर? वस्तु आदि जो हमें प्रिय लगते हैं? उनके बने रहनेकी इच्छा न होना निर्मम होना है।जिन व्यक्तियों और वस्तुओंको हम अपनी मानते हैं? वे आजसे सौ वर्ष पहले भी अपनी नहीं थीं और सौ वर्षके बाद भी अपनी नहीं रहेंगी। अतः जो अपनी नहीं रहेंगी? उनका उपयोग या सेवा तो कर सकते हैं? पर उनको,अपनी मानकर अपने पास नहीं रख सकते। अगर उनको अपने पास नहीं रख सकते तो वे अपने नहीं हैं ऐसा माननेमें क्या बाधा है उनको अपनी न माननेसे अधिक निर्मम हो जाता है।शान्तः -- असत् संसारके साथ सम्बन्ध रखनेसे ही अन्तःकरणमें अशान्ति? हलचल आदि पैदा होते हैं। जडतासे सर्वथा सम्बन्धविच्छेद होनेपर अशान्ति कभी पासमें आती ही नहीं। फिर रागद्वेष न रहनेसे साधक हरदम शान्त रहता है।ब्रह्मभूयाय कल्पते -- ममतारहित और शान्त मनुष्य (सांख्ययोगका साधक) परमात्मप्राप्तिका अधिकारी बन जाता है अर्थात् असत्का सर्वथा सम्बन्ध छूटते ही उसमें ब्रह्मप्राप्तिकी योग्यता? सामर्थ्य आ जाती है। कारण कि जबतक असत् पदार्थोंके साथ सम्बन्ध रहता है? तबतक परमात्मप्राप्तिकी सामर्थ्य नहीं आती। सम्बन्ध -- उपर्युक्त साधनसामग्रीसे निष्ठा प्राप्त हो जानेपर क्या होता है -- इसको आगेके श्लोकमें बताते हैं।

वह ज्ञानकी परा निष्ठा किस प्रकार करनी चाहिये सो कहते हैं --, विशुद्ध -- कपटरहित निश्चयात्मिका बुद्धिसे संपन्न पुरुष? धैर्यसे कार्यकरणके संघातरूप आत्माको,( शरीरको ) संयम करके -- वशमें करके शब्दादि विषयोंको? अर्थात् शब्द जिनका आदि है ऐसे सभी विषयोंको छोड़कर? प्रकरणके अनुसार यहाँ यह अभिप्राय है कि केवल शरीरस्थितिमात्रके लिये जिन विषयोंकी आवश्यकता है? उनसे अतिरिक्त सुखभोगके लिये जो अधिक विषय हैं? उन सबको छोड़कर तथा शरीरस्थितिके निमित्त प्राप्त हुए विषयोंमें भी? रागद्वेषका अभाव करकेत्याग करके।

Having restated the supreme consummation of Brahman-knowledge which was established, to introduce the next verse, he asks—'Seyam' (That very) etc.

This supreme consummation of Brahman-knowledge which is spoken of as the culmination in Brahman through the cessation of superimposed attributes, in the form of a continuous stream of knowledge—that which was said to be 'practicable' and 'easily accomplished'—how is that? By what means? This is the meaning of the question.

He illustrates the specific means asked about—with 'Buddhya' (with an intellect) etc. 'Adhyavasaya' (determination) means the ascertainment of the identity of Brahman and the Self; 'being free from Maya' (referring to Vishuddha/pure) means being devoid of doubt and error.

Doubting that if all objects like sound etc. are abandoned, even the maintenance of the body would be difficult, he says—'Samarthyat' (due to context/capacity). The meaning is that if objects are abandoned entirely, the maintenance of the body would be impossible, leading to the contingency of the non-accomplishment of steadfastness in knowledge.

Regarding the objects permitted for the sake of maintaining the body, he rejects the attachment etc. which might arise and which act as obstacles to steadfastness in knowledge—with 'Sharira' (body) etc. The connection is: 'Having abandoned [attachment/aversion], one should be a resort to solitary places.'

The clarity (Vaisharadya) of the intellect is the control of the instruments (senses/mind) to be done with effort.

Of attainment of Brahman — which is the supreme consummation of Brahman-knowledge, the culmination in Brahman through cessation of superimposed non-Self attributes, which is easily accomplishable — He shows the promised sequence.

'Buddhyā' — by resolute intellect, and resolve is the determination that 'liberation is from knowledge of Brahman-Self alone and that must be accomplished' —

'viśuddhayā' — endowed with intellect free from Maya; 'dhṛtyā' — by fortitude 'ātmānam' — controlling the aggregate of body and senses, having abandoned pleasure-objects stated in the sixth chapter etc. and unstated ones more than those, this is the meaning.

Because if objects are abandoned entirely, maintenance of body would be impossible leading to non-accomplishment of establishment in knowledge.

Connection is with the supplied word 'syāt' (may be), or with 'brahmabhūyāya kalpate' (becomes fit for becoming Brahman).

'Buddhyā' — by intellect born of ripening of hearing and reflection on Vedanta, of the form of indirect determination 'I am Brahman', 'viśuddhayā' — fully purified by feelings of friendship etc. towards all beings.

'Dhṛtyā' — by fortitude, by absence of distraction caused by acquisition and preservation etc. 'Ātmānam' — controlling the aggregate of body and senses. Being firm in posture, this is the meaning. By 'ca', controlling Prana also.

Abandoning 'sound etc. objects'. Then withdrawing the senses, this is the meaning. Even one with withdrawn senses remembers objects within by mind alone, abandoning that He states — 'Rāgadveṣau vyudasya ca'. Abandoning resolve (Sankalpa), this is the meaning. For that (resolve) alone imagines the object and generates attachment therein, this is well known. And so is the aphorism of Akshapada Acharya — 'Forms etc. objects caused by defects are created by resolve'. Defect is attachment etc. By 'ca', abandoning the notion 'this is I' also, this should be known.

Then 'brahmabhūyāya' — for state of Brahman — to attain That — 'kalpate' — becomes fit — thus is the connection with the third [verse].

'Buddhyā viśuddhayā' — endowed with [intellect] concerning the reality of Self as it is; 'dhṛtyā' — and 'ātmānaṃ niyamya' — making the mind fit for Yoga by turning away from objects;

'tyaktvā' — making distant — sound etc. objects; and 'vyudasya' (casting aside) attachment and aversion caused by them;

'viviktasevī' — living in a place solitary/free from all obstructions to meditation; 'laghvāśī' — free from over-eating and non-eating; 'yatavākkāyamānasaḥ' — with activities of body, speech and mind directed towards meditation;

'dhyānayogaparaḥ nityam' — becoming thus, devoted to Dhyana Yoga day by day until death; 'vairāgyaṃ samupāśritaḥ' — increasing dispassion therein by considering defects in objects other than the object of meditation;

'ahaṅkāram' — pride of Self in non-Self, 'balam' — strength of Vasana which is cause of its increase, 'darpam' — arrogance caused by that, desire, anger, possessions — 'vimucya'; 'nirmamaḥ' — devoid of notion of 'mine' in all non-Self things; 'śāntaḥ' — whose sole happiness is experience of Self;

doing Dhyana Yoga thus 'brahmabhūyāya kalpate' — becomes fit for state of Brahman — being freed from all bonds, experiences the Self as It is, this is the meaning.

He states that very thing — 'Buddhyā'.

'Viśuddhayā' in the said manner — endowed with previously mentioned Sattvic intellect;

'dhṛtyā' — by Sattvic [fortitude] — 'ātmānam' — that very intellect — 'niyamya' — making steady;

abandoning sound etc. objects; and casting aside attachment and aversion regarding them;

'Buddhyā viśuddhayā yuktaḥ' etc. connects with 'Brahmabhūyāya kalpate' in the third [verse].

The word 'Buddhi' here has as its object the intellect concerning the subject intended by the presented word 'Brahman'? Its purity is absence of defects like incomplete subject-matter and doubt/error, he says — 'Yathāvasthitātmatattvaviṣayayā'.

By 'Dhṛtyā', he states the reference to the Sattvic Dhriti along with its mode mentioned before — 'Viṣayavimukhīkaraṇena'. Here by Dhriti control of mind is stated as action, moreover for one who has already abandoned objects, what is that abandonment at that time? To this he says — 'Asannihitān kṛtvā' (Making them not present/distant). For proximity of objects would agitate even one who has conquered senses, this is the idea.

By 'Rāgadveṣau vyudasya', for the casting aside of attachment and aversion regarding objects to be relevant to that time, and to avoid redundancy with 'Vairāgyaṃ samupāśritaḥ', he says — 'Tannimittau' (Caused by them). By this, the fruit of non-proximity of objects is shown. Or subtle attachment even in distant objects should be restrained, this is the idea. 'Viviktatva' is being devoid, he qualifies it by contextual utility — 'Sarvairdhyānavirodhibhirvivikte deśe'.

By 'Laghvāśī', the previously stated 'Nātyaśnataḥ' [6.16] etc. is reminded, to this he says — 'Atyaśanānaśanarahita'.

To avoid redundancy of 'Yatavākkāyamānasaḥ' with 'Dhṛtyātmānaṃ niyamya ca' etc., he says — 'Dhyānābhimukhīkṛtakāyavāṅmanovṛttiḥ'. Making body face [meditation] is taking firm posture etc.; of speech is abandoning everything other than Pranava etc.; of mind is resorting to auspicious support.

He states the subsidiary nature of stated things to Dhyana Yoga — 'Evambhūtaḥ san'.

He states what is intended by the word 'Nitya' — 'Āprayāṇādaharahaḥ'.

Since by 'Rāgadveṣau vyudasya' the casting aside of attachment and aversion regarding objects is stated, 'Vairāgyaṃ samupāśritaḥ' concerns that born of pride? There proper resorting means proper establishing of what is already established, with this intention 'Virāgatāṃ vardhayan' (Increasing dispassion) is said. Similarly in abandoning ego etc. also it should be seen.

Since strength of body, mind, Prana etc. is not opposed to Yoga, it is qualified as 'Vāsanābala'.

'Darpa' here is non-acceptance of what should be accepted, caused by strength of ego. Arrogance caused by being a Yogi, being peaceful etc. is also to be abandoned — from the Smriti 'Delighted he becomes arrogant, arrogant he transgresses Dharma' [Ap. Dh. Su. 1.13.4].

Since cessation of operations of mind, speech, body etc. is stated, the word 'Śānta' here refers to a specific cause of Shama, to this he says — 'Ātmānubhavaikasukhaḥ'. Cessation of sense-operation and removal of anger etc. is due to desirelessness for external happiness? And that is due to obtaining abundant happiness of own Self, this is the idea.

He states the principal nature (Angitva) of Dhyana Yoga in all stated things — 'Evambhūto dhyānayogaṃ kurvan'. Dhyana itself is Yoga here? Or Yoga by Dhyana.

By reference to the meaning of subsequent verse, he states that the word 'Brahman' here concerns pure Self — 'Sarvabandha' (Freed from all bonds).

विशुद्ध बुद्धि से युक्त अर्थात् जिसका अन्तकरण शुद्ध है। विषयार्जन और विषयोपभोग की वासनाओं से मुक्त अन्तकरण ही शुद्ध कहलाता है। विशुद्ध बुद्धि से तात्पर्य सात्त्विकी बुद्धि से भी है।ध्यानाभ्यास के समय साधक का आन्तरिक सामञ्जस्य और शान्ति दो कारणों से नष्ट हो सकती है। (1) इन्द्रियों द्वारा विषय ग्रहण से? अथवा (2) मन द्वारा पूर्वानुभूत भोगों के स्मरण अर्थात् भोगस्मृति से। साधक को सात्त्विकी धृति से मन को संयमित करना चाहिए अर्थात् ध्यान के समय विषयभोगों का स्मरण नहीं करना चाहिए। इसी प्रकार? शब्दस्पर्शरूपरसगन्ध इन विषयों को त्यागने का अर्थ यह है कि यदि इन्द्रिय द्वारा कोई विषय ग्रहण किया भी जाता है? तो उसका चिन्तन प्रारम्भ नहीं करना चाहिए। यह तभी संभव होगा? जब साधक अपने व्यक्तिगत रागद्वेषों से मुक्त होगा। इन सबको सम्पादित करने के लिए मन के चारों ओर ज्ञान की प्राचीर (दीवार) निर्म्ात करनी चाहिए। ज्ञान से ही मन को अपने वश में किया जा सकता है। मनसंयम और इन्द्रियसंयम को क्रमश शम और दम भी कहते हैं।ध्यानाभ्यास के साधक के विषय में? और आगे कहते हैं

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention. Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged.

Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you. But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin. Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence. The meaning of intermediate sentences is clear.

'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

That this establishment in knowledge is stated with its mode — 'Buddhyā'. 'Viśuddhayā' — by intellect void of all doubt and error; by the modification of intellect born of Vedanta sentence 'I am Brahman', 'yuktaḥ' — always endowed with that; 'dhṛtyā' — by fortitude 'ātmānam' — controlling the aggregate of body and senses, preventing from engagement in wrong path and making prone to Self.

By the word 'ca', other means stated in Yoga scripture are collected. 'Śabdādīn' — objects sound, touch, form, taste, smell etc. — causes of bondage through enjoyment, by implication those not useful for the sole purpose of maintenance of body for establishment in knowledge, even if not prohibited — 'tyaktvā'; and in those meant only for maintenance of body, 'vyudasya' — abandoning — attachment and aversion; by 'ca' abandoning other distractors of knowledge also.

In 'Viviktasevī', supplying 'syāt' (should be), the connection is with the end 'Brahmabhūyāya kalpate'.

He states that very thing — 'Buddhyā'. 'Viśuddhayā' — by intellect devoid of all attachment and having single devotion in Me, 'yuktaḥ'; 'dhṛtyā' — even in appearance of pain etc. in knowledge of My will, by fortitude of the nature of knowledge of My Lila, 'ātmānam' — the soul/Jiva 'niyamya' — controlling — by 'ca' making immovable — 'śabdādīn' objects from senses 'tyaktvā'; 'ca' — again attachment and aversion — of the form of knowledge of friend and enemy — 'vyudasya' — removing; connection is with the third verse 'Brahmabhūyāya kalpate'.

Buddhyā — by resolute intellect; viśuddhayā — endowed with (intellect) free from Maya;

dhṛtyā — by fortitude; ātmānam — the aggregate of body and senses niyamya ca — and controlling (subduing);

śabdādīn — sound etc. objects tyaktvā — abandoning;

by implication, leaving aside only those which are causes of mere bodily maintenance (taking them?), abandoning objects for pleasure more than that, this is the meaning;

vyudasya ca — and casting aside attachment and aversion in objects obtained for bodily maintenance. Then —

To explain, by 'Buddhyā' etc. three [verses]. Buddhyā — endowed with [intellect] of the Sankhya path purified by abandonment of aforementioned fruits of action etc.; controlling the self by Dhriti unfailing through Yoga; and solely devoted to meditation on the inner Controller; having fully resorted to dispassion by seeing non-Self-hood everywhere; devoid of I-ness and mine-ness in actions, peaceful — thus the commentary on what was indicated before is resulted; becoming such, with the bliss-part manifested, 'brahmabhūyāya' — becomes fit for the state of Imperishable Brahman-Self; experiences his own Self as 'I am Brahman' as it is, this is the meaning.

This is the supreme consummation of self-knowledge, its designation is due to manifestation of the essence of the Lord's qualities, like the Prajna (wise one).

बुद्ध्या with an intellect? विशुद्धया pure? युक्तः endowed? धृत्या by firmness? आत्मानम् the self? नियम्य controlling? च and? शब्दादीन् sound and other? विषयान् senseobjects? त्यक्त्वा relinishing? रागद्वेषौ attraction and hatred? व्युदस्य abandoning? च and.Commentary The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss? they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust? anger? greed? pride? doubt? misconception? etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman? the reflected intelligence? Chidabhasa or Jiva? is also absorbed in Brahman. The Jiva becomes identical with Brahman? just as the ether in the pot becomes one with the universal ether when the pot is broken.The self The aggregate of the body and the senses.The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation? by the practice of dispassion he coners Raga (attachment)? and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of the body. He has neither attachment nor hatred even for those objects which are necessary for that purpose.

Yuktah, being endowed; buddhya, with an intellect-which is identical with the faculty of determination; visuddhaya, pure, free from maya (delusion); and niyamya, controlling, subduing; atmanam, oneself, the aggregate of body and organs; dhrtya, with fortitude, with steadlines; tyaktva, rejecting; visayan, the objects; sabdadin, beginning from sound -from the context it follows that 'rejecting the objects' means rejecting all things which are meant for pleasure and are in excess of those meant only for the mere maintenance of the body; and vyudasya, eliminating; raga-dvesau, attachment and hatred with regard to things which come to hand for the maintenance of the body-.
Therefore,

'Endowed with a purified understanding' means endowed with the Buddhi capable of understanding the self as it is in reality; 'subduing the mind by steadiness' means making the mind fit for meditation by turning away from external and internal objects; 'relinishing sound and other objects of senses' means keeping them far away, casting aside love and hate occasioned by them (i.e., the sense objects).
'Resorting to solitude' means living in a lonely place free from hindrances to meditation; 'eat but little' means eating neither too much nor too little; 'restraining speech, body and mind' means directing the operations of body, speech and mind to meditation; 'ever engaged in the Yoga of meditation' means being like this, i.e., constantly engaged in the Yoga of meditation day after day until death; 'taking refuge in dispassion' means developing aversion to all objects except the one entity to be meditated upon, by considering the imperfections of all objects and thus cultivating detachment to everything.
Forsaking 'egoism' means abandoning the tendency to consider what is other than the self, as well as neutralising the power of forcible Vasnas (tendencies) which nourish (egoism), and the resulting pride, desire, wrath and possessiveness. 'With no feeling of mine' means free from the notion that what does not belong to oneself belongs to oneself; 'Who is tranil' means, who finds sole happiness in experiencing the self. One who has become like this and performs the Yoga of meditation becomes worthy for the state of Brahman. The meaning is that, freed from all bonds, he experiences the self as It really is.