Bhagavad Gita - Chapter 18 - Shloka (Verse) 52

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।

उसके बाद --, विविक्त देशका सेवन करनेवालाअर्थात् वन? नदीतीर? पहाड़की गुफा आदि एकान्त देशका सेवन करना ही जिसका स्वभाव है ऐसा? और हलका आहार करनेवाला होकर? एकान्तसेवन और हलका भोजन यह दोनों निद्रादि दोषोंके निवर्तक होनेसे चित्तकी स्वच्छतामें हेतु हैं? इसलिये इनका ग्रहण किया गया है। तथा मन? वाणी और शरीरको वशमें करनेवाला होकर? अर्थात् जिस ज्ञाननिष्ठ यतिके काया? मन और वाणी तीनों जीते हुए होते हैं? वह यतवाक्कायमानस होता है -- इस प्रकार सब इन्द्रियोंको कर्मोंसे उपराम करके? तथा नित्य ध्यानयोगके परायण रहता हुआ आत्मस्वरूपचिन्तनका नाम ध्यान है और आत्मामें चित्तको एकाग्र करनेका नाम योग है? यह दोनों प्रधानरूपसे जिसके कर्तव्य हों उसका नाम ध्यानयोगपरायण है? उसके साथ नित्य पदका ग्रहण मन्त्रजप आदि अन्य कर्तव्योंका अभाव दिखानेके लिये किया गया है। तथा इस लोक और परलोकके भोगोंमें तृष्णाका अभावरूप जो वैराग्य है? उसके आश्रित होकर अर्थात् सदा वैराग्यसम्पन्न होकर।

Abandonment of objects other than causes of bodily maintenance, and avoiding attachment and aversion even in those meant for bodily maintenance — thus distinct means being established, there are other means also achievable by effort, he says — 'Tataḥ'.

He explains habit of resorting to solitude for concentration and clarity of mind — 'Araṇya'.

He clarifies light eating for removal of defects like sleep etc. — 'Laghu'. Whose habit is to eat light, measured, beneficial and pure, he is called so.

He explains the purport of adjectives — 'Vivikta'. By the word 'Nidrādi' etc., laziness, inadvertence etc. distractors of intellect are intended.

He analyzes another adjective as means to Dhyana Yoga to be described — 'Vākca'. To indicate necessity of control of speech etc., 'syāt' (should be) is said.

He teaches the easy duty for one with controlled speech and senses — 'Evam'. By words 'Mantrajapādi' etc., circumambulation, prostration etc. obstacles to Dhyana Yoga are grasped.

He analyzes the state of dispassion stated as means to the very Dhyana Yoga — 'Dṛṣṭa'.

He manifests the thoroughness itself — 'Nityam'.

'Tataḥ' — 'Viviktadeśasevī' — forest, mountain, cave, river-bank etc. solitary — void of crowd of people — places, whose habit is to resort to, he is Viviktadeshasevi; of such a one the mind, due to absence of distraction, becoming one-pointed becomes clear.

For removal of unclearness of mind caused by defects like sleep etc., he says — 'Laghvāśī' — habituated to eating beneficial, measured, pure food.

Controlled are speech, body, and mind of whom, that established in knowledge is 'Yatavākkāyamānasaḥ'.

Thus having all senses withdrawn, 'Dhyānayogaparaḥ' — Dhyana is contemplation of nature of Self; Yoga is concentration of mind on the object of nature of Self; Dhyana and Yoga are duties as primary for whom, he is constantly — always — devoted to Dhyana Yoga. 'Nitya' is taken to show absence of other duties like mantra-chanting, circumambulation, prostration etc.

For the establishment of devotion to Dhyana Yoga He says. 'Vairāgyam' — state of dispassion — thirstlessness in seen and unseen desirable objects — 'samupāśritaḥ' — fully, with steadiness, constantly resorted to.

By what collection of means one becomes such, to this He says — 'Vivikta'. It should be connected by supplying words 'yat' and 'tat'.

'Nityam' — should be connected everywhere. He who is constantly 'viviktasevī' — habituated to solitude. 'Laghvāśī' — habituated to moderate eating also. And constantly 'vairāgyam' — absence of attachment — 'samupāśritaḥ' (resorted to) also. And constantly 'dhyānayogaḥ' — stated in sixth chapter — devoted to that and who is constantly; he becomes 'yatavākkāyamānasaḥ'.

'Yatakāya' by firmness of posture. 'Yatavāk' by withdrawal of senses from objects. 'Yatamānasa' by abandonment of all resolves.

Here by four means, the state of controlled speech, body and mind is achievable. Being constantly habituated to resorting to solitude etc., becoming controlled in speech, body and mind, the connection is with the subsequent 'Brahmabhūyāya kalpate'.

'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.

Moreover — 'Vivikta' etc. 'Viviktasevī' — residing in a pure place; 'Laghvāśī' — moderate eater; by these means 'Yatavākkāyamānasaḥ' — becoming controlled in speech, body and mind; 'Nityam' — always devoted to Yoga by meditation — contact with Brahman; for non-interruption of meditation again and again resorting well to firm dispassion.

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).

विविक्तसेवी पूर्व श्लोक में वर्णित गुणों से युक्त साधक को एकान्त में जाना चाहिए। एकान्तवासीस्वभाव के साधक को विवक्तसेवी कहते हैं। एकान्त के लिए किसी वनउपवन में ही जाने की आवश्यकता नहीं है। इससे तात्पर्य ऐसे स्थान से है? जहाँ बाह्य विक्षेपों की संख्या न्यूनतम हो। कोई व्यक्ति अपने घर में भी ऐसे समय का चयन कर सकता है? जब वहाँ विक्षेपों के कारण नहीं होते हैं।लघ्वाशी इस शब्द का अर्थ है मिताहारी। अत्यधिक भोजन करने से शरीर स्थूल और बुद्धि मन्द हो जाती है। समस्त साधकों के लिए परिमितता तो एक नियम ही है।यतवाक्कायमानस वाणी और शरीर से तात्पर्य कर्मेन्द्रियों और ज्ञानेन्द्रियों से है। इन दोनों के वश में होने पर मन का संयम भी सरल हो जाता है। विषयग्रहण? तत्पश्चात् होने वाली प्रतिक्रियायें तथा मन को संयत करने का अर्थ इन सब कर्मों में अहंकार भाव का त्याग करना है।ध्यानयोगपर मन वृत्तिरूपी है। अत मन कभी निरालम्ब नहीं रह सकता। उसकी विषयाभिमुखी प्रवृत्ति को अवरुद्ध करने का एकमात्र उपाय यह है कि उसे चिन्तन के लिए कोई श्रेष्ठ ध्येय उपलब्ध कराया जाये। जिस मात्रा में वह उस ध्येय में समाहित होता जायेगा? उसी मात्रा में उसकी बहिर्मुखी प्रवृत्ति भी शान्त होती जायेगी। विषयों से निवृत्त करके मन को परमात्मा के स्वरूप में स्थित या समाहित करने का प्रयत्न ही ध्यानयोग कहा जाता है। साधक को इसकी साधना में सदैव तत्पर रहना चाहिए? क्योंकि मन के उपशमन का यही सर्वश्रेष्ठ साधन है।वैराग्य से युक्त वैराग्य राग का विरोधी नहीं है। राग का विरोधी तो द्वेष है। राग और द्वेष इन दोनों से ही मुक्त होना वैराग्य है। जब मनुष्य यह समझ लेता है कि विषयों में सुख नहीं है? तब उसका मन स्वत ही विषयों से विरत हो जाता है। वैराग्यशाली पुरुष विषयों से दूर नहीं भागता? वरन् वे विषय ही ऐसे पुरुष से निराश होकर भाग जाते हैं जैसेजैसे मनुष्य का विकास होता जाता है? वैसेवैसे उसकी अभिरुचियों में भी परिवर्तन आता है और उन परिवर्तनों के साथ ही अपनी पूर्व रुचियों की वस्तुओं में उसका कोई आकर्षण नहीं रह जाता। उदाहरणार्थ? जब तक कोई मनुष्य भोगी और विलासी प्रवृत्ति का होता है? उसका मित्र परिवार भी समान गुणों वाला रहता है। परन्तु जब वह राजनीतिक और सामाजिक कार्यों में रुचि लेने लगता है? तब उसका घर राजनीतिक और सामाजिक कार्यकर्ताओं से भरा रहने लगता है। कुछ समय बाद विचारों में और अधिक पक्वता आने पर वह पुरुष आध्यात्मिक स्वभाव का बन जाता है। उस स्थिति में सत्तावार्ता में रमने वाले राजनीतिज्ञ और ईर्ष्या तथा प्रतिस्प्ार्धा के भाव से पूर्ण सामाजिक कार्यकर्ता भी वहाँ से निवृत्त हो जाते हैं। अब उनका स्थान तत्त्वचिन्तक और आध्यात्मिक पुरुष ले लेते हैं। इस उदाहरण से यह स्पष्ट हो जाता है कि किस प्रकार मन के विकसित होने पर निम्न स्तर की वस्तुएं स्वत निवृत्त हो जाती हैं। यह वास्तविक वैराग्य है। इस वैराग्य में किसी प्रकार का कष्ट नहीं होता।

'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.

'Viviktasevī'. 'Viviktam' — void of crowd of people and pure, which is forest, mountain, cave etc., whose habit is to resort to that, he; devoid of distractors of that for the sake of attaining one-pointedness of mind, this is the meaning.

'Laghvāśī' — light, measured, beneficial, pure — whose habit is to eat, he; devoid of sleep, laziness etc. which cause dissolution of mind, this is the meaning.

Controlled are speech, body and mind by whom, he; endowed with means like Yama, Niyama, Asana etc., this is the meaning.

'Dhyānayogaparaḥ nityam' — repetition of thought of the form of Self in mind is 'Dhyāna'; bringing about state of no-modification through thought of the form of Self is 'Yoga'; 'nityam' — always — devoted to that, devoted to performance of those two, not devoted to Mantra-chanting, pilgrimage etc. ever, this is the meaning.

'Vairāgyam' — modification of mind opposed to desire in seen and unseen objects — 'samupāśritaḥ' — resorted to fully with firmness constantly.

Moreover. 'Viviktasevī' — devoted to My service in solitude; 'laghvāśī' — eater of that obtained which is of the nature of gain of My grace.

'Yatavākkāyamānasaḥ' — by whom body, speech and mind are controlled, he. To explain — by speech he does not speak other than My name, story etc.; and body does not engage in work other than My service; mind also does not remember other than Me.

'Nityaṃ dhyānayogaparaḥ' — the union (Yoga) which is by meditation — My union — devoted to that; 'vairāgyam' — of the nature of considering defects in all objects — 'samupāśritaḥ' — fully resorted to closely.

By this, even in the presence of modification, absence of that is described.

'Viviktasevī' — whose habit is to resort to solitary places like forest, river-bank, mountain-cave etc., he is Viviktasevi;

'Laghvāśī' — habituated to light eating; resorting to solitude and light eating are taken because they cause clarity of mind by removing defects like sleep etc.

'Yatavākkāyamānasaḥ' — speech and body and mind are controlled of which knower of Truth, that knower ascetic would be Yatavākkāyamānasa.

Thus having all senses withdrawn, 'Dhyānayogaparaḥ' — Dhyana is contemplation of nature of Self, Yoga is concentration on the object of Self, for whom those two are duties as primary, he is Dhyanayogapara;

'Nityam' — taking 'constantly' is to show absence of other duties like Mantra-chanting etc.;

'Vairāgyam' — state of dispassion, thirstlessness in seen and unseen objects 'samupāśritaḥ' — fully resorted to, constantly indeed, this is the meaning.

What else --,

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).

विविक्तसेवी dwelling in solitude? लघ्वाशी eating but little? यतवाक्कायमानसः speech? body and mind subdued? ध्यानयोगपरः engaged in meditation and concentration? नित्यम् always? वैराग्यम् dispassion? समुपाश्रितः resorting to.Commentary Solitude has its own charms. The spiritual vibrations in solitude are wonderfully elevating. Meditation will come by itself without exertion. All saints and sages who have attained Selfrealisation have remained in solitude for a number of years. You will have good meditation if you sit on the bank of a river? in a cave or on the seashore or in a jungle. During the Christmas and Easter holidays you can all enjoy the peace of solitude. It is very necessary to live in solitude at least for a month or a fortnight in a year for the householders. Instead of wasting time? energy and money in Calcutta or any other city? during the holidays? live in holy places like Rishikesh? Uttarakasi or Naimisaranya drink the nectar of peace in such places by doing Anushthana (intense and systematic spiritual practice) or Japa of a Mantra and attain immortality. If you once taste the bliss of solitude you will never forget it. Every year you will attempt to taste it again. He who takes too much food (a glutton) is ite unfit for meditation or the spiritual path. Too much food will produce laziness? a halfsleepy state and deep sleep also. Eat to live. Eat in moderation. You will have a light body and light? cheerful and serene mind. This will help you in your practice of meditation. Observe Mauna or the vow of silelnce for a week or a month. Observe the vow for two hours daily. Control the body. Practise Ahimsa and Brahmacharya. Meditate on the Self or on the Lord Hari with four hands? or on Lord Krishna? Rama or Siva. Be regular in your meditation and gradually increase the period of meditation from 15 minutes to 3 or 6 hours at a sitting. If you are a wholetimed aspirant? spend the whole time in meditation. If you are not able to do this? do Likhita Japa (writing the Mantra) and Kirtan (singing the Names and glories of the Lord). Study religious books in the interval. Only advanced aspirants can meditate for a long time. Watch the mind and cultivate dispassion. Energy will leak out through the senses if you are careless and nonvigilant. If energy leaks out? you cannot have good meditation. Dispassion is indifference to sensual enjoyments herein and hereafter? absence of desire for visible and invisible objects. You must have steady? lasting and sustained dispassion. It should not wane. It should be a constant attitude of the mind. You must be fully established in dispassion.In doing the Anushthana for 40 days live on milk and fruits or light diet. Take only 3 or 4 articles of food. Take one meal only. Sleep on the floor. Observe celibacy and the vow of silence. Do not come out of the room. Speak little if you do not observe perfect silence. Do the Anushthana on the banks of the Ganga or any sacred river. Try to do one or several Purascharanas of your Ishta Mantra. If there are five letters (syllables in English) in the Mantra? 500?000 repetitions of the Mantra will constitute one Purascharana.

Vivikta-sevi, one who resorts to solitude, is habituated to repairing into such solitary places as a forest, bank of a river, mountain caves, etc.; laghuasi, eats sparingly, is habituated to eating a little-repairing to solitary places and eating sparingly are nentioned here since they are the causes of tranillity of mind through the elimination of defects like sleep etc.-; the person steadfast in Knowledge, yata-vak-kaya-manasah, who has speech, body and mind under control. Having all his organs withdrawn thus, dhyana-yoga-parah nityam, one to whom meditation and concentration are ever the highest (duty)-meditation is thinking of the real nature of the Self, and concentration is making the mind one-pointed with regard to the Self itself; one to whom these meditation and concentration are the highest (duty) is dhyana-yoga-parah-. Nityam, (ever) is used to indicate the absence of other duties like repetition of mantra [A formula of prayer sacred to any deity.-V.S.A.] etc.
Samupasritah, one who is fully possessed, i.e. ever possessed; of vairagyam, dispassion, absence of longing for objects seen or unseen-.
Further,

'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.