Bhagavad Gita - Chapter 18 - Shloka (Verse) 53

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।

तथा --, अहंकार? बल और दर्पको छोड़कर शरीरइन्द्रियादिमें अहंभाव करनेका नाम अहंकार है। कामना और आसक्तिसे युक्त जो सामर्थ्य है उसका नाम बल है यहाँ शरीरादिकी साधारण सामर्थ्यका नाम बल नहीं है? क्योंकि वह स्वाभाविक है इसलिये उसका त्याग अशक्य है? हर्षके साथ होनेवाला और धर्मउल्लङ्घनका कारण जो गर्व है उसका नाम दर्प है क्योंकि स्मृतिमें कहा है कि हर्षयुक्त पुरुष दर्प करता है? दर्प करनेवाला धर्मका उल्लङ्घन किया करता है इत्यादि। तथा इच्छाका नाम काम है? द्वेषका नाम क्रोध है? इनका और परिग्रहका भी त्याग करके अर्थात् इन्द्रिय और मनमें रहनेवाले दोषोंका त्याग करनेके पश्चात् भी? शरीरधारणके प्रसङ्गसे या धर्मानुष्ठानके निमित्तसे जो बाह्य संग्रहकी प्राप्ति होती है उसका भी परित्याग करके? तथा परमहंस परिव्राजक ( संन्यासी ) होकर? एवं देहजीवनमात्रमें भी ममतारहित और इसीलिये जो शान्त -- उपरतियुक्त है? ऐसा जो सब परिश्रमोंसे रहित ज्ञाननिष्ठ यति है? वह ब्रह्मरूप होनेके योग्य होता है।

He collects other qualifications of the Ascetic established in knowledge — 'Kiñca'.

He explains another cause collected in constant devotion to Dhyana Yoga — 'Ahaṅkaraṇam'.

Since mere strength is obtained from the word 'Bala', why specific statement (impelled by desire, passion etc.) — doubting thus he says — 'Svābhāvikatvena'.

He states proof in the said meaning — 'Hṛṣṭaḥ'.

Repetition of abandonment of desire, even though obtained by the word Vairagya, is to proclaim its excellence.

In the abandonment of egoism etc., since possession is not obtained, statement of its abandonment is improper — doubting thus he says — 'Indriya'.

In the absence of possession, due to absence of object of mineness, how can there be mineness-lessness — doubting thus he says — 'Deha'.

He restates the cessation of mind obtained by absence of I-ness and Mine-ness — 'Ataeva'.

Restating what was said, 'while living indeed he becomes Brahman' — he states this result — 'Yaḥ saṃhṛta'.

The word 'Sa' (he) should be seen after the word 'Jñānaniṣṭha'.

Becoming Brahman is realization up to the ripening of contemplation, for that sake — is the meaning.

Moreover. 'Ahaṅkaraṇam' in body etc. is Egoism; that is pride of Self-hood in body; 'Balam' — strength impelled by desire, passion etc., not other bodily strength etc., because being natural its abandonment is impossible;

'Darpa' — occurring after joy, cause of transgression of Dharma; from the Smriti 'Delighted he becomes arrogant, arrogant he transgresses Dharma';

and that 'Kāma' — desire; repetition of abandonment of desire even though obtained by the word Vairagya is to proclaim excellence to teach that more effort should be made in that; 'Krodha' — impelled by non-attainment of desired object; 'Parigraha' — even after abandonment of defects of senses and mind, external possession obtained due to maintenance of body or due to performance of Dharma also; 'vimucya' — abandoning; becoming a Paramahamsa ascetic, even in mere maintenance of body having mineness gone 'Nirmama'; therefore 'Śānta' — withdrawn, whose effort has ended, the Ascetic established in knowledge; 'brahmabhūyāya' — for becoming Brahman, for realization born up to the ripening of contemplation of Brahman 'kalpate' — becomes capable.

'Brahmabhūyāya kalpate'.

Being in Brahman is 'Brahmabhūyam'? State in Brahman. Mind always on That, this is the meaning.

Thus for the Yogi controlled in speech, body and mind, perfections born of Yoga appear. And they are shown in Shruti — 'When earth, water, fire, air, ether have arisen, when the fivefold quality of Yoga has proceeded. No disease there, nor old age, nor death, for one who has obtained a body made of fire of Yoga'.

And 'Whatever world he contemplates by mind, the pure-minded one, and whatever desires he desires. That world he conquers and those desires; therefore one desiring prosperity should worship the knower of Self'. 'Saṃvibhāti' — resolves. 'Loka' — group of objects past and future worthy of seeing. 'Kāmān' — desired objects. 'Jayate' — obtains — this is the meaning of Shruti words.

And — 'Not one not desisted from bad conduct, not unpeaceful, not uncomposed. Nor one with unpeaceful mind can obtain Him by wisdom'. By wisdom — by knowledge born of instruction of scripture and teacher, detached from serving bad conduct etc., peaceful — of conquered mind, composed — of restrained mental modifications, yet unpeaceful mind — mind attached to powers of Yoga — cannot obtain this Self, this is the meaning of Shruti.

That very thing He says — 'Ahaṅkāram'. When indeed the Yogi with controlled mind becomes of the cognition of I-am-ness (Asmita) only, then that very state of Asmita facing objects is called 'Egoism' (Ahankara)? But facing away from objects is 'Asmita'; then he should restrain that Egoism.

In non-restraint of that, the Yogi seeing 'Balam' — power of true resolve etc. of himself, does 'Darpa' (arrogance) — 'there is no other equal to me' thus he thinks. And then 'The arrogant transgresses Dharma' from this statement of Apastamba, he desires divine pleasures. There, when desire is obstructed by some cause, he becomes possessed of 'Krodha'. Then for destroying others he acquires abundant 'Parigraha' of disciples etc.; then he perishes.

Therefore, abandoning Egoism itself which is the root of all evil, then he abandons all others. Even in abandonment of Egoism, 'Nirmamatva' — when there is absence of mineness in objects shown by that (ego), the ego becoming loose, obtaining aversion to objects, dissolves in its cause Asmita. Then 'Śānta' — due to dissolution of Asmita also, the Yogi ceased like fire without fuel '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 — 'Ahaṅkāram'.

Thence 'I am detached' etc. Egoism, 'Balam' — obstinacy, 'Darpam' — characterized by tendency to wrong path due to power of Yoga, even in objects being obtained due to Prarabdha 'Kāma', 'Krodha', and 'Parigraha', 'vimucya' — abandoning specially;

in forceably obtained (objects) being 'Nirmamaḥ' (without mineness), 'Śāntaḥ' — having attained supreme calmness — 'Brahmabhūyāya' — for staying with the firmness 'I am Brahman' — 'kalpate' — becomes fit.

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' — 'Āprayāṇādaharhaḥ'.

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 — 'Evambhūtaḥ 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).

पूर्व श्लोक में उपादेय (ग्रहण करने योग्य) गुणों का उल्लेख किया गया था। इस श्लोक में हेय? अर्थात् त्याज्य दुर्गुणों की सूची प्रस्तुत की गयी है। ध्यान की सफलता के लिए इन दुर्गुणों का परित्याग आवश्यक है।अहंकार देहेन्द्रियादि अनात्म उपाधियों को ही अपना स्वरूप समझकर उनके कर्मों में कर्तृत्वाभिमान अहंकार कहलाता है।बल कामना और आसक्ति से अभिभूत पुरुष का बल यहाँ अभिप्रेत है? स्वधर्मानुष्ठान की सार्मथ्य नहीं।दर्प अर्थात् गर्व। यह गर्व ही मनुष्य को धर्म मार्ग से भ्रष्ट कर देता है। धर्म के अतिक्रमण का यह कारण है।काम और क्रोध विषय भोग की इच्छा काम है तथा प्रतिबन्धित काम ही क्रोध का रूप धारण करता है।परिग्रहम् विषयासक्त पुरुष की प्रवृत्ति अधिकाधिक धन और भोग्यवस्तुओं का संग्रह करने में होती है। उचित या अनुचित साधनों के द्वारा आवश्यकता से अधिक केवल भोग के लिए वस्तुएं एकत्र करना परिग्रह कहलाता है।वस्तुत? ये समस्त अवगुण परस्पर सर्वथा भिन्न नहीं हैं। एक अहंकार ही इन विभिन्न वृत्तियों में व्यक्त होता है। अहंकार के साथ ही ममत्व भाव भी जुड़ा रहता है। भगवान् श्रीकृष्ण का यह उपदेश है कि साधक को अहंकार और ममत्व का परित्याग कर देना चाहिए। इनके परित्याग से साधक का मन शान्त और शुद्ध बन जाता है। यह शान्ति शवागर्त की अथवा मरुस्थल की उदास शान्ति नहीं? वरन् ज्ञान द्वारा अपने स्वरूप की पहचान होने से प्राप्त हुई शान्ति है।इस प्रकार? यहाँ वर्णित ध्यान के अनुकूल गुणों से सम्पन्न साधक उत्तम अधिकारी कहलाता है। ऐसा साधक ही ब्रह्मप्राप्ति के योग्य होता है। इस श्लोक में यह नहीं कहा गया है कि ऐसा साधक ब्रह्म ही बन जाता है? वरन् वह ब्रह्मज्ञान का अधिकारी बन जाता है। आत्म साक्षात्कार की यह पूर्व तैयारी है।इस प्रकार क्रम से

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.

To refute the understanding that 'Brahmabhūyāya' means 'for Brahmalhood', he explains — 'Brahma'. 'This is the meaning' is the remainder.

The state (Bhāva) is not birth etc., with this intention he explains — 'Brahmaṇi'.

This too is not liberation, because even after becoming Brahman attainment of devotion etc. is heard again, with this idea he says — 'Sarvadā'.

'Ahaṅkāram'. 'Ahaṅkāram' — pride like 'I am born in great family, disciple of great ones, very detached, there is no second equal to me';

'Balam' — bad obstinacy, not bodily, because being natural it is impossible to abandon. 'Darpam' — arrogance born of joy, cause of transgression of Dharma; from Smriti 'Delighted he becomes arrogant, arrogant he transgresses Dharma'.

'Kāmam' — desire for objects. Repetition of abandonment of desire even though stated by 'resorted to dispassion' is for excess of effort.

'Krodham' — hatred. 'Parigraham' — meant for maintenance of body, even if desireless, external instruments brought by others, 'vimucya' — abandoning; even tuft, sacred thread etc., taking one staff, water-pot, and loin-cloth covering allowed by scripture for one's bodily journey, becoming a Paramahamsa ascetic; 'Nirmamaḥ' — devoid of mineness even in mere maintenance of body;

therefore due to absence of egoism and mineness, due to joy and dejection being gone, 'Śāntaḥ' — Ascetic devoid of mental distraction, by the sequence of ripening of means of knowledge, 'brahmabhūyāya' — for direct realization of Brahman 'kalpate' — becomes capable.

Moreover — 'Ahaṅkāra' etc. 'Bala' — capability in the form of own knowledge etc.; 'Darpa' — pride; 'Kāma' — of the form of enjoyment of objects; 'Krodha' — of the form of harsh speech; 'Parigraha' — house, wife, children etc.;

'Nirmama' — becoming devoid of mineness; 'Vimucya' — abandoning; 'Śānta' — embraced by experience of God; 'Brahmabhūyāya' — for staying in the nature of Brahman; according to the method stated in Sutras like 'Brāhmeṇa...' [B.S. 4.4.5] etc., 'kalpate' — becomes capable, this is the meaning.

'Ahaṅkāram' — ego-making is Egoism; that in body etc.; 'Balam' — strength conjoined with desire and passion — not other bodily strength etc., because being natural its abandonment is impossible; 'Darpam' — Darpa is the cause of transgression of Dharma occurring after joy; from the Smriti 'Delighted he becomes arrogant, arrogant he transgresses Dharma', that also;

'Kāmam' — desire, 'Krodha' — hatred, 'Parigraham' — even after abandonment of defects of senses and mind, external possession is obtained due to maintenance of body or due to performance of Dharma, abandoning that also 'vimucya';

becoming a Paramahamsa ascetic; having mineness gone even in mere maintenance of body 'Nirmama'; therefore 'Śānta' — withdrawn;

the Ascetic established in knowledge whose joy and effort are withdrawn, 'brahmabhūyāya' — for becoming Brahman 'kalpate' — becomes capable. By this sequence —

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).

अहङ्कारम् egoism? बलम् strength? दर्पम् arrogance? कामम् desire? क्रोधम् anger? परिग्रहम् covetousness? विमुच्य having abandoned? निर्ममः without mineness? शान्तः peaceful? ब्रह्मभूयाय for becoming Brahman? कल्पते (he) is fit.Commentary Egoism Identifying the Self with the body? etc. This is the error of mistaking the physical body for the pure immortal Self.Balam That strength which is combined or united with passion? desire and attachment? and not the physical or other strength. Physical strength is natural. It is not possible to abandon this physical strength.Darpam Arrogance? insolence? selfassertive Rajasic vehemence this follows the state of exaltion.,Man becomes arrogant when he possesses wealth or much learning. When he becomes arrogant he violates Dharma and does wicked deeds.The aspirant even abandons the things which are necessary for the bare maintenance of the body. He becomes a ParamahamsaParivrajaka? a wandering or itinerant ascetic. He has no attachment to his body. He knows that even the body does not belong to him.Santa Peaceful? tranil? serene.Such an aspirant who has devotion to Selfknowledge? and who is endowed with the above virtues is fit to become Brahman.

That person) vimucya, having discarded; ahan-karam, egotism, thinking of the body, organs, etc. as the ego; balam, force-which is associated with desire and attachment; not the other kind of strength consisting in the fitness of the body etc., becuase being natural it cannot be descarded-; darpam, pride, which follows elation and leads to transgresson of righteousness-for the Smrti says, 'An elated person becomes proud; a proud man transgresses righteousness' (Ap. Dh. Su. 1.13.4); kamam, desire; krodham, anger, aversion; parigraham, superfluous possessions-even after removing the defects in the organs and the mind, there arises the possibility of acceptance of gifts either for the maintenance of the body or for righteous duties; discarding them as well, i.e. becoming a mendicant of the param-hamsa class; nirmamah, free from the idea of possession, becoming devoid of the idea of 'me' and 'mine' even with regard to so much as one's body and life; and for the very same reason, santah, serene, withdrawn; the monk who is effortless and steadfast in Knowledge, kalpate, becomes fit; brahma-bhuyaya, for becoming Brahman.

'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.