Bhagavad Gita - Chapter 18 - Shloka (Verse) 54

ब्रह्मभूतः -- जब अन्तःकरणमें विनाशशील वस्तुओंका महत्त्व मिट जाता है? तब अन्तःकरणकी अहंकार? घमंड आदि वृत्तियाँ शान्त हो जाती हैं अर्थात् उनका त्याग हो जाता है। फिर अपने पास जो वस्तुएँ हैं? उनमें भी ममता नहीं रहती। ममता न रहनेसे सुख और भोगबुद्धिसे वस्तुओंका संग्रह नहीं होता। जब सुख और भोगबुद्धि मिट जाती है? तब अन्तःकरणमें स्वतःस्वाभाविक ही शान्ति आ जाती है।इस प्रकार साधक जब असत्से ऊपर उठ जाता है? तब वह ब्रह्मप्राप्तिका पात्र बन जाता है। पात्र बननेपर उसकी ब्रह्मभूतअवस्था अपनेआप हो जाती है। इसके लिये उसको कुछ करना नहीं पड़ता। इस अवस्थामें मैं ब्रह्मस्वरूप हूँ और ब्रह्म मेरा स्वरूप है ऐसा उसको अपनी दृष्टिसे अनुभव हो जाता है। इसी अवस्थाको यहाँ (और गीता 5। 24 में भी) ब्रह्मभूतः पदसे कहा गया है।प्रसन्नात्मा -- जब अन्तःकरणमें असत् वस्तुओंका महत्त्व हो जाता है? तब उन वस्तुओंको प्राप्त करनेकी कामना पैदा हो जाती है और अशान्ति (हलचल) पैदा हो जाती है। परन्तु जब असत् वस्तुओंका महत्त्व मिट जाता है? तब साधकके चित्तमें स्वाभाविक ही प्रसन्नता रहती है। अप्रसन्नताका कारण मिट जानेसे फिर कभी अप्रसन्नता होती ही नहीं। कारण कि सांख्ययोगी साधकके अन्तःकरणमें अपनेसहित संसारका अभाव और परमात्मतत्त्वका भाव अटल रहता है।न शोचति न काङ्क्षति -- उस प्रसन्नताकी पहचान यह है कि वह शोकचिन्ता नहीं करता। सांसारिक कितनी ही बड़ी हानि हो जाय? तो भी वह शोक नहीं करता और अमुक परिस्थिति प्राप्त हो जाय -- ऐसी इच्छा भी नहीं करता। तात्पर्य है कि उत्पन्न और नष्ट होनेवाली तथा आनेजानेवाली परिवर्तनशील परिस्थिति? वस्तु? व्यक्ति? पदार्थ आदिके बननेबिगड़नेसे उसपर कोई असर ही नहीं पड़ता। जो परमात्मामें अटलरूपसे स्थित है? उसपर आनेजानेवाली परिस्थितियोंका असर हो ही कैसे सकता हैसमः सर्वेषु भूतेषु -- जबतक साधकमें किञ्चिन्मात्र भी हर्षशोक? रागद्वेष आदि द्वन्द्व रहते हैं? तबतक वह सर्वत्र व्याप्त परमात्माके साथ अभिन्नताका अनुभव नहीं कर सकता। अभिन्नताका अनुभव न होनेसे वह अपनेको सम्पूर्ण भूतोंमें सम नहीं देख सकता। परन्तु जब साधक हर्षशोकादि द्वन्द्वोंसे सर्वथा रहित हो जाता है? तब परमात्माके साथ स्वतःस्वाभाविक अभिन्नता (जो कि सदासे ही थी) का अनुभव हो जाता है। परमात्माके साथ अभिन्नता होनेसे? अपना कोई व्यक्तित्व (टिप्पणी प0 948) (व्यक्तित्व उसे कहते हैं? जिसमें मनुष्य अपनी सत्ता अलग मानता है और जिससे बन्धन होता है) न रहनेसे अर्थात् मैं हूँ इस रूपसे अपनी कोई अलग सत्ता न रहनेसे वह सम्पूर्ण प्राणियोंमें सम है -- समोऽहं सर्वभूतेषु (गीता 9। 29)? ऐसे ही वह भी सम्पूर्ण प्राणियोंमें सम हो जाता है।वह सम्पूर्ण प्राणियोंमें सम किस प्रकार होता है जैसे -- मनोराज्य और स्वप्नमें जो नाना सृष्टि होती है? उसमें मन ही अनेक रूप धारण करता है अर्थात् वह सृष्टि मनोमयी होती है। मनोमयी होनेसे जैसे सब सृष्टिमें मन है और मनमें सब सृष्टि है? ऐसे ही सब प्राणियोंमें (आत्मरूपसे) वह है और उसमें सम्पूर्ण प्राणी हैं (गीता 6। 29)। इसीको यहाँ समः सर्वेषु भूतेषु कहा है।मद्भक्तिं लभते पराम् -- जब समरूप परमात्माके साथ अभिन्नताका अनुभव होनेसे साधकका सर्वत्र समभाव हो जाता है? तब उसका परमात्मामें प्रतिक्षण वर्धमान एक विलक्षण आकर्षण? खिंचाव? अनुराग हो जाता है। उसीको यहाँ पराभक्ति कहा है।पाँचवें अध्यायके चौबीसवें श्लोकमें जैसे ब्रह्मभूतअवस्थाके बाद ब्रह्मनिर्वाणकी प्राप्ति बतायी है -- स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति? ऐसे ही यहाँ ब्रह्मभूतअवस्थाके बाद पराभक्तिकी प्राप्ति बतायी है। सम्बन्ध -- अब आगेके श्लोकमें पराभक्तिका फल बताते हैं।

इस क्रमसे --, ब्रह्मको प्राप्त हुआ? प्रसन्नात्मा अर्थात् जिसको अध्यात्मप्रसाद लाभ हो चुका है ऐसा पुरुष? न शोक करता है और न आकाङ्क्षा ही करता है। अर्थात् न तो किसी पदार्थकी हानिके? या निजसम्बन्धी विगुणताके उद्देश्यसे सन्ताप करता है और न किसी वस्तुको चाहता ही है। न शोचति न काङ्क्षति इस कथनसे ब्रह्मभूत पुरुषके स्वभावका अनुवादमात्र किया गया है। क्योंकि ब्रह्मवेत्तामें अप्राप्त विषयोंकी आकाङ्क्षा बन ही नहीं सकती। अथवा न काङ्क्षति की जगह,न हृष्यति ऐसा पाठ समझना चाहिये। तथा जो सब भूतोंमें सम है अर्थात् अपने सदृश सब भूतोंमें सुख और दुःखको जो समान देखता है। इस वाक्यमें आत्माको समभावसे देखना नहीं कहा है क्योंकि वह तो भक्त्या मामभिजानाति इस पदसे आगे कहा जायगा। ऐसा ज्ञाननिष्ठ पुरुष? मुझ परमेश्वरकी भजनरूप पराभक्तिको पाता है? अर्थात् चतुर्विधा भजन्ते माम् इसमें जो चतुर्थ भक्ति कही गयी है उसको पाता है।

Supplying the expected, he introduces the subsequent verse — 'Anena'. 'Buddhyā viśuddhayā' etc. is the sequence here? Having attained Brahman, even while living, having all evils ceased, experiencing unsurpassed bliss as Brahman-Self, this is the meaning.

Adhyatma is inner Self, Prasada in that is manifestation of supreme bliss by cessation of all evils, that is obtained by which Jivanmukta, he is so.

He states the purport in 'Na śocati' etc. — 'Brahmabhūtasya'. Due to determination of absence of anything to be attained or avoided, this is the meaning.

He justifies the restatement of nature — 'Na hi'. For him due to absence of unobtained object; nor is there grief caused by non-avoidance of avoidable, due to absence of avoidable itself, this is the meaning. In another reading 'does not delight on obtaining pleasant', due to absence of that, this is the meaning.

He clarifies the intended equal vision — 'Ātma'. Objection: Seeing the Self as equal — undifferentiated — in all beings is intended here, why is it not desired? To that he says — 'Nātma'.

For the Jivanmukta with stated qualifications, the establishment in knowledge obtained by aforementioned sequence becomes well-established, he says — 'Evambhūta'. For one possessing hearing, reflection, meditation, endowed with Shama etc., by practiced hearing etc., direct knowledge in Brahman-Self which is the fruit of liberation is accomplished, this is the meaning.

Compared to the three Bhaktis of distressed etc., the Bhakti characterized by knowledge is called the fourth. There he aligns the sentence situated in the seventh [chapter] — 'Caturvidhā'.

By this sequence 'Brahmabhūtaḥ' — being capable of becoming Brahman, he is Brahmabhuta; 'Prasannātmā' — pleased, freed from agency etc., whose Self, the inner Self, has bliss manifested, he having obtained clarity of Self; 'Na śocati' — regarding some deficiency of object or defect of self he does not grieve, does not suffer.

'Na kāṅkṣati' — unobtained object. Since grief and desire are inappropriate for one become Brahman, his nature is restated as 'does not grieve nor desire'.

'Na hṛṣyati' is another reading. Obtaining pleasant he does not delight, due to certainty of its falsity, this is the meaning.

'Sarveṣu bhūteṣu samaḥ' — sees pleasure or pain as equal by comparison with himself, this is the meaning. Not that vision of Self as same [in all] is to be grasped here. Because 'By Bhakti he knows Me' is going to be said for him.

He who is such, he attains devotion towards Me, the fourth one characterized by knowledge mentioned in 'Distressed, seeker of knowledge, seeker of wealth, and knower', stated as 'Of them the knower ever-united with single devotion excels' — the 'Param' — supreme/unsurpassed — 'labhate' — obtains.

He states the rising state (Vyutthana) of such a peaceful, solitary Yogi — 'Brahmabhūta'.

For the Yogi who has fallen into sleep or [Samadhi], in rising gets up lethargic like one with inert body and mind seized by Tamas; but the Brahmabhuta is 'Prasannātmā' — of cheerful mind, light body, satisfied by Samadhi-happiness as if by nectar, solely devoted to That, does not grieve for the lost.

Nor desires unobtained wife etc.

'Sarveṣu bhūteṣu' — in the four kinds [of beings] 'Samaḥ' — with the intellect 'Brahman indeed is all this', being devoid of inequality, attains 'Parām' — devoid of dualistic view — devotion to Me, the feeling.

The Patanjala Yogi does not attain the supreme vision in rising, due to being a seer of difference.

And this devotee is shown in Srimad Bhagavata — 'By which one sees one Divine Being in all beings. And beings in the Divine Self, he is the best of Bhagavatas'.

That this fourth devotee 'But the knower is My Self indeed, is My opinion' — is shown by the Lord also.

'Brahmabhūtaḥ' — whose Self-nature has manifested as unlimited knowledge of one form, and whose sole nature is subservience to Me.

'But know My other nature higher than this' [Gita 7.5] — thus indeed subservience to Him is stated.

'Prasannātmā' — whose nature is unpolluted by afflictions, actions etc.; he does not grieve for any specific being other than Me, nor desires any; but being equal in disregard for all beings other than Me, considering the entire group of objects like straw, 'madbhaktiṃ labhate parām' — towards Me, the Lord of all, whose sport is creation, preservation and dissolution of the entire universe, who is devoid of trace of all rejectable things, the sole abode of unlimited unsurpassed innumerable auspicious qualities, the ocean of nectar of beauty, the Possessor of Sri, the Lotus-eyed, his own Master, he obtains supreme devotion of the form of exceedingly dear experience.

He states its fruit —

Now He states the fruit of attaining perfection — 'Siddhim'. Having attained the aforementioned perfection, 'yathā' — in which manner one attains Brahman, that manner 'me' — from Me — 'samāsena' — briefly only — 'nibodha' — know.

Which attainment is the 'parā' — excellent 'niṣṭhā' — state of knowledge, this is the meaning.

Thus, the fact that the experience of the inner Self, achievable by Karma Yoga etc., brings about eligibility for supreme devotion is stated by the verse "Brahmabhuta". With that intention, the manifestation of the nature of being solely subservient to the Supreme is also stated. "Brahmatvam" (state of being Brahman) here means that which is called Brahman achievable by Yoga; with this intention, the manifestation of unlimited knowledge is spoken of. That subservience is innate to the essential nature has indeed been stated earlier—so he refers to "But other than this" (Gita 7.5).

"In a mind contaminated by attachment etc., Madhusudana does not take his seat" [Vishnu Dharma 9.10]—the removal of the unfitness for supreme devotion stated in such texts is called "Prasannatma" (tranquil-minded); thus he says—"of a nature taintless by afflictions, actions, etc." By the word "etc.", fruition (Vipaka) and latent deposits (Ashaya) are grasped; because they too are of the nature of impurity, and because they are taught together in [the Yoga Sutra 1.24] "afflictions, actions, fruitions, and deposits". Ignorance, egoism, etc. are the five afflictions; action is of the nature of merit and demerit; birth, life-span, and experiences are fruitions; Ashayas are latent impressions.

"Established in which one is not shaken even by heavy sorrow" [Gita 6.22]—this statement made earlier is referred to by "he does not grieve". Similarly, "And having obtained which, he thinks there is no other gain greater than that" [Gita 6.22]—this statement is recalled by "he does not desire". Here, the variant reading "na prahrishyati" (does not rejoice) is not accepted because it is well-known.

There, by the happiness of the experience of the Self, thirstlessness for external things arises to that extent; but since the Supreme Self is heard of as being of greater happiness than even the inner Self, the desire to experience Him is enduring—with this intention, the words "other than Me" (are implied in 'desire'). The cause of the non-arising of grief and desire is called "Samah" (equal)—with this intention, it is said "equal in the sense of being disregardable". Meaning, equal disregard. He explains the "equality of disregard for others" which is the fruit of the discrimination between the Higher and lower principles—with "all" (nikhilam) etc.

By "group of things" (vastujatam), the worthiness of being disregarded regarding the intermediate superiority of things ranging from Brahma down to a clump of grass—like (the disregard for difference between) a Masha bean and a mustard seed in comparison to Mount Meru—is indicated. "Like straw"—for indeed, one wishing to climb a mountain of gems would not have attachment to a heap of straw; this is the idea. Here, by the word "Me" (mat), referring to the attributes which are expanded upon earlier (in the Gita) and in other scriptures for the sake of the origin and growth of supreme devotion, and which are to be contemplated upon in the state of meditation—he states the intended meaning with "In Me, the Lord of all," etc.

"Lord of all"—meaning, for the bound soul who is to be ruled, what is the use of others to be ruled who are in the same state? This is the idea. "Who has the sport of creation, preservation, and dissolution of the entire universe"—for the Sruti indeed says "The Cause is to be meditated upon" [Atharvashikha Up. 3]; this is the idea. Or else, when He exists—the great benefactor through the bestowal of instruments and bodies etc., who is the fourfold cause—who else, established merely as an object of the action of creation and destruction, is to be resorted to? This is the idea.

"From whom all trace of evil is removed"—for indeed, when He is perceived as He is, there is no cause for disrespect or turning away etc. as there is in other objects; this is the idea. "Limitless" etc.—the excellence of even a single quality is attractive to the mind; what then to speak of one endowed thus (with all)? This is the idea. For that which is supreme and easily accessible, that alone indeed is to be taken refuge in; thus, qualities useful for accessibility (Saulabhya) are also included here.

"Ocean of the nectar of beauty"—this is an implication of the qualities of the Form (Vigraha) which is the auspicious support (for meditation). "Possessed of Shri" (Shrimati)—Shri is indeed to be taken refuge in by all; She too has eternally taken refuge in Him; this is the heart (core meaning). "She is resorted to" (Shriyate) and "She resorts to" (Shrayate)—thus the word Shri is derived. The 'matup' suffix (in Shrimati) is in the sense of eternal union. And the Sruti—"Hri and Lakshmi are your consorts" [Yajur Samhita 31.22], etc. And it is stated in Smriti—"Eternal indeed is this Mother of the Universe, the Shri of Vishnu, inseparable. Just as Vishnu is all-pervading, so indeed is she." [Vishnu Purana 1.8.17]. By this, it is made known that the state of being the object of meditation and the goal to be attained, etc., all belongs to Him accompanied by His Consort. And the knowers of the secret scriptures declare this very meaning—"The Power (Shakti) is eternally present [in Him]".

"Lotus-eyed"—this is an implication of the beauty of His limbs. "His eyes are like the lotus bloomed by the sun; His name is 'Ut'; He is risen above all sins; he indeed rises above all sins who knows thus" [Chandogya Up. 1.6.7]—thus, the state of being Lotus-eyed is also taught as the object of meditation for one desiring liberation from all sins. "I am purified by your gentle eye" [Valmiki Ramayana 3.34.13]; "Whom Madhusudana might look upon"—in these and similar texts, the supreme purifying nature of His glance is stated; this is the idea.

In the origin of devotion etc., all this is on one side, and Mastership is on one side; and with the intention that He is not the "Master of all minus one" (i.e., He is the Master of the devotee too), he says—"In his own Master" (svasvamini).

अहंकार और उसकी विभिन्न अभिव्यक्तियों के परित्याग से साधक का मन शान्त हो जाता है। प्राय मन के असंयमित होने तथा जीवन के त्रुटिपूर्ण मूल्यांकन के कारण ही अन्तकरण में विक्षेप और संभ्रम उत्पन्न होते हैं। उनकी निवृत्ति से मन आपेक्षिक शान्ति को प्राप्त करता है। प्रयत्नपूर्वक प्राप्त की गयी शान्ति स्वरूपानुभव से स्वाभाविक बन जाती है।कृत्रिम शान्ति को स्वाभाविक शान्ति में परिवर्तित करने के लिए शारीरिक प्रयत्नों की आवश्यकता नहीं होती। इसके लिए तो मन की सतत सजगता की ही अपेक्षा होती है। प्राय यह देखा जाता है कि कर्तृत्व के अभिमान का त्याग करने पर भी? साधक में यदि वैराग्य की कुछ न्यूनता हो? तो उसके मन में भोक्तृत्व का अभिमान उत्पन्न हो जाता है। इसी भोक्तृत्वाभिमान के कारण अनेक साधकगण पुन भोगों में आसक्त हो जाते हैं। इसीलिए? साधक को अत्यधिक सजग रहना चाहिए। कर्तृत्व और भोक्तृत्व इन दोनों का नाश होना अनिवार्य है।इस श्लोक में प्रयुक्त ब्रह्मभूत शब्द उस साधक को दर्शाता है? जिसने अध्यात्म शास्त्र का श्रवण और मनन करके अपने ब्रह्मस्वरूप को पहचान लिया है। इसका अर्थ यह नहीं हुआ कि उसने ब्रह्मस्वरूप में निष्ठा प्राप्त कर ली है? तथापि? इस ज्ञान के कारण मन के विक्षेपों की संख्या घटती जाती है। उपाधितादात्म्य से ही विक्षेप उत्पन्न होते हैं? परन्तु विवेकी पुरुष का प्रयत्न उस तादात्म्य की निवृत्ति के लिए ही होता है। जिस मात्रा में वह अपने विवेकी स्वरूप का भान बनाये रखने में समर्थ होता है? उसी मात्रा में उसका अन्तकरण प्रसन्न? अर्थात् शान्त? शुद्ध और स्थिर रहता है।उपर्युक्त गुणों को सम्पादित कर लेने पर साधक की विषयोपभोग की इच्छा समाप्त प्राय हो जाती है। वह भोग की आकांक्षा नहीं करता ( न कांक्षति)। इच्छा के न होने पर शोक का भी अभाव हो जाता है (न शोचति)। इष्ट फल के प्राप्त न होने पर अथवा उसके नष्ट हो जाने पर दुख अवश्यंभावी है। परन्तु विवेकी साधक इन दोनों के बन्धनों से मुक्त हो जाता है। इच्छा? शोक आदि अहंकार के धर्म है? शुद्ध आत्मा के नहीं।जिस विवेकी साधक का सुख बाह्यविषयनिरपेक्ष हो जाता है? वह अपने उस आत्मस्वरूप का दर्शन करता है? जो भूतमात्र की आत्मा है। अत वह समस्त भूतों के प्रति सम हो जाता है।उक्त गुणों से युक्त साधक मेरी परा भक्ति को प्राप्त कर लेता है। इसके पूर्व? एक सम्पूर्ण अध्याय में भक्तियोग का विस्तृत विवेचन किया गया था। भक्ति प्रेमस्वरूप है। प्रेम का मापदण्ड है? प्रियतम के साथ तादात्म्य उस के साथ पूर्णत एकरूप हो जाना। इस पूर्ण तादात्म्य के लिए साधक का उपाधियों के साथ तादात्म्य तथा विषय संग सर्वथा समाप्त हो जाना चाहिए। प्रस्तुत प्रकरण के तीन श्लोकों में उल्लिखित गुणों से युक्त पुरुष ही परमात्मा की परा भक्ति का अधिकारी होता है।साधना के अन्तिम सोपान को अगले श्लोक में बताया गया है

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).

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).

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).

He states that very mode of attaining Brahman by three [verses] — 'Buddhyā'. '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].

This shows the method of becoming Brahman. 'brahmabhūtaḥ' — He who has become Brahman — that is, one who has the firm conviction 'I am Brahman' through the practice of hearing and reflection.

'prasannātmā' — of pure mind, through the practice of calmness and self-control etc. Therefore, he neither grieves for what is lost, nor desires what is not obtained.

Therefore, by not initiating the acts of suppressing or favouring, he is equal to all beings, seeing happiness and sorrow everywhere as if it were his own.

Such a man of knowledge, a Yati, obtains my devotion, that is, worship of Me, the pure, supreme Self, in the form of the constant repetition of mental modifications resembling Me, which is the fruit of the practice of hearing and reflection, called 'paripāka nididhyāsana', the supreme, the best, leading to direct perception without any obstacle, or the last of the four types of devotion mentioned in 'Four types of devotees worship Me'.

'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.

The result of being established in the Self as Brahman is stated — "becomes Brahman".

Being established in the Self as Brahman, the soul is cheerful, joyful, and in such a state, does not grieve over lost things by knowing the divine sports of the Lord; without desiring, it does not crave what is to be attained, except by His will.

By knowing the nature of all beings as their cause, it becomes equal to all, and attains supreme love-devotion towards Me.

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].

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].

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].

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).

ब्रह्मभूतः having become Brahman? प्रसन्नात्मा sereneminded? न not? शोचति (he) grieves? न not? काङ्क्षति desires? समः the same? सर्वेषु all? भूतेषु in beings? मद्भक्तिम् devotion unto Me? लभते obtains? पराम् supreme.Commentary Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse.He is tranilminded. He is in a state of balance and eanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained? the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away.He does not grieve about his bodily wants. If he fails in his attempt to fulfil them? he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained.Na sochati na kankshati can also be interpreted as he neither grieves nor exults.Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress? he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress? he also is distressed. His heart is so much expanded that he feels for all. Jealousy? narrowness of heart? pettymindedness? the idea of separateness? all barriers that separate man from man? prejudices of all sorts and dislike for others -- all vanished in toto. He has cosmic love. He is a cosmic benefactor. He is the friend of all. This state of expansion is beyond description. One has to experience it for oneself. Such a devotee or aspirant attains supreme devotion to Me? the fourth or the highest of the four kinds of devotion mentioned in verse 16 of chapter VII? viz.? devotion of knowledge of the man of wisdom. (Cf.II.70)

Brahma-bhutah, one who has become Brahman, attained Brahman through the above process; and prasanna-atma, [Prasada means the manifestation of the supreme Bliss of the Self as a result of the total cessation of all evils. Prasanna-atma is one who has attained this in the present life itself.] has attained the blissful Self, the indwelling Self; na, does not; socati, grieve-does not lament for the loss of something or the lack of some ality in oneself; nor kanksati, desire. By saying 'he does not grieve nor desire', this nature of one who has attained Brahman is being restated. For it does not stand to reason that in the case of a knower of Brahman there can be any hankering for something unattained. Or, (in place of kanksati) teh reading may be na hrsyati, does not become elated.
Becoming samah, the same; sarvesu bhutesu, towards all being-i.e., he verily judges what is happiness and sorrow in all beings by the same standard as he would apply to himself (cf. 6.32); but the meaning is not 'seeing the Self alike in all beings', for this will be spoken of in (the next verse), 'Through devotion he knows Me'-; he, the one who is of this kind and steadfast in Knowledge, labhate, attains; param, supreme; madbhaktim, devotion to Me, to the supreme Lord; (he attains) devotion which is described as Knowledge, as the 'fourth' in, '৷৷.four classes of people৷৷.adore Me' (7.16).
Then,

'Having realised the state of Brahman,' means having got from revelation an understanding of the nature of the self as consisting of unlimited knowledge and of being a Sesa (subservient being) to Me. Subservience to Me has been posited in, 'Know that which is other than this (Prakrti or lower Nature) to be the higher Prakrti of Mine' (7.5). One who is 'tranil' means one who is not contaminated by various forms of grief (the five Klesas of Yoga-sutras), and does not grieve about any being other than Myself, nor desires anything other than Myself. On the other hand, he becomes eally indifferent to all beings other than Myself as worthless as straw and attains supreme Bhakti for Me. He attains 'supreme devotion' to Me, which is of the form of an experience which makes Me dear beyond all description - Me the Lord of all, to whom creation, protection and dissolution of the universe is a sport, who is devoid of the slightest trace of evil, who is the sole seat of countless hosts of auspicious attributes which are excellent and unlimited; and who is the ocean of the elixir of beauty; who is the Lord of Sri; who is Lotus-eyed; and who is the self's own Lord.
Sri Krsna declares the fruits of this (devotion):