Bhagavad Gita - Chapter 2 - Shloka (Verse) 46

व्याख्या-- 'यावनार्थ उदपाने सर्वतः सम्प्लुतोदके'-- जलसे सर्वथा परिपूर्ण, स्वच्छ, निर्मल महान् सरोवरके प्राप्त होनेपर मनुष्यको छोटे-छोटे जलाशयोंकी कुछ भी आवश्यकता नहीं रहती। कारण कि छोटे-से जलाशयमें अगर हाथ-पैर धोये जायँ तो उसमें मिट्टी घुल जानेसे वह जल स्नानके लायक नहीं रहता; और अगर उसमें स्नान किया जाय तो वह जल कपड़े धोनेके लायक नहीं रहता और यदि उसमें कपड़े धोये जायँ तो वह जल पीनेके लायक नहीं रहता। परन्तु महान् सरोवरके मिलनेपर उसमें सब कुछ करनेपर भी उसमें कुछ भी फरकनहीं पड़ता अर्थात् उसकी स्वच्छता, निर्मलता, पवित्रता वैसी-की-वैसी ही बनी रहती है।
'तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः'-- ऐसे ही जो महापुरुष परमात्मतत्त्वको प्राप्त हो गये हैं उनके लिये वेदोंमें कहे हुए यज्ञ, दान, तप, तीर्थ, व्रत आदि जितने भी पुण्यकारी कार्य हैं, उन सबसे उनका कोई मतलब नहीं रहता अर्थात् वे पुण्यकारी कार्य उनके लिये छोटे-छोटे जलाशयोंकी तरह हो जाते हैं। ऐसा ही दृष्टान्त आगे सत्तरवें श्लोकमें दिया है कि वह ज्ञानी महात्मा समुद्रकी तरह गम्भीर होता है। उसके सामने कितने ही भोग आ जायँ पर वे उसमें कुछ भी विकृति पैदा नहीं कर सकते।
जो परमात्मतत्त्वको जाननेवाला है, और वेदों तथा शास्त्रोंके तत्त्वको भी जाननेवाला है उस महापुरुषको यहाँ 'ब्राह्मणस्य विजानतः' पदोंसे कहा गया है।
'तावान्'' कहनेका तात्पर्य है कि परमात्मतत्त्वकी प्राप्ति होनेपर वह तीनों गुणोंसे रहित हो जाता है। वह निर्द्वन्द्व हो जाता है अर्थात् उसमें राग-द्वेष आदि नहीं रहते। वह नित्य तत्त्वमें स्थित हो जाता है। वह निर्योगक्षेम हो जाता है अर्थात् कोई वस्तु मिल जाय और मिली हुई वस्तुकी रक्षा होती रहे--ऐसा उसमें भाव भी नहीं होता। वह सदा ही परमात्मपरायण रहता है।

सम्पूर्ण वेदोक्त कर्मोंके जो अनन्त फल हैं उन फलोंको यदि कोई न चाहता हो तो वह उन कर्मोंका अनुष्ठान ईश्वरके लिये क्यों करे इसपर कहते हैं सुन जैसे जगत्में कूप तालाब आदि अनेक छोटेछोटे जलाशयोंमें जितना स्नानपान आदि प्रयोजन सिद्ध होता है वह सब प्रयोजन सब ओरसे परिपूर्ण महान् जलाशयमें उतने ही परिमाणमें ( अनायास ) सिद्ध हो जाता है। अर्थात् उसमें उनका अन्तर्भाव है। इसी तरह सम्पूर्ण वेदोंमें यानी वेदोक्त कर्मोंसे जो प्रयोजन सिद्ध होता है अर्थात् जो कुछ उन कर्मोंका फल मिलता है वह समस्त प्रयोजन परमार्थतत्त्वको जाननेवाले ब्राह्मणका यानी संन्यासीका जो सब ओरसे परिपूर्ण महान् जलाशयस्थानीय विज्ञान आनन्दरूप फल है उसमें उतने ही परिमाणमें ( अनायास ) सिद्ध हो जाता है। अर्थात् उसमें उसका अन्तर्भाव है। श्रुतिमें भी कहा है कि जिसको वह ( रैक्व ) जानता है उस ( परब्रह्म ) को जो भी कोई जानता है वह उन सबके फलको पा जाता है कि जो कुछ प्रजा अच्छा कार्य करती है। आगे गीतामें भी कहेंगे कि सम्पूर्ण कर्म ज्ञानमें समाप्त हो जाते हैं। इत्यादि। सुतरां यद्यपि कूप तालाब आदि छोटे जलाशयोंकी भाँति कर्म अल्प फल देनेवाले हैं तो भी ज्ञाननिष्ठाका अधिकार मिलनेसे पहलेपहले कर्माधिकारीको कर्म करना चाहिये।

Thinking that 'Even in the performance of one's duty with the intellect of offering to God, there is futility of the path of Yoga due to the absence of desire for fruit', he raises a doubt with 'Sarveshu'. He asserts the fruitfulness of the path of action (Yoga) with 'Uchyate'. When asked 'What is that fruit?', he introduces the verse regarding that with 'Shrinu'. Just as whatever purpose—bathing, sipping, etc.—is generated in an 'Udapana'—a well etc. with limited water; that much is included in the unlimited ocean with water flooding from all sides, because limited waters are parts of unlimited water. Similarly, whatever purpose—specific happiness tinged by specific objects—is generated in all actions stated in the Vedas; that much is included in the happiness which is the very nature of the knower of the Self. Because it is accepted that limited blisses are included in unlimited bliss; from the Sruti 'Other beings live on a fraction of this very Bliss.' And thus, there is no futility of the path of Yoga which culminates in the attainment of the unlimited bliss of the Self; he says 'Yavan'. He reveals the stated meaning through word-construction with 'Yatha'. By the derivation 'Water is drunk in this', he shows that the word 'Udapana' refers to limited water like a well etc. Raising the doubt 'Since the object (water) in a well etc. cannot be included in the ocean, how is this?', he explains that the word 'Artha' refers to purpose with 'Phalam'. Raising the doubt 'That which is dissolved as a fruit is called 'Phala' (fruit); how is bathing, drinking, etc. done in a pond etc. like that?', and reasoning that the destruction of that very small thing is reasonable, he says 'Prayojanam'. Raising the doubt 'The purpose employed by a pond etc. cannot be identical with another purpose caused by the ocean alone', he says 'Tatra'. Just as pot-space etc. in the great space, the inclusion of the effect of limited water in the effect of unlimited water is possible; meaning that upon attaining that, there is no need for the other. Having explained the first half which is the example, he explains the second half which is the illustrated subject with 'Evam' etc. He clarifies what was said as 'The purpose in actions' with 'Yatkarmaphalam'. The connection is: That purpose amounts to exactly that much purpose of the knowing Brahmana. He clarifies that very thing with 'Vijnana'. 'Is included in that'—this is to be supplied. He states the evidence for all fruits of action being included in the fruit of knowledge with 'Sarvam'. 'Whatever good deed people do, that person 'abhisameti'—attains—all that; which person knows that—knows that thing which Raikva knows'—this is the meaning of the Sruti. The inclusion of the fruit of action in the fruit of knowledge of the Qualified (Saguna) is heard in the Samvarga-vidya; raising the doubt 'By that much, how is the inclusion of the fruit of action in the fruit of knowledge of the Unqualified (Nirguna) possible?', he says 'Sarvam'. 'Then devotion to knowledge alone should be done; since the fruit of action is obtained by just that much, there is no need for performance of action'—raising this doubt, he says 'Tasmat'. The absence of fruitlessness of the path of Yoga is the meaning of that word ['Tasmat'].

"Objection: If the desire for the fruit of action stated in the Veda is not required, then for what purpose should action be performed even for the sake of the Lord?" Having raised this doubt; for the performer of action with desire for fruit, there is the possibility of many evils; but for him who is devoid of attachment to fruit, through the attainment of knowledge, there is the attainment of that Brahman-bliss in which all fruits of action are included, and the cessation of all evils; with this intention he says 'Yavan'. Just as in the world, in an 'Udapana'—in many small things like wells etc.—somewhere washing hands, somewhere bathing, somewhere drinking etc.; 'Yavan arthah'—whatever extent of purpose; that whole purpose is of that very extent in 'Sarvatah samplutodake'—in water filled everywhere. Meaning it is included therein. Similarly, whatever 'Artha'—fruit—is in the Vedas—in actions taught by the Vedas; that much purpose becomes possible for the Brahmana knowing the truth of the Supreme Reality; because of the inclusion of all fruits in Brahman, the fruit of knowledge, which stands in the place of the water flooding from all sides. From the Sruti 'Other beings live on a fraction of this very Bliss.' The mention of 'Brahmana' is to indicate the primary qualification of the Brahmana in Brahma-vidya.

'Still, the fruit of those performing desire-driven actions does not belong to the wise; [so] there is only equality'—[thinking this] he says 'Yavan arthah'. Just as whatever 'Artha'—purpose—exists in an 'Udapana'—a well; that much is indeed included in water flooding from all sides. Thus, whatever fruit is in all Vedas, that is included in the fruit of the 'Brahmana'—the wise one—who knows. 'Brahma anati' (He moves/breathes in Brahman), thus 'Brahmana'—one with direct realization. For he goes to Brahman. By 'Vijanatah' (of the knowing one), he shows its nature as the fruit of knowledge.

Objection: Being 'Atmavan' (Self-possessed) occurs only when there is purity of mind, and that is achievable by the performance of all actions stated in the Vedas, therefore being 'Nistraigunya' is difficult? Raising this doubt, he says 'Yavan'. In a great 'Udapana'—reservoir—'flooded with water on all sides,' 'Yavan arthah'—whatever purpose like bathing, drinking, etc., of a person is accomplishable by just a pot of water, not accomplishable by the expenditure of the entire reservoir; 'Tavan'—exactly that much purpose of the 'Vijanatah'—of the one with trained mind—'Brahmanasya'—of one desiring to be Brahman—'Sarveshu vedeshu'—becomes accomplishable merely by hearing the Upanishads, a part of the Veda; he does not require the performance of the entire meaning of the Vedas for his perfection. Because the performance of the entire meaning of the Vedas is impossible in one birth. When there is purity of mind through Japa etc. of this birth or a previous birth, being 'Nistraigunya' is possible through hearing the Upanishads; this is the purport. But the elders explained thus: In Self-knowledge which stands in the place of water flooding on all sides, 'Tavan arthah'—even the whole purpose of a person exists; 'Yavan'—which exists in all actions stated in the Vedas, standing in the place of 'Udapanas' in the form of many wells, when performed; because minor blisses are included in Brahman-bliss. And thus the Sruti shows the inclusion of all fruits of action in knowledge. 'Just as for one who has conquered with the Krita (throw), the lower ones are included, exactly so all that comes to him whatever good people do, he who knows that which he (Raikva) knows.' And he will say 'All action in its entirety, O Partha, culminates in knowledge.' Actions comparable to wells are to be performed only before the rise of knowledge comparable to the Ganges; this is the purport. In this view, in the first half, the supplying of the four words 'Anekasmin' (in many) and 'Yatha-Tatha' (just as... so...); and the connection of the words 'Yavan-Tavan' should be seen in the illustrated subject.

Just as in an 'Udapana'—reservoir—'flooded with water on all sides'—intended for all purposes; for a thirsty person, 'Yavan arthah'—whatever amount is the purpose, [namely] water; 'Tavad eva'—only that much is accepted by him, not all. Similarly, 'Sarveshu vedeshu'—in all Vedas—for the 'Brahmanasya vijanatah'—for the Vedic seeker of liberation—whatever is the means to liberation, 'tad eva'—that alone is to be accepted, not another. Therefore, for a seeker of liberation established in Sattva, only this much is to be accepted, he says—

"Objection: By abandoning the various fruits stated in the Vedas, the resolute intellect regarding the worship of the Lord with desirelessness is indeed a bad intellect?" Raising this doubt, he says "Yavan" etc. "Water is drunk in this"—[thus] "Udapana"—step-well, well, pond, etc.; in that [place] of little water, since the whole purpose is absent in one place, by wandering there, whatever "Artha"—purpose like bathing, drinking, etc.—exists in parts; "Tavan"—all that purpose too—exists in one place alone in a "Sarvatah samplutodake"—great lake. Similarly, "Yavan"—whatever purpose exists in the form of fruits of various actions in all Vedas; "Tavan"—all that too—belongs indeed to the "Vijanatah"—endowed with resolute intellect—"Brahmanasya"—one devoted to Brahman. Because minor blisses are included in Brahman-bliss. From the Sruti "Other beings live on a fraction of this very Bliss." Therefore, this intellect alone is good intellect; this is the meaning.

जलराशि का जो सुन्दर दृष्टान्त यहाँ दिया गया है वह सन्दर्भ को देखते हुये अत्यन्त समीचीन है। भीषण गर्मियों के दिनों में सरिताओं के सूख जाने पर समीप के किसी कुएँ से ही जल लेने लोगों को जाना पड़ता है। यद्यपि पैरों के नीचे पृथ्वी के गर्भ में जल स्रोत रहता है परन्तु वह उपयोग के लिये उपलब्ध नहीं होता। वर्षा ऋतु में सर्वत्र नदियों में बाढ़ आने पर छोटेछोटे जलाशय उसी में समा जाते हैं और तब उनका अलग से न अस्तित्व होता है और न प्रयोजन।उसी प्रकार जब तक मनुष्य अपने आनन्दस्वरूप को पहचानता नहीं तब तक मोहवश विषयों में ही वह सुख खोजा करता है। उस समय वेद अर्थात् कर्मकाण्ड उसे अत्यन्त उपयोगी प्रतीत होते हैं क्योंकि उसमें स्वर्गादि सुख पाने के अनेक साधन बताये गये हैं। परन्तु जब एक जिज्ञासु साधक उपनिषद् प्रतिपादित आनन्दस्वरूप आत्मा का अपरोक्ष रूप से ज्ञान प्राप्त कर लेता है तब उसे कर्मकान्ड में कोई प्रयोजन नहीं रह जाता। उपभोगजन्य सभी छोटेछोटे सुख उसके आनन्दस्वरूप में ही समाविष्ट होते हैं।इसका अर्थ यह नहीं हुआ कि व्यास जी द्वारा यहाँ वेदों के कर्मकाण्ड की निन्दा की गयी है। जो अविवेकी लोग साधन को ही साध्य समझ लेते हैं और अनन्त की प्राप्ति की आशा अनित्य कर्मों के द्वारा करते हैं गोपाल कृष्ण उनको इस प्रकार से प्रताड़ित कर रहे हैं फलासक्ति न रखकर किये गये कर्मों से मनुष्य का व्यक्तित्व विकसित होता है और ऐसे शुद्ध अन्तकरण वाले मनुष्य को अनन्त असीम आत्मतत्त्व का अनुभव सहज सुलभ हो जाता है। तत्पश्चात् उसे अनित्य सुखों का कोई आकर्षण नहीं रह जाता।वेद हमें अपने ही शुद्ध चैतन्यस्वरूप का बोध कराते हैं। जब तक अविद्यायुक्त अहंकार का अस्तित्व है तब तक वेदाध्ययन की आवश्यकता अपरिहार्य है। आत्मबोध के होने पर उस ज्ञानी पुरुष के कारण वेदों का भी प्रामाण्य सिद्ध होता है। गणित की सर्वोच्च शिक्षा प्राप्त कर लेने पर उस व्यक्ति को पहाड़े रटने की कोई आवश्यकता नहीं रह जाती क्योंकि उसके पूर्ण ज्ञान में इस प्रारम्भिक ज्ञान का समावेश रहता है। जहाँ तक तुम्हारा सम्बन्ध है

And therefore "Traigunya" etc. The Vedas bind ("sinvanti") specially through the instrument [or cause] of "Traigunya"; not that they themselves are binders. Since Vedic actions performed with the intellect of pleasure, pain, and delusion are binders; therefore "Traigunya"—of the nature of desire—is to be abandoned. But if this were intended to condemn the Veda, the present engagement in war would have been disrupted; because there is no determiner of one's duty other than the Veda. But for those whose desire for fruit has fallen away, the Vedas are not binders.

"In the context of teaching Yoga, what is the use of stating the fruit of knowledge?" To this he says "Tathapi" etc. In "Yam imam" (2.43), censure of those performing desire-driven actions was done, and in "Nistraigunyo bhava" (2.45), their abandonment was ordained. There it should be asked: "What is the reason for this?" "Objection: It has been said that for desire-driven workers, due to the absence of Samadhi, there is absence of knowledge, hence liberation does not occur?" Here this is said: Although the fruit of knowledge does not belong to desire-driven workers, still their censure etc. is not reasonable. Why? "The fruit of desire-driven workers—heaven etc.—does not belong to the knowers"—thus there is equality between knowledge and action—when there is such an objection to the rule of practicing Yoga, he spoke [this verse]; this is the meaning. Some say the purport of this verse is the abandonment of action itself; others say "Only that part of the Veda which deals with action combined with knowledge as the means to liberation is to be known, not that life should be spent in the practice of the entire Veda"; to refute this, he explains "Yatha" etc. By force [of context], the supply of the words "Yatha" (just as) and "Evam" (so) [is implied]. And the repetition of "Yavan" and "Tavan". "Sarveshu vedeshu"—meaning in the desire-driven actions stated therein. "Brahmanasya"—exclusion of Kshatriyas etc. should not be suspected [by this word]; with this idea he says "Brahma" etc. The reversal of letters is due to etymology. "In that case, the word Brahmana would denote a liberated soul, and a liberated soul has no fruit?" To this he says "Aparoksha" (Direct knower). He justifies that with "Sa hi" etc. "Then 'Vijanatah' (knowing) is a repetition?" If you say this, no; because it denotes the indirect knower. "Taking both is unreasonable?" To this he says "Vijanatah". That indirect knowledge has direct knowledge as its result. And this is a statement of the nature. Although there is mutual absence of the other's fruit for the knower and the worker; still, the fruit of the knower is like the water of a great ocean due to greatness. But the fruit of the workers is like well-water, extremely small. Therefore, there is no equality between them. And thus, by censuring small, unstable action, inciting towards Yoga—the means to knowledge yielding great, infinite fruit—is indeed proper; this is the purport. Wrong explanations are refuted by the logic stated and to be stated.

And it should not be doubted thus: 'Performing action by renouncing all desires, I might be deprived of those various blisses generated by actions.' Because, in an 'Udapana'—a small reservoir of water—(singular number in the generic sense)—'Yavan arthah'—whatever extent of purpose like bathing, drinking, etc. exists; in a 'Sarvatah samplutodake'—a great reservoir flooded with water on all sides—'Tavan'—that much purpose indeed exists. Just as mountain streams flowing from all sides meet together somewhere in the valley; there, the purpose of water arising in each one exists even more in the combined [body], because of the inclusion of all streams in one lake itself. Similarly, 'Sarveshu vedeshu'—in desire-driven actions stated in the Vedas—'Yavan arthah'—whatever purpose [pleasure] up to the bliss of Hiranyagarbha [exists]; 'Tavan'—that much belongs indeed to the 'Vijanatah'—the knowing Brahmana who has realized the truth of Brahman, or who desires to be Brahman. Because minor blisses are parts of Brahman-bliss, [and] because of the inclusion of minor blisses therein. From the Sruti 'Other beings live on a fraction of this very Bliss.' The designation of whole and part for the one bliss is by taking the limitations of those various adjuncts imagined by ignorance, just like for space by imagining the limitations of pots etc. And thus, for you whose internal organ is purified by desireless actions, upon the rise of Self-knowledge, there will be the attainment of Supreme Brahman-bliss; and since there is attainment of all bliss by that alone, there is no room for distraction caused by the attainment of minor blisses. Therefore, perform desireless actions for the sake of knowledge of Truth which leads to Supreme Bliss; this is the intention. Here the supply of the three words 'yatha-tatha-bhavati' (just as... so... exists) and the connection of the two words 'yavan-tavan' should be seen in the illustrated subject.

"Objection: Thus, in the non-performance of what is stated in the Veda, how would the fruit be accomplished?" In this doubt, he says "Yavan". "Udapane"—"water is drunk in this"—[thus] "Udapana" means a water vessel; whatever purpose is in that. It exists also in a pond "flooded with water on all sides"; but there, the trouble of fetching water, protecting the vessel, etc. is greater. Similarly, whatever purpose—fruit of Vedic actions—is in the Vedas; "Tavan"—that much belongs indeed to the "Vijanatah"—the knowing Brahmana, the knower of the nature of Brahman, devoted solely to Brahman; this is the meaning. And thus there is no contradiction with Sruti. Therefore indeed the Sruti says "Knowing the Bliss of Brahman..." (Taittiriya 2.4.1), "Knowing Him alone one goes beyond death" (Svetasvatara 3.8, 6.15).

Just as in the world, in many 'Udapana'—wells, ponds, etc.—with limited water; 'Yavan'—of whatever extent—purpose, fruit, use like bathing, drinking etc. [exists]; all that 'Artha' (purpose)—whatever purpose is in water flooded on all sides also—that much indeed is accomplished; meaning it is included therein. Similarly, 'Tavan'—that much indeed is accomplished. 'Sarveshu vedeshu'—in actions stated in the Vedas—whatever 'Artha'—fruit of action—exists; that 'Artha'—for the 'Brahmanasya'—the renunciate—'Vijanatah'—knowing the supreme truth; whatever 'Artha'—fruit of knowledge standing in the place of water flooded on all sides [exists]—in that, exactly that much is accomplished; meaning it is included right there. From the Sruti: 'Just as for one who has conquered with the Krita (throw), the lower ones are included, exactly so all that comes to him whatever good people do, he who knows that which he (Raikva) knows.' And he will say 'All action in its entirety...'. Therefore, before attaining the qualification for devotion to knowledge, by one qualified for action, action standing in the place of the purpose of wells, ponds, etc., must be performed. And your...

And not everything stated in the Veda of the mentioned form is to be accepted simultaneously by everyone, qualified or unqualified (saguna/aguna); but only 'as much as is useful'—he says this through an illustration—'Yavan arthah'. In an 'Udapana'—an ocean-like lake with deep water, intended for all purposes and 'flooded with water on all sides'; for a thirsty person, 'Yavan arthah'—whatever amount is the purpose; 'Tavad eva'—only that much is accepted by him, not all. Similarly, 'Sarveshu vedeshu'—for the 'Brahmanasya'—qualified for Veda—the Yogi knowing its meaning through discrimination; whatever is the means to self-perfection, that alone is to be accepted, not all.

यावान् as much? अर्थः use? उदपाने in a reservoir? सर्वतः everywhere? संप्लुतोदके being flooded? तावान्,so much (use)? सर्वेषु in all? वेदेषु in the Vedas? ब्राह्मणस्य of the Brahmana? विजानतः of the knowing.Commentary Only for a sage who has realised the Self? the Vedas are of no use? because he is in possession of the infinite knowledge of the Self. This does not? however? mean that the Vedas are useless. They are useful for the neophytes or the aspirants who have just started on the spiritual path.All the transient pleasures derivable from the proper performance of all actions enjoined in the Vedas are comprehended in the infinite bliss of Selfknowledge.

If there be no need for the infinite results of all the rites and duties mentioned in the Vedas, then why should they be performed as a dedication to God? Listen to the answer being given:
In the world, yavan, whatever; arthah, utility, use, like bathing, drinking, etc.; one has udapane, in a well, pond and other numerous limited reservoirs; all that, indeed, is achieved, i.e. all those needs are fulfilled to that very extent; sampluhtodake, when there is a flood; sarvatah, all arount. In a similar manner, whatever utility, result of action, there is sarvesu, in all; the vedesu, Vedas, i.e. in the rites and duties mentioned in the Vedas; all that utility is achieved, i.e. gets fulfilled; tavan, to that very extent; in that result of realization which comes brahmanasya, to a Brahmana, a sannyasin; vijanatah, who knows the Reality that is the supreme Goal that result being comparable to the flood all around. For there is the Upanisadic text, '৷৷.so all virtuous deeds performed by people get included in this one৷৷.who knows what he (Raikva) knows৷৷.' (Ch. 4.1.4). The Lord also will say, 'all actions in their totality culminate in Knowledge' (4.33). [The Commentators otation from the Ch. relates to meditation on the alified Brahman. Lest it be concluded that the present verse relates to knowledge of the alified Brahman only, he otes again from the Gita toshow that the conclusion holds good in the case of knowledge of the absolute Brahman as well.]
Therefore, before one attains the fitness for steadfastness in Knowledge, rites and duties, even though they have (limited) utility as that of a well, pond, etc., have to be undertaken by one who is fit for rites and duties.

Whatever use, a thirsty person has for a reservoir, which is flooded with water on all sides and which has been constructed for all kinds of purposes like irrigation, only to that extent of it, i.e., enough to drink will be of use to the thirsty person and not all the water. Likewise, whatever in all the Vedas from the means for release to a knowing Brahmana, i.e., one who is established in the study of the Vedas and who aspires for release only to that extent is it to be accepted by him and not anything else.
Sri Krsna now says that this much alone is to be accepted by an aspirant, established in Sattva: