Bhagavad Gita - Chapter 2 - Shloka (Verse) 53

व्याख्या-- [लौकिक मोहरूपी दलदलको तरनेपर भी नाना प्रकारके शास्त्रीय मतभेदोंको लेकर जो मोह होता है, उसको तरनेके लिये भगवान् इस श्लोकमें प्रेरण करते हैं।]
'श्रुतिविप्रतिपन्ना ते .....तदा योगमवाप्स्यसि'-- अर्जुनके मनमें यह श्रुतिविप्रतिपत्ति है कि अपने गुरुजनोंका, अपने कुटुम्बका नाश करना भी उचित नहीं है और अपने क्षात्रधर्म-(युद्ध करने-) का त्याग करना भी उचित नहीं है। एक तरफ तो कुटुम्बकी रक्षा हो और एक तरफ क्षात्रधर्मका पालन हो--इसमें अगर कुटुम्बकी रक्षा करें तो युद्ध नहीं होगा और युद्ध करें तो कुटुम्बकी रक्षा नहीं होगी--इन दोनों बातोंमें अर्जुनकी श्रुतिविप्रतिपत्ति है, जिससे उनकी बुद्धि विचलित हो रही। (टिप्पणी प0 91) अतः भगवान् शास्त्रीय मतभेदोंमें बुद्धिको निश्चल और परमात्मप्राप्तिके विषयमें बुद्धिको अचल करनेकी प्रेरणा करते हैं।
पहले तो साधकमें इस बातको लेकर सन्देह होता है कि सांसारिक व्यवहारको ठीक किया जाय या परमात्माकी प्राप्ति की जाय? फिर उसका ऐसा निर्णय होता है कि मुझे तो केवल संसारकी सेवा करनी है और संसारसे लेना कुछ नहीं है। ऐसा निर्णय होते ही साधककी भोगोंसे उपरति होने लगती है, वैराग्य होने लगता है। ऐसा होनेके बाद जब साधक परमात्माकी तरफ चलता है तब उसके सामने साध्य और साधन-विषयक तरह-तरहके शास्त्रीय मतभेद आते हैं। इससे मेरेको किस साध्यको स्वीकार करना चाहिये और किस साधन-पद्धतिसे चलना चाहिये'--इसका निर्णय करना बड़ा कठिन हो जाता है। परन्तु जब साधक सत्सङ्गके द्वारा अपनी रुचि, श्रद्धा-विश्वास और योग्यताका निर्णय कर लेता है अथवा निर्णय न हो सकनेकी दशामें भगवान्के शरण होकर उनको पुकारता है,
संसारसे सम्बन्ध-विच्छेद करनेके लिये बुद्धि 'निश्चल' होनी चाहिये, जिसको छठे अध्यायके तेईसवें श्लोकमे

यदि तू पूछे कि मोहरूप मलिनतासे पार होकर आत्मविवेकजन्य बुद्धिको प्राप्त हुआ मैं कर्मयोगके फलरूप परमार्थयोगको ( ज्ञानको ) कब पाऊँगा तो सुन अनेक साध्य साधन और उनका सम्बन्ध बतलानेवाली श्रुतियोंसे विप्रतिपन्न अर्थात् नाना भावोंको प्राप्त हुई विक्षिप्त हुई तेरी बुद्धि जब समाधिमें यानी जिसमें चित्तका समाधान किया जाय वह समाधि है इस व्युत्पत्तिसे आत्माका नाम समाधि है उसमें अचल और दृढ़ स्थिर हो जायगी यानी विक्षेपरूप चलनसे और विकल्पसे रहित होकर स्थिर हो जायगी। तब तू योगको प्राप्त होगा अर्थात् विवेकजनित बुद्धिरूप समाधिनिष्ठाको पावेगा।

(Objection): Doubting that even with the accomplishment of mental purification, discrimination, and dispassion, the time of attaining the previously mentioned 'Buddhi' (wisdom) has not been demonstrated, he says "Moha" (Delusion—referring to the previous verse).

(Resolution): He states that the accomplishment of the said wisdom occurs in the state of stability in the Self of that intellect which is endowed with the previously mentioned discrimination, etc., with the words "Tacchrinu" (Listen to that). The specific time inquired about is grasped by the word "Tat" (That). He explains the intellect being "Shruti-vipratipanna" (confounded by what is heard) with "Aneka" (Many), etc.

He summarizes the state of being filled with various heard texts as "Vikshipta" (Distracted).

Following the two stated causes, the state of maturity of dispassion is the meaning of the word "Time". "Nischalya" means freedom from distraction (Vikshepa), and "Achalatva" means freedom from doubt (Vikalpa). The distinction is: Vikshepa is error (Viparyaya), and Vikalpa is doubt (Samshaya).

The wisdom born through discrimination is the previously mentioned Buddhi; "Samadhi" means steadfastness in that very (Self).

"When will I certainly attain that Sankhya wisdom for the sake of which the performance of action is being instructed by You?" To this, He says—"Yada" (When), etc.

"Yada"—meaning in which state; your intellect crosses the "Kalushyam" (turbidity/filth) which is of the nature of delusion and non-discrimination; "Tada"—in that state, you will attain dispassion towards what is to be heard and what has been heard. Previously confounded and distracted by the Vedas (Shrutis) through hearing about various ends and means, when (the intellect), having attained indifference towards the heard and the to-be-heard, becomes motionless and free from distraction in "Samadhi"—meaning the Self (Atman), derived from 'that in which the mind is collected'—and becomes steady; "Tada" (then) you will attain "Yoga," meaning Sankhya Yoga (Knowledge of the Self). This is the meaning of the two (verses).

Alternatively: "When is that wisdom attained which is born of the mental purification generated by the practice of Yoga, accompanied by other means like dispassion, which is of the nature of discrimination between the Eternal and non-eternal, and which establishes eligibility for Knowledge?" To this, He says—"Yada", etc.

When your intellect crosses the "Kalushyam" (turbidity) which is of the nature of delusion and non-discrimination arising from mental impurity, then you will attain indifference towards the fruit of action that is to be heard or has been heard. Having attained the wisdom of Self-discrimination through mental purification, when will you attain the fruit born of Karma Yoga—namely, Union with the Supreme Self (Paramatma-yoga)? Listen to that—"Shruti..." (referring to verse 53).

It should be understood that, as before, both interpretations are obtained from the Bhashya.

He clarifies that very point with "Shruti-vipratipanna," etc. Previously "Vipratipanna"—meaning conflicted or confused—by the Shrutis, i.e., the Vedas; "Yada" (when) it (the intellect) becomes "Nischala" (unwavering) even in the face of contrary words, due to the determination of Truth in accordance with the meaning of the Vedas;

and subsequently becomes "Achala" (immovable) in "Samadhi". (This is) because, due to the direct perception of Brahman, one remains immersed in Supreme Bliss even amidst (distractions like) the beating of drums.

"Tada" (Then) you shall attain "Yoga"; meaning, you will become accomplished in the means (Upaya-siddha).

(Objection): "By what sign is the clarity (prasada) of the intellect to be known?" To this, He says—"Shruti," etc.

"Vipratipanna" by "Shrutis"—meaning by the hearing of various scriptures—(the intellect) which is gripped by doubts such as "Is the Self eternal or non-eternal? Even if eternal, is it a doer or non-doer? Even if a non-doer, is it one or many?" When (that intellect)—having rejected 'improbability' (asambhavana) and 'contrary notions' (viparita-bhavana)—becomes "Nischala" (unwavering) in the Non-dual Brahman which is the object of the purport of the Scriptures; becoming unassailable by false logic and "nirvichikitsa" (free from doubt) and possessing indirect certainty;

and (then) stands "Achala" (immovable) in "Samadhi"—meaning in the indeterminate (Nirvikalpaka) Inner Self—devoid of torpor (laya) and distraction (vikshepa), meaning it becomes steady; "Tada" (then) you will attain "Yoga," meaning the wisdom of discrimination (Viveka-prajna).

The attainment of unwavering Samadhi is indeed the sign of the clarity of the intellect; this is the purport.

"Shruti" means hearing. That intellect which is "visheshatah pratipanna"—specially enlightened by hearing from Us; which has as its object the Eternal, Unsurpassable, Subtle Reality that is distinct in kind from all else; which is itself "Achala" (unchanging/uniform); when such an intellect stands "Nischala" (motionless) in the mind purified by the performance of unattached action, "Tada" (then) you will attain "Yoga," meaning "Atma-avlokanam" (the Vision of the Self).

This is what is meant: Karma Yoga, preceded by Self-knowledge born of scripture, brings about "Jnana-nishtha" (steadfastness in knowledge) called "Sthitaprajnata" (state of steady wisdom); and Sthitaprajnata, which is of the nature of steadfastness in knowledge, accomplishes the "Atma-avlokanam" (Vision of the Self) called "Yoga."

Thus addressed, Partha (Arjuna) asks (in the next verse) about the nature of that Sthitaprajnata—which is achievable by Karma Yoga consisting of unattached action and is the means to Yoga—and about the manner of conduct of the Sthitaprajna.

And thereafter—"Shruti", etc. "Shrutibhih"—meaning "vipratipanna" (confounded/distracted) by the hearing of various worldly and Vedic matters; your intellect, which was previously distracted; "Yada" (when) it shall stand in "Samadhi"—

etymologically "that in which the mind is fully placed/resolved" means "Samadhi," i.e., the Supreme Lord (Parameshvara)—becoming "Nischala" (unwavering) in Him, meaning not attracted by other objects due to the prevalence of distraction; and "ata eva" (therefore) "Achala" (immovable)—meaning becoming steady in that very (Lord) through proficiency in practice and being "laya-vyaptih" (encompassed by absorption);

"Tada" (then) you will attain "Yoga," meaning the fruit of Yoga, which is "Tattva-jnana" (Knowledge of Reality).

जब पाँचो ज्ञानेन्द्रियों के द्वारा विषयों को ग्रहण करने पर भी जिसकी बुद्धि अविचलित रहती है तब उसे योग में स्थित समझा जाता है। सामान्यत इन्द्रियों के विषय ग्रहण के कारण मन में अनेक विक्षेप उठते हैं। योगस्थ पुरुष का मन इन सबमें निश्चल रहता है। उसके विषय में आगे स्थितप्रज्ञ के लक्षण और अधिक विस्तार से बताते हैं।अनेक व्याख्याकार इसका अर्थ इस प्रकार करते हैं कि विभिन्न दार्शनिकों के परस्पर विरोधी प्रतीत होने वाले सिद्धान्तों को सुनकर जिसकी बुद्धि विचलित नहीं होती वह योग में स्थित हुआ समझा जाता है।अब तक के प्रस्तुत किये गये तर्कों से इस विषय में अर्जुन की रुचि बढ़ने लगती है और उन्माद का प्रभाव कम होने लगता है। अपने विषाद और दुख को भूलकर श्रीकृष्ण के प्रवचन में स्वयं रुचि लेते हुये ज्ञानी पुरुष के लक्षणों को जानने की अपनी उत्सुकता को वह नहीं रोक सका। उसके प्रश्न से स्पष्ट दिखाई देता है कि वह भगवान् के सिद्धान्त को ग्रहण कर रहा है फिर भी उसके मन में कुछ है जिसके कारण वह इसे पूर्णत स्वीकार नहीं कर पा रहा था।प्रश्न पूछने के लिए अवसर पाकर समत्व में स्थित बुद्धि वाले पुरुष के लक्षणों को जानने की उत्सुकता से अर्जुन प्रश्न करता है

"Karmajam" (Born of action), etc. Those endowed with the wisdom of Yoga, having abandoned the fruit of actions, abandon the bondage of birth

and attain the state of Brahman (Brahma-satta).

(Objection): "In the next verse also, the injunction for the practice of Yoga is stated, so there is the fault of repetition?" To this, he says—"Tadeva" (That very thing), etc. Regarding the expectation "What is that 'filth of delusion' and what is the nature of that 'crossing over'?", by demonstrating the inferior, middle, and superior states of men, he clarifies through this (verse) the very limit (or culmination) of the practice of Yoga mentioned in the previous verse; this is the meaning.

(Objection): "Here, by 'Shruti-vipratipanna,' dispassion towards hearing etc. is implied, as Bhaskara says: 'Dispassionate due to hearing about other objects.' Then, in the previous (verse) too, the meaning would be dispassion. Also, there is repetition in 'Nischala' and 'Achala.' And this state is subsequent to the attainment of Yoga, so how is it said 'Then you will attain Yoga'?" Answering these doubts, he explains the verse—"Purvam" (Previously), etc.

To show the distinction gained by the power of the previous state, "Vedartha" (Meaning of Vedas) is mentioned. He shows the possibility of wavering with "Viparita" (Contrary). Meaning: by false scriptures. By this, the culmination of indirect knowledge (Paroksha-jnana) is shown. To dispel the persistence of (mere) indirect certainty of Reality, "Brahma" is mentioned.

Even here, he states the possibility of wavering with "Bheri" (Drums). How is this possible? To this he says—"Parama" (Supreme), etc. The meaning is: You become accomplished in the means (Upaya-siddha) in Supreme Bliss. By this, the culmination of direct knowledge (Aparoksha-jnana) is shown. "Accomplished by the means" implies one who has attained the fruit. The purport is that the fruit is implied by the word 'Yoga'.

The intention in both verses is that the attainment of this state is the limit of the practice of Yoga.

Regarding the expectation "When is Knowledge attained for one who has thus developed dispassion through mental purification?", He says:

"Te" (Your) intellect; "Shrutibhih"—meaning "vipratipanna" (confounded) by hearing of various fruits without inquiring into their purport; meaning distracted due to possessing various doubts and errors; which was so "prak" (previously). "Yada"—at which time; having abandoned that distraction through the vision of defects generated by discrimination born of purification; "Sthasyati" (it shall stand) in "Samadhau"—meaning in the Supreme Self (Paramatman). (It will be) "Nischala"—free from distraction characterized by waking and dream perceptions; and "Achala"—free from movement characterized by 'Laya' (dissolution) such as deep sleep, swoon, stupor, etc. The meaning is: having abandoned the defects of Laya and Vikshepa, it will become composed (Samahita).

Alternatively: "Nischala"—free from 'improbability' (Asambhavana) and 'contrary notions' (Viparita-bhavana); and "Achala"—unsullied by contrary ideas due to practice performed for a long time, without interruption, and with reverence; it will stand in the Self like a lamp in a windless place. This is the construction.

"Tada"—at that time; you will attain "Yoga"—characterized by the oneness of the Jiva (individual soul) and the Paramatma (Supreme Self); which is the undivided direct realization (Akhanda-sakshatkara) generated by sentences like 'Tat Tvam Asi'; and which is the fruit of all Yogas. Then again, due to the absence of any other goal to be achieved, you will become a 'Sthitaprajna' (one of steady wisdom) who has accomplished his purpose (Kritakritya); this is the intention.

He reinforces this very point with "Shrutivipratipanna," etc. "Shrutivipratipanna" means devoid of the desire to hear about various Dharmas (religious duties); and "Nischala" means incapable of being shaken even by those Dharmas that have been heard;

when your intellect becomes such; and when it stands "Achala," meaning naturally firm, in "Samadhi"—at the time of contemplating on Me; "Tada" (then) you will attain "Yoga," meaning the state of My proximity.

"Shruti-vipratipanna"—confounded by the "Shrutis" (hearings) that reveal the connections between various ends and means, characterized by engagement (pravritti) and withdrawal (nivritti); meaning variously understanding or distracted; such is your "Buddhi" (intellect/inner instrument).

"Yada" (at which time) it "sthasyati" (shall stand/become steady); becoming "Nishchala"—devoid of the movement of distraction; in "Samadhau"—Samadhi is that in which the mind is collected (samadhiyate), i.e., the Self (Atman)—in that Self.

"Achala"—meaning even there, becoming devoid of mental constructions/doubts (Vikalpa).

"Tada" (at that time) you will attain "Yoga"—meaning you will attain the wisdom of discrimination (Viveka-prajna) or Samadhi.

Having found the seed of a question, desiring to know the characteristics of one who has attained wisdom in Samadhi, Arjuna spoke.

Regarding the expectation "When shall I attain that Abode?", He answers with "Yada" (When) in two verses. When your intellect becomes "Nischala" (motionless), endowed with sorrow-less patience etc., and truly resolute (Vyavasayatmika); then you will attain "Nirvedam"—meaning dispassion—towards the "Shrotavya" and "Shruta", i.e., towards the fruit of action characterized by the three Gunas. The meaning is that, since it is not to be accepted here, you will not enquire about it.

Being such, when your intellect becomes "Achala" (immovable) and "Samadhiyate" (is established in Samadhi/collected), then you will attain "Yoga"—the essential nature of Yoga; and from that comes the accomplishment of the goal.

श्रुतिविप्रतिपन्ना perplexed by what hast heard? ते thy? यदा when? स्थास्यति shall stand? निश्चला immovable? समाधौ in the Self? अचला steady? बुद्धिः intellect? तदा then? योगम् Selfrealisation? अवाप्स्यसि (thou) shalt attain.Commentary When your intellect which is tossed about by the conflict of opinions regarding the Pravritti Marga (the path of action) and the Nivritti Marga (the path of retirement or renunciation) has become immovable without distraction and doubt and firmly established in the Self? then thou shalt attain Selfrealisation or knowledge of the Self (AtmaJnana).

If it be asked, 'By becoming possessed of the wisdom arising from the discrimination about the Self after overcoming the turbidity of delusion, when shall I attain the yoga of the supreme Reality which is the fruit that results from Karma-yoga?', then listen to that; Yada, when at the time when; te, your; buddhih, mind; that has become sruti-vi-pratipanna, bewildered, tossed about, by hearing (the Vedas) that reveal the diverse ends, means, and (their) relationship, i.e. are filled with divergent ideas; sthasyati, will become; niscala, unshakable, free from the trubulence in the form of distractions; and acala, steadfast, that is to say, free from doubt even in that (unshakable) state; samadhau, in samadhi, that is to say, in the Self samadhi being derived in the sense of that in which the mind is fixed; tada, then, at that time; avapsyasi, you will attain; yogam, Yoga, the enlightenment, Self-absorption, that arises from discrimination.
Having got an occasion for iniry, Arjuna, with a view to knowing the characteristics of one who has the realization of the Self, [By the word samadhi is meant the enlightenment arising from discrimination, which has been spoken of in the commentary on the previous verse. The steadfastness which the monks have in that enlightenment is called steadfastness in Knowledge. Or the phrase may mean, 'the enlightenment achieved through meditation on the Self', i.e. the realization of the supreme Goal.] asked:

Here 'Sruti' means hearing (and not the Veda). When your intellect, which, by hearing from us, has become specially enlightened, having for its object the eternal, unsurpassed and subtle self - which belongs to a class different from all other entities -, then the intellect is firmly fixed, i.e., in a single psychosis and stands unshaken. In such a concentrated mind, purified by the performance of duties without attachment, will be generated true Yoga, which consists in the vision of the self. What is said is this: Karma Yoga, which presupposes the knowledge of the real nature of the self obtained from the scriptures, leads to a firm devotion to knowledge known as the state of firm wisdom; and the state of 'firm wisdom;' which is in the form of devotion to knowledge, generates the vision of the self; this vision is here called Yoga.
Arjuna, thus taught, estions about the nature of 'firm wisdom' which constitutes the means for the attainment of Yoga and which itself is attainable through Karma Yoga which consists in work with detachment, and also about the mode of behaviour of a man of 'firm wisdom.'