Bhagavad Gita - Chapter 5 - Shloka (Verse) 17

व्याख्या--[परमात्मतत्त्वका अनुभव करनेके लिये दो प्रकारके साधन हैं एक तो विवेकके द्वारा असत्का त्याग करनेपर सत्में स्वरूप-स्थिति स्वतः हो जाती है और दूसरा, सत्का चिन्तन करते-करते सत्की प्राप्ति हो जाती है। चिन्तनसे सत्की ही प्राप्ति होती है। असत्की प्राप्ति कर्मोंसे होती है, चिन्तनसे नहीं। उत्पत्ति-विनाशशील वस्तु कर्मसे मिलती है और नित्य परिपूर्ण तत्त्व चिन्तनसे मिलता है। चिन्तनसे परमात्मा कैसे प्राप्त होते हैं--इसकी विधि इस श्लोकमें बताते हैं।]'तद्बुद्धयः' निश्चय करनेवाली वृत्तिका नाम 'बुद्धि' है। साधक पहले बुद्धिसे यह निश्चय करे कि सर्वत्र एक परमात्मतत्त्व ही परिपूर्ण है। संसारके उत्पन्न होनेसे पहले भी परमात्मा थे और संसारके नष्ट होनेके बाद भी परमात्मा रहेंगे। बीचमें भी संसारका जो प्रवाह चल रहा है, उसमें भी परमात्मा वैसे-के-वैसे ही हैं। इस प्रकार परमात्माकी सत्ता-(होनेपन-) में अटल निश्चय होना ही 'तद्बुद्धयः' पदका तात्पर्य है।

जो प्रकाशित हुआ परमज्ञान है उस परमार्थतत्त्वमें जिनकी बुद्धि जा पहुँची है वे तद्बुद्धि हैं वह परब्रह्म ही जिनका आत्मा है वे तदात्मा हैं उस ब्रह्ममें ही जिनकी निष्ठादृढ़ आत्मभावनातत्परता है अर्थात् जो सब कर्मोंका संन्यास करके ब्रह्ममें ही स्थित हो गये हैं वे तन्निष्ठ हैं। वह परब्रह्म ही जिनका परम अयनआश्रय परमगति है अर्थात् जो केवल आत्मामें ही रत हैं वे तत्परायण हैं ( इस प्रकार ) जिनके अन्तःकरणका अज्ञान ज्ञानद्वारा नष्ट हो गया है एवं उपर्युक्त ज्ञानद्वारा संसारके कारणरूप पापादि दोष जिनके नष्ट हो चुके हैं ऐसे ज्ञाननिर्धूतकल्मष संन्यासी अपुनरावृत्तिको अर्थात् जिस अवस्थाको प्राप्त कर लेनेपर फिर देहसे सम्बन्ध होना छूट जाता है ऐसी अवस्थाको प्राप्त होते हैं।

Desiring to teach the internal means (antaraṅga) which bring about the maturity of knowledge for the knowers and the seekers, he (the commentator) supplies what is required for the next verse with "That Supreme" (yatparam), etc.

Regarding that Supreme Reality, that Supreme Brahman, rejecting external objects, those whose intellect has entered into it—they are (called tadbuddhayaḥ)—thus he analyzes the first adjective with "in that" (tasmin).

Then, is the distinction between Jiva and Brahman accepted as "the Jiva is the knower, Brahman is the known"? He denies this with "whose Self is That" (tadātmānaḥ). Accepting that the knower-known relationship is imagined (kalpita) and that in reality there is no difference, he explains with "That alone" (tadeva).

(Objection): "Establishing oneself as 'I am in Brahman alone' after removing the identification of Self with the body etc., cannot be achieved due to the obstruction of various performed karmas." Anticipating this, he takes up the other adjective "established in That" (tanniṣṭhāḥ). Showing the meaning of the word niṣṭhā there, he states the intended meaning with "steadfastness" (niṣṭhā), etc.

(Objection): "Still, due to the obstruction caused by the desire for other human goals (puruṣārtha), how can the establishment in the aforementioned Brahman alone be achieved?" To this, he says "having That as their Supreme Goal" (tatparāyaṇāḥ). For the mentioned qualified aspirants, since the supreme goal is nothing other than the said Brahman, there is no attachment elsewhere; he states this purport with the word "only/solely" (kevala).

(Objection): "For those with the mentioned qualifications, even upon the fall of the current body, due to the compulsion to take another body, how can the establishment in the said Brahman be relied upon?" To this he says "they go" (te gacchanti).

(Objection): "While the cause of samsara, i.e., sins etc., exists, the expansion of samsara is difficult to prevent, so non-return (liberation) cannot be established?" Anticipating this, he says "by knowledge" (jñāna), etc.

Considering that the attainment of the shown result through the possession of the mentioned special qualities is impossible in other stages of life (ashramas), he qualifies them as "monks" (yatayaḥ).

That Supreme Reality illuminated by knowledge (in the previous verse)—those whose intellect has entered into That are Tadbuddhayah. (Objection): "Are they different from That?" (Answer): No, he says (with Tadātmānaḥ). Those whose Self (nature) is that very Supreme Brahman are Tadātmānaḥ. He states the cause for that (non-difference). Because they have Niṣṭhā—meaning deep absorption (abhiniveśa) in the form of Nididhyasana—in that Brahman, they are Tanniṣṭhāḥ.

He states the cause for that too. Because That alone is the Parama Ayana (Supreme Goal/Refuge) for whom, they are Tatparāyaṇāḥ; meaning, having understood That alone as the supreme goal, becoming detached from the enjoyment of objects in this world and the next, they are solely dedicated to hearing (shravana) and reflecting (manana) on That.

Such persons go to non-return (liberation). Because, by knowledge—meaning by the direct realization of the Self as Brahman—their impurities (kalmaṣa), which are the causes of rebirth, have been completely washed away (destroyed) by uprooting them entirely.

He states the immediate means for direct realization (aparokṣa-jñāna) with "those who have their intellect absorbed in That" (tadbuddhayaḥ).

Those whose intellect is in That (tadbuddhayaḥ) — That Supreme Peaceful Brahman; those who have the intellect (conviction) only in That, meaning the certainty that 'Brahman exists'; those who know the meaning of the scriptures only superficially/initially (āpātataḥ), they are Tadbuddhayah.

'Those whose Self is That' (tadātmānaḥ) — Those whose Self (ātmā), i.e., the inner reality, is That alone; those who are devoid of 'improbability' (asambhāvanā) regarding the valid means of knowledge (pramāṇa) and the object of knowledge (prameya) through inquiry consisting of hearing (shravana) and reflection (manana), they are Tadātmānaḥ.

'Those established in That' (tanniṣṭhāḥ) — Those who have steadfastness (niṣṭhā) only in That; meaning, those who possess a flow of homogeneous mental modifications (sajātīya-vṛtti) uninterrupted by heterogeneous modifications (vijātīya-vṛtti); those who are devoid of 'contrary identification' (viparīta-bhāvanā) such as the idea of the Self in the non-Self body etc., they are Tanniṣṭhāḥ.

'Having That as their Supreme Goal' (tatparāyaṇāḥ) — Those for whom That alone is the Supreme Goal (param ayanam), attainable by the rejection of the limiting adjunct (upādhi) of ignorance; those who are merged in undivided bliss, they are Tatparāyaṇāḥ. They go to 'non-return' (Moksha). Because, they are those whose impurity (kalmaṣa)—meaning the root-ignorance (mūlājñāna) which is the seed of samsara—has been washed away by knowledge.

Those whose intellect is in That (tadbuddhayaḥ) — Meaning, those who have the determination (adhyavasāya) for the vision of the Self of such nature (as described previously). 'Those whose Self is That' (tadātmānaḥ) — Meaning, those whose mind (manas) has That as its object. 'Those established in That' (tanniṣṭhāḥ) — Meaning, those engaged in the practice (abhyāsa) of That. 'Having That as their Supreme Goal' (tatparāyaṇāḥ) — Meaning, those for whom That alone is the Supreme Goal (ayanam). Having their ancient impurities washed away by knowledge practiced in this manner, they attain that kind of Self which is 'non-return' (apunarāvṛttim).

The Self, in that state from which there is no return, is (called) Apunarāvṛtti—established in its own essential form; they attain that Self, this is the meaning.

He states the fruit of the worship of the Lord who is of such nature, with 'Those whose intellect is in That' (tadbuddhayaḥ), etc.

Those whose intellect—of the nature of conviction—is in Him alone; those whose 'Self' (ātmā)—meaning mind (manas)—is on Him alone; those whose 'steadfastness' (niṣṭhā)—meaning total intent/commitment (tātparyam)—is on Him alone; those for whom He alone is the 'Supreme Goal' (param ayanam)—meaning refuge;

and then, having their impurities washed away—removed—by the Self-knowledge obtained through His grace, they go to 'non-return'—Liberation.

He shows the ascending sequence of knowledge, which serves as the steps to the mansion of Self-experience, with the verse 'Those whose intellect is in That' (tadbuddhayaḥ). With the intention that the word 'That' (tat) here refers to the 'natural essential nature of the Self' presented earlier or 'the knowledge of it' mentioned in the previous verse, it is explained (by Ramanuja) as 'determination for the vision of the Self of such nature.' By 'Those whose Self is That' (tadātmānaḥ), the engagement in activity (pravṛtti-yoga) for the sake of vision—which follows the determination 'this is to be seen'—is expressed; with this intention, it is explained as 'those whose minds have that as their object' (tad-viṣaya-manasaḥ). 'Being established in That' (tanniṣṭhatvam) is the cause for 'Having That as the Supreme Goal' (tatparāyaṇatvam) because of turning away from other objects. The word Ayana here ends in the lyuṭ suffix in the sense of the object (karma), meaning 'that which is to be attained.'

To exclude mere knowledge of the sentence meaning etc., it is stated 'by knowledge being practiced in this way.' The removal of impurities that obstruct attainment is indeed the penultimate step. Therefore, the final 'object to be attained' is intended here by the word 'non-return' (apunarāvṛtti); and that is the Self 'as it really is'—with this intention, it is explained as 'the Self of such nature.' To make the word apunarāvṛtti an adjective of the Self—by rejecting other compound interpretations that would depend on referring to some other unspecified limit/period—he (Ramanuja) says 'from which state' (yadavasthāt).

(Objection): 'They enter the mortal world when merit is exhausted' (9.21)—thus return is stated for the Self itself; and saying 'from which state' is improper, because if Moksha is also a particular 'state,' it cannot be eternal, and thus the contingency of return would arise? To this, he answers 'established in its own form' (svena rūpeṇa). Since the destruction of that state—which consists of the cessation of all forms created by limiting adjuncts—is impossible (because even in the view of others [Advaitins], since it [liberation/cessation of ignorance] is of the nature of destruction [pradhvaṃsa], it cannot be reversed); this is the purport.

शास्त्रों के गहन अध्ययन के द्वारा साधक अपने व्यक्तित्व के सभी पक्षों के साथ आत्मयुक्त हो जाता है। बुद्धि आत्मस्वरूप का निश्चय करके उसमें ही स्थित हो जाती है और उसके मन की प्रत्येक भावना ईश्वर की ही स्तुति का गान करती है। अनन्त आनन्दस्वरूप को आत्मरूप से पहचान कर साधक की उसमें निष्ठा हो जाती है। ऐसे व्यक्ति के लिए अपरिच्छिन्न और अपरिच्छेद्य आत्मा के अतिरिक्त अन्य कोई परम लक्ष्य नहीं हो सकता।शास्त्राध्ययन के द्वारा जो व्यक्ति अपने सत्यात्मस्वरूप का ज्ञान प्राप्त कर लेता है उसके लिए पुन राग या द्वेष के बन्धन में आने का अवसर या कारण ही नहीं रह जाता। यही शास्त्राध्ययन का फल है। अध्ययन के पश्चात् आवश्यकता होती है उस ज्ञान के अनुसार जीवन जीने की अर्थात् उस ज्ञान के आचरण की। अध्ययन और आचरण से ही स्वस्वरूप में अवस्थान सम्भव हो सकता है।स्वरूप में अवस्थान प्राप्त पुरुष का पुनर्जन्म नहीं होता। इसका कारण क्या है हम कैसेे कह सकते हैं कि ज्ञान के उपरान्त पुन अहंकार उत्पन्न नहीं होगा ज्ञानी पुरुषों के लिए प्रयुक्त ज्ञाननिर्धूतकल्मषा इस विशेषण के द्वारा भगवान् श्रीकृष्ण उपर्युक्त प्रश्न का उत्तर देते हैं। कल्मष अर्थात् पाप से तात्पर्य वासनाओं से है। वासनाओं से उत्पन्न होता है अहंकार। वेदान्त में वासना को ही आत्मअज्ञान कहते हैं। अज्ञान के विरोधी आत्मज्ञान का उदय होने पर दुखदायक अज्ञान अंधकार का विनाश हो जाता है और उसके साथ ही तज्जनित अहंकार भी नष्ट हो जाता है। तत्पश्चात् अहंकार पुन जन्म नहीं ले सकता क्योंकि ज्ञान की उपस्थिति में अज्ञान लौटकर नहीं आ सकता। कारण के ही अभाव में कार्यरूप अहंकार कैसे उत्पन्न हो सकता है इस श्लोक में हमें विश्व के सबसे आशावादी तत्त्वज्ञान के दर्शन होते हैं जहाँ स्पष्ट घोषणा की गई है कि आत्मसाक्षात्कार जीव के विकास का चरम लक्ष्य है। परम तत्त्व की अनुभूति विकास के सोपान की अन्तिम सीढ़ी है जिसे प्राप्त करने के लिए ही जीव स्वनिर्मित विषयों के बन्धनों में यत्रतत्र भटकता रहता है।ज्ञान के द्वारा जिनका अज्ञान नष्ट हो जाता है वे ज्ञानी पुरुष किस प्रकार तत्त्व को देखते हैं उत्तर है

And to reveal the intention that this is possible only for those whose intellect and mind are absorbed in That (tad-gata) and who have abandoned other activities, He speaks. Since "nature alone acts" (referring to 5.14), therefore, for those whose ignorance has been destroyed, the state is as follows; this He states with "Knowledge" (vidyā, referring to the next verse 5.18).

And thus, for those Yogis, regarding a Brahmin, there is no such intellect as "by serving him etc., I shall become meritorious"; regarding a cow, there is no such idea as "this is purifying"; regarding an elephant, there is no idea of wealth/utility; regarding a dog, there is no certainty of it being impure or a perpetrator of sin; and regarding a dog-eater (śvapāka), there is no notion of him being sinful or impure.

Therefore, they "see" equally, they do not "transact" equally.

As it has been said: "The attribute of Consciousness is present in all bodies; there is no distinction anywhere. Therefore, contemplating everything as consisting of That, a person conquers worldly existence.

If the state of "having the intellect in That" (tadbuddhitvam) etc., is stated as the means to "non-return" (liberation), then the view/doctrine that "Liberation is through direct realization (aparokṣa jñāna) alone" is lost.

Alternatively, if you say that Tadbuddhayah implies "those whose impurities are cleansed by knowledge," and thus it is stated as a means to knowledge; that is incorrect (asat), because by saying "by knowledge" (jñānena) [in the previous verse], indirect knowledge (parokṣa jñāna) has already been stated as the means to direct realization. To this, he says "Direct" (aparokṣa) etc.

It is true that indirect knowledge is a means to direct realization, but it is a mediate/remote (vyavahita) means. For, direct realization does not arise immediately after hearing (shravana) and reflection (manana). This (verse), however, states the immediate/proximate (avyavahita) means; this is the meaning.

Upon the illumination of the Supreme Reality by knowledge—regarding that Supreme Reality illuminated by knowledge, which is a mass of Existence-Consciousness-Bliss—those whose "Intellect" (buddhi), i.e., the mental modification (antaḥkaraṇa-vṛtti) characterized by direct realization, has culminated (become resolved) therein through the abandonment of all external objects and the maturity of spiritual means; they are Tadbuddhayah. Meaning: those who are always in seedless Samadhi (nirbīja-samādhi).

So, is there a distinction characterized by "the Jiva as knower" and "the Brahman-reality as the known"? Denying this, He says "Whose Self is That" (tadātmānaḥ). Those whose Self is that very Supreme Brahman. The idea is that the knower-known relationship is merely a projection of Maya and is not opposed to the ultimate non-difference. (Objection): The adjective Tadātmānaḥ is useless, for an adjective of the wise implies exclusion of the unwise. Since the ignorant are also, in reality, Tadātmānaḥ (having That as Self), how is there an exclusion? (Answer): No. The purport lies in the exclusion of "identification with others" (itarātmatva). The ignorant identify the Self with the non-Self body etc., so they are not designated as Tadātmānaḥ. But the wise have ceased identification with the body etc.; thus, due to the cessation of the opposing factor, they are designated as Tadātmānaḥ; so the adjective is proper.

(Objection): While the distraction of performing rituals (karma) exists, how can identification with the body etc. cease? To this He says "Established in That" (tanniṣṭhāḥ). Those who have "steadfastness" (niṣṭhā)—meaning establishment—in that very Brahman, through the cessation of the distraction of all ritual performance; they are Tanniṣṭhāḥ. Meaning: those solely intended on inquiry into That through the renunciation of all actions (sarva-karma-sannyāsa).

(Objection): While there is attachment to the fruit, how can there be abandonment of action which is the means to it? To this He says "Having That as Supreme Goal" (tatparāyaṇāḥ). Those for whom That alone is the "Supreme Goal" (param ayanam) to be attained. Meaning: detached from everything else.

Here, by Tadbuddhayah, "Direct Realization" is stated. By Tadātmānaḥ, the "maturity of Nididhyasana" (profound meditation) is stated, the fruit of which is the cessation of contrary identification (like "I am the body"). By Tanniṣṭhāḥ, "Vedantic Inquiry" consisting of the maturity of Hearing and Reflection (shravana-manana) is stated, which is preceded by renunciation of all actions and has the fruit of removing improbability (asambhāvanā) regarding the valid means and the object. By Tatparāyaṇāḥ, "intense dispassion" (vairāgya-prakarṣa) is stated. Thus, one should see the preceding as the cause of the succeeding.

The Monks (yatayaḥ) possessing the said qualifications go to "non-return," i.e., they attain Liberation characterized by the absence of connection with a body again. (Objection): Why can't those once liberated have a connection with a body again? To this He says "Whose impurities are shaken off by knowledge" (jñānanirdhūtakalmaṣāḥ). Those whose "impurity" (kalmaṣa)—meaning karma consisting of merit and demerit, which is the cause of connection with a new body—has been "shaken off" (nirdhūtam), i.e., uprooted completely along with its root, by knowledge. The idea is: when the beginningless ignorance is removed by knowledge, and (consequently) the karma which is its effect is destroyed, how can the taking of a new body, which is rooted in that, occur?

That the fruit arises from His illumination, He states with "Those whose intellect is in That" (tadbuddhayaḥ), etc.

Those whose intellect is in that Ishvara; in Him—those for whom He alone is the Self; in Him alone is whose "steadfastness" (niṣṭhā)—meaning feeling/being (bhāva); who are "Supreme Goal-oriented" (parāyaṇāḥ) in Him—meaning devoted/intent (tatparāḥ); such persons, "whose impurities are washed away by knowledge"—meaning whose ignorance is removed—go to, i.e., attain, "non-return"—meaning Moksha.

Those whose intellect is in That (tadbuddhayaḥ) — those whose intellect has entered into that Brahman are Tadbuddhayaḥ. Those whose Self is That (tadātmānaḥ) — those whose Self (ātmā) is that Supreme Brahman Itself are Tadātmānaḥ. Established in That (tanniṣṭhāḥ) — 'Steadfastness' (niṣṭhā) means deep absorption (abhiniveśa) or total intentness (tātparyam); those who, having renounced all actions, have their establishment only in that Brahman are Tanniṣṭhāḥ. Having That as their Supreme Goal (tatparāyaṇāḥ) — and those for whom That alone is the 'Supreme Goal' (param ayanam), i.e., the Supreme Refuge/Destiny (parā gatiḥ), are Tatparāyaṇāḥ; meaning those who delight solely in the Self (kevalātmaratayaḥ).

Those whose ignorance of the Self has been destroyed by knowledge, being of such nature, go to 'non-return' (apunarāvṛttim), i.e., no further connection with the body. 'Whose impurities are washed away by knowledge' (jñānanirdhūtakalmaṣāḥ) — those whose 'impurity' (kalmaṣa), i.e., defects like sin which are the cause of samsara, has been 'washed away' (nirdhūta), i.e., destroyed, by the aforementioned knowledge; meaning the monks (yatayaḥ).

'How do those Pundits, whose ignorance of the Self is destroyed by knowledge, see the Reality?' — this is stated (in the next verse).

Those who are such knowers are liberated; thus He states with 'Those whose intellect is in That' (tadbuddhayaḥ).

The meaning is that by knowledge obtained through His grace—which has the nature of Brahman as its object—those whose impurities are cast off attain liberation.

तद्बुद्धयः intellect absorbed in That? तदात्मानः their self being That? तन्निष्ठाः established in That? तत्परायणाः with That for their supreme goal? गच्छन्ति go? अपुनरावृत्तिम् not again returning? ज्ञाननिर्धूतकल्मषाः,those whose sins have been dispelled by knowledge.Commentary They fix their intellects on Brahman or the Supreme Self. They feel and realise that Brahman is their self. By constant and protracted meditation? they get established in Brahman. The whole world of names and forms vanishes for them. They live in Brahman alone. They have Brahman alone as their supreme goal or sole refuge. They rejoice in the Self alone. They are satisfied in the Self alone. They are contented in the Self alone. Such men never come back to this Samsara? as their sins are dispelled by knowledge (BrahmaJnana). (Cf.IX.34)

Tat-buddhayah, those who have their intellect absorbed in That, [Here Ast. reads 'tasmin brahmani, in that Brahman'.-Tr.] in the supreme Knowledge which has been revealed; tat-atmanah, whose Self is That, who have That (tat) supreme Brahman Itself as their Self (atma); tat-nisthah, who are steadfast in That-nistha is intentness, exclusive devotion; they are called tat-nisthah who become steadfast only in Brahman by renouncing all actions; and tat-parayanah, who have That as their supreme (para) Goal (ayana), who have That alone as their supreme Resort, i.e. who are devoted only to the Self; those who have got their ignorance destroyed by Knowledge-those who are of this kind-, they gacchanti, attain; apunaravrttim, the state of non-returning, non-association again with a body; jnana-nirdhuta-kalmasah, their dirt having been removed, destroyed, by Knowledge. Those whose dirt (kalmasa), the defect in the form of sin etc., which are the cause of transmigration, have been removed, destryed (nirdhuta), by the aforesaid Knowledge (jnana) are jnana-nirdhuta-kalmasah, i.e. the monks.
How do those learned ones, whose ignorance regarding the Self has been destroyed by Knowledge, look upon Reality? That is being stated:

'Those whose intellects pursue It,' i.e., those who have determined to have the vision of the self in this way; 'those whose minds think about It,' i.e., those whose minds have the self for their aim, those who undergo discipline for It, i.e., those who are devoted to the practices for Its attainment; 'those who hold It as their highest object,' i.e., those who consider It as their highest goal - such persons, having their previous impurities cleansed by the knowledge which is practised in this way, attain the self as taught. 'From that state there is no return' - the state from which there is no return means the state of the self. The meaning is that they attain the self which rests in Its own nature.