Bhagavad Gita - Chapter 5 - Shloka (Verse) 21

व्याख्या--'बाह्यस्पर्शेष्वसक्तात्मा'--परमात्माके अतिरिक्त शरीर, इन्द्रियाँ, मन, बुद्धि, प्राण आदिमें तथा शब्द, स्पर्श आदि विषयोंके संयोगजन्य सुखमें जिसकी आसक्ति मिट गयी है, ऐसे साधकके लिये यहाँ ये पद प्रयुक्त हुए हैं। जिन साधकोंकी आसक्ति अभी मिटी नहीं है, पर जिनका उद्देश्य आसक्तिको मिटानेका हो गया है, उन साधकोंको भी आसक्तिरहित मान लेना चाहिये। कारण कि उद्देश्यकी दृढ़ताके कारण वे भी शीघ्र ही आसक्तिसे छूट जाते हैं।पूर्वश्लोकमें वर्णित 'प्रियको प्राप्त होकर हर्षित और अप्रियको प्राप्त होकर उद्विग्न नहीं होना चाहिये'--ऐसी स्थितिको प्राप्त करनेके लिये बाह्यस्पर्शमें आसक्तिरहित होना आवश्यक है।उत्पत्ति-विनाशशील वस्तुमात्रका नाम 'बाह्यस्पर्श' है, चाहे उसका सम्बन्ध बाहरसे हो या अन्तःकरणसे। जबतक बाह्यस्पर्शमें आसक्ति रहती है, तबतक अपने स्वरूपका अनुभव नहीं होता। बाह्यस्पर्श निरन्तर बदलता रहता है, पर आसक्तिके कारण उसके बदलनेपर दृष्टि नहीं जाती और उसमें सुखका अनुभव होता है। पदार्थोंको अपरिवर्तनशील, स्थिर माननेसे ही मनुष्य उनसे सुख लेता है। परन्तु वास्तवमें उन पदार्थोंमें सुख नहीं है। सुख पदार्थोंके सम्बन्ध-विच्छेद-से ही होता है। इसीलिये सुषुप्तिमें जब पदार्थोंके सम्बन्धकी विस्मृति हो जाती है, तब सुखका अनुभव होता है।वहम तो यह है कि पदार्थोंके बिना मनुष्य जी नहीं सकता, पर वास्तवमें देखा जाय तो बाह्य पदार्थोंके वियोगके बिना मनुष्य जी ही नहीं सकता। इसीलिये वह नींद लेता है, क्योंकि नींदमें पदार्थोंको भूल जाते हैं। पदार्थोंको भूलनेपर भी नींदसे जो सुख, ताजगी, बल, नीरोगता, निश्चिन्तता आदि मिलती है, वह जाग्रत्में पदार्थोंके संयोगसे नहीं मिल सकती। इसलिये जाग्रत्में मनुष्यको विश्राम पानेकी, प्राणी-पदार्थोंसे अलग होनेकी इच्छा होती है। वह नींदको अत्यन्त आवश्यक समझता है; क्योंकि वास्तवमें पदार्थोंके वियोगसे ही मनुष्यको जीवन मिलता है।नींद लेते समय दो बातें होती हैं--एक तो मनुष्य बाह्य पदार्थोंसे सम्बन्ध-विच्छेद करना चाहता है और दूसरी, उसमें यह भाव रहता है कि नींद लेनेके बाद अमुक कार्य करना है। इन दोनों बातोंमें पदार्थोंसे सम्बन्ध-विच्छेद चाहना तो स्वयंकी इच्छा है, जो सदा एक ही रहती है; परन्तु कार्य करनेका भाव बदलता रहता है। कार्य करनेका भाव प्रबल रहनेके कारण मनुष्यकी दृष्टि पदार्थोंसे सम्बन्ध-विच्छेदकी तरफ नहीं जाती। वह पदार्थोंका सम्बन्ध रखते हुए ही नींद लेता है और जागता है।यह बड़े आश्चर्यकी बात है कि सम्बन्धी तो नहीं रहता, पर सम्बन्ध रह जाता है ! इसका कारण यह है कि स्वयं (अविनाशी चेतन) जिस सम्बन्धको अपनेमें मान लेता है, वह मिटता नहीं। इस माने हुए सम्बन्धको मिटानेका उपाय है--अपनेमें सम्बन्धको न माने। कारण कि प्राणी-पदार्थोंसे सम्बन्ध वास्तवमें है नहीं, केवल माना हुआ है। मानी हुई बात न माननेपर टिक नहीं सकती और मान्यताको पकड़े रहनेपर किसी अन्य साधनसे मिट नहीं सकती। इसलिये माने हुए सम्बन्धकी मान्यताको वर्तमानमें ही मिटा देना चाहिये। फिर मुक्ति स्वतःसिद्ध है।
बाह्य पदार्थोंका सम्बन्ध अवास्तविक है, पर परमात्माके साथ हमारा सम्बन्ध वास्तविक है। मनुष्य सुखकी इच्छासे बाह्य पदार्थोंके साथ अपना सम्बन्ध मान लेता है, पर परिणाममें उसे दुःख-ही-दुख प्राप्त होता है (गीता 5। 22)। इस प्रकार अनुभव करनेसे बाह्य पदार्थोंकी आसक्ति मिट जाती है।

और भी वह ब्रह्ममें स्थित हुआ पुरुष ( कैसा होता है सो बताते हैं ) जिनका इन्द्रियोंद्वारा स्पर्श ( ज्ञान ) किया जा सके वे स्पर्श हैं इस व्युत्पत्तिसे शब्दादि विषयोंका नाम स्पर्श है ( वे सब अपने भीतर नहीं हैं इसलिये बाह्य हैं ) उस बाह्य स्पर्शोंमें जिसका अन्तःकरण आसक्त नहीं है ऐसा विषयप्रीतिसे रहित पुरुष उस सुखको प्राप्त होता है जो अपने भीतर है। तथा वह ब्रह्मयोगयुक्तात्मा ब्रह्ममें जो समाधि है उसका नाम ब्रह्मयोग है उस ब्रह्मयोगसे जिसका अन्तःकरण युक्त है अच्छी प्रकार उसमें समाहित है लगा हुआ है ऐसा पुरुष अक्षय सुखको अनुभव करता है प्राप्त होता है। इसलिये अपनेआप अक्षय सुख चाहनेवाले पुरुषको चाहिये कि वह क्षणिक बाह्य विषयोंकी प्रीतिसे इन्द्रियोंको हटा ले। यह अभिप्राय है।

Anticipating the doubt that due to the obstacle of attachment to objects like sound etc., establishment in Brahman cannot be achieved by anyone, He says "Moreover" (kiñca). The meaning is: Not only is one established in Brahman free from elation and depression in the manner previously described, but also by another mode.

As much as the covering in the form of attachment to objects is removed, so much does the happiness of the essential nature of the Self become manifest; this He states with "External" (bāhye).

Not only does the one whose mind is unattached find happiness merely by the force of self-control (shama), but having his internal organ concentrated through Samadhi in Brahman, he attains infinite happiness; this He states with "He, in Brahman" (sa brahma).

There, he explains the first half with "External" (bāhyāśca), etc. Through the explanation of the second half, he describes the attainment of unsurpassable bliss by means of correct knowledge dependent on deep concentration (samādhāna), with "In Brahman" (brahmaṇi), etc.

Since the attainment of infinite bliss is possible for one averse to objects like sound etc., therefore one desiring that should rightfully practice aversion to objects with effort—to teach this to the disciple, he says "Therefore" (tasmāt), etc.

Moreover, because sense-pleasure is extremely trivial compared to the Bliss of Brahman, he is established in Brahman.

"Touched" (spṛśyante) means "contacts" (sparśāḥ)—i.e., objects like sound etc.; he whose "Self" (ātmā)—meaning internal organ—is "unattached" (asakta)—devoid of love—for them, finds, i.e., attains, that happiness which is in the "Self" (ātmani)—in the implied meaning of the word "Thou" (tvam).

"He" (saḥ)—having his "Self" (ātmā)—meaning internal organ—"engaged" (yukta) in "Yoga" in "Brahman"—i.e., in the Supreme Self denoted by the word "That" (tat); (Yoga meaning) Samadhi, which is the bringing about of the oneness of the implied meaning of "Thou" with the implied meaning of "That"; meaning he whose mental modification is of the nature of undivided direct realization—he "enjoys" (aśnute)—pervades—happiness, i.e., the Bliss of Brahman, which is "imperishable" (akṣayyam).

The intention is: Therefore, one desiring imperishable happiness in the Self while living should withdraw the senses from the momentary love of objects.

It should be noted that since the (Shankara) Bhashya here is of a general nature, there is no contradiction with other interpretations.

Again, He clarifies the superiority of Yoga with "External contacts" (bāhyasparśeṣu), etc.

The happiness that a desireless person finds in the Self—if that same person becomes one whose mind is engaged in Yoga with Brahman (brahma-yoga-yuktātmā)—then he finds that very happiness to be imperishable. Yoga having Brahman as its object is Brahma-Yoga;

only for one engaged in meditation etc., is the happiness of the Self imperishable. Otherwise, it is not; this is the meaning.

(Objection): "Surely, it is impossible to abandon the well-known external happiness for the sake of the 'unexperienced' happiness of the Self; therefore, saying 'one should not rejoice' (in 5.20) is inconsistent?" To this He says "External" (bāhya), etc.

Those occurring outside are "External"; "Contacts" (sparśāḥ) are the connections between objects and senses; being "Unattached-self" (asaktātmā)—having a mind unattached—regarding them; the happiness which one finds, i.e., obtains, in the "Self"—in the non-dual inner Bliss, being established in the state of deep sleep (suṣupti)—he is "That very happiness" (sa tadeva sukham).

The masculine gender (saḥ) is used in relation to the predicate (happiness/person being identified). Who/What is that happiness? He who is in "Brahma-Yoga"—Yoga, meaning Samadhi, in Brahman—wherein the "Self," meaning intellect, is "engaged," meaning applied, by him—he is Brahma-yoga-yuktātmā. It means a Knower of Brahman (brahmavit). For the Shruti says, "The Knower of Brahman becomes Brahman indeed." Although it should have been said "The one engaged in Brahma-Yoga finds that happiness," it is stated this way (implying "he is that happiness") with the intention of expressing his non-difference from happiness.

(Objection): "If the happiness is indeed the same in both places (deep sleep and Samadhi), what is the distinction between one who is asleep and one established in Samadhi?" Anticipating this, He says "Happiness" (sukham - referring to akṣayam). He enjoys "Imperishable happiness," i.e., Liberation. Because the absence of dualistic vision is equal, the happiness is the same in both; yet, between them, the "Yogi" enjoys imperishable happiness because root-ignorance (mūlāvidyā) is destroyed, not the sleeper; because (for the sleeper) ignorance is not eradicated.

And thus, since the principal happiness of Liberation is also experienced (to some degree in sleep), it is easy to abandon external happiness for its sake; this is the meaning.

In the manner thus described, he whose mind is unattached to "external contacts"—meaning the experience of objects other than the Self—and who "finds"—i.e., obtains—happiness within the inner Self alone; he, abandoning the "practice of material nature" (prakṛtyabhyāsa), becoming one whose self is engaged in Yoga with Brahman—meaning whose mind is engaged in practice regarding Brahman—attains imperishable happiness which is of the nature of the experience of Brahman.

He speaks (in the next verse) of the ease of abandoning material enjoyment.

He states the cause for the steadiness of the intellect through the cessation of delusion with "External contacts" (bāhya-sparśeṣu), etc.

Those which are touched by the senses are "Contacts" (sparśāḥ), i.e., objects. Being "Unattached-self" (asaktātmā)—having a mind unattached—to external sense-objects, he "finds"—i.e., obtains—that Sattvic happiness which is in the "Self"—i.e., in the internal organ (antaḥkaraṇa)—and is of the nature of tranquility (upaśama).

And he, having obtained that happiness of tranquility, being engaged in "Yoga"—i.e., Samadhi—in Brahman—meaning one whose self has attained unity with That—"enjoys"—i.e., attains—imperishable happiness.

Thus, it is stated by the verse "External" (bāhya) that unsurpassable happiness, caused by equal-vision, comes of its own accord to one who does not engage in elation and agitation.

To demonstrate the non-difference of "finds happiness" (sukhaṃ vindati) from "enjoys imperishable happiness" (sukham akṣayam aśnute), it is explained (by Ramanuja) as "obtains" (labhate). The idea is that this is the beginning of imperishable happiness.

"Abandoning the practice of nature"—this statement is obtained by implication; "practice of nature" means the repeated thought of enjoyable material objects like sound etc.

By the phrase "finds that happiness in the Self," the happiness rooted in knowledge born of instruction etc. is stated. By "enjoys imperishable happiness," however, the eternal happiness occurring after direct realization is stated; to show this distinction, it is explained (by Ramanuja) as "of the nature of experience of Brahman."

पूर्व श्लोक से यह धारणा बनने की संभावना है कि आध्यात्मिक जीवन वह गतिशून्य अस्तित्व है जिसमें एक शुष्क हृदय का व्यक्ति बाह्य जगत् की आकर्षक एवं उत्तेजक वस्तुओं के सम्पर्क में आने पर भी मन के अपरिवर्तित समत्व के अतिरिक्त कोई प्रतिक्रिया व्यक्त नहीं करता और न उसे कुछ विशेष अनुभव ही होता है। यदि र्वास्तविकता ऐसी होती तो अधिकांश साधकों ने आध्यात्मिकता से तत्काल ही विदा ले ली होती। बाह्य जगत् में विद्यमान परिच्छिन्नताओं एवं दोषों के होते हुए भी इस तथ्य को कौन नकार सकता है कि विषयोपभोग से क्षणिक ही सही आनन्द तो प्राप्त होता ही है क्यों कोई व्यक्ति स्वयं को असंख्य प्रकार के क्षणिक आनन्दों से वंचित रखकर पत्थर के समान अचल अभेद्य समत्व की कामना करे फिर आप उस स्थिति को चाहे परम शान्ति कहें या ईश्वरतत्त्व या और कुछ नाम परिवर्तन से स्वयं वस्तु परिवर्तित नहीं हो जाती यह शंका कोई अतिशयोक्ति नहीं है। वेदान्त के विद्यार्थी प्राय ऐसा प्रश्न करते हैं। कोई भी बुद्धिमान् व्यक्ति जिस किसी कार्य में प्रवृत्त होता है तो उसका प्रयोजन या उपयोगिता जानना चाहता ही है। कोई भी गुरु शिष्यों के इन प्रश्नों की उपेक्षा नहीं कर सकते। जगद्गुरु भगवान् श्रीकृष्ण भी इस शंका का निवारण करते हुए अर्जुन को आश्वस्त करते हैं।जो पुरुष बाह्य विषयों की आसक्ति से पूर्णतया मुक्त हो जाता है वह आत्मा के स्वरूपभूत आनन्द का साक्षात् अनुभव करता है। यद्यपि आत्मोन्नति की साधना में वैराग्य की प्रधानता है तथापि यह अनासक्ति हमें खोखली निर्रथक शून्यावस्था को नहीं प्राप्ति कराती। सभी मिथ्या वस्तुओं का त्याग करने पर परमार्थ सत्यस्वरूप पूर्ण परमात्मा को हम प्राप्त करते हैं। जब स्वप्नद्रष्टा स्वप्निल वस्तुओं तथा स्वप्न के व्यक्तित्व का त्याग कर देता है तब वह कोई अभावरूप नहीं बन जाता वरन् वह अपने अधिक शक्तिशाली जाग्रत अवस्था के व्यक्तित्व को प्राप्त कर लेता है।इसी प्रकार जब कभी हम शरीर मन और बुद्धि के साथ के अपने तादात्म्य से ऊपर उठ जाते हैं तब हमें आत्मानुभूति का आनन्द प्राप्त होता है। यदि साधक केवल ध्यानाभ्यास के समय भी विषयासक्ति को त्याग कर हृदय से ब्रह्म का ध्यान करता है तो वह अक्षय सुख का अनुभव करता है। हृदय का अर्थ है अन्तकरण।इस कारण से भी साधक को विषयोपभोग का त्याग करना चाहिए क्योंकि

He whose attachment does not exist in "external contact"—meaning in the nature of sense-objects—he indeed thinks (experiences) thus; this He states.

That the attainment of imperishable happiness is stated only for the Renunciate (Sannyasi) under discussion—this explanation by others is incorrect (asat); with this intent, he says 'Again' (punar). Since Renunciation was already mentioned in 5.6 etc., 'Again' implies 'superiority' (ādhikya - of Yoga over Sannyasa). (Objection): Previously, the futility of Renunciation in the absence of Yoga was stated. That is incorrect. Upon the destruction of disturbances like desire, the happiness of the essential nature manifests (so Sannyasa is not futile)? By refuting this doubt, the clarification (of Yoga's superiority) is made.

Since this is not apparent here, he explains with 'Desire' (kāma), etc. The meaning of 'Unattached-self regarding external contacts' is 'devoid of desire.' To make known that the happiness of the Self's nature is not 'devoid of attributes' (nirviśeṣa), 'in the Self' (ātmani) is stated. 'He alone' (means the desireless one). 'That alone' (means Self-happiness).

To refute the idea that it means 'Union/Identity with Brahman,' he says 'Brahman' (brahma), etc. How is the superiority of Yoga over Renunciation clarified by this? To this, expounding the meaning of the word Brahma-Yoga, he states the purport with 'Meditation etc.' (dhyānādi). 'Through knowledge'—this is implied (śeṣa).

'Imperishable' (akṣayam) means devoid of disappearing again. Otherwise, through mere Renunciation, it (happiness) is subject to disappearance and being small, it is indeed fruitless, as stated in 5.6. In other interpretations, many words would become futile; this is the purport.

(Objection): "Surely, since love for external objects is extremely strong due to being experienced over many births, how can one whose mind is attached thereto attain establishment in the 'supernatural,' 'unseen' Brahman devoid of all (sensory) happiness? If you say 'because It is of the nature of Supreme Bliss,' (I say) no; because that Bliss has not been experienced before, it cannot be the cause for the mind's steadiness. It is stated in the Vartika: 'Even though Bliss is heard of, it is not objectified by direct proof; it (heard bliss) is not capable of even dampening the desire for seen bliss'."

(Answer): To this He says: "Touched" by the senses are "contacts" (sparśāḥ)—i.e., sound etc. And they are "external" because they are properties of the non-Self. Being "Unattached-self" (asaktātmā)—having a mind unattached—regarding them; being dispassionate due to absence of thirst; he "finds," i.e., obtains, in the "Self"—meaning in the internal organ itself—that happiness which is of the nature of "tranquility" (upaśama) and independent of external objects, through the modification of pure Sattva. It is said in the Mahabharata: "Whatever desire-born happiness is in the world, and whatever great divine happiness exists, they do not deserve (equal) even the sixteenth part of the happiness of the destruction of thirst."

Or—in the "Inner Self"—the meaning of "Thou" (tvam)—that happiness which is inherent nature, which was not experienced in deep sleep (fully) and was unobtainable due to the obstruction of attachment to external objects; he obtains that very happiness due to the absence of that (attachment). He attains not only the happiness of the meaning of "Thou," but also the "Full Bliss" through the experience of unity with the meaning of "That" (tat); thus He says: "He" (saḥ)—the thirstless one; "Yoga" in "Brahman"—the Supreme Self—meaning Samadhi; engaged therein, having his "Self"—internal organ—occupied in that, he is Brahma-yoga-yuktātmā. Or—"Brahman"—the meaning of "That"; by "Yoga"—meaning Samadhi in the form of experiencing the sentence-meaning (Mahavakya); "United" (yukta)—meaning having attained unity; whose "Self"—the meaning of "Thou" (nature)—is such.

He "enjoys" (aśnute)—pervades—happiness which is "Imperishable" (akṣayyam)—infinite, consisting of his own essential nature. The meaning is that he becomes of the nature of the experience of happiness always.

Regarding an eternal entity, the application of the verb meaning (to obtain/enjoy) is figurative (aupacārika) with the intention of "removal of ignorance." Therefore, being desirous of the experience of imperishable happiness in the Self, one should withdraw the senses from the love of external objects—which is momentary and leads to great hell; by that alone, establishment in Brahman occurs—this is the intention.

(Objection): "Indeed, how can there be the attainment of 'That State' (tadbhāva) with this body?" Anticipating this, He says "External contacts" (bāhya-sparśeṣu), etc.

He whose "Self"—internal organ—is unattached to external contacts—the worldly objects of the senses; he "finds"—attains—that happiness which is in the "Self"—in his own essential nature which is "consisting of Sentiment" (bhāvātmaka); this is the meaning.

"Yoga" is happiness consisting of Sentiment; he knows that. He becomes one whose self is engaged in "Brahma-Yoga"—which is consisting of "True Being/Existence" (sadbhāva).

He "enjoys"—experiences—that "Imperishable" happiness which consists of "Servitude" (dāsya); this is the meaning.

"In external contacts" (bāhya-sparśeṣu) — those which are external and are contacts are "external contacts"; those which are touched are "contacts" (sparśāḥ)—meaning objects like sound etc.; regarding those external contacts, he whose "Self" (ātmā)—internal organ—is "Unattached" (asakta), he is this "Unattached-self" (asaktātmā). Being devoid of love for objects, he "finds"—obtains—that happiness which is in the "Self"—this is the meaning.

"He, whose self is engaged in Brahma-Yoga" (sa brahmayogayuktātmā) — "Yoga"—Samadhi—in Brahman is Brahma-Yoga; he whose "Self"—internal organ—is "engaged" (yukta)—concentrated—by that Brahma-Yoga, or occupied therein, is Brahma-yoga-yuktātmā; he "enjoys" (aśnute)—pervades—happiness which is "Imperishable" (akṣayam).

Therefore, one who desires imperishable happiness in the Self should withdraw the senses from the love of external objects which is momentary—this is the meaning.

He states the characteristic indicating the attainment of Supreme Bliss for a person of such nature through the two (verses/parts) beginning with "Should not rejoice" (na prahṛṣyet - 5.20).

Because he is of "Steady Intellect" (sthirabuddhiḥ); and since "Delusion" (sammoha) is of "Demonic nature" (āsuratva), he is devoid of that; and he is that Yogi whose self is unattached to external objects. When he finds "Sattvic" happiness in the Self, he alone becomes one of "Tranquil Happiness" (upaśamasukhī).

Being united with Brahman through Yoga—meaning being such that his Self has attained unity with That—he experiences "Imperishable" (akṣayam) Bliss of Brahman; this is the meaning.

बाह्यस्पर्शेषु in external contacts? असक्तात्मा one whose mind is unattached? विन्दति finds? आत्मनि in,the Self? यत् (that) which? सुखम् happiness? सः he? ब्रह्मयोगयुक्तात्मा with the self engaged in the meditation of Brahman? सुखम् happiness? अक्षयम् endless? अश्नुते enjoys.Commentary When the mind is not attached to external objects of the senses? when one is deeply engaged in the contemplation of Brahman? he finds undecaying bliss in the Self within. If you want to enjoy the imperishable happiness of the Self within? you will have to withdraw the senses from their respective objects and plunge yourself in deep meditation on the Self within. This is the gist of this verse.

Asakta-atma, with his heart, internal organ, unattached, bahya-sparsesu, to external objects-sparsah means objects that are contacted, viz sound etc.; bahya-sparsah means those things which are external (bahya) and are objects of contact; that person who thus has his heart unattached, who derives no happiness from objects; he vindati, gets that sukham, bliss; yat, which is; atmani, in the Self. Brahma-yoga-yukta-atma, with his heart absorbed in meditation on Brahman-meditation (yoga) on Brahman is brahma-yoga; one whose internal organ (atma) is absorbed in (yukta), engaged in, that meditation on Brahman is brahma-yoga-yukta-atma; he asnute, acires; aksayam, undecaying; sukham, Bliss.
So, he who cherishes undecaying happiness in the Self should withdraw the organs from the momentary happiness in external objects. This is the meaning.
For this reason also one should withdraw:

He who finds happiness in the self within himself, his mind detached from external contact in the manner already mentioned, i.e., from experience of objects other than the self - such a person abandoning the contemplation on Prakrti or bodily experiences, has his mind engaged in the contemplation on Brahman i.e., the Atman. Thus he attains everlasting bliss which consists in the experience of Brahman (the self).
Sri Krsna speaks of the abandonment of material pleasure as easy: