Bhagavad Gita - Chapter 5 - Shloka (Verse) 25

व्याख्या--'यतात्मानः'--नित्य सत्यतत्त्वकी प्राप्तिका दृढ़ लक्ष्य होनेके कारण साधकोंको शरीर-इन्द्रियाँ-मनबुद्धि वशमें करने नहीं पड़ते, प्रत्युत ये स्वाभाविक ही सुगमतापूर्वक उनके वशमें हो जाते हैं। वशमें होनेके कारण इनमें राग-द्वेषादि दोषोंका अभाव हो जाता है और इनके द्वारा होनेवाली प्रत्येक क्रिया दूसरोंका हित करनेवाली हो जाती है।शरीर-इन्द्रियाँ-मन-बुद्धिको अपने और अपने लिये मानते रहनेसे ही ये अपने वशमें नहीं होते और इनमें राग-द्वेष, काम-क्रोध आदि दोष विद्यमान रहते हैं। ये दोष जबतक विद्यमान रहते हैं, तबतक साधक स्वयं इनके वशमें रहता है। इसलिये साधकको चाहिये कि वह शरीरादिको कभी अपना और अपने लिये न माने। ऐसा माननेसे इनकी आग्रहकारिता समाप्त हो जाती है और ये वशमें हो जाते हैं। अतः जिनका शरीर-इन्द्रियाँ-मन-बुद्धिमें अपनेपनका भाव नहीं है तथा जो इन शरीरादिको कभी अपना स्वरूप नहीं मानते, ऐसे सावधान साधकोंके लिये यहाँ 'यतात्मानः' पद आया है।

और भी जिनके पापादि दोष नष्ट हो गये हैं जिनके सब संशय क्षीण हो गये हैं जो जितेन्द्रिय हैं जो सब भूतोंके हितमें अर्थात् अनुकूल आचरणमें रत हैं अर्थात् अहिंसक हैं ऐसे ऋषिजन सम्यक् ज्ञानीसंन्यासी लोग ब्रह्मनिर्वाणको अर्थात् मोक्षको प्राप्त होते हैं।

He states another means for the Knowledge which is the cause of Liberation with "Moreover" (kiñca), etc. Through the performance of daily duties like Yajna etc., the "impurity" (kalmaṣa) characterized by sin etc. is destroyed; and thereafter, through the repetition of Hearing (shravana) etc., "Correct Vision" (samyag-darśana) arises; from that, Liberation occurs without effort; this He says with "They attain" (labhante), etc.

He shows another means for attaining Knowledge with "Severed" (chinna), etc. Dispelling doubt through hearing etc., controlling the body and senses (kāyakaraṇa), and being non-violent due to being compassionate—this too is a cause in the attainment of Correct Knowledge; this is the meaning.

The explanation of the words (akṣara) is not given because they are clear.

Through "labhante" (they attain), the author states the other means for knowledge which is the cause of attaining Brahma-Nirvana. "Rishayah" means the seers of the subtle truth; as stated in the Shruti (Katha Upanishad 1.3.12): "It is seen by the subtle seers through their sharp and subtle intellect." The syntax links to "they attain Brahma-Nirvana."

Following the statement "Knowledge arises in men upon the destruction of sinful karma," he explains "ksinapapah": those whose sins have been destroyed through desireless action characterized by the worship of Ishvara. Following the Shruti (Brihadaranyaka Upanishad 2.4.5) which states, "The Self, my dear, should be seen, heard, reflected on, and meditated upon," and describes the means of self-realization like hearing (shravana), etc.,

he explains "chinnadvaidhah": those whose doubts have been cut off through hearing and reflection. "Yatatmanah" means those by whom the senses along with the mind are controlled. By this, "nididhyasana" (deep meditation) is described, which consists of a flow of similar [thoughts of Brahman] preceded by the rejection of dissimilar [alien] thoughts.

He states the characteristic of such people: "Sarvabhutahiteratah," meaning engaged in the welfare or favorable good of all beings. The meaning is non-violent (ahimsaka).

He states that this [attainment] happens due to the destruction of sins, [beginning with] "labhante". Having become free from sins (ksinakalmashah), they become "chinnadvaidhah" (those with doubts cut off) and "yatatmanah" (self-controlled).

"Dvaidham" is the state of duality; it implies doubt or misconception. And that is stated: "That duality, which is misconception or doubt belonging to the unrefined souls—cutting that with the sword of knowledge, one free from attachment should wander (take sannyasa)."

"Chinnadvaidhah" are indeed those who are "ayatatmanah" [interpreted as extended/vast self], meaning "dirghamanasah" (those of vast mind/far-sighted), which means omniscient. For that very reason, they are "chinnadvaidhah." And it is stated: "Those whose sins are destroyed are born as possessors of great knowledge and free from doubts." Or, [the reading/interpretation can be] "chinnadvaidhah" and "yatatmanah" [as separate attributes].

"Labhante" (they attain), etc. "Rishayah" means the right-seers (those with correct vision).

"Chinnadvaidhah" means those whose doubts have been cut off.

"Yatatmanah" means those who have conquered their minds (chitta).

"Chinnadvaidhah" means liberated from dualities like cold and heat. "Yatatmanah" means those whose minds are restrained within the Self alone. "Sarvabhutahiteratah" means engaged in the welfare of all beings just as [one cares for] oneself. "Rishayah" means seers, those intent on perceiving the Self. Those who are such, whose impurities (sins) that obstruct the attainment of the Self are completely destroyed, attain Brahma-Nirvana.

He states that for those possessing the mentioned qualities, Brahman is extremely easy to attain.

Moreover, [regarding] "labhante" (they attain).

"Rishayah" means right-seers. Those whose impurities (kalmasha) are destroyed; whose "dvaidha," meaning doubt (samshaya), is cut off; whose "atma," meaning mind (chitta), is controlled (yata); who are engaged in the welfare of all beings, meaning compassionate ones; they attain Brahma-Nirvana, meaning liberation (moksha).

The mode of practice for the perfection of the maturity of knowledge in the form of equal-vision (samadarshitva) is stated beginning with "one should not rejoice" (5.20). There, the cessation of joy and agitation, detachment from external objects, seeing defects in those objects, preventing the impulses of desire and anger, and conceiving all forms of enjoyment within the Self alone—these have been stated sequentially in five verses.

Now, recalling the previously mentioned tolerance of dualities, etc., the means named "being engaged in the welfare of all beings," which is an extremely intimate means for equal-vision, is taught by the verse "labhante."

Regarding "chinnadvaidhah": to dispel the delusion that this implies the negation of the reality of difference (bheda-svarupa), he explains it as "freed from dualities like cold and heat." The idea is that interpreting the word "dvaidha" here as "doubt" etc., is inappropriate.

The mind, being the principal among things to be controlled, is referred to here by the word "atma." Its control is establishing it in appropriate objects; with this intention, it is stated "those who have restrained their minds within the Self alone."

"Listen to the essence of Dharma, and having heard it, hold it fast: Do not practice towards others what is unfavorable to oneself"—to make it known that this meaning was decided by the Supreme Sage (Vyasa), the seer of the Fifth Veda, the example "like oneself" (atmavat) is implied, and the emphasis is on "in the welfare alone." The intent is that the word "sarva" (all) here encompasses one's own self, which serves as the example, and other selves.

To make it known that for one situated thus, the direct realization of the pure nature of the self, which is similar to one another, is also intended by the word [Rishayah], he explains "drashtarah" (seers).

That upon the attainment of such realization, the cessation of the undesirable and the attainment of the desirable are accomplished, is expressed by the two phrases "ksinakalmashah" (sins destroyed) and "attain Brahma-Nirvana"—explaining this, he says "those who are such." "Certainly, there is no purifier in this world like knowledge" (4.38)—that knowledge is the remover of impurity was stated earlier, and is reminded here.

जितेन्द्रिय होकर जब मनुष्य ध्यानभ्यास करता है तब वह अपने मन की सभी पापपूर्ण वासनाओं को धो डालता है जिन्होनें आत्मस्वरूप को आवृत्त कर रखा है और जिसके कारण सत्य के विषय में असंख्य संशय उत्पन्न होते हैं। मन के शुद्ध होने पर आत्मानुभव भी सहजसिद्ध हो जाता है। आत्मज्ञान का उदय होने के साथ ही आवरण और विक्षेप रूप अज्ञान की आत्यंतिक निवृत्ति होकर स्वरूप में अवस्थान प्राप्त हो जाता है।विकास के सर्वोच्च शिखरआत्मस्थिति को प्राप्त करने के पश्चात् देह त्याग तक ज्ञानी पुरुष का क्या कर्तव्य होता है इस विषय में सामान्य धारणा यह है कि वह जगत् में विक्षिप्त के समान अथवा पाषाण प्रतिमा के समान रहेगा दिन में कमसेकम एक बार भोजन करेगा और घूमता रहेगा। लोग ऐसे पुरुष को समाज पर भार समझते हैं। परन्तु वेदों में मनुष्य के लिए कोई जीवित प्रेत का लक्ष्य नहीं बताया गया है और न ऋषियों ने किसी ऐसे लक्ष्य की प्राप्ति के लिए प्रयत्न किया है।आत्मसाक्षात्कार कोई दैवनिर्धारित शवगर्त की ओर धीरेधीरे बढ़ने वाला दुखद संचलन नहीं वरन् सत्य के राजप्रासाद तक पहँचने की सुखद यात्रा है। यह सत्य जीव का स्वयं सिद्ध स्वरूप ही है जिसके अज्ञान से वह अपने से ही दूर भटक गया था। आत्मानुभव में स्थित ज्ञानी पुरुष का सम्पूर्ण जीवन मनुष्यों का आत्म अज्ञान दूर करने और आत्मवैभव को प्रकट करने में समर्पित होता है। इसका संकेत भगवान् के शब्दों में सर्वभूत हिते रता के द्वारा किया गया है।यह लोक सेवा उसका स्वनिर्धारित कार्य और मनोरंजन दोनों ही है। उपाधियों के द्वारा सब की सेवा में अपने को समर्पित करते हुए ज्ञानी पुरुष स्वयं अपने शुद्ध स्वरूप में स्थित रहता है।भगवान् आगे कहते हैं

"Labhante" (they attain), etc. And this [Brahma-Nirvana] is to be attained by those whose two knots in the form of differentiation (bheda) and doubt (samshaya) are destroyed.

"In the subsequent verse, the knower's attainment of Brahman is stated, so why is it stated again?" To this, he answers "papa" (sin), etc. The word "cha" (and) is for the purpose of conjunction with becoming Brahman. This is knowledge characterized as described. Therefore, "labhante" (they attain) means "upalabhante" (they realize/obtain).

"Then how is it that three verses are stated for the purpose of elaborating the characteristics of the knower?" It is said: The extraordinary cause called the destruction of sin, which is the obstacle to knowledge, indeed serves as a characteristic of the effect.

"Here, the cause-and-effect relationship is not apparent," to this he says "kshina," etc. They become [sinless], and then they realize Brahman; this is the meaning.

Explaining the meaning of the word "chinnadvaidha," he interprets the word "dvaidha"—"dvaidha," etc. Being of a different nature regarding objects means unreality (ayatharthatva). And by that, knowledge possessing that [quality] is implied; with this idea, he says "samshaya" (doubt). The word "va" is in the sense of "cha" (and). He cites authority right here—"tachcha," etc. "Akritatmanam" means those of impure intellect.

Presuming "chinna..." etc. to be a compound word, he provides the dissolution (vigraha)—"chinna," etc. Since the word "ayata" and the word "atma" have multiple meanings, he explains "ayatatmanah" [interpreting 'yatatmanah' as 'ayatatmanah']—"dirgha" (long/vast). "How can the mind, which is atomic, have length/vastness?" To this he says "sarvajnah" (omniscient). The idea is that having many objects [of knowledge] is implied. The meaning is: those who have known what is to be known through hearing (shravana), etc.

Even between the two meanings stated in the compound, when distinguished by the intellect, there exists a cause-and-effect relationship; with this idea, he says "tata eva" (because of that indeed). He cites authority for the cause-and-effect relationship between being "ayatatma," destruction of sins, being "ayatatma" [again as cause], and being "chinnadvaidha"—"tachcha," etc. Or, these words are indeed separate (vyasta), he says—"chinna," etc., meaning "niyatamanasah" (those of controlled mind).

Explaining other means for Knowledge which is the cause of liberation, He says—First, 'Kshinakalmashah' (those whose sins are destroyed) by sacrifices etc.; then, due to purity of inner organ, 'Rishayah' (Seers)—renunciates capable of discriminating subtle things; then, by the maturity of hearing (Shravana) etc., 'Chinnadvaidhah' (those whose doubts are cut off)—whose all doubts have ceased; then, by the maturity of meditation (Nididhyasana), 'Samyatatmanah' (those of controlled self)—having minds one-pointed on the Supreme Self alone; and being such, due to not seeing duality, 'Sarvabhutahite ratah' (engaged in the welfare of all beings)—devoid of violence—the knowers of Brahman attain 'Brahma-nirvana' (absorption in Brahman).

"In whom all beings have become the Self alone for the knower, there what is delusion, what is sorrow for one seeing oneness?" (Ishopanishad 7)—from this Shruti.

The plural number is to demonstrate the rule stated in the Shruti "Whoever among the gods..." etc.

If one objects that 'lilatmakata' (participation in the divine play/nature) is rare even for Rishis, so how can it be established only for those possessing pure sentiment (bhava)? To this, He says 'labhante.'

'Ksinakalmashah' means those who do not desire any fruit other than the fruit of experiencing the Lord's Lila; 'Rishayah' means the seers of the fruit, comparable to the Agnikumaras, etc.; they attain 'Brahma-Nirvana,' meaning the state of participation in the Lila. What kind are they? 'Chinnadvaidhah,' meaning those whose doubts are severed, who are ignorant of any fruit other than this [Lila] fruit. Again, what kind? 'Yatatmanah,' meaning those whose selves (minds) are dedicated solely to the purpose of the Lord. Again, what kind? Those who are 'ratah,' meaning devoted (loving), in 'sarvabhutahite,' meaning in the Lord [who is the benefactor of all beings]. They attain the state of Lila; this is the meaning.

Or alternatively, all 'Rishis' attain it distinctly. There, the example is the Agnikumaras. 'Chinnadvaidhah' are the Shrutis (Vedas) in the form of Gopis. 'Yatatmanah' are the sages (Munis) in the form of birds, etc., in Vrindavan. 'Sarvabhutahiteratah' are the Pulinda women. The idea is that all who possess such sentiment attain it.

'Rishayah,' meaning the right-seers (samyagdarshinah) and renunciants (sannyasis), 'labhante' (attain) 'Brahma-Nirvana,' meaning liberation. [They are] 'ksinakalmashah,' meaning those whose sins are destroyed, [meaning] faultless; 'chinnadvaidhah,' meaning those whose doubts are cut off; 'yatatmanah,' meaning those whose senses are controlled; 'sarvabhutahiteratah,' meaning engaged in the welfare, i.e., the favorable good, of all beings, meaning non-violent.

।।Moreover।।

There, He cites the conduct of the virtuous as authority—'labhante' (they attain), etc.

'Rishayah,' meaning the seers of Mantras, having become omniscient, free from doubts (chinnasamshaya), and self-controlled (yatatmanah), attain the bliss of Brahman (Brahmananda).

लभन्ते obtain? ब्रह्मनिर्वाणम् absolute freedom? ऋषयः the Rishis? क्षीणकल्मषाः those whose sins are destroyed? छिन्नद्वैधाः whose dualities are torn asunder? यतात्मानः those who are selfcontrolled? सर्वभूतहिते in the welfare of all beings? रताः rejoicing.Commentary Sins are destroyed by the performance of Agnihotra (a daily obligatoyr ritual) and other Yajnas (vide notes on verse III. 13) without expectation of their fruits and by other selfless services. The duties vanish by constant meditation on the nondual Brahman. He never hurts others in thought? word and deed? and he is devoted to the welfare of all beings as he feels that all beings are but his own Self. (Cf.XII.4)

Rsayah, the seers, those who have full realization, the monks; ksina-kalmasah, whose sins, defects like sin etc., have been attenuated; chinna-dvaidhah, who are freed from doubt; yata-atmanah, whose organs are under control; ratah, who are engaged; sarvabhutahite, in doing good to all beings-favourably disposed towards all, i.e. harmless; labhante, attain; brahma-nirvanam, absorption in Brahman, Liberation.
Further,

The sages are seers who are devoted to the vision of the self. For them the pairs of opposites are annulled; i.e., they are freed from pairs of opposites like cold and heat, etc. 'They have their minds well subdued,' i.e., their minds are directed to the self. 'They are devoted to the welfare of all beings,' i.e., they are interested in the welfare of all beings like their own selves. Those persons who are like this have all their impurities, which are incompatible with the attainment of the self, annulled, and they attain to the bliss of the Brahman.
For those possessing the characteristics mentioned above, Sri Krsna now teaches that the Brahman is easy to attain.