Bhagavad Gita - Chapter 6 - Shloka (Verse) 8

व्याख्या--'ज्ञानविज्ञानतृप्तात्मा'--यहाँ कर्मयोगका प्रकरण है; अतः यहाँ कर्म करनेकी जानकारीका नाम 'ज्ञान' है और कर्मोंकी सिद्धि-असिद्धिमें सम रहनेका नाम 'विज्ञान' है।स्थूलशरीरसे होनेवाली क्रिया, सूक्ष्मशरीरसे होनेवाला चिन्तन और कारणशरीरसे होनेवाली समाधि--इन तीनोंको अपने लिये करना 'ज्ञान' नहीं है। कारण कि क्रिया, चिन्तन, समाधि आदि मात्र कर्मोंका आरम्भ और समाप्ति होती है तथा उन कर्मोंसे मिलनेवाले फलका भी आदि और अन्त होता है। परन्तु स्वयं परमात्माका अंश होनेसे नित्य रहता है। अतः अनित्य कर्म और फलसे इस नित्य रहनेवालेको क्या तृप्ति मिलेगी? जडके द्वारा चेतनको क्या तृप्ति मिलेगी? ऐसा ठीक अनुभव हो जाय कि कर्मोंके द्वारा मेरेको कुछ भी नहीं मिल सकता, तो यह कर्मोंको करनेका 'ज्ञान' है। ऐसा ज्ञान होनेपर वह कर्मोंकी पूर्ति-अपूर्तिमें और पदार्थोंकी प्राप्ति-अप्राप्तिमें सम रहेगा--यह 'विज्ञान' है। इस ज्ञान और विज्ञानसे वह स्वयं तृप्त हो जाता है। फिर उसके लिये करना, जानना और पाना कुछ भी बाकी नहीं रहता।
'कूटस्थः'(टिप्पणी प0 338)--कूट (अहरन) एक लौह-पिण्ड होता है, जिसपर लोहा, सोना, चाँदी आदि अनेक रूपोंमें गढ़े जाते हैं, पर वह एकरूप ही रहता है। ऐसे ही सिद्ध महापुरुषके सामने तरह-तरहकी परिस्थितियाँ आती हैं, पर वह कूटकी तरह ज्यों-का-त्यों निर्विकार रहता है।

शास्त्रोक्त पदार्थोंको समझनेका नाम ज्ञान है और शास्त्रसे समझे हुए भावोंको वैसे ही अपने अन्तःकरणमें प्रत्यक्ष अनुभव करनेका नाम विज्ञान है ऐसे ज्ञान और विज्ञान से जिसका अन्तःकरण तृप्त है अर्थात् जिसके अन्तःकरणमें ऐसा विश्वास उत्पन्न हो गया है कि बस अब कुछ भी जानना बाकी नहीं है ऐसा जो ज्ञानविज्ञानसे तृप्त हुए अन्तःकरणवाला है तथा जो कूटस्थ यानी अविचल और जितेन्द्रिय हो जाता है वह युक्त यानी समाहित ( समाधिस्थ ) कहा जाता है। वह योगी मिट्टी पत्थर और सुवर्णको समान समझनेवाला होता है अर्थात् उसकी दृष्टिमें मिट्टी पत्थर और सोना सब समान हैं ( एक ब्रह्मरूप है )।

If mental poise alone is the desired specific result, then what kind of person is spoken of as "Samahita" (poised)? To this, He says "Jnana," etc.

He in whose internal organ a sense of "sufficiency" (alam-pratyaya) has arisen through "Jnana" and "Vijnana"—meaning indirect (theoretical) and direct (practical) knowledge—that changeless Yogi, devoid of joy, sorrow, lust, anger, etc., becomes worthy of the designation "Yukta," meaning "Samahita." He shows this by the explanation of the three quarters (of the verse) with "Jnana," etc.

And that Yogi is a Paramahamsa wandering ascetic, possessing an attitude of indifference everywhere and enjoying unsurpassed dispassion—He states this with "Sa yogi," etc.

"He becomes equal in cold, etc."—this was stated. From where does that come? To this, He says "Jnana," etc. "Jnana" is the knowledge of the reality of entities like Dharma etc. described in the scriptures. "Vijnana" is the realization—regarding what is known from scriptures—that "Dharma etc. described in the Vedas are exactly so," and the experience "I am Brahman" in accordance with the meaning of the scripture "That Thou Art" (Tat Tvam Asi). He whose "Atma"—meaning internal organ—is satisfied by these two is "Triptatma." Therefore, he becomes "Kutastha"—meaning unshakable; unable to be moved by any cold etc.—this is the meaning.

"Nanu," even if the internal organ is unshakable due to satisfaction with knowledge and realization, since the senses are unsatisfied, he might be shaken by objects through the senses? To this, He says "Vijitendriyah" (Conquered senses). The idea is that by the victory over the internal organ, which is the lord of the senses, the victory over the senses also follows.

Therefore, he is "Sama-loshta-ashma-kanchanah" (Equal towards a clod of earth, a stone, and gold). Here, the word "Ashma" denotes stone in general, but it includes special varieties like diamonds, lapis lazuli, etc. He for whom a clod of earth etc. are equal. The Yogi who is such is said to be "Yukta"—meaning united in true Yoga, or Yogarudha.

He states the result for the self-controlled one with "Jitatmanah," etc. Indeed, the self-controlled one becomes tranquil. His mind generally does not go towards sense-objects. And then, the "Paramatma" (Supreme Self) becomes "Samyag-ahita"—well-established, i.e., present in the heart; the meaning is that he becomes a direct knower (Aparoksha-jnani).

He clarifies the characteristics of the direct knower with "Shitoshna," etc. In cold, heat, etc., he remains "Kutastha"; being a "satisfied self through knowledge and realization" (jnana-vijnana-triptatma) and having conquered the senses is the cause for this state of being Kutastha.

"Vijnana" means special knowledge or direct realization (Aparoksha-jnana). And it is said: "Those 'specials' which are unknowable by ordinary beings but are known to Me—the knowledge of those by gods etc. is called 'Vijnana'." Also: "The knowledge arising from hearing and reflection is 'Jnana'; the direct vision of Vishnu, Shambhu called 'Vijnana'. Or, knowledge of limbs (grammar etc.) is Jnana and the specific vision is Vijnana," etc.

"Kutastha" means changeless, based on the etymology "standing like a Kuta." As per the lexicon: "Kuta is space, Kuta is sky, the burst sky, the junction is called space."

"Yogi" means one practicing Yoga. "Yukta" means one who is complete in Yoga. The meaning is that such a practitioner of Yoga is said to be "Yoga-sampurna" (Complete in Yoga).

What is the fruit even of the perfection of Samadhi? To this He says "Jnana," etc.

"Jnana" is the understanding arising from scriptural instruction. "Vijnana" is the experience in the nature of valid knowledge arising from meditation on the meaning of the scripture. He whose "Atma"—meaning the mind—is "satisfied"—meaning in whom the sense of sufficiency has arisen—by these two is "Jnana-vijnana-triptatma."

Since he is a satisfied self, therefore he is "Kutastha"—unshakable; he is not assailed by the sufferings of Samsara—this is the fruit of Samadhi.

He states his characteristic which is well-known in the world with "Vijitendriya," etc. "Sama-loshta-ashma-kanchana"—such a Yogi is called "Yukta"—meaning one who has attained Yoga—by the wise.

"Jnana-vijnana-triptatma"—one whose mind is satisfied with "Jnana," which concerns the essential nature of the Self, and with "Vijnana," which concerns its nature being distinct in kind from Prakriti (matter).

"Kutastha"—established in the Self which persists through states like godhood etc., and which has the single form of knowledge common to all.

"Tatra eva"—in that very state, he is "Vijitendriya" (one who has conquered the senses). "Sama-loshta-ashma-kanchana"—

due to being established in the nature distinct from Prakriti, and thus lacking 'enjoyability' in specific material objects, he is one for whom a clod of earth, a stone, and gold serve the same purpose. Such a Karma Yogi is called "Yukta"—he is said to be fit (arha) for the practice of Yoga which is the vision of the Self.

Having justified the characteristics and superiority of the Yogarudha stated earlier, He concludes with "Jnana-vijnana-triptatma," etc. "Jnana" is instructional knowledge; "Vijnana" is direct experience; he whose "Atma"—meaning mind—is "satisfied"—free from expectation/desire—by these two.

"Atah Kutastha"—therefore changeless. "Ataeva"—therefore he by whom the senses are conquered. "Ataeva"—he for whom clods etc. are equal; devoid of the notion of rejectable or acceptable regarding a piece of earth, stone, and gold.

He is called "Yukta"—meaning Yogarudha.

Victory over the senses and tolerance of dualities have been stated; now, their cause is stated with the verse "Jnana," etc. To remove the redundancy of the words "Jnana" and "Vijnana," he reveals the specific subject matter indicated by the prefix (in Vijnana) with "Atmasvarupa," etc. The understanding of distinctness from the body etc., which is required for all rituals concerning the next world, is here "Jnana." The understanding of eternalness, unsurpassed bliss, etc., specifically required for the one eligible for liberation, is "Vijnana"; but not knowledge in the form of meditation (upasana), because the sentence refers to the materials (means) for that—this is the idea.

He stands on the "Kuta," hence "Kutastha." And the word "Kuta" is figurative here for the pure Self. Just as for an anvil (Kuta), even while the flux of states like joining and separating of adventitious and perishable iron lumps etc. is present, there is no modification like loosening etc. in its own nature; similarly here too, even in the flux of states like joining and separating with bodies of gods etc., changelessness is established in the manner stated in "It is not born, nor does it die" (2.20); therefore, the figurative usage of the word "Kuta" is appropriate—with this intention he said "Devadi" (Gods etc.). Or, the figurative usage is intended with "Kuta" as a synonym for "peak." Or, he is Kutastha because he contemplates it generally like a common factor (kutastha); with this intention he said "Devadyavasthasu" (In states like godhood). The word "Deva" here primarily denotes the state (bhava). Because it persists, it is common to all; thus there is no redundancy. Or, it means common to all selves.

He states that this (knowledge/realization) is the cause for the control of senses etc. mentioned in the previous verse, with "Tata eva" (Therefore alone), etc. How can there be equality regarding clod etc., which are extremely different in nature, effect, and cause? To refute this doubt, it was stated from "Prakriti" etc. up to "Samaprayojanah" (of equal purpose). The intention of multiple examples is that just as there is a difference between a clod and a stone, so too there is a difference between a stone and gold (yet he is equal).

Here he divides the subject and predicate portions with "Yah" (He who), etc. The word "Yukta" here is a synonym for "Yogya" (fit/eligible), but due to the context, being the subject of yoga practice is established. Or, intending the difference in meaning between the root and the suffix, it is stated as "Yogabhyasarha" (Fit for the practice of Yoga).

शास्त्रोपदेश से ज्ञात आत्मा का जो निरन्तर ध्यान करता है ऐसा आत्मसंयमी पुरुष शीघ्र ही दिव्य तृप्ति और आनन्द का अनुभव पाकर पूर्णयोगी बन जाता है। उसकी तृप्ति शास्त्रों के पाण्डित्य की नहीं वरन् दिव्य आत्मानुभूति की होती है जो शास्त्राध्ययन के सन्तोष से कहीं अधिक उत्कृष्ट होती है।श्री शंकराचार्य के अनुसार ज्ञान का अर्थ है शास्त्रोक्त पदार्थों का परिज्ञान और विज्ञान शास्त्र से ज्ञात तत्त्व का स्वानुभवकरण है। ज्ञान और विज्ञान के प्राप्त होने पर पुरुष का हृदय अलौकिक तृप्ति का अनुभव करता है।अविचल (कूटस्थ) वेदान्त में आत्मा को कूटस्थ कहा गया है। कूट का अर्थ है निहाई। लुहार तप्त लौहखण्ड को निहाई पर रखकर हथौड़े से उस पर चोट करके लौहखण्ड को विभिन्न आकार देता है। हथौड़े की चोट का प्रभाव लौहखण्ड पर तो पड़ता है परन्तु निहाई पर नहीं। वह स्वयं अविचल रहते हुये लोहे को अनेक आकार देने के लिये आश्रय देती है। इस प्रकार कूटस्थ का अर्थ हुआ जो कूट के समान अविचल अविकारी रहता है।ज्ञानविज्ञान से सन्तुष्ट पुरुष कूटस्थ आत्मा को जानकर स्वयं भी सभी परिस्थितियों में कूटस्थ बनकर रहता है। वह समदर्शी बन जाता है। उसके लिए मिट्टी पाषाण और सुवर्ण सब समान होते हैं अर्थात् वह इन सबके प्रति समान भाव से रहता है। सामान्य जन इसमें रागद्वेषादि रखकर प्रियअप्रिय की प्राप्ति या हानि में सुखी या दुखी होते हैं। ज्ञान का मापदण्ड यही है कि इन वस्तुओं के प्राप्त होने पर पुरुष एक समान रहता है।स्वप्नावस्था में कोई पुरुष कितना ही धन अर्जित करे अथवा सम्पत्ति को खो दे परन्तु जाग्रत अवस्था में आने पर स्वप्न में देखे हुये धन के लाभ या हानि का कोई अर्थ नहीं रह जाता। इसी प्रकार उपाधियाँ के द्वारा अनुभूत जगत के परे परमपूर्ण स्वरूप में स्थित पुरुष के लिए मिट्टी पाषाण और स्वर्ण का कोई अर्थ नहीं रह जाता वे उसके आनन्द में न वृद्धि कर सकते हैं न क्षय। वह परमानन्द का एकमात्र स्वामी बन जाता है। स्वर्ग के कोषाधिपति कुबेर के लिए पृथ्वी का राज्य कोई बड़ी उपलब्धि नहीं कि वे हर्षोल्लास में झूम उठें।

"Jnana," etc. "Jnana" (Knowledge) means unconfused intellect.

That wherein there is diverse knowledge is "Vijnana"; meaning, action (karma) arisen from specific application or practice (pragyukti).

Yoga has been prescribed, so what is the purpose of the phrase "Jitatmanah" (of the self-controlled one)? To this, he says "Jitatmanah," etc. Indeed, one who is helpful is called a "friend." In that context—what help does the conquered mind render by which it becomes a friend? If you say it brings about "self-upliftment," then [the implied question is] "what is that [upliftment]?"—anticipating this, this remains to be understood.

If the result for the self-controlled one was to be stated, why is there a restatement using "Prashantasya" (of the tranquil one)? To this, he says "Jitatma hi," etc. By splitting the sentence [implies: "Because he is self-controlled, he becomes tranquil"], this is indeed a statement of the result—this is the idea. "Nanu" (Objection): Being self-controlled is itself tranquility, so how can that be its result? To this, he says "Na" (No). For that self-controlled one, it (tranquility) occurs naturally—this remains to be understood.

"Then, because there is no further expectation, the subsequent sentence ('Paramatma samahitah') is useless?" To this—thinking that it is to show the supreme result—he explains by filling in the gap with an ellipsis (adhyahara), saying "Tada cha" (And then...), etc. "When one is tranquil, the Supreme Self is indeed present in everyone's heart, so what is special about the tranquil one?" To this, explaining the meaning indicated by the prefix 'Sam' (in Samahitah), he says "Aparoksha," etc. The meaning is "Yogarudha" (Ascended to Yoga).

Since the definition of Yogarudha was already stated in "Yada hi" (6.4), why is it stated again? To this, he says "Aparoksha," etc. The word "Adi" (in the commentary) is to include the one and a half verses [starting here]. Here, the connection of the locative case (Saptami in 'Shitoshna...') is not seen; therefore, he says "Shita," etc.

Here, Bhaskara, not seeing the connection, abandoned the traditional reading "Paramatma samahitah," fabricated an alternative reading "Paratmasu sama matih" (Equal mind towards others and self), and by repeating "Sama matih" and stating its connection with the locative, argued that "there is no syntactic connection in the former reading." By this [statement], is he not indeed ridiculed? Even in his artificial reading, there would be the fault of redundancy with verses like "Suhrit..." (6.9) and "Atmaupamyena..." (6.32).

"Nanu, for one who is immutable (Kutastha) in cold and heat etc., being 'satisfied in mind with knowledge and realization' and 'having conquered senses' (6.8) is established by implication; so why is it stated again?" To this, he says "Jnana," etc. Since it connects with each, it is in the singular.

"Nanu, 'Vijnana' is intellect regarding crafts etc., and 'Jnana' is intellect regarding liberation; elsewhere 'Vijnana' refers to crafts and scriptures"—since Amarakosha (1.5.6) states this, how can he be satisfied in self with 'Vijnana'? To this, he says "Vijnanam," etc. By this, it is indicated that 'Jnana' implies general knowledge or indirect (paroksha) knowledge. Why is this? To this, he says "Taccha," etc. The word 'Cha' implies that the well-known dictionary meaning is also accepted [where applicable]. "Samanyaih"—meaning by ordinary men. It should also be seen as "knowledge regarding general things." That indeed is 'Jnana'—this is the connection. "Of limbs etc."—meaning of Grammar etc. and crafts. "Specific vision" (Vishishta Darshanam) refers to [knowledge of] Vaishnava scriptures.

The word "Kutastha" is a synonym for eternal etc.; so how does the locative case connect with it? To this, he says "Kutastha," etc. How so? He says "Kutavat" (Like a Kuta...), etc. The suffix 'Ka' is applied by the rule "Supi sthah" (Ashtadhyayi 3.2.4). The word "Kuta" denotes a liar/fraud etc.; if that is accepted, 'changelessness' is not obtained? To this, he says "Kutam," etc. By these words, 'Space' (Akasha) is denoted—this is the meaning.

"Yukta" (yoked/united) and "Yogi" (possessor of yoga)—is this a tautology? To refute this weak doubt, he says "Yogi," etc. Since the suffix 'Ini' has the sense of "existence/possession" (asti), it is explained as "Kurvan" (doing/practicing). Since the suffix 'Nishtha' (Kta) has the sense of past tense, it is explained as "Sampurna" (Complete/Perfected). Regarding the syntax to be described later, this is a reversal of order. "Then how can there be a grammatical agreement (samanadhikaranya) between two words having contradictory meanings [practicing vs. perfected]?" To this, he says "Evambhuta" (Such a one...), etc. For it is indeed said, "Suffixes are applied in relation to the root."

Moreover, "Jnana" (Knowledge) is the instructional knowledge of the entities described in the scriptures. "Vijnana" (Realization) is the direct perception (aparokshikarana) of them through one's own experience, exactly as described, by means of inquiry (vichara) which results in the removal of doubts regarding their invalidity. He whose "Atma"—meaning mind—is "Tripta" (satisfied)—meaning in whom the sense of sufficiency has arisen—by these two is "Tatha" (such a one).

"Kutastha" means devoid of modification even in the proximity of sense-objects.

"Ataeva" (Therefore), he by whom the senses are "Vijita"—meaning turned away from grasping objects with attachment and aversion—is he (Vijitendriya).

"Ataeva" (Therefore), he for whom a clod of earth, a stone, and gold are equal due to being devoid of the notion of rejectable and acceptable, is he (Sama-loshta-ashma-kanchana).

That "Yogi"—the Paramahamsa wandering ascetic—endowed with supreme dispassion, is said to be "Yogarudha."

"Nanu," how is one to know that the Supreme Self is situated in the heart? Anticipating this expectation, He says "Jnana-vijnana-triptatma," etc.

In "Jnana"—meaning knowledge of the Lord's nature according to the method of scripture; and in "Vijnana"—meaning experience in the form of emotional sentiment (Bhava); he who is "Tripta"—satisfied—whose "Atma"—meaning internal organ—is free from the edge of doubt. "Kutastha"—changeless, single-mindedly established in the nature of the Lord's feet. "Vijitendriya"—devoid of the desire for his own enjoyment. He is said to be "Yukta"—meaning Yogarudha.

"Sama-loshta-ashma-kanchanah"—Equal in earth, stone, and gold—meaning the Yogi who possesses the form of the Lord's Bhava in all of them—is said to be "possessed of union with Me" (Mat-sanyogavan); "by Me"—this remains to be understood.

Here, the idea is: In earth/clay, by the remembrance of the fragrance of the Lord's limbs, he possesses the feeling of "heat" (tapa/anguish) for attaining a body suitable for service. In stone, by the remembrance of the inertness (jadata) born of separation from the Lord, and due to the "heat" of the absence of that (inertness) in himself (as he is conscious of separation), he possesses a tender/affectionate feeling (snigdha-bhava) there. And in gold, by the vision of the unworldly luster (kanti), he possesses the feeling of "Rasa" (nectar). Thus, he is spoken of as such (Equal), this is the idea.

Jnana-vijnana-triptatma'—'Jnana' is the thorough understanding of the entities described in the scriptures. 'Vijnana' is making those things known from the scriptures the object of one's own experience exactly as they are. He whose 'Atma'—meaning the internal organ (mind)—is 'Tripta' (satisfied)—meaning in whom the sense of sufficiency has arisen—through these two, Knowledge (Jnana) and Realization (Vijnana), is 'Jnana-vijnana-triptatma.' He becomes 'Kutastha'—meaning unshakable; this is the meaning. And he is 'Vijitendriya' (one who has conquered the senses).

One who is such is spoken of or described as 'Yukta'—meaning poised or harmonized.

That Yogi is 'Sama-loshta-ashma-kanchana'—one for whom a clod of earth, a stone, and gold are equal is 'Sama-loshta-ashma-kanchana.' Moreover...

He explains the nature and superiority of the Yogarudha with two verses—beginning with 'Jnanavijnana,' etc.

'Jnana' is instructional knowledge; 'Vijnana' is direct experience. He whose self is satisfied by these two, even though established on the peak (unchanging state), is called 'Yukta' (yoked/harmonized).

That Yogi becomes superior by having an equal mind towards friends etc. and their opposites; thus he is 'distinguished' (vishishyate).

ज्ञानविज्ञानतृप्तात्मा one who is satisfied with knowledge and wisdom (Selfrealisation)? कूटस्थः unshaken? विजितेन्द्रियः who has conered the senses? युक्तः united or harmonised? इति thus? उच्यते is said? योगी Yogi? समलोष्टाश्मकाञ्चनः one to whom a lump of earth? a stone and gold are the same.Commentary Jnana is ParokshaJnana or theoretical knowledge from the study of the scriptures. Vijnana is Visesha Jnana or Aparoksha Jnana? i.e.? direct knowledge of the Self through Selfrealisation (spiritual experience or Anubhava).Kutastha means changeless like the anvil. Various kinds of iron pieces are hammered and shaped on the anvil? but the anvil remains unchanged. Even so the Yogi remains unshaken or unchanged or unaffected though he comes in contact with the senseobjects. So he is called Kutastha. Kutastha is another name of Brahman? the silent witness of the mind. (Cf.V.18VI.18)

A yogi, jnana-vijnana-trpta-atma, whose mind is satisfied with knowledge and realization-jnana is thorough knowledge of things presented by the scriptures, but vijnana is making those things known from the scriptures a subject of one's own realization just as they have been presented; he whose mind (atma) has become contented (trpta) with those jnana and vijnana is jnana-vijnana-trpta-atma-; kutasthah, who is unmoved, i.e. who becomes unshakable; and vijita-indriyah, who has his organs under control;- he who is of this kind, ucyate, is said to be; yuktah, Self-absorbed. That yogi sama-losta-asma-kancanah, treats eally a lump of earth, a stone and gold.
Further,

That Karma Yogin whose mind is content with the knowledge of the self and the knowledge of the difference, i.e., whose mind is content with the knowledge concerning the real nature of the self as well as with the knowledge of the difference of Its nature from Prakrti; 'who is established in the self' (Kutasthah), i.e., who remains as the self which is of the uniform nature of knowledge in all stages of evolution as men, gods etc. whose senses are therefore subdued; and to whom 'earth, stone and gold are of eal value' because of his lack of interest in any material objects of enjoyment on account of his intense earnestness to know the real nature of the self as different from Prakrti - he, that Karma Yogi, is called integrated i.e., fit for the practice of Yoga which is of the nature of the vision of the self.
And also.