|
2.
51
The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
- नित बुद्धि- युत हो कर्म के फल त्यागते मतिमान हैं ।
वे जन्म- बन्धन तोड़ पद पाते सदैव महान हैं ॥ २ । ५१ ॥ (Ⅱ) - Because, those who are devoted to wisdom, (they) becoming men of Enlightenment by giving up the fruits produced by actions, reach the state beyond evils by having become freed from the bondage of birth. (Ⅲ) - Sri Sankaracharya's commentary (english) :
The words 'phalam tyaktva, by giving up the fruits' are connected with the remote word 'karmajam, produced by actions'. Hi, because; [Because, when actions are performed with an attitude of equanimity, it leads to becoming freed from sin etc.
Therefore, by stages, it becomes the cause of Liberation as well.] buddhi-yuktah, those who are devoted to wisdom, who are imbued with the wisdom of equanimity; (they) becoming manisinah, men of Enlightenment; tyaktva, by giving up; phalam, the fruit, the acquisition of desirable and undesirable bodies; [Desirable: the bodies of gods and others; undesirable: the bodies of animals etc.] karmajam, produced by actions; gacchanti, reach; padam, the state, the supreme state of Visnu, called Liberation; anamayam, beyond evils, i.e. beyond all evils; by having become janma-bandha-vinirmuktah, freed from the bondage of birth -- birth (janma) itself is a bondage (bandha); becoming freed from that --, even while living. Or: -- Since it (buddhi) has been mentioned as the direct cause of the elimination of righteousness and unrighteousness, and so on, therefore what has been presented (in the three verses) beginning with, 'O Dhananjaya,...to the yoga of wisdom' (49), is enlightenment itself, which consists in the realization of the supreme Goal, which is comparable to a flood all around, and which arises from the purification of the mind as a result of Karma-yoga. [In the first portion of the Commentary buddhi has been taken to mean samattva buddhi (wisdom of equanimity); the alternative meaning of buddhi has been taken as 'enlightenment'. So, action is to be performed by taking the help of the 'wisdom about the supreme Reality' which has been chosen as one's Goal.] (Ⅳ)
|
|
|
|
|
2.
52
When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard. 52
- इस मोह के गंदले सलिल से पार मति होगी जभी ।
वैराग्य होगा सब विषय में जो सुना सुनना अभी ॥ २ । ५२ ॥ (Ⅱ) - When your mind will go beyond the turbidity of delusion, then you will acquire dispassion for what has to be heard and what has been heard. (Ⅲ) - Sri Sankaracharya's commentary (english) :
When is attained that wisdom which arises from the purification of the mind brought about by the pursuit of (karma-) yoga? This is being stated: Yada, when, [Yada: when maturity of discrimination is attained.] at the time when; te, your; buddhih, mind; vyatitarisyati, will go beyond, cross over; moha-kalilam, the turbidity of delusion, the dirt in the form of delusion, in the form of non-discrimination, which, after confounding one's understanding about the distinction between the Self and the not-Self, impels the mind towards objects -- that is to say, when your mind will attain the state of purity; tada, then, [Tada: then, when the mind, becoming purified, leads to the rise of discrimination, which in turn matures into detachment.] at that time; gantasi, you will acquire; nirvedam, despassion; for srotavyasya, what has to be heard; ca, and; srutasya, what has been heard. The idea implied is that, at that time what has to be heard and what has been heard [What has to be heard...has been heard, i.e. the scriptures other than those relating to Self-knowledge. When discrimination referred to above gets matured, then the fruitlessness of all things other than Self-knowledge becomes apparent.] becomes fruitless. (Ⅳ)
|
|
|
|
|
2.
53
When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.
- श्रुति- भ्रान्त बुद्धि समाधि में निश्चल अचल होगी जभी ।
हे पार्थ! योग समत्व होगा प्राप्त यह तुझको तभी ॥ २ । ५३ ॥ (Ⅱ) - When your mind that has become bewildered by hearing [S. takes the word sruti in the sense of the Vedas.-Tr.] will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination. (Ⅲ) - Sri Sankaracharya's commentary (english) :
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 turbulence 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 inquiry, 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: (Ⅳ)
|
|
|
|
|
2.
54
Arjuna said:What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk? 54
- अर्जुन ने कहा - -
केशव! किसे दृढ़- प्रज्ञजन अथवा समाधिस्थित कहें ।
थिर- बुद्धि कैसे बोलते, बैठें, चलें, कैसे रहें ॥ २ । ५४ ॥ (Ⅱ) - Arjuna said -- O kesava, what is the description of a man of steady wisdom who is Self- absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about? (Ⅲ) - Sri Sankaracharya's commentary (english) :
O Kesava, ka, what; is the bhasa, description, the language (for the description) -- how is he described by others --; sthita-prajnasya, of a man of steady wisdom, of one whose realization, 'I am the supreme Brahman', remains steady; samadhi- sthasya, of one who is Self-absorbed? Or kim, how; does the sthitadhih, dhih, man of steady wisdom; himself probhaseta, speak? How does he asita, sit? How does he vrajeta, move about? That is to say, of what kind is his sitting or moving? Through this verse Arjuna asks for a description of the man of steady wisdom. (Ⅳ)
|
|
|
|
|
2.
55
The Blessed Lord said: When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom. 55
- श्रीभगवान् ने कहा - -
हे पार्थ! मन की कामना जब छोड़ता है जन सभी ।
हो आप आपे में मगन दृढ़- प्रज्ञ होता है तभी ॥ २ । ५५ ॥ (Ⅱ) - The Blessed said -- O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom. (Ⅲ) - Sri Sankaracharya's commentary (english) :
In the verses beginning from, 'When one fully renounces...', and ending with the completion the Chapter, instruction about the characteristics of the man of steady wisdom and the disciplines (he had to pass through) is being given both for the one who has, indeed, applied himself to steadfastness in the Yoga of Knowledge after having renounced rites and duties from the very beginning [Even while he is in the stage of celibacy.], and for the one who has (applied himself to this after having passed) through the path of Karma-yoga.
For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are the disciplines requiring effort, they become the characteristics (of the man of realization). [There are two kinds of sannyasa -- vidvat (renunciation that naturally follows Realization), and vividisa, formal renunciation for undertaking the disciplines which lead to that Realization. According to A.G. the characteristics presented in this and the following verses describe not only the vidvat-sannyasin, but are also meant as disciplines for the vividisa-sannyasin.-Tr.] O Partha, yada, when, at the time when; prajahati, one fully renounces; sarvan, all; the kaman, desires, varieties of desires; manogatan, that have entered the mind, entered into the heart --.
If all desires are renounced while the need for maintaining the body persists, then, in the absence of anything to bring satisfaction, there may arise the possibility of one's behaving like lunatics or drunkards. [A lunatic is one who has lost his power of discrimination, and a drunkard is one who has that power but ignores it.]
Hence it is said: Tustah, remains satisfied; atmani eva, in the Self alone, in the very nature of the inmost Self; atmana, by the Self which is his own -- indifferent to external gains, and satiated with everything else on account of having attained the nector of realization of the supreme Goal; tada, then; ucyate, he is called; sthita-prajnah, a man of steady wisdom, a man of realization, one whose wisdom, arising from the discrimination between the Self and the not-Self, is stable. The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self. (Ⅳ)
|
|
|
|
|
2.
56
He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom. 63
- सुख में न चाह, न खेद जो दुख में कभी अनुभव करे ।
थिर- बुद्धि वह मुनि, राग एवं क्रोध भय से जो परे ॥ २ । ५६ ॥ (Ⅱ) - That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Moreover, that munih, monk [Sankaracarya identifies the monk with the man of realization.] ucyate, is then called; sthita-dhih, a man of steady wisdom; when anudvignamanah, his mind is unperturbed; duhkhesu, in sorrow -- when his mind remains unperturbed by the sorrows that may come on the physical or other planes [Fever, headache, etc. are physical (adhyatmika) sorrows; sorrows caused by tigers, snakes, etc. are environmental (adhibhautika) sorrows; those caused by cyclones, floods, etc. are super-natural (adhidaivika).
Similarly, delights also may be experienced on the three planes.] --; so also, when he is vigata-sprhah, free from longing; sukhesu, for delights -- when he, unlike fire which flares up when fed with fuel etc., has no longing for delights when they come to him --; and vita-raga-bhaya- krodhah, has gone beyond attachment, fear and anger. (Ⅳ)
|
|
|
|
|
2.
57
He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed. 57
- शुभ या अशुभ जो भी मिले उसमें न हर्ष न द्वेष ही ।
निःस्नेह जो सर्वत्र है, थिर- बुद्धि होता है वही ॥ २ । ५७ ॥ (Ⅱ) - The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Further, prajna, the wisdom; tasya, of that person, fo that sannyasin; pratisthita, remains established; yah, who; anabhi-snehah, has no attachment for; sarvatra, anything anywhere, even for body, life, etc.; who na abhinanadati, neither welcomes; na dvesti, nor rejects; tat tat, anything whatever; subha-asubham, good or bad; propya, when he comes across it, i.e. who does not rejoice on meeting with the good, nor reject the bad on meeting with it. Of such a person, who is thus free from elation or dejection, the wisdom arising from discrimination remains established. (Ⅳ)
|
|
|
|
|
2.
58
When also, like the tortoise its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady. 58
- हे पार्थ! ज्यों कछुआ समेते अङ्ग चारों छोर से ।
थिर- बुद्धि जब यों इन्द्रियाँ सिमटें विषय की ओर से ॥ २ । ५८ ॥ (Ⅱ) - And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established. (Ⅲ) - Sri Sankaracharya's commentary (english) :
And besides, yada, when; ayam, this one, the sannyasin practicing steadfastness in Knowledge; samharate, fully withdraws; ['Fully' suggests absolute firmness in withdrawal, and 'withdraws' suggests full control over the organs] indriyani, the senses; indriya-arthebhyah, from all the objects of the senses; iva, as; kurmah, a tortoise; sarvasah, wholly (withdraws); angani, its limbs, from all sides out of fear; -- when the man engaged in steadfastness to Knowledge withdraws thus, then tasya, his; prajna, wisdom; pratisthita, remains established -- (the meaning of this portion has already been explained). As to that, [That is , so far as the phenomenal world is concerned.] the organs of a sick person, too, cease to be active when the refrains from sense-objects; they get fully withdrawn like the limbs of a tortoise. but not so the hankering for those objects. How that (hankering) gets completely withdrawn is being stated: (Ⅳ)
|
|
|
|
|
2.
59
Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme. 59
- होते विषय सब दूर हैं आहार जब जन त्यागता ।
रस किन्तु रहता, ब्रह्म को कर प्राप्त वह भी भागता ॥ २ । ५९ ॥ (Ⅱ) - The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realization the Absolute. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Although visayah, the objects, (i.e.) the organs, figuratively implied and expressed by the word 'objects', or, the objects themselves; vinivartante, recede; niraharasya dehinah, from an abstinent man, from an embodied being, even from a fool who engages in painful austerity and abstains from objects; (still, they do so) rasavarjam, with the exception of the taste (for them), with the exception of the hankering that one has for objects. The word rasa is well known as referring to the sense of taste (hankering), as in such expressions as, 'sva-rasena pravrttah, induced by his own taste (i.e. willingly)', 'rasikah, a man of tastes', 'rasajnah, a connoisseur (of tastes)', etc. Api, even that; rasah, taste of the nature of subtle attachment; asya, of this person, of the sannyasin; nivartate, falls away, i.e. his objective perception becomes seedless; when drstva, after attaining; param, the Absolute, the Reality which is the supreme Goal, Brahman, he continues in life with the realization, 'I verily am That (Brahman).' In the absence of full realization there can be no eradication of the 'hankering'.
The idea conveyed is that, one should therefore stabilize one's wisdom which is characterized by full realization. [If it be held that attachment cannot be eliminated without the knowledge of Brahman, and at the same time that the knowledge of Brahman cannot arise until attachment is eradicated, then we get involved in a vicious circle. In answer it is said that gross attachments are eliminated through discrimination which restrains the senses from being overpowered by objects. And the full Knowledge arising thereof eliminates the subtle inclinations as well. Hence there is no vicious circle involved.] Since the organs have to be first brought under his own control by one who desires to establish firmly the wisdom which is characterized by full realization, therefore the Lord speaks of the evil that arises from not keeping them under control: (Ⅳ)
|
|
|
|
|
2.
60
The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.
- कौन्तेय! करते यत्न इन्द्रिय- दमन हित विद्वान् हैं ।
मन किन्तु बल से खैंच लेती इन्द्रियाँ बलवान हैं ॥ २ । ६० ॥ (Ⅱ) - For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Hi, for; kaunteya, O son of Kunti; pramathini, the turbulent; indriyani, organs; prasabham, violently; haranti, snatch away; manah, the mind; vipascitah, of an intelligent; purusasya, person; api, even; yatatah, while he is striving diligently [Repeatedly being mindful of the evils that arise from sense-objects.] -- (or,) the words purusasya vipascitah (of an intelligent person) are to be connected with the remote word api (even). [The Commentator says that api may be construed either with yatatah or with vipascitah purusasya.- Tr.]
Indeed, the organs confound a person who is inclined towards objects, and after confounding him, violently carry away his mind endowed with discriminating knowledge, even when he is aware of this. Since this is so, therefore, 2.61 Controlling all of them, one should remain concentrated on Me as the supreme. For, the wisdom of one whose organs are under control becomes steadfast. (Ⅳ)
|
|
|
|
|
2.
61
The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.
- उन इन्द्रियों को रोक, बैठे योगयुत मत्पर हुआ ।
आधीन जिसके इन्द्रियाँ, दृढ़प्रज्ञ वह नित नर हुआ ॥ २ । ६१ ॥ (Ⅱ) - Controlling all of them, one should remain concentrated on Me as the supreme. For, the wisdom of one whose organs are under control becomes steadfast. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Samyamya, controlling, having subdued; sarvani, all; tani, of them; asita, one should remain; yuktah, concentrated; mat-parah, on Me as the supreme -- he to whom I, Vasudeva, the inmost Self of all, am the supreme (parah) is mat-parah. The idea is, he should remain (concentrated) thinking, 'I am not different from Him.' Hi, for; the prajna, wisdom; tasya, of one, of the sannyasin remaining thus concentrated; yasya, whose; indriyani, organs; are vase, under control, by dint of practice; [The organs come under control either by constantly thinking of oneself as non-different from the Self, or by constantly being mindful of the evils that result from objects.] pratisthita, becomes steadfast. Now, then, is being stated this [This:what is described in the following two verses, and is also a matter of common experience.] root, cause of all the evils that beset one who is the verge of being overwhelmed: 2.62-2.63 In the case of a person who dwells on objects, there arises attachment for them. From attachment grows hankering, from hankering springs anger. (Ⅳ)
|
|
|
|
|
2.
62
Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.
- चिन्तन विषय का, सङ्ग विषयों में बढ़ाता है तभी ।
फिर संग से हो कामना, हो कामना से क्रोध भी ॥ २ । ६२ ॥ (Ⅱ) - In the case of a person who dwells on objects, there arises attachment for them. From attachment grows hankering, from hankering springs anger. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the objects, the specialties [Specialties: The charms imagined in them.] of the objects such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love; tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate, grows; kamah, hankering, thirst. When that is obstructed from any quarter, kamat, from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati, follows; sammohah, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher. Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating from the impressions acquired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat, from that failure of memory; (results) buddhi-nasah, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding. Buddhi-nasat, from the loss of understanding; pranasyati, he perishes.
Indeed, a man continues to be himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined.
Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal. Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated: [If even the memory of objects be a source of evil, then their enjoyment is more so.
Hence, a sannyasin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.] (Ⅳ)
|
|
|
|
|
2.
63
From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes. 63
- फिर क्रोध से है मोह, सुधि को मोह करता भ्रष्ट है ।
यह सुधि गए फिर बुद्धि विनशे, बुद्धि- विनशे नष्ट है ॥ २ । ६३ ॥ (Ⅱ) - From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the objects, the specialties [Specialties: The charms imagined in them.] of the objects such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love; tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate, grows; kamah, hankering, thirst. When that is obstructed from any quarter, kamat, from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati, follows; sammohah, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher. Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating from the impressions acquired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat, from that failure of memory; (results) buddhi-nasah, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding. Buddhi-nasat, from the loss of understanding; pranasyati, he perishes.
Indeed, a man continues to be himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined.
Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal. Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated: [If even the memory of objects be a source of evil, then their enjoyment is more so.
Hence, a sannyasin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.] (Ⅳ)
|
|
|
|
|
2.
64
But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity. 64
- पर राग- द्वेष- विहीन सारी इन्द्रियाँ आधीन कर ।
फिर भोग करके भी विषय, रहता सदैव प्रसन्न नर ॥ २ । ६४ ॥ (Ⅱ) - But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled man attains serenity. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Certainly the functions of the organs are naturally preceded by attraction and repulsion. This being so, caran, by perceiving; visayan, objects, which are unavoidable; indriyaih, with the organs such as ears etc.; raga-dvesa-viyuktaih, that are free from those attraction and repulsion; and are atma-vasyaih, under his own control; vidheya- atma, [A.G. takes atma-vasyaih in the sense of '(with the organs) under the control of the mind'. He then argues that it the mind be not under control, there can be no real control, over the organs. Hence the text uses the second expression, 'vidheyatma, whose mind can be subdued at will'. Here atma is used in the sense of the mind, according to the Commentator himself.] the self- controlled man, whose mind can be subdued at will, a seeker after Liberation; adhigacchati, attains; prasadam, serenity, self-poise. What happens when there is serenity? This is being answered: (Ⅳ)
|
|
|
|
|
2.
65
In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness. 65
- पाकर प्रसाद पवित्र जन के, दुःख कट जाते सभी ।
जब चित्त नित्य प्रसन्न रहता, बुद्धि दॄढ़ होती तभी ॥ २ । ६५ ॥ (Ⅱ) - When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has a serene mind soon becomes firmly established. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Prasade, when there is serenity; upajayate, there follows; hanih, eradication; asya sarva- duhkhanam, of all his, the sannyasin's, sorrow on the physical and other planes.
Moreover, (this is so) hi, because; buddhih, the wisdom; prasanna- cetasah, of one who has a serene mind, of one whose mind is poised in the Self; asu, soon; pari- avatisthate, becomes firmly established; remains steady (avatisthate) totally (pari), like the sky, i.e. it becomes unmoving in its very nature as the Self. The meaning of the sentence is this: Since a person with such a poised mind and well-established wisdom attains fulfilment, therefore a man of concentration [A man who is free whom slavery to objects of the senses.] ought to deal with the indispensable and scripturally non-forbidden objects through his senses that are free from love and hatred. That same serenity is being eulogized: (Ⅳ)
|
|
|
|
|
2.
66
No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?
- रहकर अयुक्त न बुद्धि उत्तम भावना होती कहीं ।
बिन भावना नहिं शांति और अशांति में सुख है नहीं ॥ २ । ६६ ॥ (Ⅱ) - For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace? (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ayuktasya, for the unsteady, for one who does not have a concentrated mind; na asti, there is no, i.e. there does not arise; buddhih, wisdom, with regard to the nature of the Self; ca, and; there is no bhavana, meditation, earnest longing [Longing to have a continuous remembrance of the knowledge of Brahman which arises in the mind from hearing the great Upanisadic sayings (maha-vakyas).] for the knowledge of the Self; ayuktasya, for an unsteady man. And similarly, abhavayatah, for an unmeditative man, who does not ardently desire the knowledge of the Self; there is no santih, peace, restraint of the senses. Kutah, how can there be; sukham, happiness; asantasya, for one without peace? That indeed is happiness which consists in the freedom of the senses from the thirst for enjoyment of objects; not the thirst for objects -- that is misery to be sure. The implication is that, so long as thirst persists, there is no possibility of even an iota of happiness! It is being stated why a man without concentration does not possess wisdom: (Ⅳ)
|
|
|
|
|
2.
67
For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.
- सब विषय विचरित इन्द्रियों में, साथ मन जिसके रहे ।
वह बुद्धि हर लेती, पवन से नाव ज्यों जल में बहे ॥ २ । ६७ ॥ (Ⅱ) - For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Hi, for; yat manah, the mind which; anu- vidhiyate, follows in the wake of; caratam, the wandering; indriyani, senses that are tending towards their respective objects; tat, that, the mind engaged in thinking [Perceiving objects like sound etc. in their respective varieties.] of the objects of the senses; harati, carries away, destroys; asya, his, the sannyasin's; prajnam, wisdom born from the discrimination between the Self and the not-Self. How? Iva, like; vayuh, the wind; diverting a navam, boat; ambhasi, on the waters. As wind, by diverting a boat on the waters from its intended course, drives it along a wrong course, similarly the mind, by diverting the wisdom from the pursuit of the Self, makes it engage in objects. After having stated variously the reasons for the idea conveyed through the verse, 'For, O son of Kunti,' etc. (60), and having established that very idea, the Lord concludes thus: (Ⅳ)
|
|
|
|
|
2.
68
Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects. 68
- चहुँ ओर से इन्द्रिय- विषय से, इन्द्रियाँ जब दूर ही ।
रहती हटीं जिसकी सदा, दृढ़- प्रज्ञ होता है वही ॥ २ । ६८ ॥ (Ⅱ) - Therefore, O mighty-armed one, this wisdom becomes established whose organs in all their varieties are withdrawn from their objects. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Since the evils arising from the activities of the organs have been described, tasmat, therefore; mahabaho, O mighty-armed one; tasya, his, the sannyasin's; prajna, wisdom; pratisthita, becomes established; yasya, whose; indriyani, organs; sarvasah, in all their varieties, differentiated as mind etc.; nigrhitani, are withdrawn; indriya- arthebhyah, from their objects such as sound etc. In the case of a man of steady wisdom in whom has arisen discriminating knowledge, those which are these ordinary and Vedic dealings cease on the eradication of ignorance, they being effects of ignorance. And ignorance ceases because it is opposed to Knowledge. For clarifying this idea, the Lord says: (Ⅳ)
|
|
|
|
|
2.
69
That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self-seeing Muni. 69
- सब की निशा तब जागता योगी पुरुष हे तात! है ।
जिसमें सभी जन जागते, ज्ञानी पुरुष की रात है ॥ २ । ६९ ॥ (Ⅱ) - The self-restrained man keeps awake during that which is night for all creatures. That during which creatures keep awake, it is night to the seeing sage. (Ⅲ) - Sri Sankaracharya's commentary (english) :
ya, that which; sarva-bhutanam, for all creatures; is nisa, night -- which being darkness (tamah) by nature, obliterates distinctions among all things; what is that? that is the Reality which is the supreme Goal, accessible to the man of steady wisdom. As that which verily appears as day to the nocturnal creatures is night for others, similarly the Reality wich is the supreme Goal appears to be night, as it were, to all unenlightened beings who are comparable to the nocturnal creatures, because It is beyond the range of vision of those who are devoid of that wisdom. Samyami, the self- restrained man, whose organs are under control, i.e. the yogi [The man of realization.] who has arisen from the sleep of ignorance; jagarti, keeps awake; tasyam, in that (night) characterized as the Reality, the supreme Goal.
That night of ignorance, characterized by the distinctions of subjects and objects, yasyam in which; bhutani, the creatures, who are really asleep; are said to be jagrati, keeping awake, in which night they are like dreamers in sleep; sa nisa, it is night; pasyatah, to the seeing; muneh, sage, who perceives the Reality that is the supreme Goal, because that (night) is ignorance by nature.
Therefore, rites and duties are enjoined only during the state of ignorance, not in the state of enlightenment. For, when Knowledge dawns, ignorance becomes eradicated like the darkness of night after sun-rise. [It may be argued that even after illumination the phenomenal world, though it is known to be false, will continue to be perceived because of the persistence of past impressions; therefore there is scope for the validity of the scriptural injunctions even in the case of an illumined soul.
The answer is that there will be no scope for the injunctions, because the man of realization will then have no ardent leaning towards this differentiated phenomenal world which makes an injunction relevant.] Before the rise of Knowledge, ignorance, accepted as a valid means of knowledge and presenting itself in the different forms of actions, means and results, becomes the cause of all rites and duties.
It cannot reasonably become the source of rites and duties (after Realization) when it is understood as an invalid means of knowledge. For an agent becomes engaged in actions when he has the idea, 'Actions have been enjoined as a duty for me by the Vedas, which are a valid means of knowledge'; but not when he understands that 'all this is mere ignorance, like the night'. Again, the man to whom has come the Knowledge that all these differences in their totality are mere ignorance like the night, to that man who has realized the Self, there is eligibility only for renouncing all actions, not for engaging in actions. In accordance with this the Lord will show in the verse, 'Those who have their intellect absorbed in That, whose Self is That' (5.17) etc., that he has competence only for steadfastness in Knowledge.
Objection: May it not be argued that, there will be no reason for being engaged even in that (steadfastness in Knowledge) if there be no valid means of knowledge [Vedic injunctions.] to impel one to that. [Because, without an injunction nobody would engage in a duty, much less in steadfastness to Knowledge.]
Answer: No, since 'knowledge of the Self' relates to one's own Self.
Indeed, by the very fact that It is the Self, and since the validity of all the means of knowledge culminates in It, [The validity of all the means of knowledge holds good only so long as the knowledge of the Self has not arisen.]
Therefore the Self does not depend on an injunction to impel It towards Itself. [Does the injunction relate to the knowledge of the Self. or to the Self Itself? The first alternative is untenable because a valid means of knowledge reveals its objects even without an injunction.
The second alternative also is untenable because the Self is self-revealing, whereas an injunction is possible in the case of something yet to be achieved. And one's own Self is not an object of that kind.] Surely, after the realization of the true nature of the Self, there is no scope again for any means to, or end of, knowledge. The last valid means of (Self-) knowledge eradicates the possibility of the Self's becoming a perceiver. And even as it eradicates, it loses its own authoritativeness, in the same way as the means of knowledge which is valid in dream becomes unauthoritative during the waking state. In the world, too, after the perception of an abject, the valid means of that perception is not seen to be a cause impelling the knower (to any action with regard to that object).
Hence, it is established that, for an knower of the Self, there remains no eligibility for rites and duties. The attainment of Liberation is only for the sannyasin [Liberation is attained only by one who, after acquiring an intellectual knowledge of the Self in a general way, is endowed with discrimination and detachment, has arisen above all desires, has become a monk in the primary sense, and has directly realized the Self by going through the process of sravana (understanding of Upanisadic texts about the Self), etc.], the man of enlightenment, who has renounced all desires and is a man of steady wisdom; but not for him who has not renounced and is desirous of the objects (of the senses). Such being the case, with a view to establishing this with the help of an illustration, the Lord says: 2.70 That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects. (Ⅳ)
|
|
|
|
|
2.
70
As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace. 70
- सब ओर से परिपूर्ण जलनिधि में सलिल जैसे सदा ।
आकर समाता, किन्तु अविचल सिन्धु रहता सर्वदा ॥
इस भाँति ही जिसमें विषय जाकर समा जाते सभी ।
वह शांति पाता है, न पाता काम- कामी जन कभी ॥ २ । ७० ॥ (Ⅱ) - That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Sah, that man; apnoti, attains; santim, peace Liberation; yam, into whom, into which person; sarve, all; kamah, desires, all forms of wishes; pravisanti, enter, from all directions, like waters entering into a sea, without overwhelming him even in the presence of objects; they vanish in the Self, they do not bring It under their own influence, tadvat, in the same way; yadvat, as; apah, waters, coming from all sides; pravisanti, flow into; samudram, a sea; that remains acala-pratistham, unchanged, that continues to be its own self, without any change; apuryamanam, (even) when filled up from all sides with water. Na, not so the other; who is kama-kami, desirous of objects. Kama means objects which are sought after. He who is given to desire them is kama-kami. The idea implied is that he never attains (peace). Since this is so, therefore. (Ⅳ)
|
|
|
|
|
2.
71
That man who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace. 71
- सब त्याग इच्छा कामना, जो जन विचरता नित्य ही ।
मद और ममता हीन होकर, शांति पाता है वही ॥ २ । ७१ ॥ (Ⅱ) - That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Sah puman, that man who has become thus, the sannyasin, the man of steady wisdom, the knower of Brahman; adhi-gacchati, attains; santim, peace, called Nirvana, consisting in the cessation of all the sorrows of mundane existence, i.e. he becomes one with Brahman; yah, who; vihaya, after rejecting; sarvan, all; kaman, desires, without a trace, fully; carati, moves about, i.e. wanders about, making efforts only for maintaining the body; nihsprhah, free from hankering, becoming free from any longing even for the maintenance of the body; nirmamah, without the idea of ('me' and) 'mine', without the deep-rooted idea of 'mine' even when accepting something needed merely for the upkeep of the body; and nir-ahankarah, devoid of pride, i.e. free from self-esteem owing to learning etc. This steadfastness in Knowledge, which is such, is being praised: (Ⅳ)
|
|
|
|
|
2.
72
This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.
- यह पार्थ! ब्राह्मीस्थिति इसे पा नर न मोहित हो कभी ।
निर्वाण पद हो प्राप्त इसमें ठैर अन्तिम काल भी ॥ २ । ७२ ॥ (Ⅱ) - O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life. (Ⅲ) - Sri Sankaracharya's commentary (english) :
O Partha, esa, this, the aforesaid; is brahmisthitih, the state of being established in Brahman, i.e. continuing (in life) in indentification with Brahman, after renouncing all actions. Na vimuhyati, one does not become deluded; prapya, after attaining ; enam, this Rcchati, one attains; brahma-nirvanam, identification with Brahman, Liberation; sthitva, by being established; asyam, in this, in the state of Brahman-hood as described; api, even; anta-kale, in the closing years of one's life. What need it be said that, one who remains established only in Brahman during the whole life, after having espoused monasticism even from the stage of celibacy, attains identification with Brahman! (Ⅳ)
|
|
|
|
|
2.
73
The end of second chapter, designated THE WAY OF KNOWLEDGE.
- दूसरा अध्याय समाप्त हुआ ॥ २ ॥ (Ⅱ)
|
|
|
|
|
2.
74
Footnotes
27:1 Overwhelmed with pity: Not Arjuna, but Arjuna's feeling was master of the situation.
28:2 Mark with what contempt Krishna regards Arjuna's attitude of weakness masked by religious expression!
30:5 i.e. even in this world I shall be in hell.
31:7 Dharma is the ness, the law of the inmost constitution of a thing. The primary meaning of Dharma is not virtue or religion, but that is only its secondary significance. Fighting in a just cause is the religious duty or Dharma of a Kshatriya, while the same is a sin to a Brâhmana, because it is contrary to the law of his being. Working out one's Karma according to the law of one's own being is p. 32 therefore the Dharma or religion or way to salvation of an individual. The cloud of Karma hides the Self-Sun from view. The means which exhausts this cloud without adding to it and thus helps in one's Self-restoration is one's Dharma.
Thy disciple: Until this declaration has been made, the Master may not give the highest knowledge.
33:9 The object of Sanjaya in using these names is to remind Dhritarâshtra—who may naturally be a little elated at the prospect of Arjuna's not fighting —that this is only a temporary weakness, since by the presence of the Lord of the senses all ignorance must eventually be dispelled. Arjuna's own nature also is devoid of darkness. Is he not the conqueror of sleep, and the terror of foes?
34:10 Smiling—to drown Arjuna in the ocean of shame. Krishna's smile at Arjuna's sorrow is like the lightning that plays over the black monsoon cloud. The rain bursts forth, and the thirsty earth is saturated. It is the smile of the coming illumination.
34:11 Words of wisdom: Vide I. 35-44.
35:12 Of course Krishna here does not mean that the body is immortal, but refers to the true Self, behind all bodies.
36:13 According to this, the continuity of the ego is no more interrupted by death than by the passing of childhood into youth and youth into old age in this body.
Calm souls: Those who have become calm by Self-realisation.
36:14 They have a beginning and an end: as distinguished from the Permanent Self. The more one is able to identify oneself with the Permanent p. 37 Self, the less one is affected by the agreeable and disagreeable conditions of life.
Impermanent in their nature: That is, the same object which gives pleasure at one moment gives pain at another, and so on.
37:15 Thus perfect sameness amidst the ills of life means full and unbroken consciousness of our oneness with the Immortal Self. Thus is immortality attained.
38:16 Unreal: Real: The determination of the nature of the Real is the quest of all philosophy. Sri Krishna here states that a thing which never remains the same for any given period is unreal, and that the Real on the other hand is always the same. The whole of the phenomenal world, therefore, must be unreal, because in it no one state endures for even an infinitesimal division of time. And that which takes note of this incessant change, and is therefore itself changeless,—the Atman, Consciousness,—is the Real.
38:17 p. 39 That by which all this is pervaded, i.e. He that pervades all this as the Witness.
39:18 Arjuna's grief which deters him from his duty of fighting against the Kauravas is born of ignorance as to the true nature of the Soul. Hence Sri Bhagavân's strong and repeated attempts to illumine him on the subject.
40:19 Cf. Katha Up. I. ii. 19-20.
40:20 p. 41 This sloka refers in the sense of denial to the six kinds of modification inherent in matter: birth, subsistence, growth, transformation, decay, and death.
41:21 How is he to slay?—referring to Arjuna. To cause another to slay—referring to Krishna's own part.
42:22 As one only puts off the old, when one already possesses the new garment, so the embodied is already entering a new body in the act of leaving this. The Upanishad compares this to the movement of a leech, which has already established a new foothold before leaving the old.
43:25 This Self is infinite and partless, so can be neither subject nor object of any action.
44:26 Krishna here, for the sake of argument, takes up the materialistic supposition, and shows that even if the Self were impermanent, sorrow ought to be destroyed, since in that case there would be no hereafter, no sin, and no hell.
44:27 This sloka concerns only those who are not yet free. So long as there is desire, birth and death are inevitable.
Therefore thou oughtest not to grieve: Since you cannot control the inevitable and preserve the bodies of your relations, work out your own Karma and go beyond both birth and death.
45:28 Beings: In their relationships as sons and friends, who are mere combinations of material elements, correlated as causes and effects.
The idea here is that that which has no existence in the beginning and in the end, must be merely illusory in the interim, and should not therefore be allowed to have any influence upon the mind.
46:29 The sloka may also be interpreted in the sense that those who see, hear and speak of the Self are wonderful men, because their number is so small. It is not therefore remarkable that you should mourn, because the Atman is so difficult to comprehend.
47:30 Krishna here returns to His own point of view.
47:31 That is to say, it is the duty of a Kshatriya to fight in the interest of his country, people and religion.
48:32 The Shâstras say that if a Kshatriya fighting for a righteous cause falls in the battle-field, he at once go to heaven.
49:34 The present argument,—slokas 33-36, assumes that the cause in hand is already proved to be right. Hence it could only be from cowardice that Arjuna could abandon it. Even a hero may be weakened by the stirring of his deepest emotions.
49:* Vide commentary I. 6.
51:38 It is always the desire for one of the pairs of opposites that binds. When an act is done without attachment either for itself or its fruit, then Karma can be worked out without adding to its store, and this leads to Freedom.
51:39 Yoga:—Karma Yoga, or that plan of conduct which secures the working out of past Karma; non-accumulation of new; and the striving for Self-realisation with the whole of the will. In this discipline, one's sole object in life is Self-realisation; hence no importance is attached to anything else. Thus all actions are performed without attachment, p. 52 or care for results. So no new Karma is made: only the already accumulated is exhausted. And at the same time, the whole will is left free to devote itself to the achievement of Self-realisation alone.
In the preceding slokas, 11-25, Krishna has given the point of view of the highest knowledge, the ancient Brahmajnâna. In the 25th and 27th we have a purely materialistic standpoint. Slokas 28 to 37 give the attitude of a man of the world. In the 38th we have an anticipation of the Yoga. And in what is to follow, we have Sri Krishna's own contribution to the philosophy of life.
52:52 Waste of the unfinished attempt: A religious rite or ceremony performed for a definite object, if left uncompleted, is wasted, like a house unroofed which is neither serviceable nor enduring. In Karma Yoga, however, that is, action and worship performed p. 53 without desire, this law does not apply, for every effort results in immediate purification of the heart. Production of contrary results: In worship for an object, any imperfection in the process produces positive loss instead of gain. As in cases of sickness, the non-use of the right medicine results in death. The great terror: Being caught in the wheel of birth and death.
53:53 In Karma Yoga, the one goal is Self-realisation. The undecided (that is, about the highest), naturally devote themselves to lower ideals, no one of which can satisfy. Thus they pass from plan to plan.
55:42 Samâdhi has been rendered into 'mind' in the above. The generally accepted significance of the term (absorption in God-consciousness produced by deep meditation) would give an equally consistent and happy meaning: Persons attached to pleasure and power cannot have perfect steadiness of mind in divine meditation.
Panegyric words of the Vedas: The Karma Kânda or the sacrificial portion of the Vedas which lays down specific rules for specific actions and their fruits, and extols these latter unduly. Nothing else: Beyond the heavenly enjoyments procurable by the sacrificial rites of the Vedas.
55:45 The Vedas deal with etc.: That is to say, the Vedas treat of relativity. Pairs of opposites: Dvandva, all correlated ideas and sensations, e.g., good and bad, pleasure and pain, heat and cold, light and darkness, etc.
Guna is a technical term of the Sânkhya philosophy: also used in the same sense by the Vedânta. Prakriti or Nature is constituted of three Gunas; Sattva (equilibrium), Rajas (attraction), Tamas (inertia). Prakriti is the three Gunas, not that she has them. Guna is wrongly translated as quality; it is substance as well as quality, matter and force. Wherever there is name and form, there is Guna. Guna also means a rope, that which binds.
56:46 A man possessed of Self-knowledge has no need whatever of the Vedas. This does not, however, mean that the Vedas are useless; only to the knower of Brahman they have no value, as the transient p. 57 pleasures derivable from them are comprehended in the infinite bliss of Self-knowledge.
57:47 Be thou not the producer, etc.: That is, do not work with any desire for results, for actions produce fruits or bondage only if they are performed with desire.
Karma primarily means action, but a much profounder meaning has come to be attached to this word. It means the destiny forged by one in one's past incarnation or present: the store of tendencies, impulses, characteristics, and habits laid by, which determines the future embodiment, environment and the whole of one's organisation.
Another meaning of Karma often used in reference to one's caste or position in life, is duty, the course of conduct which one ought to follow in pursuance of the tendencies which one acquired in p. 58 one's past, with a view to work them out and regain the pristine purity of the Self.
59:50 Alike from vice and virtue: A follower of Karma Yoga can have no personal motive for any action. Our action without motive becomes colourless, loses its character of vice or virtue.
Dexterity of work: It is the nature of work to produce bondage. Karma Yoga is the dexterity of work because it not only robs work of its power to bind, but also transforms it into an efficient means of freedom.
60:52 The taint of illusion: the identifying of the Self with the non-Self, the ego.
61:54 Arjuna is asking, (1) what is the state of the mind of the man of realisation when in Samâdhi? and (2) how is its influence shown in his conduct when out of it? p. 62
Steady wisdom: Settled conviction of one's identity with Brahman gained by direct realisation.
62:55 This answers the first part of Arjuna's question.
63:63 This and the following two slokas answer the second part of Arjuna's question, as to the conduct of one of perfect realisation.
Muni: Man of meditation.
63:57 Not pleased etc.: consequently he does not praise or blame. This is an answer to the query: "How does he speak?"
64:58 Withdraw the senses: bring the mind back upon the Self from all sense-objects. This is known as Pratyâhâra in Yoga.
To explain the sloka more fully: a man of the highest realisation can, at any moment, shake himself clear of all impressions of the sense-world and go into Samâdhi, with the ease and naturalness of a tortoise drawing its limbs within itself.
64:59 Abstinent man: An unillumined person abstaining from sense-pleasure for penance, or because of physical incapacity.
66:63 A beautiful image appears. The tendency of the mind is to repeat it. Then, if the image is allowed to recur, a liking grows. With the growth of liking the wish to come close, to possess, appears. Any obstacle to this produces wrath. The impulse of anger throws the mind into confusion, which casts a veil over the lessons of wisdom learnt by past experience. Thus deprived of his moral standard, he is prevented from using his discrimination. Failing in discrimination, he acts irrationally, on the impulse of passion, and paves the way to moral death.
Thus Krishna traces moral degradation to those p. 67 first breaths of thought, that come softly and almost unconsciously to the mind.
67:64 The above is in answer to Arjuna's fourth question, "How does he move?"
67:65 That is, firmly concentrates itself on the Self.
69:68 This does not mean that the senses remain completely estranged, but that they are all estrange-able at will.
69:69 Where all beings are in darkness, there the Muni sees, and vice versa. The consciousness of the man of realisation is so full of God that he cannot see anything apart from Him. The ignorant man, on the other hand, lives in the world of plurality alone and God is a nonentity to him. p. 70
It follows, that non-susceptibility to the influences of Nature, that is, perfect self-control (spoken of in the preceding sloka) is quite as natural a trait of the illumined soul as its opposite is of the ignorant.
70:70 The ocean is not at all affected by the waters flowing into it from all sides. Similarly, that man alone finds true peace in whom no reaction of desire is produced by the objects of enjoyment, which he happens to come across during his sojourn on earth.
71:71 The man who lives,—merely to work out his past Karma.
|
|
|
|
|
