- O Dhananjaya, indeed, action is quite inferior to the yoga of wisdom. Take resort to wisdom. Those who thirst for rewards are pitiable. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Then again, O Dhananjaya, as against action performed with equanimity of mind for adoring God, karma, action undertaken by one longing for the results; is, hi, indeed; durena, quite, by far; avaram, inferior, very remote; buddhi-yogat, from the yoga of wisdom, from actions undertaken with equanimity of mind, because it (the former) is the cause of birth, death, etc. Since this is so, therefore, saranam anviccha, take resort to, seek shelter; buddhau, under wisdom, which relates to Yoga, or to the Conviction about Reality that arises from its (the former's) maturity and which is the cause of (achieving) fearlessness. The meaning is that you should resort to the knowledge of the supreme Goal, because those who under take inferior actions, phala-hetavah, who thirst for rewards, who are impelled by results; are krpanah, pitiable, according to the Sruti, 'He, O Gargi, who departs from this world without knowing this Immutable, is pitiable' (Br. 3.8.10). [See note under 2.7.-Tr.] (Ⅳ)

- Possessed of wisdom, one rejects here both virtue and vice.

Therefore devote yourself to (Karma-) yoga. Yoga is skillfulness in action. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Listen to the result that one possessed of the wisdom of equanimity attains by performing one's own duties: Buddhi-yuktah, possessed of wisdom, possessed of the wisdom of equanimity; since one jahati, rejects; iha, here, in this world; ubhe, both; sukrta-duskrte, virtue and vice (righteousness and unrighteousness), through the purification of the mind and acquisition of Knowledge; tasmat, therefore; yujyasva, devote yourself; yogaya, to (Karma-) yoga, the wisdom of equanimity. For Yoga is kausalam, skillfulness; karmasu, in action. Skillfulness means the attitude of the skillful, the wisdom of equanimity with regard to one's success and failure while engaged in actions (karma) -- called one's own duties (sva-dharma) -- with the mind dedicated to God. That indeed is skillfulness which, through equanimity, makes actions that by their very nature bind give up their nature!

Therefore, be you devoted to the wisdom of equanimity. (Ⅳ)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)

- 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)