The Bhagavad Gita is an ancient Indian text that contains the teachings of Lord Krishna, who is considered a divine being in Hinduism. The chapter Science of the Soul, or Jnana Yoga, is considered the highest peak of human philosophy of life because it emphasizes the importance of knowing oneself, which is one's existence. Lord Krishna condemns blind agreement and belief, instead insisting on search and discovery that can only be achieved through intelligence. He stresses that this is the only way of knowing, and therefore this chapter is called Jnana Yoga. The philosophy of Vedanta is explained in detail and simplified in the subsequent chapters. Lord Krishna gave Arjuna, the protagonist of the Bhagavad Gita, the knowledge of intelligence and wisdom, which is known as Sankhya Yoga or Sanyas Yoga. He also gave the knowledge of Karma Yoga, which is the path of union with God through action. By knowing and practising Karma Yoga with intelligence, one can become free from bondage. Lord Krishna emphasizes that in the practice of Karma Yoga, it is essential to have a determined intelligence. Determining intelligence means that the intellect of the seeker is focused on self-realization, with no concern for anything other than self-knowledge. This is the path to enlightenment. Overall, the Science of the Soul chapter in the Bhagavad Gita emphasizes the importance of self-knowledge, intelligence, and action as a means to spiritual liberation. It is considered one of the most profound and transformative teachings
Sanjay said, O, Rajan! In the battleground of Kurukshetra, with a quiet smile, Sri Krishna said to the saddened Arjuna, who was full of compassion with tears flowing from his eyes, overwhelmed with pity and sorrow.1.
O, Arjun! For what reason you have become infatuated untimely because leaving such a fascinating duty is neither the conduct of superior man nor it will bring heaven nor fame.2.
O, Arjuna! Don't get Clavyata (a kind of mental impotence), it is not at all appropriate. Leave the insignificant weakness of the heart and stand up for war.3.
O, Sri Krishna! How should I fight against my grandfather Bhishma and my Guru Dronacharya in this battleground? These two best men are very much respected by me.4.
It is better to eat food by begging in this world rather than killing these gurus because even after killing them I will enjoy blood-soaked wealth and kingdom in the world.5.
I do not even know whether it is best for me to fight or not to fight, I do not even know whether we will win or Kaurava will win the war. Those sons of Dhrtarastra, killing whom I do not even wish to live, that Kauravas are standing against us in this battlefield.6.
The fault of cowardice has arisen in me, my intellect has become confused about Dharma. Therefore, I ask you to say the surest and ultimate welfare factor for me. O, Lord! Please accept me as a disciple and educate me. O, Sri Guru! I am at your shelter, please clear my illusions.7.
Arjuna, who has attained crematorium grief of the mind, said to Sri Bhagavan, O, Sri Krishna! if I have control over the land, money, grain, kingdom, and even the gods, without enemies, then I do not see the remedy that can drive my grief which is inactivating my senses.8.
Sanjay said O, Rajan! Arjuna, the supremely ardent yoga seeker who can conquer enemies, even conquered sleep with full agony of the mind said I will not fight and became quiet.9.
Then, O, Bharata! O, Great Rajan! As if smiling Lord Krishna said these words to distraught Arjuna to clear his illusion between the midst of two armies.10.
Sri Krishna said – O, Arjuna! You mourn for those who are not for grieve and say the words like scholars, but those who are scholars and wise, they do not grieve for any human being, whether they have life or have gone.11.
Lord Krishna is explaining the concept of the eternal nature of the soul or Jiva. He says that all the people gathered on the battlefield, including himself and Arjuna, existed before their current birth, still exist today, and will continue to exist after this birth. This cycle of existence is a sure reality. Lord Krishna explains that the soul is eternal and devoid of old age, and it is immortal and never destroyed. The Jiva or self is also a form of the soul, and therefore it is also eternal. No one can destroy the Jiva, which is the true nature of the self. The body of a Jiva keeps changing, but the essence of the Jiva remains eternal. Understanding this mystery of the eternal nature of the soul and the Jiva can lead one to become free from ignorance and overcome sorrows. Overall, this passage emphasizes the importance of understanding the eternal nature of the soul and the Jiva, which can help one gain a deeper perspective on the nature of existence and overcome the challenges and sorrows of life.12.
This verse from the Bhagavad Gita discusses the concept of the eternal nature of the self or Jiva and the impermanence of the physical body. Lord Krishna states that the body and sensory elements are about to be destroyed, and death is their natural end. However, the liveliness or the essence of the self is immortal and eternal. Lord Krishna further explains that although the physical body goes through different stages of growth and ageing, the self or Jiva remains constant and unchanged throughout. Understanding the eternal nature of the self can help one gain a sense of stability and clarity, and avoid getting distracted or fascinated by the transient aspects of the material world. Overall, this passage highlights the importance of recognizing the true nature of the self as an eternal and unchanging essence that transcends the temporal nature of the physical body. By understanding this fundamental truth, one can gain a sense of inner peace and clarity that helps navigate the challenges of life without being swayed by external circumstances.13.
Lord Krishna emphasizes the role of the senses in shaping human consciousness and perception of the world. He explains that the senses are drawn towards objects of interest and pleasure, which can evoke various emotions and sensations such as happiness, sorrow, cold, and heat. However, Lord Krishna also reminds us that all these sensory experiences and their objects are transient and perishable. Therefore, it is essential to accept them with equanimity and bear them with ease. By recognizing the impermanence of the sensory experiences and their objects, one can cultivate a sense of detachment and inner calm, which can help navigate the ups and downs of life without being overly affected by external circumstances. Overall, this passage highlights the importance of developing a balanced and detached perspective towards the sensory experiences and their objects, which can lead to a deeper understanding of the nature of existence and help one find a sense of inner peace and tranquillity. 14.
This passage from the Bhagavad Gita highlights the concept of detachment and inner peace as the path to achieving spiritual liberation and eternal bliss. Lord Krishna explains that a person who is not affected by the fluctuating nature of sensory experiences, who remains equanimous in happiness and sorrow, is worthy of the highest state of bliss. Such a person's mind becomes completely silent, free from the distracting influence of the senses and the external world. This state of detachment and inner peace allows them to transcend the cycle of birth and death and attain salvation or Moksha. The reference to Ksheer Sagar, the ocean of bliss, further emphasizes the idea of a state of eternal peace and happiness that one can attain by freeing oneself from the influence of the material world and realizing the true nature of the self. Overall, this passage highlights the importance of cultivating inner peace and detachment as the path to spiritual liberation and the ultimate state of bliss. By transcending the temporary nature of sensory experiences and realizing the eternal nature of the self, one can achieve a state of inner fulfilment and eternal happiness.15.
According to Advaita Vedanta, the ultimate reality of the universe is Brahman, which is the supreme truth and the essence of all things. Maya, on the other hand, is the illusion or appearance of separateness and duality that is perceived by the human mind due to ignorance. The basic element of the universe is considered to be Sat, which is another name for Brahman or the ultimate truth. Sat is said to be eternal, unchanging, and the source of all existence. In contrast, Maya is described as an impermanent, illusory veil that prevents us from realizing the true nature of reality. According to Advaita Vedanta, the attainment of true knowledge or self-realization leads to the dissolution of Maya and the recognition of the underlying unity of all things in Brahman. At this stage, the individual realizes that there is no duality between the self and the world, and everything is a manifestation of the same ultimate truth. The distinction between the seer and the seen, or the subject and the object, is seen as an illusion created by Maya. In summary, the statement you presented is asserting that the ultimate reality of the universe is the truth (Sat) and that the illusion of separateness (Maya) is a product of ignorance. Through the attainment of true knowledge and self-realization, one can transcend the illusion of Maya and recognize the underlying unity of all things in Brahman, the supreme truth.16.
According to this concept, the soul is eternal, unchanging, and indestructible. The statement suggests that the soul is present throughout the entire creation, and there is no place in the world where it does not exist. This idea reflects the omnipresence of the divine or the ultimate reality, which is seen as the source of all existence. Furthermore, the statement asserts that the imperishable soul cannot be destroyed by anyone. In summary, it highlights the belief in the eternal and indestructible nature of the soul or Atman. It suggests that the soul is present throughout the entire creation and cannot be destroyed by anyone. This idea reflects the omnipresence and transcendence of the ultimate reality or the divine.17.
The Jiva is eternal and exists beyond the physical body. The Jiva is seen as a reflection of the soul in the body, and its nature is believed to be everlasting. The statement suggests that because the Jiva is everlasting, there is no need to worry about the struggles of life. This idea reflects the belief that the ultimate reality or the divine is the source of all existence, and the Jiva is seen as an expression of that divine essence. Therefore, the struggles and challenges of life are seen as temporary and ultimately insignificant compared to the eternal nature of the Jiva. However, it is important to note that while the Jiva is believed to be everlasting, it is also subject to the laws of karma and reincarnation. According to Hinduism, the Jiva is born and reborn in different bodies, depending on its karma or actions in previous lives. Therefore, the struggles of life are seen as an opportunity to learn and grow spiritually, and to ultimately transcend the cycle of birth and death.18.
When the body dies, it is believed that everything is destroyed, but it does not happen, therefore Lord Krishna says, who considers it to be the killer and killed, both of them do not know the reality. This soul neither kills nor dies. The soul is a non-doer, which means no action, so does not killanyone. It is always indestructible and therefore does not die at any time period. The Indestructible soul or Atman is believed to be eternal and beyond the cycle of birth and death and the soul is not affected by the death of the physical body. The statement suggests that when the physical body dies, everything is not destroyed. This idea reflects the belief in the eternal nature of the soul and the continuity of consciousness beyond the physical body. Furthermore, it emphasizes the non-doer nature of the soul, which means that it does not perform any actions and is not responsible for the killing or destruction of anything or anyone. This idea reflects the belief that the soul is a passive observer and is not subject to the laws of cause and effect that govern the material world. In summary. It suggests that the soul is not affected by the death of the physical body and is not responsible for any actions or outcomes. This idea reflects the belief in the non-doer nature of the soul and the continuity of consciousness beyond the physical body.19.
This soul is neither born nor dead. It neither takes birth nor gives birth to anyone. Situated regularly at all times, is eternal. Nobody can kill it. Only that's bodies destroy. Eternal soul or Atman to be beyond the cycle of birth and death. The soul is not subject to the laws of time and is eternal and unchanging. The soul is neither born nor dead and does not give birth to anyone. This idea reflects the belief in the unchanging nature of the soul, which is not affected by the cycles of birth and death that govern the material world. It emphasizes that the soul is eternal and is situated regularly at all times. This idea reflects the timeless and unchanging nature of the soul, which is not affected by the passage of time. The statement also suggests that nobody can kill the soul, as it is indestructible. This idea reflects the indestructible nature of the soul, which is not subject to the laws of causality that govern the material world. However, the statement also acknowledges that the physical body can be destroyed. This idea reflects the belief in the temporary and perishable nature of the material world, which is subject to the laws of cause and effect.20.
If someone understands the soul as eternal, unborn, and unconquerable, and recognizes that the same imperishable and continuous soul exists within themselves and others, it becomes difficult to justify the act of killing or commanding others to kill. 21.
This statement is drawing an analogy between the self or soul (Jiva) and the physical body. The idea being conveyed is that the physical body is like clothing that the self wears, and just as one discards old clothes and wears new ones, the self sheds its old body and takes on a new one. The analogy emphasizes the impermanence of the physical body and the continuity of the self. The body is subject to ageing, decay, and ultimately death, but the self is seen as eternal and unchanging. The self is not bound by the limitations of the physical body but rather transcends it. This concept is central to many spiritual traditions and highlights the importance of looking beyond the superficial aspects of life to connect with the deeper, timeless essence of the self. It also emphasizes the idea of detachment from material things and the transitory nature of life. 22.
It cannot be cut off, burnt by fire, wet by water, or dried by air. Furthermore, it is considered to be inherently pure, timeless, and enduring. It is indestructible, immutable, and eternal, and is seen as the true essence of a living being is said to be beyond the reach of material elements such as fire, water, and air, which can only affect the physical body.23.
The soul is un-pierceable, unburnable, unwettable, and un-dryable, which serves to emphasize its indestructibility and permanence. Furthermore, it is seen as being immovable and immobile, suggesting that it is not subject to the limitations of space and time.24.
The soul is considered to be beyond the limitations of language and thought, as it is the essence of consciousness itself. It is beyond the realm of the intellect and cannot be grasped through ordinary cognition or reasoning. Lord Krishna teaches Arjuna about the true nature of the soul and how it is the eternal essence of all living beings. He urges Arjuna not to grieve or be attached to the temporary physical body, as the soul is indestructible and will continue to exist beyond death.25.
Lord Sri Krishna Chandra is addressing Arjuna's doubt about the nature of the soul, which appears to be active, born and dying within the body. Krishna is explaining that the soul is eternal and indestructible, and he asks Arjuna to contemplate why he is mourning the death of the physical body if the soul is not subject to birth or death. Krishna is explaining that the soul, or the true self, is eternal and cannot be destroyed by birth or death. He is urging Arjuna to recognize this eternal nature of the soul and not be attached to the temporary physical body. Krishna is essentially saying that if Arjuna understands that the soul is indestructible, then there is no need to mourn over the death of the body.26.
Death is an inevitable part of life, and every person who is born will eventually pass away. Similarly, every person who has died was once born. The cycle of birth and death cannot be prevented, and therefore, it is pointless to grieve excessively over it.27.
Every being arises in the middle, meaning they come into existence at the moment of birth and cease to exist at the moment of death. Before birth, they do not exist, and after death, they no longer exist. Therefore, mourning for the departed is unnecessary as they have simply returned to the state of non-existence. The purpose of this philosophy is to encourage individuals to detach themselves from the concept of self and recognize the impermanence of all things. By understanding the transitory nature of life, one can learn to let go of attachments and live in the present moment. In essence, mourning is considered to be an attachment to the past, a clinging to something that no longer exists. By accepting the impermanence of all things, including life itself, individuals can learn to find peace in the present moment and live a more fulfilling life. 28.
The concept of "self" is a marvel, and it's perplexing that despite being lifeless, it appears to be engaged in everything. It has no physical shape or form and is not created or destroyed, yet it appears to take birth and undergo death. This is why the self is a fascinating phenomenon, and despite observing its unconventional nature, it remains unknowable to humans..29.
O, Arjun! the soul, which resides in the body, is invulnerable to any form of harm because it is not subject to death or decay, nor is it a physical substance that can be destroyed. The essence of the soul residing within the human body cannot be extinguished by any means, for it is not a mortal being or a material object. It is a spiritual entity that transcends physical boundaries and limitations, and thus, it cannot be destroyed or killed by anyone or anything. The soul is eternal and exists beyond the realm of death, and it remains an indestructible element of human existence.30.
O, Arjuna! Besides considering your warier nature, you should not afraid of enemies in this battleground because there is no welfare for a warier more than a righteous war.31.
Oh Arjuna, you are indeed blessed to have the opportunity to engage in this war, for it can lead to the ultimate well-being of the fortunate warriors. The significance of this unsolicited opportunity to fight cannot be overstated. Typically, wars are fought to satiate personal ambitions, ego, and lust. However, wars fought for the sake of establishing righteousness and promoting the welfare of humanity are rare. It is essential to understand what is meant by the establishment of religion. It refers to the control of qualities that lead to ignorance and passion, and the cultivation of qualities that promote purity and enlightenment.32.
Nevertheless, if you do not do this religious war as your nature, then you will get rid of your nature and lose your respect and conduct, sin and suffering will be the consequences.33.
The people of the world will continue to call your infamy saga for a long time, you will be called coward, fugitive, impotent, etc, and for any respectable man, humiliation is more than dying.34.
You possess great honour and respect in the world, but unfortunately, your actions will be viewed with contempt by the people. Even the most accomplished warriors may perceive you as a coward who has fled from battle due to fear.35.
Your enemies will blaspheme your might in front and behind you with many unacceptable and abusive words, now think what will be sadder for you.36.
If you happen to lose your life in this battle, your virtuous conduct and natural inclination towards righteousness will ensure your place in heaven. On the other hand, if you emerge victorious, you will attain sovereignty over the earth and all its riches. Hence, there is no need to be disheartened or sorrowful, but rather, you must embrace your true nature and engage in the war. It is important to remember that heaven and hell are not physical locations but rather states of being, representing the higher and lower realms of one's existence.37.
Krishna emphasizes that the soul is imperishable and immortal, unlike the mortal body which is subject to death. The body perishes, and the cycle of death and rebirth continues indefinitely. Therefore, one must maintain equanimity and not be swayed by the temporary nature of life's experiences. Whether one encounters happiness, sorrow, defeat, loss, or gain, one should maintain an equal and unattached mindset towards them. Oh, Arjun! Let what is happening happen, don't hold any grudges. Prepare for the battle, you will not attain sin being maintaining equanimity.38.
Lord Sri Krishna Chandra imparted the knowledge of intelligence and wisdom to Arjuna, which is known as Sankhya Yoga or Sanyas Yoga. Now, he is about to share the teachings of Karma Yoga, which emphasizes the importance of uniting with God through one's actions. By comprehending these teachings with intelligence and wisdom, an individual can break free from the chains of bondage and achieve liberation.39.
The path of Karma Yoga is unique in that it does not require the destruction of the seed or renunciation of worldly duties. Rather, one can continue to perform their everyday actions while practising Karma Yoga. This path generates inner joy and contentment and helps one overcome the fear of birth and death. Furthermore, one does not accumulate any negative karmic effects from performing actions with the right mindset and intention. The practice of Karma Yoga naturally cultivates a sense of equanimity, making the path towards salvation smoother and more accessible.40.
To practice Karma Yoga effectively, one must possess resolute intellect, which is an intellect firmly established in self-realization. This type of intelligence is solely concerned with self-knowledge and is also known as Hari Bodhmayi Wisdom. In this practice, all actions are offered to God as everything belongs to Him. One must maintain equanimity in both times of sorrow and happiness. Sri Krishna has confirmed the Upanishadic text "Ten Tyakten Bhunjitha," which means renounce worldly pleasures but still enjoy them if they come your way. There should be no indulgence in such pleasures, and if they are not received, it is also fine. Worldly intelligence has many offshoots and can keep the mind fickle with endless repetition.41.
In the conversation between Sri Krishna and Arjuna, Sri Krishna describes people who are constantly seeking new pleasures and who enthusiastically pursue the various pleasures mentioned in the Vedas. For such individuals, heaven is the ultimate reward. These people remain focused on enjoyment, both in this life and in the afterlife. They use sweet and flowery speech to justify their pursuit of pleasure, and those who have lost their wisdom to such speech believe that the pursuit of pleasure and the binding of the world in bondage is the best path to follow.42
According to Veda Vani (Poorva Mimansa), the wisdom of such enamoured individuals is not directed towards self-knowledge. They fail to realize the importance of self-knowledge and the pursuit of a higher purpose beyond mere enjoyment. Instead, they become trapped in a cycle of seeking pleasure, which ultimately leads to spiritual ignorance and a lack of understanding of the true nature of the self. In this conversation between Sri Krishna and Arjuna, Sri Krishna suggests that the Vedas are primarily focused on the performance of karmas or actions, which are associated with the three Gunas or qualities of sattva, rajas, and tamas. However, he advises Arjuna not to pay too much attention to the Vedas (Poorva Mimansa) and instead focus on being constantly situated in the soul, without being attached to the results of actions and maintaining an independent conscience. Sri Krishna suggests that the Karma Kanda section of the Vedas is associated with attachment, which goes against the idea of detachment that one should cultivate to be truly free. Therefore, he advises Arjuna to focus on the self and not become too caught up in the ideas presented in the Vedas, especially those related to karma and attachment. The term "Vedas" here refers to the pre-epistemological understanding of the world, emphasizing the importance of focusing on the self and cultivating a detached perspective towards actions and their results.43, 44, 45.
On the attainment of immense water, the purpose of a well and the pond becomes limited, similarly, for the scholars in the Vedas who know the subjectivity, their purpose in the Vedas becomes limited.46.
To have authority over your karma means to have control over your actions. This means that you can make conscious choices about what actions you take and how you take them. In other words, you are not simply reacting to circumstances, but are actively making decisions based on your judgment and values. Having this kind of authority can be empowering because it allows you to take responsibility for your life and the outcomes of your actions. To have authority in your karma means to have control over your actions. Controlling desire for the result is key to controlling karma. When one desires a particular outcome from an action, attachment to karma and its result may occur. This attachment can cause the mind to become preoccupied, making it difficult to maintain control. It's important to recognize that one can perform karma without being attached to it. Do not consider yourself as the only means to accomplish a task, and don't become too attached to the results. Abandoning karma altogether due to fear of bonding is not advised, but rather, karma should be done with detachment and control.47.
The essence of yoga is to perform your duties without being attached to the results of your actions. This means that you can do what is required of you, regardless of whether the outcome is favourable or unfavourable. By remaining connected to the self or Atma Yoga, you can maintain a sense of inner peace and clarity, even amid difficult circumstances. This detachment from the outcome of your actions allows you to focus on the present moment and the task at hand, without being distracted by worries about the future. Ultimately, this approach can help you to achieve a greater sense of fulfilment and purpose in your life.48.
Any action that is performed with a selfish motive or attachment, even if it is a devotional act, worship, or yoga practice, is considered inferior. Instead, the superior path is Wisdom Yoga, which involves being constantly centred on the self with the intellect. This means staying connected with God through a state of inner wisdom and clarity. It is important to approach every action with this kind of saneness or wisdom. When actions are performed with attachment or selfishness, it diminishes their value and can lead to negative consequences. Those who are attached to their actions are considered very inferior because they are not able to act from a place of true wisdom and selflessness. By staying connected to the self and God, one can perform actions that are in alignment with their highest purpose and ultimately lead to greater fulfilment and success.49.
When a person is situated in the self through his intellect, he becomes detached from both sins and virtues, and thus his actions become fruitless. This is because he becomes a non-doer in thought, meaning he is not attached to the outcome of his actions. This state of equanimity is known as Samta yoga, and it can only be achieved through the practice of wisdom yoga. Through wisdom yoga, one can become released from the bondage of karma. This is because wisdom is the only way to perform actions in a detached manner. When actions are performed without attachment, there is no accumulation of karma, and therefore, there is no bondage. In essence, wisdom yoga is the path to true freedom. By developing wisdom and practising detachment, one can live in a state of equanimity and avoid the negative consequences of attachment to the results of one's actions. It is only through this path that one can achieve true liberation from the cycle of birth and death. 50.
Krishna discusses the concept of karma, detachment, and the attainment of spiritual freedom or enlightenment through the use of one's intelligence. Karma refers to the idea that our actions have consequences that affect our present and future lives. The passage suggests that only a Jnani, someone who has attained spiritual knowledge and wisdom, can renounce the results of their karma through the use of their intelligence. The passage goes on to suggest that detachment from the excitement of the mind is key to attaining peace and that a yogi (someone who practices yoga or meditation) with pure intelligence can attain freedom from the cycle of birth and death and reach an ultimate status of enlightenment. This ultimate status means to fully know and understand one's true nature and become aware and enlightened. Overall, the passage seems to emphasize the importance of using one's intelligence and detachment from worldly desires to attain spiritual freedom and enlightenment. 51.
The world is full of enchantment or allure that can lead one to become attached to worldly pleasures. The word "enchantment" implies a spell-like quality that can hold one's attention and desire. The second part of the passage suggests that once you leave this state of enchantment, you become disengaged from the world and its pleasures. This could be interpreted as meaning that once you become aware of the illusory nature of worldly pleasures, you are no longer captivated by them. This idea is consistent with many spiritual and philosophical traditions that encourage detachment from worldly desires as a means to achieve a greater understanding of oneself and the world. By freeing oneself from the attachment to temporary pleasures, one may be able to focus on more lasting and meaningful pursuits. 52.
Here Krishna is telling the concept of Samata yoga and the attainment of spiritual enlightenment through meditation and the stability of one's wisdom. Samata yoga is a form of yoga that emphasizes the attainment of inner peace and balance through the practice of meditation and mindfulness. The passage suggests that once one's wisdom becomes stable during meditation, one can attain Samata yoga. The passage goes on to suggest that one can continue their meditation practice using various methods available in the world. By doing so, one can develop an immovable and stable intellect, which can help to achieve a state of samadhi - a deep meditative state where the mind is fully absorbed and focused. When one is able to achieve such a state, they will be blessed and situated in the soul, which may be interpreted as attaining a greater understanding of one's true self or connecting with a higher power or consciousness. Overall, the passage seems to suggest that the practice of meditation and the development of stable wisdom and intellect can lead to the attainment of Samata yoga and ultimately, a deeper understanding of oneself and the world.53.
Arjuna asked, Krishna, what are the characteristics of a stable and aware mind? How can that be identified, how does that speak? In which situation does that stable man remain? 54.
Sthitprajyn, which means having a stable and aware mind, and how it can be achieved through the renunciation of desires. The passage suggests that when a person renounces all desires, their intellect automatically becomes stable. This could be interpreted as meaning that when one is not driven by desires and attachment to worldly things, their mind becomes clearer and more focused. The passage goes on to suggest that in this state, one remains satisfied with the soul, which may be interpreted as a deep contentment or fulfilment that comes from within rather than from external sources. Overall, the passage seems to suggest that the renunciation of desires can lead to a stable and aware mind, which in turn can lead to a sense of inner satisfaction and contentment. This idea is consistent with many spiritual and philosophical traditions that encourage detachment from worldly desires as a means to achieve inner peace and spiritual enlightenment. 55.
One whose mind remains calm and doesn't seek pleasure, who is serene in all situations, and who has overcome lust, anger, and fear, is said to have achieved detachment. Such a person's intellect is considered stable. This statement describes a person who has achieved a state of detachment, which is often seen as a desirable trait in various spiritual traditions. The person is characterized as someone who is not easily swayed by their emotions or desires but instead has learned to remain calm and detached in all situations. They have overcome negative emotions like lust, anger, and fear, which can cloud one's judgment and create inner turmoil. As a result, their intellect is considered stable, meaning that they can think clearly and make sound decisions.56.
The term "Sithaprajna" refers to a person who wanders in the world with an attitude of detachment, remaining indifferent and devoid of affection towards all things. Such a person does not experience either joy or aversion, but rather remains unattached even in the face of good or bad circumstances. The term "Sithaprajna" comes from Sanskrit and is often used to describe a person who has achieved a high level of spiritual realization. The statement suggests that the person remains indifferent to the ups and downs of life, and does not let them affect their emotional state. They are unattached to both positive and negative outcomes, remaining neutral and free from excessive emotional reactions. This is seen as a desirable state, as it allows the person to maintain a sense of inner peace and equanimity regardless of external circumstances. 57.
When human being withdraws their senses from all external distractions and focuses inwardly, they achieve a state of stability and equanimity known as "Sthitprajna." The analogy used is that of a tortoise, which withdraws into its shell to protect itself from external dangers. The statement uses an analogy of a tortoise, which is known for its ability to withdraw into its shell to protect itself from external threats. Similarly, the statement suggests that when human being withdraws their senses from external stimuli and focuses inwardly, they achieve a state of stability and equanimity. It emphasizes the importance of withdrawing from external distractions to achieve a state of inner peace and wisdom. This is seen as a necessary step in many spiritual traditions, as it allows one to access deeper levels of consciousness and gain insights that are not accessible through external sensory experiences alone. When a person stops accepting external sensory input, the object of that person's attention also ceases to exist. However, the statement points out that merely stopping the senses is not enough to eliminate attachment to the object. Attachment can only be eliminated when a person realizes the truth. The statement seems to be referring to the practice of sensory withdrawal, which is a common technique in many spiritual traditions. The idea is that by withdrawing the senses from external stimuli, one can achieve a state of inner peace and focus. However, the statement points out that the mere act of stopping the senses is not enough to eliminate attachment. Attachment refers to the emotional connection or craving that a person has towards a particular object or experience. This saying suggests that attachment can only be eliminated through the realization of the truth. This implies that the attachment is not merely a result of sensory input, but rather a deep-seated psychological condition. To overcome attachment, a person must gain insight into the true nature of reality and the nature of their mind. This realization can be achieved through various spiritual practices such as meditation, self-inquiry, or devotion to a higher power.58.
When a person refuses to accept input from their senses, the corresponding subject matter also recedes from their attention. By deliberately disregarding sensory input and stubbornly rejecting the subject matter, it fades away, but the person's attachment to that subject does not disappear. The attachment only diminishes when the person becomes aware of the truth. This statement suggests that our sensory experiences are the source of our knowledge about the world. By refusing to accept sensory input, a person's understanding of the world around them becomes limited. They become detached from the subject matter and are unable to gain a deeper understanding of it. However, the statement also highlights the importance of understanding and acceptance in detaching oneself from a particular subject matter. It suggests that simply ignoring sensory input does not necessarily remove attachment to a subject. Only when a person realizes the truth and gains a deeper understanding of a particular subject, can they truly detach themselves from it..59
The reason why attachment can be so strong in humans is due to the absence of detachment. Our senses are fleeting and constantly changing, which can cause the mind of even the most intelligent seeker to become distracted and carried away. Despite their best efforts, they may feel helpless and unable to resist the pull of their senses. This statement highlights the challenges that individuals face when trying to cultivate detachment in the face of constant sensory input. It suggests that our senses are fickle and easily swayed and that they can overpower even the most intelligent and discerning minds. As a result, it can be difficult to cultivate a sense of detachment and avoid becoming too attached to particular objects, people, or experiences. The statement also suggests that detachment requires sustained effort and discipline. It implies that simply trying to resist sensory input "day and night forcibly" is not enough to cultivate detachment. Instead, individuals must find a way to balance their sensory experiences with a deeper understanding of the nature of reality and the impermanence of all things. Only by doing so can they cultivate true detachment and avoid being overwhelmed by their senses.60.
The statement suggests that when an individual practices self-realization by controlling their senses and focusing on the self, their intellect becomes more stable. The practice of self-realization involves quieting the mind and turning one's attention inward to focus on the self. By doing so, individuals can gain a deeper understanding of their true nature and achieve a sense of inner peace and stability. The statement suggests that the stability of one's intellect is linked to the practice of self-realization. When individuals are able to control their senses and stay focused on the self, they are less likely to be swayed by external stimuli or distractions. This allows them to cultivate a sense of mental clarity and stability, which can help them to make more rational and well-informed decisions. In essence, the practice of self-realization is seen as a way to cultivate inner strength and resilience, which can help individuals to navigate the challenges of life with greater ease and clarity of mind.61.
This statement suggests that when individuals engage in prolonged thinking about a particular subject, they can become attached to it. Even a small amount of sensory input related to the subject can cause the practitioner to be drawn towards it. This effect can be particularly pronounced for individuals with many desires. The statement suggests that the more one thinks about a particular subject, the more attached one can become to it. This attachment can lead to a desire to possess or experience the subject. If there are obstacles in the fulfilment of these desires, the practitioner can become angry or frustrated. The statement also implies that attachment can be a powerful force, particularly for individuals with many desires. The more one is attached to a particular subject, the more momentum the attachment generates, which can make it more difficult to break free from the attachment. Overall, the statement suggests that individuals should be mindful of their thoughts and desires, and should strive to cultivate detachment from objects and experiences that do not serve their highest good. By doing so, they can avoid becoming overwhelmed by attachment and desire, and can cultivate a greater sense of peace and equanimity in their lives.62.
This verse suggests that anger can create a state of hypnosis, where the intellect becomes clouded and produces negative thoughts. This state of hypnosis can lead to the destruction of memory, which in turn can lead to a loss of wisdom. If this happens, the individual can never attain their true self-state and may fall from the position they have attained. The statement implies that anger can be a powerful force that can cloud the mind and lead to negative thinking. This negative thinking can then lead to a state of hypnosis, where the individual's intellect becomes trapped in a cycle of negative thoughts and emotions. This can lead to the destruction of memory, which in turn can lead to a loss of wisdom. The loss of memory and wisdom can have significant consequences for the individual. They may find themselves unable to make sound decisions or to navigate the challenges of life with clarity and purpose. In addition, the loss of wisdom can make it difficult to attain one's true self-state, which is seen as a state of enlightenment or self-realization. The statement suggests that individuals should strive to cultivate a sense of calm and equanimity in the face of anger and negative emotions. By doing so, they can avoid falling into a state of hypnosis and can maintain their memory and wisdom. This, in turn, can help them to attain their true self-state and to lead a more fulfilling and purposeful life.63.
This verse tells that when an individual can control their mind and senses, they can experience a state of equanimity where they have neither passion nor hatred towards anyone. In this state, the individual's attachment to worldly objects and experiences has been eradicated, allowing them to enjoy all subjects of the world equally. This state of equanimity brings pleasure in the self and a sense of inner peace. The statement implies that when individuals are able to control their minds and senses, they are able to rise above the duality of passion and hatred. They are able to maintain a state of equanimity, where they are not overly attached to or repulsed by any particular object or experience. In this state of equanimity, individuals are able to enjoy all subjects of the world equally, much like King Janak. This means that they are able to find pleasure and contentment in the simple things in life, without becoming attached to any particular object or experience. It suggests that this state of equanimity brings a sense of inner peace and tranquility, which can help individuals to navigate the challenges of life with greater ease and clarity of mind. By cultivating detachment and equanimity, individuals can find a deeper sense of meaning and purpose in their lives, and can live in a state of greater harmony with themselves and with the world around them. 64.
Krishna says that when an individual's mind becomes pure, their conscience automatically becomes happy and all their sorrows come to an end. As a result, the intellect of such an individual becomes self-contained and firmly established in the pure self.The saying implies that when an individual's mind becomes pure, their thoughts and actions become aligned with their true nature. As a result, their conscience becomes happy, as they are no longer plagued by negative emotions or negative thoughts. When the mind becomes pure, all the sorrows and difficulties that the individual was experiencing are naturally resolved. This is because the impurities that were causing these issues have been eliminated. As the individual's mind becomes purer and more aligned with their true nature, their intellect becomes self-contained and firmly established in the pure self. This means that they are able to access a deeper sense of wisdom and insight, and are able to navigate the challenges of life with greater ease and clarity of mind. It suggests that the path to achieving this state of purity involves cultivating a sense of detachment and equanimity and focusing on self-realization. By doing so, individuals can gradually eliminate the impurities that are clouding their minds and preventing them from accessing their true nature. As they progress on this path, they can experience greater levels of happiness, contentment, and inner peace, ultimately leading to the establishment of their intellect in the pure self. 65.
A person who is not constantly engaged in the search for the self cannot have a pure and deterministic intellect. Their mind is likely to keep wandering, and they may not have a strong attachment to their favoured deity or means of achieving self-realization. As a result, they may not have a strong sense of self, and may not experience inner peace or joy. This saying implies that the path to achieving a pure and deterministic intellect involves constant engagement in the search for the self. This means that individuals need to be constantly striving to understand their true nature and to align their thoughts and actions with their innermost being. If individuals are not constantly engaged in this search, their minds are likely to become distracted and unfocused. They may not have a strong attachment to their favoured deity or means of achieving self-realization, which can prevent them from achieving a strong sense of self. As a result, individuals who do not have a strong sense of self may not experience inner peace or joy. They may feel restless or discontented, as they are not fully aligned with their true nature. It suggests that the key to achieving lasting peace and joy is to become enlightened. An enlightened person has achieved a deep sense of self-realization and has aligned their thoughts and actions with their innermost being. Such a person is able to enjoy everlasting peace, as they have transcended the limitations of the ego and are fully aligned with their true nature.
Overall, the statement implies that the path to achieving inner peace and joy involves constant engagement in the search for the self and the cultivation of a strong sense of attachment to one's favoured deity or means of achieving self-realization. By doing so, individuals can gradually eliminate the distractions and impurities that prevent them from achieving a pure and deterministic intellect and can experience the lasting peace and joy that come with self-realization. 66.
This verse suggests that when the mind becomes attached to sensory subjects, it can lead to the corruption of a sensible person's intelligence. This attachment causes the mind to follow the wandering senses, which can be compared to water filling up a boat and making it sink. As a result, the seeker's path becomes corrupted and their intellect becomes conflicted and fickle. The staying implies that the mind of a sensible person needs to be kept in check to maintain a stable and focused intellect. However, when the mind becomes attached to sensory subjects, it can lead to a loss of control, causing the senses to wander and the intellect to become conflicted. This attachment to sensory subjects is compared to water filling up a boat and making it sink. In the same way, the attachment causes the seeker's path to become corrupted and their intellect to become conflicted and fickle. This can be problematic for a seeker who is trying to find the path to self-realization and achieve a pure and deterministic intellect. It also suggests that this attachment can cause the seeker's intellect to become opposite or conflicted, which can be compared to a boat flowing in the opposite direction with wind speed. This means that the seeker's mind may become distracted and unfocused, making it difficult for them to make progress on their spiritual journey. Overall, the statement emphasizes the importance of maintaining control over the mind and avoiding attachment to sensory subjects. By doing so, seekers can maintain a stable and focused intellect, and avoid the distractions and conflicts that can arise from attachment to sensory subjects. 67.
This statement suggests that controlling the senses is crucial for achieving a stable intellect and that Maharishi Patanjali has described eight types of practices of Ashtanga Yoga for this purpose. When a seeker is able to subdue all their senses, including all forms of sensory input, their intellect automatically stabilizes, and they are known as Sithaprajna. It emphasizes the importance of controlling the senses as a means to achieving a stable intellect. According to the statement, Maharishi Patanjali has described eight types of practices of Ashtanga Yoga for this purpose. These practices, which include Yama (restraints), Niyama (observances), Asana (posture), Pranayama (breath control), Pratyahara (withdrawal of senses), Dharana (concentration), Dhyana (meditation), and Samadhi (absorption), are intended to help seekers gain control over their senses and achieve a state of inner peace and stability. The statement suggests that when a seeker is able to subdue all their senses in all ways, their intellect automatically becomes stable. This stability is reflected in the term Sithaprajna, which refers to someone who has achieved a state of inner stability and self-awareness. Overall, it highlights the importance of controlling the senses as a means to achieving a stable and focused intellect and emphasizes the role of Ashtanga Yoga practices in helping seekers achieve this goal. By following these practices and achieving control over their senses, seekers can attain a state of inner peace and stability, and move closer to realizing their true selves.68.
This verse describes how a Sthitprajna yogi experiences a different state of consciousness compared to others when they are awake or asleep. It also highlights the yogi's detachment from the world, and how they continue to wander in deeds even when others are sleeping. According to the statement, when all beings in the world are asleep, the Sthitprajna yogi awakens in divine knowledge and bliss. This suggests that the yogi experiences a different state of consciousness compared to others when they are asleep. While others are in a state of dormancy, the yogi is constantly engrossed in the bliss of the self, suggesting a deep sense of inner awareness and peace. It also suggests that when others are awake and engaged in worldly activities, it is like night to the seer or sage. This implies that the yogi's perspective on the world is different from that of others, and they may see the world in a different light. Moreover, the yogi is described as being detached from the world, which suggests that they do not get entangled in worldly affairs as others do. Instead, the yogi continues to wander in deeds, which could mean that they are still engaged in actions, but without attachment or desire. Overall, the statement highlights the unique state of consciousness and detachment that a Sthitprajna yogi experiences, and suggests that their perspective on the world is different from that of others. It also emphasizes the importance of inner awareness and detachment in achieving a state of self-realization and bliss. 69.
The analogy of the sea and the rivers is often used to describe the state of an enlightened person. Just as all the water from different sources ultimately merges into the sea, an enlightened person, even while engaging in the activities of the world, remains fixed and unaffected by the changes and fluctuations of the world. On the other hand, a person who is constantly seeking pleasure and enjoyment from the world is never at peace because their mind is always in a state of conflict due to the disturbances caused by their desires. The key to attaining ultimate peace and joy, therefore, lies in detaching oneself from the constant pursuit of pleasure and instead focusing on self-realization and spiritual growth. 70.
A person who has renounced all desires, attachments, and worldly love and is indifferent to the ups and downs of life, and who has transcended the ego, is known as a supreme man or a saint. Such a person has attained ultimate peace and joy by realizing their true self, which is beyond the limitations of the body, mind, and senses. By letting go of desires, attachments, and ego, the supreme man becomes free from the cycle of birth and death and experiences a state of eternal bliss and oneness with the universe. This is the ultimate goal of spiritual practice and is attainable by anyone willing to undertake the path of self-realization with dedication and perseverance. 71.
The term "Brahmi status" refers to a state of being centred on the pure self. This state is attained when the intellect becomes completely purified and free from delusion. A yogi who attains this state is able to overcome attachments to worldly and materialistic pursuits and instead focuses on the pursuit of the pure self. This pursuit leads to the attainment of supreme knowledge and bliss, which is referred to as Brahman Nirvana. The attainment of Brahmi status requires intense practice and dedication to self-realization through various yogic practices such as meditation, self-reflection, and the cultivation of detachment from worldly desires.72.
om tat sat
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