B.G 2.55
श्रीभगवानुवाच। प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२-५५॥
śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manogatān। ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ॥2-55॥
[श्रीभगवान् (śrībhagavān) - the Blessed Lord; उवाच (uvāca) - said; प्रजहाति (prajahāti) - abandons; यदा (yadā) - when; कामान् (kāmān) - desires; सर्वान् (sarvān) - all; पार्थ (pārtha) - O Pārtha; मनोगतान् (manogatān) - arisen in the mind; आत्मनि (ātmani) - in the Self; एव (eva) - alone; आत्मना (ātmanā) - by the Self; तुष्टः (tuṣṭaḥ) - satisfied; स्थितप्रज्ञः (sthitaprajñaḥ) - one of steady wisdom; तदा (tadā) - then; उच्यते (ucyate) - is said (to be);]
(The Blessed Lord said: "O Pārtha, when a person gives up all desires that arise in the mind and is completely satisfied in the Self by the Self alone, then he is called a person of steady wisdom.")
The Lord said:
O Partha, when one relinquishes all the desires is his mind, and is content in the lord, by the lord, then he is said to be the one who is stationed in wisdom.
Gīta Bhāshya 2.55
Verses 2.55 to 2.69 describe characteristics of one who is 'Sthita-prajna'. As desire exists in the mind, to destroy desire, it is necessary to generate knowledge, opposed to desire, in the mind. All kinds of material taste disappear by stationing the mind on the lord, called 'ātman'. The word 'ātman' in this verse refers to God, not the being.
गमनादिप्रवृत्तिः नात्यभिसन्धिपूर्विका मत्तादिप्रवृत्तिवत् इति 'या निशा' इत्यादिना दर्शयिष्यन् लक्षणं प्रथमत आह - प्रजहातीति।
gamanādipravṛttiḥ nātyabhisandhipūrvikā mattādipravṛttivat iti 'yā niśā' ityādinā darśayiṣyan lakṣaṇaṃ prathamata āha - prajahātīti.
[गमन (gamana) - going; आदि (ādi) - and so on; प्रवृत्तिः (pravṛttiḥ) - activity; न (na) - not; अत्यभिसन्धि (atyabhisandhi) - excessive intention; पूर्विका (pūrvikā) - preceded by; मत्त (matta) - intoxicated; आदि (ādi) - and so on; प्रवृत्तिवत् (pravṛttivat) - like the activity; इति (iti) - thus; 'या निशा' ('yā niśā') - "yā niśā"; इत्यादिना (ityādinā) - by such as; दर्शयिष्यन् (darśayiṣyan) - intending to show; लक्षणं (lakṣaṇam) - the characteristic; प्रथमतः (prathamataḥ) - first; आह (āha) - said; - (-) - -; प्रजहाति (prajahāti) - abandons; इति (iti) - thus;]
(He first states the characteristic, intending to show by the phrase "yā niśā" and so on, that actions such as going are not preceded by excessive intention, just as in the case of the intoxicated; thus, he says 'prajahāti'.)
The absence of motivation is observed in the wise, just like the insane, as indicated in subsequent verses such as 'yā niśā' (2.69) . However, the verse 'prajahāti' marks the beginning of the description of the observed characteristics of such an individual.
एवं परमानन्दतृप्तः किमर्थं प्रवृत्तिं करोति इति प्रश्नाभिप्रायः। प्रारब्धकर्मणा ईषत् तिरोहितब्रह्मणः वासनया प्रायः अल्पाभिसन्धिपूर्विका प्रवृत्तिः सम्भवति इत्याशयवान् परिहरति।
evaṃ paramānandatṛptaḥ kimarthaṃ pravṛttiṃ karoti iti praśnābhiprāyaḥ। prārabdhakarmaṇā īṣat tirohitabrahmaṇaḥ vāsanayā prāyaḥ alpābhisandhipūrvikā pravṛttiḥ sambhavati ityāśayavān pariharati।
[एवं (evaṃ) - thus; परमानन्दतृप्तः (paramānandatṛptaḥ) - one satisfied with supreme bliss; किमर्थं (kimartham) - for what reason; प्रवृत्तिं (pravṛttim) - activity; करोति (karoti) - does; इति (iti) - thus; प्रश्नाभिप्रायः (praśnābhiprāyaḥ) - the intention of the question; प्रारब्धकर्मणा (prārabdhakarmaṇā) - by the karma that has begun; ईषत् (īṣat) - slightly; तिरोहितब्रह्मणः (tirohitabrahmaṇaḥ) - of one whose Brahman is slightly concealed; वासनया (vāsanayā) - by latent impression; प्रायः (prāyaḥ) - generally; अल्पाभिसन्धिपूर्विका (alpābhisandhipūrvikā) - preceded by little intention; प्रवृत्तिः (pravṛttiḥ) - activity; सम्भवति (sambhavati) - arises; इत्याशयवान् (ityāśayavān) - with this intention; परिहरति (pariharati) - answers;]
(Thus, the question is: Why does one who is fulfilled by supreme bliss still act? The answer is that due to the force of past karma, even for one whose realization of Brahman is slightly obscured by latent impressions, some actions may occur, though they are usually done with little personal intent.)
"Despite being satisfied with supreme bliss, why does he still engage in activities?" -is the intent of the question. The knowledge of Brahman suffers a minor deterioration due to the left over impressions ( prārabda-karma ). Because of its association (smell of prārabda-karma ), for a little while, until he attains liberation, the orientation to act with desire occurs.
प्रायः सर्वान् कामान् प्रजहाति। शुकादीनामपि ईषद्दर्शनात्।
prāyaḥ sarvān kāmān prajahāti। śukādīnām api īṣad-darśanāt।
[प्रायः (prāyaḥ) - generally; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; प्रजहाति (prajahāti) - abandons; शुकादीनाम् (śukādīnām) - of parrots and others; अपि (api) - even; ईषत् (īṣat) - slight; दर्शनात् (darśanāt) - by seeing;]
(Generally, one abandons all desires. Even a slight sight of parrots and others can cause this.)
The wise give up almost all desires, but not all. Even in sage Shuka we see desire to see the lord.
"त्वत्पादभक्तिमिच्छन्ति ज्ञानिनस्तत्त्वदर्शिनः"
"tvat-pāda-bhaktim icchanti jñāninaḥ tattva-darśinaḥ"
[त्वत् (tvat) - your; पाद (pāda) - feet; भक्तिम् (bhaktim) - devotion; इच्छन्ति (icchanti) - desire; ज्ञानिनः (jñāninaḥ) - the wise; तत्त्वदर्शिनः (tattva-darśinaḥ) - those who see the truth;]
(The wise, who are seers of the truth, seek devotion to your feet.)
"The wise who perceive truth desire devotion towards your feet."
इत्युक्थेः तामिच्छन्ति। यदा तु इन्द्रादीनाम् आग्रहो दृश्यते तदा अभिभूतं तेषां ज्ञानम्। तच्चोक्तम्-
ityuktheḥ tāmicchanti। yadā tu indrādīnām āgraho dṛśyate tadā abhibhūtaṃ teṣāṃ jñānam। taccoktam-
[इति (iti) - thus; उक्थेः (uktheḥ) - from the statement; ताम् (tām) - her/that; इच्छन्ति (icchanti) - they desire; यदा (yadā) - when; तु (tu) - but; इन्द्रादीनाम् (indrādīnām) - of Indra and others; आग्रहः (āgrahaḥ) - insistence; दृश्यते (dṛśyate) - is seen; तदा (tadā) - then; अभिभूतम् (abhibhūtam) - overpowered; तेषाम् (teṣām) - their; ज्ञानम् (jñānam) - knowledge; तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - said;]
(Thus, from the statement, they desire that. But when insistence from Indra and others is observed, then their knowledge is overpowered. This too has been stated—)
Such testimonials indicate they have wishes. The stubbornness of Indra and other deities becomes apparent when their understanding is twisted. Therefore, it is said:
आधिकारिकपुंसां तु बृहत्कर्मत्वकारणात्। उद्भवाभिभवौ ज्ञाने ततोन्येभ्यो विलक्षणाः॥
ādhikārikapuṁsāṁ tu bṛhatkarmatvakāraṇāt। udbhavābhibhavau jñāne tatonyebhyo vilakṣaṇāḥ॥
[आधिकारिकपुंसां (ādhikārikapuṁsām) - of the qualified persons; तु (tu) - but; बृहत् (bṛhat) - great; कर्मत्व (karmatva) - activity; कारणात् (kāraṇāt) - due to the cause; उद्भव (udbhava) - arising; अभिभवौ (abhibhavau) - and subsiding; ज्ञाने (jñāne) - in knowledge; ततः (tataḥ) - from that; अन्येभ्यः (anyebhyaḥ) - from others; विलक्षणाः (vilakṣaṇāḥ) - distinct;]
(However, for those qualified, because of the cause of great activity, the arising and subsiding in knowledge are distinct from others.)
"There arises experiential knowledge among persons in responsible roles, because of significant actions performed. Hence, they are different from others."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
अत एव वैलक्षण्यात् अनधिकारिणां आग्रहादि चेदस्ति न ते ज्ञानिनः इत्यवगन्तव्यम्।
ata eva vailakṣaṇyāt anadhikāriṇāṃ āgrahādi ced asti na te jñāninaḥ ityavagantavyam।
[अत (ata) - therefore; एव (eva) - indeed; वैलक्षण्यात् (vailakṣaṇyāt) - due to difference; अनधिकारिणां (anadhikāriṇāṃ) - of the unqualified; आग्रहादि (āgrahādi) - insistence etc.; चेत् (cet) - if; अस्ति (asti) - there is; न (na) - not; ते (te) - their; ज्ञानिनः (jñāninaḥ) - of the wise; इति (iti) - thus; अवगन्तव्यम् (avagantavyam) - should be understood;]
(Therefore, if there is insistence or similar behavior due to difference by the unqualified, it should be understood that this is not the conduct of the wise.)
Therefore, only if there is deterioration among the ineligible, one must understand them to be not knowledgeable. (Suggests a special yardstick is required while judging the actions of those in leadership role.)
न चात्र समाधिं कुर्वतो लक्षणमुच्यते।
na cātra samādhiṃ kurvato lakṣaṇam ucyate।
[न (na) - not; च (ca) - and; अत्र (atra) - here; समाधिं (samādhiṃ) - samādhi (meditative absorption); कुर्वतः (kurvataḥ) - of one who is practicing; लक्षणम् (lakṣaṇam) - characteristic; उच्यते (ucyate) - is stated;]
(Here, the characteristic of samādhi is not described for one who is practicing.)
This verse is not describing the characteristics of the person in an equanimous state.
"यः सर्वत्रानभिस्नेहः"
"yaḥ sarvatrānabhisnehaḥ"
[यः (yaḥ) - who; सर्वत्र (sarvatra) - everywhere; अनभिस्नेहः (anabhisnehaḥ) - without attachment;]
(Who is unattached everywhere)
"He who is not attached anywhere."
इति स्नेहनिषेधात्। न हि समाधिं कुर्वतः तस्त शुभाशुभप्राप्तिरस्ति। असम्प्रज्ञातसमाधेः। सम्प्रज्ञाते तु अविरोधः। तथापि न तत्रैव इति नियमः।
iti sneha-niṣedhāt। na hi samādhiṃ kurvataḥ tasya śubha-aśubha-prāptir asti। asaṃprajñāta-samādheḥ। saṃprajñāte tu avirodhaḥ। tathā api na tatra eva iti niyamaḥ।
[इति (iti) - thus; स्नेह (sneha) - unctuousness; निषेधात् (niṣedhāt) - from prohibition; न (na) - not; हि (hi) - indeed; समाधिं (samādhiṃ) - samadhi; कुर्वतः (kurvataḥ) - of one practicing; तस्य (tasya) - for him; शुभ (śubha) - auspicious; अशुभ (aśubha) - inauspicious; प्राप्तिः (prāptiḥ) - attainment; अस्ति (asti) - there is; असम्प्रज्ञातसमाधेः (asaṃprajñāta-samādheḥ) - of asamprajñata samadhi; सम्प्रज्ञाते (saṃprajñāte) - in samprajñata; तु (tu) - but; अविरोधः (avirodhaḥ) - no contradiction; तथापि (tathā api) - even so; न (na) - not; तत्रैव (tatra eva) - in that alone; इति (iti) - thus; नियमः (niyamaḥ) - rule;]
(Thus, because of the prohibition of unctuousness. For one practicing samadhi, there is truly no attainment of either auspicious or inauspicious results. This applies to asamprajñata samadhi. In the case of samprajñata, however, there is no contradiction. Even so, the rule is not limited only to that.)
Thus, attachment is denied (for the one who is in 'asamprajñāta-samādhi'). One who is in an equanimous state will certainly not have the experience of good and bad, as he will be in 'asamprajñāta-samādhi' . 'asamprajñāta' - means to be well established in knowledge without obstacles. Therefore, "He exists not there" is the rule.
"कामादयो न जायन्तेह्यपि विक्षिप्तचेतसाम्। ज्ञानिनां ज्ञाननिर्धूतमलानां देवसंश्रयात्॥"
"kāmādayo na jāyante hy api vikṣiptacetasām। jñānināṃ jñānanirdhūtamalānāṃ devasaṃśrayāt॥"
[काम-आदयः (kāma-ādayaḥ) - desires and others; न (na) - not; जायन्ते (jāyante) - arise; हि (hi) - indeed; अपि (api) - even; विक्षिप्त-चेतसाम् (vikṣipta-cetasām) - of those whose minds are distracted; ज्ञानिनाम् (jñāninām) - of the wise; ज्ञान-निर्धूत-मलानाम् (jñāna-nirdhūta-malānām) - whose impurities are washed away by knowledge; देव-संश्रयात् (deva-saṃśrayāt) - due to reliance on God;]
(Desires and similar impulses do not arise, even in those whose minds are distracted; for the wise, whose impurities have been cleansed by knowledge, this is due to their reliance on God.)
"The desires and such drives are not born for those knowledgeable who take shelter of the lord, even when their mind is distracted, as impurities are washed away by the knowledge."
इति स्मृतेः।
iti smṛteḥ।
[इति (iti) - thus; स्मृतेः (smṛteḥ) - from the Smṛti;]
- states ancient text.
मनोगता हि कामाः। अतः तत्रैव तद्विरुद्धज्ञानोत्पत्तौ युक्तं हानं तेषाम् इति दर्शयति - मनोगतान् इति। विरोधश्च उच्यते-
manogatā hi kāmāḥ। ataḥ tatraiva tadviroddhajñānotpattau yuktaṃ hānaṃ teṣām iti darśayati - manogatān iti। virodhaś ca ucyate-
[मनोगता (manogatā) - existing in the mind; हि (hi) - indeed; कामाः (kāmāḥ) - desires; अतः (ataḥ) - therefore; तत्रैव (tatraiva) - right there; तद्विरुद्ध (tadviroddha) - opposed to that; ज्ञान (jñāna) - knowledge; उत्पत्तौ (utpattau) - upon arising; युक्तं (yuktaṃ) - proper; हानं (hānaṃ) - abandonment; तेषाम् (teṣām) - of those; इति (iti) - thus; दर्शयति (darśayati) - shows; मनोगतान् (manogatān) - existing in the mind; इति (iti) - thus; विरोधः (virodhaḥ) - opposition; च (ca) - and; उच्यते (ucyate) - is said;]
(Desires exist in the mind. Therefore, when knowledge contrary to them arises, it is proper to abandon those desires, as is indicated by the phrase 'existing in the mind'. The nature of opposition is also explained -)
Certainly desire exists in the mind. Therefore, it is suitable to generate opposite knowledge, specifically in the mind, in order to destroy the desire. This is indicated by the word 'manōgatān' , i.e. 'in the mind it exists' verse. Opposition (between knowledge and desire) only is conveyed by:
"रसोSप्यस्य परं दृष्ट्वा निवर्तते"
"raso'py asya paraṃ dṛṣṭvā nivartate"
[रसः (rasaḥ) - taste; essence; अपि (api) - even; also; अस्य (asya) - of this; परम् (param) - higher; supreme; दृष्ट्वा (dṛṣṭvā) - having seen; निवर्तते (nivartate) - turns away; returns;]
(Even the enjoyment of this world is abandoned after experiencing the supreme.)
"Even the taste (for sensual pleasures) disappears up on seeing the lord."
इति।
iti।
[इति (iti) - thus;]
-states testimonials.
न च एतत् अदृष्ट्या अपलपनीयम्। पुरुषवैशेष्यात्। आत्मना परमात्मना। परमात्मन्येव स्थितः सन्। आत्माख्ये तस्मिन् स्थितस्य तत्प्रसादादेव तुष्टिः भवति।
na ca etat adṛṣṭyā apalapanīyam। puruṣavaiśeṣyāt। ātmanā paramātmanā। paramātmanyeva sthitaḥ san। ātmākhye tasmin sthitasya tatprasādādeva tuṣṭiḥ bhavati।
[न (na) - not; च (ca) - and; एतत् (etat) - this; अदृष्ट्या (adṛṣṭyā) - by the unseen (fate); अपलपनीयम् (apalapanīyam) - to be denied; पुरुषवैशेष्यात् (puruṣavaiśeṣyāt) - due to the distinction of the person; आत्मना (ātmanā) - by the self; परमात्मना (paramātmanā) - by the Supreme Self; परमात्मनि (paramātmani) - in the Supreme Self; एव (eva) - indeed; स्थितः (sthitaḥ) - being situated; सन् (san) - being; आत्माख्ये (ātmākhye) - called the self; तस्मिन् (tasmin) - in that; स्थितस्य (sthitasya) - of the one situated; तत् (tat) - that; प्रसादात् (prasādāt) - by the grace; एव (eva) - indeed; तुष्टिः (tuṣṭiḥ) - satisfaction; भवति (bhavati) - arises;]
(This cannot be dismissed as mere fate; it is due to the unique nature of the person. By the self, by the Supreme Self—when one is established in the Supreme Self, for the one established in that which is called the self, satisfaction arises solely by that grace.)
It is inappropriate to say such persons are not to be seen or not possible to exist. It is possible because of the speciality of the lord. 'ātmanā' means by the supreme-self, i.e. by the lord. He is established in supreme self only; as he is established in the lord called 'ātman', by his grace only, he gets satisfaction.
"विषयांस्तु परित्यज्य रामे स्थितिमतिस्ततः। देवाद् भवति वै तुष्टिः नान्यथा तु कदाचन॥"
"viṣayāṃstu parityajya rāme sthitimatistataḥ। devād bhavati vai tuṣṭiḥ nānyathā tu kadācana॥"
[विषयान् (viṣayān) - objects (of senses); तु (tu) - but; परित्यज्य (parityajya) - having abandoned; रामे (rāme) - in Rama; स्थितिमतिः (sthitimatiḥ) - one whose mind is steady; ततः (tataḥ) - then; देवात् (devāt) - from God; भवति (bhavati) - arises; वै (vai) - indeed; तुष्टिः (tuṣṭiḥ) - contentment; न (na) - not; अन्यथा (anyathā) - otherwise; तु (tu) - but; कदाचन (kadācana) - at any time;]
(Contentment arises only from God when one abandons sense objects and keeps the mind steady in Rama; it never comes otherwise.)
"Permnent satisfaction comes to the person who relinquishes interests in all material topics and derives bliss by stationing his intellect in the supreme lord alone, never otherwise."
इत्युक्तं हि नारायणाष्टाक्षरकल्पे।
ityuktaṃ hi nārāyaṇāṣṭākṣarakalpe।
[इति (iti) - thus; उक्तं (uktaṃ) - said; हि (hi) - indeed; नारायण (nārāyaṇa) - Nārāyaṇa; अष्टाक्षर (aṣṭākṣara) - eight-syllabled; कल्पे (kalpe) - in the Kalpa (ritual or treatise);]
-it is said so in Nārāyana-Ashtakshara-Kalpa.
अतो नात्मा जीवः ॥५५॥
ato nātmā jīvaḥ ॥55॥
[अतः (ataḥ) - therefore; न (na) - not; आत्मा (ātmā) - the Self; जीवः (jīvaḥ) - the individual soul;]
(Therefore, the Self is not the individual soul.)
Therefore, 'ātma' does not indicate the individual being.
Gīta Tātparya 2.52
Renunciation of all desires and attainment of complete satisfaction, i.e. liberation, is a gradual process. Hence, initially, not having forbidden desires is equal to desireless ness. The word 'ātma' here refers to lord Vishnu. The liberation becomes possible by Lord's grace only.
"सर्वकामनिवृत्तिस्तु जानतो न कथञ्चन। अनिषिद्धकामितैवातो ह्यकामित्वमितीर्यते॥ अपरोक्षदृशोपि स्यात् यदा नास्त्यपरोक्षदृक्। क्वचिद्विरुद्धकामोपि यथायुद्ध्यद्धरो हरिम्। अतोनभिभवो यावद्दृशस्तावन्निगद्यते। स्थितप्रज्ञस्तथाप्यस्य कदाचित्क्यपि या दृशिः॥ नियमेनैव मोक्षाय भवेद् योग्या भवेद्यदि। अयोग्या भक्तिजाता चेत् क्रमात् मुक्त्यै भवेत्तथा॥"
"sarvakāmanivṛttis tu jānato na kathañcana। aniṣiddhakāmitai vātō hy akāmitvam itīryate॥ aparokṣadṛśo 'pi syāt yadā nāsty aparokṣadṛk। kvacid viruddhakāmō 'pi yathā yuddhyad dharō harim। atō nabhibhavō yāvad dṛśas tāvan nigadyate। sthitaprajñas tathāpy asya kadācit ky api yā dṛśiḥ॥ niyamenai va mokṣāya bhaved yōgyā bhaved yadi। ayōgyā bhaktijātā cet kramāt muktyai bhavet tathā॥"
[सर्व (sarva) - all; काम (kāma) - desires; निवृत्तिः (nivṛttiḥ) - cessation; तु (tu) - but; जानतः (jānataḥ) - of the knower; न (na) - not; कथञ्चन (kathaṃcana) - in any way; अनिषिद्ध (aniṣiddha) - not forbidden; कामिता (kāmitā) - desire; एव (eva) - only; अतः (ataḥ) - therefore; हि (hi) - indeed; अकामित्वम् (akāmitvam) - desirelessness; इति (iti) - thus; ईर्यते (īryate) - is said; अपरोक्षदृशः (aparokṣadṛśaḥ) - of one with direct perception; अपि (api) - even; स्यात् (syāt) - may be; यदा (yadā) - when; न (na) - not; अस्ति (asti) - is; अपरोक्षदृक् (aparokṣadṛk) - direct perceiver; क्वचित् (kvacit) - sometimes; विरुद्धकामः (viruddhakāmaḥ) - opposing desire; अपि (api) - even; यथा (yathā) - as; युद्ध्यत् (yuddhyat) - fighting; धरः (dharaḥ) - bearer (Arjuna); हरिम् (harim) - Hari (Krishna); अतः (ataḥ) - therefore; न (na) - not; अभिभवः (abhibhavaḥ) - overcoming; यावत् (yāvat) - as long as; दृशः (dṛśaḥ) - of vision; तावन् (tāvan) - so long; निगद्यते (nigadyate) - is said; स्थितप्रज्ञः (sthitaprajñaḥ) - one of steady wisdom; तथा (tathā) - thus; अपि (api) - even; अस्य (asya) - of him; कदाचित् (kadācit) - sometimes; क्यपि (ky api) - even a little; या (yā) - which; दृशिः (dṛśiḥ) - vision; नियमेन (niyamena) - by discipline; एव (eva) - only; मोक्षाय (mokṣāya) - for liberation; भवेत् (bhavet) - may be; योग्या (yogyā) - fit; भवेत् (bhavet) - may be; यदि (yadi) - if; अयोग्या (ayogyā) - unfit; भक्तिजाता (bhaktijātā) - born of devotion; चेत् (cet) - if; क्रमात् (kramāt) - gradually; मुक्त्यै (muktyai) - for liberation; भवेत् (bhavet) - may be; तथा (tathā) - thus;]
(For the knower, complete cessation of all desires never truly occurs; what is called 'desirelessness' is simply the absence of forbidden desires. Even those with direct realization may sometimes lack clear vision, and at times, contrary desires may arise, as when Arjuna fought Krishna. Thus, as long as perception persists, true transcendence is not said to be attained. Even a person of steady wisdom may occasionally experience some vision. Only through discipline does one become fit for liberation, if qualified; if not, but devotion arises, then liberation may be attained gradually.)
"It is well known, the renunciation of all desires is not possible at once. Therefore, not having forbidden desires is said to be desireless ness. Even when one has the ability to observe the transcendental, along with it, sometimes they will be unable to stay in transcendental because of opposing desires. Observation describes the experience, as in the scenario of Rudra fighting against lord Hari. Even though a person is stationed in the right wisdom, only when he becomes eligible as per rule, he attains liberation. If not eligible, devotion is born from such experience and gradually he attains liberation."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
- states testemonial.
आत्मनि विष्णौ, आत्मना विष्णुना। तत्प्रसादादेव तुष्टः ॥५५ ॥
ātmani viṣṇau, ātmanā viṣṇunā। tatprasādādeva tuṣṭaḥ ॥55॥
[आत्मनि (ātmani) - in the self; विष्णौ (viṣṇau) - in Viṣṇu; आत्मना (ātmanā) - by the self; विष्णुना (viṣṇunā) - by Viṣṇu; तत् (tat) - that; प्रसादात् (prasādāt) - by the grace; एव (eva) - indeed; तुष्टः (tuṣṭaḥ) - satisfied;]
(One is satisfied only by the grace of the self and Viṣṇu, whether through oneself or through Viṣṇu)
'ātmani' is 'in lord Vishnu'. 'ātmanā' means 'from lord Vishnu'. Only by his grace, one gets complete satisfaction.
