B.G 18.51-55

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥५१॥

buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca। śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca ॥51॥

[बुद्ध्या (buddhyā) - with intellect; विशुद्धया (viśuddhayā) - purified; युक्तः (yuktaḥ) - engaged; धृत्या (dhṛtyā) - with determination; आत्मानं (ātmānaṃ) - self; नियम्य (niyamya) - controlling; च (ca) - and; शब्दादीन् (śabdādīn) - sound, etc.; विषयान् (viṣayān) - senses; त्यक्त्वा (tyaktvā) - abandoning; रागद्वेषौ (rāgadveṣau) - attachment and aversion; व्युदस्य (vyudasya) - having discarded; च (ca) - and;]

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥५२॥

viviktasevī laghvāśī yatavākkāyamānasaḥ। dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ॥52॥

[विविक्तसेवी (viviktasevī) - one who enjoys solitude; लघ्वाशी (laghvāśī) - moderate eater; यतवाक्कायमानसः (yatavākkāyamānasaḥ) - controlled in speech, body, and mind; ध्यानयोगपरो (dhyānayogaparaḥ) - devoted to meditation and yoga; नित्यम् (nityam) - always; वैराग्यम् (vairāgyam) - dispassion; समुपाश्रितः (samupāśritaḥ) - having fully taken refuge;]

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥५३॥

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham। vimucya nirmamaḥ śānto brahmabhūyāya kalpate ॥53॥

[अहङ्कारं (ahaṅkāram) - ego; बलं (balam) - strength; दर्पं (darpam) - pride; कामं (kāmam) - desire; क्रोधं (krodham) - anger; परिग्रहम् (parigraham) - possessiveness; विमुच्य (vimucya) - having abandoned; निर्ममः (nirmamaḥ) - without a sense of ownership; शान्तः (śāntaḥ) - peaceful; ब्रह्मभूयाय (brahmabhūyāya) - to state of abiding in Brahman; कल्पते (kalpate) - is fit.;]

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥५४॥

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati। samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ॥54॥

[ब्रह्मभूतः (brahmabhūtaḥ) - one who is realized in Brahman; प्रसन्नात्मा (prasannātmā) - with a pleased mind; न (na) - does not; शोचति (śocati) - lament; न (na) - does not; काङ्क्षति (kāṅkṣati) - desire; समः (samaḥ) - equally disposed; सर्वेषु (sarveṣu) - to all; भूतेषु (bhūteṣu) - beings; मद्भक्तिं (madbhaktiṃ) - My devotion; लभते (labhate) - gains; पराम् (parām) - supreme;]

भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥५५॥

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ। tato māṁ tattvato jñātvā viśate tad-anantaram ॥55॥

[भक्त्या (bhaktyā) - by devotion; माम् (mām) - me; अभिजानाति (abhijānāti) - he knows; यावान् (yāvān) - how much; यः (yaḥ) - who; च (ca) - and; अस्मि (asmi) - I am; तत्त्वतः (tattvataḥ) - in reality; ततः (tataḥ) - then; माम् (mām) - me; तत्त्वतः (tattvataḥ) - in reality; ज्ञात्वा (jñātvā) - having known; विशते (viśate) - he enters; तत् (tat) - that; अनन्तरम् (anantaram) - afterwards;]

With intellect purified, engaged with determination, controlling oneself, and abandoning sensory objects like sound, one discards attachment and aversion; one who enjoys solitude, is a moderate eater, controlled in speech, body, and mind, is always devoted to meditation and yoga, and has fully embraced dispassion; having abandoned ego, strength, pride, desire, anger, and possessiveness, and who is free from the sense of ownership and is peaceful, is eligible to attain the state of abiding in Brahman. A person who is realized in Brahman, with a pleased mind, neither laments nor desires anything. Being equally disposed to all beings, such a person attains My supreme devotion. Through devotion, he knows me, how much and who I am in reality. Then, having known me in reality, he enters that afterwards.

Gīta Bhāshya 18.51-55

'brahmabhūyāya' - being in a constant state of mindfulness and abiding in Brahman.

ब्रह्मभूयाय कल्पते - ब्रह्मणि भावः ब्रह्मभूयम्। ब्रह्मणि स्थितिः सर्वदा तन्मनस्कतेत्यर्थः ॥५३॥

brahmabhūyāya kalpate - brahmaṇi bhāvaḥ brahmabhūyam। brahmaṇi sthitiḥ। sarvadā tanmanaskatetyarthaḥ ॥53॥

[ब्रह्मभूयाय (brahmabhūyāya) - to the state of Brahman; कल्पते (kalpate) - is considered; ब्रह्मणि (brahmaṇi) - in Brahman; भावः (bhāvaḥ) - state; ब्रह्मभूयम् (brahmabhūyam) - state of being Brahman; ब्रह्मणि (brahmaṇi) - in Brahman; स्थितिः (sthitiḥ) - abiding; सर्वदा (sarvadā) - always; तन्मनस्कता (tanmanaskatā) - mindfulness of that; इति (iti) - thus; अर्थः (arthaḥ) - meaning;]

In the term 'brahmabhūyāya kalpate', 'brahmabhūyāya' means the state of being in Brahman; it means being in a constant state of mindfulness and abiding in Brahman.

Gīta Tātparya 18.51-55

Having conducted oneself by the method being explained, thereafter, having perfected the art of performing actions that leave no-imprints, having reached the state of being in tune with Brahman, in the presence of goddess Mahalakshmi, i.e. Cit-Prakrti, how one attains liberation is explained.
'vimucya nirmamaḥ śāntaḥ' i.e. "Having become free, without attachment, peaceful" - means having attained 'naiṣkarmyasiddhiṁ', i.e. 'the perfecting the art of performing actions that does not leave imprints', one becomes 'brahmabhūyam' i.e. 'brahmaṇi bhūyāya' i.e. 'capable of residing in Brahman'.

वक्ष्यमाणप्रकारेण वर्तमानः तदनन्तरं नैष्कर्म्य सिदि्धं प्राप्तो भूत्वा ब्रह्माख्यायाः महालक्ष्म्याः सकाशं यथा प्राप्नोति तथा निबोध।

vakṣyamāṇaprakāreṇa vartamānaḥ tadanantaraṃ naiṣkarmya sididhaṃ prāpto bhūtvā brahmākhyāyāḥ mahālakṣmyāḥ sakāśaṃ yathā prāpnoti tathā nibodha।

[वक्ष्यमाणप्रकारेण (vakṣyamāṇaprakāreṇa) - by the method being explained; वर्तमानः (vartamānaḥ) - being present; तदनन्तरं (tadanantaraṃ) - thereafter; नैष्कर्म्य (naiṣkarmya) - actions that leave no imprints; सिदि्धं (sididhaṃ) - perfection; प्राप्तो (prāpto) - attained; भूत्वा (bhūtvā) - having become; ब्रह्माख्यायाः (brahmākhyāyāḥ) - of the one in tune with Brahman; महालक्ष्म्याः (mahālakṣmyāḥ) - of Mahalakshmi; सकाशं (sakāśaṃ) - presence; यथा (yathā) - as; प्राप्नोति (prāpnoti) - he attains; तथा (tathā) - so; निबोध (nibodha) - understand / explained;]

Having conducted oneself by the method being explained, thereafter, having obtained the perfection of performing actions that leave no-imprints, having reached the state of being in tune with Brahman, in the presence of goddess Mahalakshmi, i.e. Cit-Prakrti, how one attains liberation is explained.

मम योनिः र्महद् ब्रह्म" "ब्रह्मणो हि प्रतिष्ठाहम्" इत्युक्तत्वात् "ब्रह्मभूतः प्रसन्नात्मा" इत्युक्त्वा "मद्भक्तिं लभते पराम्" इति वक्ष्यमाणत्वाच्च।

mama yoniḥ rmahad brahma" "brahmaṇo hi pratiṣṭhāham" ityuktatvāt "brahmabhūtaḥ prasannātmā" ityuktvā "madbhaktiṃ labhate parām" iti vakṣyamāṇatvācca।

[मम (mama) - my; योनि: (yoniḥ) - source; महद् (mahad) - 'mahat' i.e. Cit-Prakrti; ब्रह्म (brahma) - Brahman; ब्रह्मणः (brahmaṇaḥ) - of Brahman / Universe; हि (hi) - indeed; प्रतिष्ठा (pratiṣṭhā) - foundation; अहम् (aham) - I; इत्युक्तत्वात् (ityuktatvāt) - because it is said; ब्रह्मभूतः (brahmabhūtaḥ) - one who has become in tune with Brahman; प्रसन्नात्मा (prasannātmā) - with a serene mind; इत्युक्त्वा (ityuktvā) - having said thus; मद्भक्तिं (madbhaktiṃ) - my devotion; लभते (labhate) - attains; पराम् (parām) - supreme; इति (iti) - thus; वक्ष्यमाणत्वाच्च (vakṣyamāṇatvācca) - and because it will be said;]

"My womb is the 'mahat', i.e. Cit-Prakrti", "Indeed, I am the foundation of Universe" - having said this, it is also said "One who has become in tune with Brahman, with a serene mind", "attains supreme devotion to me."

"सर्वपापक्षयाद् देहं त्यक्त्वा देवान् क्रमाद् व्रजन्। प्राप्य लक्ष्मीं तत्प्रसादात् पुनः स्वृद्धा हरौ यदा। भक्तिस्तया पुनर्ज्ञाने स्वृद्धे विष्णुं प्रपद्यते। अपरोक्षदृशो विष्णोः शरीरेऽपि सतः पुरा॥ त्यक्तदेहादिकस्यापि यावद्विष्णुं प्रपद्यते। तावद्गुणा विवर्धन्ते स्थिताः स्युः प्राप्य केशवम्॥"

"sarvapāpakṣayād dehaṃ tyaktvā devān kramād vrajan। prāpya lakṣmīṃ tatprasādāt punaḥ svṛddhā harau yadā। bhaktistayā punarjñāne svṛddhe viṣṇuṃ prapadyate। aparokṣadṛśo viṣṇoḥ śarīre'pi sataḥ purā॥ tyaktadehādikasyāpi yāvadviṣṇuṃ prapadyate। tāvadguṇā vivardhante sthitāḥ syuḥ prāpya keśavam॥"

[सर्व (sarva) - all; पाप (pāpa) - sins; क्षयात् (kṣayāt) - from destruction; देहं (dehaṃ) - body; त्यक्त्वा (tyaktvā) - having abandoned; देवान् (devān) - gods; क्रमात् (kramāt) - gradually; व्रजन् (vrajan) - going; प्राप्य (prāpya) - having obtained; लक्ष्मीम् (lakṣmīm) - Lakshmi; तत् (tat) - that; प्रसादात् (prasādāt) - by grace; पुनः (punaḥ) - again; स्वृद्धा (svṛddhā) - prosperous; हरौ (harau) - in Hari; यदा (yadā) - when; भक्तिः (bhaktiḥ) - devotion; तया (tayā) - by that; पुनः (punaḥ) - again; ज्ञाने (jñāne) - in knowledge; स्वृद्धे (svṛddhe) - prosperous; विष्णुम् (viṣṇum) - Vishnu; प्रपद्यते (prapadyate) - surrenders; अपरोक्षदृशः (aparokṣadṛśaḥ) - of direct vision; विष्णोः (viṣṇoḥ) - of Vishnu; शरीरे (śarīre) - in the body; अपि (api) - even; सतः (sataḥ) - of being; पुरा (purā) - formerly; त्यक्त (tyakta) - abandoned; देह (deha) - body; आदिकस्य (ādikasya) - beginning with; अपि (api) - even; यावत् (yāvat) - until; विष्णुम् (viṣṇum) - Viṣṇu; प्रपद्यते (prapadyate) - surrenders; तावत् (tāvat) - so long; गुणाः (guṇāḥ) - qualities; विवर्धन्ते (vivardhante) - increase; स्थिताः (sthitāḥ) - remain; स्युः (syuḥ) - become; प्राप्य (prāpya) - having attained; केशवम् (keśavam) - Keśava;]

"After destroying all sins and leaving the body, one gradually ascends to the gods. By the grace of Lakshmi, one becomes prosperous in Hari. With further accumulation of devotion and knowledge, one surrenders to Vishnu. Even in the body one was formerly in existence, one obtains a direct vision of Vishnu. Even for one who has abandoned the body and others, until he surrenders to Lord Viṣṇu, his qualities increase and remain until he attains Lord Keśava."

इति महावराहे॥

iti mahāvarāhe॥

[इति (iti) - thus; महावराहे (mahāvarāhe) - in the great Varāha Purana;]

- stated thus in the great Varāha Purana.

"विमुच्य निर्ममः शान्तः" नैष्कर्म्यसिदि्धं प्राप्तो भूत्वा ब्रह्मणि भूयाय भवतीत्यर्थः॥

"vimucya nirmamaḥ śāntaḥ" naiṣkarmyasiddhiṃ prāpto bhūtvā brahmaṇi bhūyāya bhavatītyarthaḥ॥

[विमुच्य (vimucya) - having released; निर्ममः (nirmamaḥ) - without attachment; शान्तः (śāntaḥ) - peaceful; नैष्कर्म्यसिदि्धं (naiṣkarmyasiddhiṃ) - the perfection of performing actions that does not leave imprints; प्राप्तः (prāptaḥ) - attained; भूत्वा (bhūtvā) - having become; ब्रह्मणि (brahmaṇi) - in Brahman; भूयाय (bhūyāya) - wishing to become; भवतीत्यर्थः (bhavatītyarthaḥ) - becomes, means.;]

"vimucya nirmamaḥ śāntaḥ" i.e. "Having become free, without attachment, peaceful" - means having attained 'naiṣkarmyasiddhiṁ', i.e. perfecting the art of performing actions that does not leave imprints, one becomes 'brahmabhūyam' i.e. 'brahmaṇi bhūyāya' i.e. 'capable of residing in Brahman'.