बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।18.51।।
18.51 Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating attachment and hatred;
18.51 Endowed with a pure intellect, controlling the self by firmness, relinishing sound and other objects and abandoning attraction and hatred.
18.51. He, who has got a totally pure intellect by fully controlling his self (mind) with firmness, and renouncing sense-objects, sound etc., and driving out desire and hatred;
18.51 बुद्ध्या with an intellect? विशुद्धया pure? युक्तः endowed? धृत्या by firmness? आत्मानम् the self? नियम्य controlling? च and? शब्दादीन् sound and other? विषयान् senseobjects? त्यक्त्वा relinishing? रागद्वेषौ attraction and hatred? व्युदस्य abandoning? च and.Commentary The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss? they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust? anger? greed? pride? doubt? misconception? etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman? the reflected intelligence? Chidabhasa or Jiva? is also absorbed in Brahman. The Jiva becomes identical with Brahman? just as the ether in the pot becomes one with the universal ether when the pot is broken.The self The aggregate of the body and the senses.The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation? by the practice of dispassion he coners Raga (attachment)? and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of the body. He has neither attachment nor hatred even for those objects which are necessary for that purpose.
18.51 Yuktah, being endowed; buddhya, with an intellect-which is identical with the faculty of determination; visuddhaya, pure, free from maya (delusion); and niyamya, controlling, subduing; atmanam, oneself, the aggregate of body and organs; dhrtya, with fortitude, with steadlines; tyaktva, rejecting; visayan, the objects; sabdadin, beginning from sound -from the context it follows that rejecting the objects means rejecting all things which are meant for pleasure and are in excess of those meant only for the mere maintenance of the body; and vyudasya, eliminating; raga-dvesau, attachment and hatred with regard to things which come to hand for the maintenance of the body-. Therefore,
18.51 See Comment under 18.60
18.51 - 18.53 Endowed with a purified understanding means endowed with the Buddhi capable of understanding the self as it is in reality; subduing the mind by steadiness means making the mind fit for meditation by turning away from external and internal objects; relinishing sound and other objects of senses means keeping them far away, casting aside love and hate occasioned by them (i.e., the sense objects). Resorting to solitude means living in a lonely place free from hindrances to meditation; eat but little means eating neither too much nor too little; restraining speech, body and mind means directing the operations of body, speech and mind to meditation; ever engaged in the Yoga of meditation means being like this, i.e., constantly engaged in the Yoga of meditation day after day until death; taking refuge in dispassion means developing aversion to all objects except the one entity to be meditated upon, by considering the imperfections of all objects and thus cultivating detachment to everything. Forsaking egoism means abandoning the tendency to consider what is other than the self, as well as neutralising the power of forcible Vasnas (tendencies) which nourish (egoism), and the resulting pride, desire, wrath and possessiveness. With no feeling of mine means free from the notion that what does not belong to oneself belongs to oneself; Who is tranil means, who finds sole happiness in experiencing the self. One who has become like this and performs the Yoga of meditation becomes worthy for the state of Brahman. The meaning is that, freed from all bonds, he experiences the self as It really is.
One should be endowed with sattvika intelligence (buddhya visuddhaya), controlling the mind (atmanam niyamya) with similar sattvika determination. One should be completely devoted to thinking of bhagavan (dhyana yoga parah). One should be devoid of strength (bala) related to material attachment and desire, rather than physical strength. With the cessation of ignorance (avidya) characterized by freedom from ahankara, price, lust, anger and possessions, there is also the cessation of sattva guna (santah). This is the achievement of jnana samnyasa, giving up jnana itself. This is understood from the statement in the eleventh canto of Bhagavatam jndnam ca mayi sannyaset: one should renounce all jnana to attain me. This means that without the cessation of both ignorance and knowledge (ajnana and jnana), there can be no attainment of brahman realization. Being freed from all these, it is possible (kalpate) to realize (bhuyaya) brahman.
Endued with purified intelligence of a nature secured in sattva guna or mode of goodness, tenacious control of the mind insuring that ones purified intelligence is constant and steady. Relinquishing all desires for sense objects and abandoning the ever fickle dualities of likes and dislikes such a one is qualified to realise the brahman or spiritual substratum pervading all existence. Such an aspirant will sequester themselves in a pure, remote location such as forest or mountain. Restraining speech, the impulses of the mind and the impetus of the body, always devoted to the practice of yoga or facilitating communion with the Supreme Lord which comes from reflection, contemplation and meditation upon the Supreme Lord Krishna constantly striving in this endeavour with firm dispassion so that it remains constant and unbroken. Rejecting the egoism of the delusion that one is the doer and controller which gives the illusion that one is free from worldly attachment. Rejecting all things superfluous which are inclined to lead one away from spiritual pursuits. Rejection of objects of the senses and the desire to enjoy them even if they appear unsolicited. Thus one who has steadfastly arrived at this state has become totally tranquil and serene having achieved supreme peace and such a one is qualified to realise the brahman.
Lord Krishna is stating that by imbibing and actualising these attributes one assumes the nature of brahman the spiritual substratum pervading all existence.
Buddhi is spiritual intelligence the consciousness which exclusively focuses on the atma. Manas refers to the mind, senses and body which acting in such a way discourages desires for sense gratification and encourages reflection on the Supreme Lord. Vairagyam-samipasritah means renouncing the objects which the senses hanker for and indifference to mundane pursuits. It is while chasing such pursuits that occasionally friendship or enmity transpires so ceasing from these pursuits would free one from raga-dvesau attraction and repulsion. Vivikta-sevi is seeking solitude in remote places aloof from disturbances to meditation. Moderation in eating and sleeping. Dhyana- yoga means internally performing continuous bhakti or exclusive loving devotional service unto the Supreme Lord Krishna or any of His avatars or incarnations and expansions as authorised in Vedic scriptures. Gradually increasing aversion towards anything that is not connected to the atma or immortal soul and the Supreme Lord. Ahankaram is egoistic conceptions that considers the body to be all in all and cannot discern that they are not their physical body. Balam is lust for power, darpan is vain conceit which is derived from it and nirmanam is the notion one possesses what is not ones own. Santah is tranquillity peacefulness, the serenity of bliss acquired by constant reflection and meditation upon the Supreme Lord qualifies one to achieve realisation of the brahman or spiritual substratum pervading all existence and and achieving moksa or liberation from material existence attains atma tattva or soul realisation and enters into the bliss of communion with the Supreme Lord.
Buddhi is spiritual intelligence the consciousness which exclusively focuses on the atma. Manas refers to the mind, senses and body which acting in such a way discourages desires for sense gratification and encourages reflection on the Supreme Lord. Vairagyam-samipasritah means renouncing the objects which the senses hanker for and indifference to mundane pursuits. It is while chasing such pursuits that occasionally friendship or enmity transpires so ceasing from these pursuits would free one from raga-dvesau attraction and repulsion. Vivikta-sevi is seeking solitude in remote places aloof from disturbances to meditation. Moderation in eating and sleeping. Dhyana- yoga means internally performing continuous bhakti or exclusive loving devotional service unto the Supreme Lord Krishna or any of His avatars or incarnations and expansions as authorised in Vedic scriptures. Gradually increasing aversion towards anything that is not connected to the atma or immortal soul and the Supreme Lord. Ahankaram is egoistic conceptions that considers the body to be all in all and cannot discern that they are not their physical body. Balam is lust for power, darpan is vain conceit which is derived from it and nirmanam is the notion one possesses what is not ones own. Santah is tranquillity peacefulness, the serenity of bliss acquired by constant reflection and meditation upon the Supreme Lord qualifies one to achieve realisation of the brahman or spiritual substratum pervading all existence and and achieving moksa or liberation from material existence attains atma tattva or soul realisation and enters into the bliss of communion with the Supreme Lord.
Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha; Shabdaadeen vishayaanstyaktwaa raagadweshau vyudasya cha.
buddhyā—intellect; viśhuddhayā—purified; yuktaḥ—endowed with; dhṛityā—by determination; ātmānam—the intellect; niyamya—restraining; cha—and; śhabda-ādīn viṣhayān—sound and other objects of the senses; tyaktvā—abandoning; rāga-dveṣhau—attachment and aversion; vyudasya—casting aside; cha—and; vivikta-sevī—relishing solitude; laghu-āśhī—eating light; yata—controls; vāk—speech; kāya—body; mānasaḥ—and mind; dhyāna-yoga-paraḥ—engaged in meditation; nityam—always; vairāgyam—dispassion; samupāśhritaḥ—having taken shelter of; ahankāram—egotism; balam—violence; darpam—arrogance; kāmam—desire; krodham—anger; parigraham—selfishness; vimuchya—being freed from; nirmamaḥ—without possessiveness of property; śhāntaḥ—peaceful; brahma-bhūyāya—union with Brahman; kalpate—is fit
