अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।18.53।।
18.53 (That person,) having discarded egotism, force, pride, desire, anger and superfluous possessions, free from the idea of possession, and serene, is fit for becoming Brahman.
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.
Ahankaaram balam darpam kaamam krodham parigraham; Vimuchya nirmamah shaanto brahmabhooyaaya kalpate.
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
