श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।
2.53 When your mind that has become bewildered by hearing [S. takes the word sruti in the sense of the Vedas.-Tr.] will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination.
2.53 When thy intellect, which is perplexed by the Veda text, which thou hast read, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.
2.53. When your determining faculty, that had been [earlier] confused by your hearing [of scriptural declaration of fruits] shall stand stable in concentration, at that time you shall attain the Yoga.
2.53 श्रुतिविप्रतिपन्ना perplexed by what hast heard? ते thy? यदा when? स्थास्यति shall stand? निश्चला immovable? समाधौ in the Self? अचला steady? बुद्धिः intellect? तदा then? योगम् Selfrealisation? अवाप्स्यसि (thou) shalt attain.Commentary When your intellect which is tossed about by the conflict of opinions regarding the Pravritti Marga (the path of action) and the Nivritti Marga (the path of retirement or renunciation) has become immovable without distraction and doubt and firmly established in the Self? then thou shalt attain Selfrealisation or knowledge of the Self (AtmaJnana).
2.53 If it be asked, By becoming possessed of the wisdom arising from the discrimination about the Self after overcoming the turbidity of delusion, when shall I attain the yoga of the supreme Reality which is the fruit that results from Karma-yoga?, then listen to that; Yada, when at the time when; te, your; buddhih, mind; that has become sruti-vi-pratipanna, bewildered, tossed about, by hearing (the Vedas) that reveal the diverse ends, means, and (their) relationship, i.e. are filled with divergent ideas; sthasyati, will become; niscala, unshakable, free from the trubulence in the form of distractions; and acala, steadfast, that is to say, free from doubt even in that (unshakable) state; samadhau, in samadhi, that is to say, in the Self samadhi being derived in the sense of that in which the mind is fixed; tada, then, at that time; avapsyasi, you will attain; yogam, Yoga, the enlightenment, Self-absorption, that arises from discrimination. Having got an occasion for iniry, Arjuna, with a view to knowing the characteristics of one who has the realization of the Self, [By the word samadhi is meant the enlightenment arising from discrimination, which has been spoken of in the commentary on the previous verse. The steadfastness which the monks have in that enlightenment is called steadfastness in Knowledge. Or the phrase may mean, the enlightenment achieved through meditation on the Self, i.e. the realization of the supreme Goal.] asked:
2.52-53 Yada te etc. Sruti-etc. At the time, when the determining facult with regard to the Yoga is attained, the clear sign of recognizing it, is this : An attitude of futility about the revealed literature that has to be listened to, that has been listened to and that is being declared. What has been declared by the above is this : This present view of yours about the ruination of your race is out of place and it is due to the influence of your deceptive notion, born of mental impressions created by your listening to the teachings of those scriptures that favour the observers who are fallen deep into the course of ignorance. But, that view shall vanish when the respect for such a teaching disappears.
2.53 Here Sruti means hearing (and not the Veda). When your intellect, which, by hearing from us, has become specially enlightened, having for its object the eternal, unsurpassed and subtle self - which belongs to a class different from all other entities -, then the intellect is firmly fixed, i.e., in a single psychosis and stands unshaken. In such a concentrated mind, purified by the performance of duties without attachment, will be generated true Yoga, which consists in the vision of the self. What is said is this: Karma Yoga, which presupposes the knowledge of the real nature of the self obtained from the scriptures, leads to a firm devotion to knowledge known as the state of firm wisdom; and the state of firm wisdom; which is in the form of devotion to knowledge, generates the vision of the self; this vision is here called Yoga. Arjuna, thus taught, estions about the nature of firm wisdom which constitutes the means for the attainment of Yoga and which itself is attainable through Karma Yoga which consists in work with detachment, and also about the mode of behaviour of a man of firm wisdom.
At that time, you will become detached from hearing about all sorts of material and Vedic subjects, because of being adverse to the agitation created by these subjects (niscala). And your intelligence will be fixed in samadhi (samadhau acala), as described in the sixth chapter. At that time, by achieving direct realization, you will achieve the status of jivan mukta (yogam avapsyasi).
The Supreme Lord Krishna further explains that when Arjunas understanding which is now bewildered by the distraction of various scriptural conclusions describing actions which lead to heaven and actions which lead to hell, as well as worldly conceptions of possessing kingdoms and riches will get his mind fixed in samadhi or transcendental consciousness, then steadfastly focused on the supreme, not attracted to anything else due to expertise in yoga permanently is ecstatically enthralled thereby attaining the fruit of yoga which is absolute realisation of the Ultimate Truth.
Lord Krishna further clarifies the same point in this verse as well. The intellect that was confused by contradictory arguments in the Vedas becomes perfectly stabilised by the proper interpretation of the Vedas. Then equanimity of the mind becomes unshakeable like the resonance of a drum. Then with intense meditation on the bliss of the supreme one shall attain communion with the ultimate truth within and succeed in all ones efforts. Now begins the summation. The word nirvedam indicates detachment. When delusion is forsaken and all other signs of nescience and non-awareness disappears then detachment from the mundane arises and a living entity acquires the beneficial result from listening to the Vedas from a self-realised being. Thereafter adhering to the path established by the Vedas in mind and in conduct the uncompromised meaning derived thereof is apparent delivering with it an unimaginable experience of spiritual satisfaction. Thus communion with Lord Krishna will be attained through liberation by equanimity of the mind developed in wisdom by spiritual intelligence. Sruti vipraptipanna means not being influenced to act fruitively by the rewards given in the Vedic scriptures.
Lord Krishna begins this verse with the word sruti. Sruti refers to Vedanta which implies sravanam or hearing from them. For it is by the hearing of transcendental instructions that the mind is evolved as it begins to reflect and contemplate on the immortal, incomparable and exceedingly subtle nature of the eternal soul. When this consciousness which is by its very nature is steadfast and stable is firmly rooted within a mind purified of all dross and selfish actions, then at that time one shall achieve yoga and realise enlightenment. The understanding is that by practice in performing activities in the selfless parameters of karma-yoga with knowledge of the eternal soul as revealed in the Vedic scriptures develops an illumination in consciousness called sthita-prajnata and that by sustained effort of this consciousness one is gradually achieves self- realisation. Hearing this Arjuna next desires to understand the components of this unique consciousness. Is it achieved by willpower, by yoga, by knowledge of the soul, by detachment or is it a combination of all of the above? This Arjuna will question in the next verse.
Lord Krishna begins this verse with the word sruti. Sruti refers to Vedanta which implies sravanam or hearing from them. For it is by the hearing of transcendental instructions that the mind is evolved as it begins to reflect and contemplate on the immortal, incomparable and exceedingly subtle nature of the eternal soul. When this consciousness which is by its very nature is steadfast and stable is firmly rooted within a mind purified of all dross and selfish actions, then at that time one shall achieve yoga and realise enlightenment. The understanding is that by practice in performing activities in the selfless parameters of karma-yoga with knowledge of the eternal soul as revealed in the Vedic scriptures develops an illumination in consciousness called sthita-prajnata and that by sustained effort of this consciousness one is gradually achieves self- realisation. Hearing this Arjuna next desires to understand the components of this unique consciousness. Is it achieved by willpower, by yoga, by knowledge of the soul, by detachment or is it a combination of all of the above? This Arjuna will question in the next verse.
Shrutivipratipannaa te yadaa sthaasyati nishchalaa; Samaadhaavachalaa buddhistadaa yogam avaapsyasi.
śhruti-vipratipannā—not allured by the fruitive sections of the Vedas; te—your; yadā—when; sthāsyati—remains; niśhchalā—steadfast; samādhau—in divine consciousness; achalā—steadfast; buddhiḥ—intellect; tadā—at that time; yogam—Yog; avāpsyasi—you will attain
