Sampoorna Mahabharata • సంపూర్ణ శ్రీమహాభారతము • Episode 649

Episode 649: BG chap 2

prasādē ….

All sorrow is destroyed in the Yogi who obtains total mental purity. Because the intellect of one with a pure mind quickly fixes on the Supreme.

Bodily & other afflictions get destroyed the moment the mind becomes tranquil. Because then the intellect quickly attains firmness (does not waver). It remains fixed on the Self. So one with a calm, tranquil mind accomplishes the purpose of life. He has nothing left to do. Hence, the yogi should ensure his senses are freed from like-dislike. Then he should accept those sensory objects that are not against Shastras & which are essential for his sustenance.

nāsti buddhirayuktasya…
The unsteady (one who has no control over his mind & senses) cannot wisely discern right from wrong (viveka). He cannot have the bhavana (love for Jnana). Without bhavana, there is no peace. How can he experience happiness?

Yukta is he who has accomplished Yoga. He who is not stabilized in yoga is ayukta. Ayukta has not restrained the mind & senses; he cannot fix his mind in ekagra. He lacks Viveka in aspects pertaining to Self. He can have no bhavana. He who lacks love for Jnana cannot have peace. Without peace, how can he get happiness?

Withdrawing the senses from their sensory cravings is real happiness. Craving is sorrow. Bhagavadpadācharya has said- if cravings exist, even a trace of happiness cannot exist.

He teaches-
Restrain your senses. Obtain a pure mind.
Obtain a pure mind. Engage in Self-contemplation.
Contemplate about the Self. Obtain peace.
Obtain peace. Live happily.

Why does ayukta not develop the right buddhi?
indriyāṇāṁ …

The unsteady mind chases the senses, which in turn chases the sensory objects. It drags the intellect of the Yogi as forcefully as the wind drags the boat.

Senses naturally chase sensory objects. The Yogi must ensure that his mind does not chase the senses. If not, he loses wisdom that arises from Viveka.

The wind in the opposite direction pushes the boat away. Similarly, the mind that chases the senses, drags the intellect to the wrong path (it snatches the mind from Self-contemplation & throws it towards sensory objects). If this is the danger faced by Yogis, then what about the ordinary people? Hence, everyone must exercise caution.

tasmād …
Knowledge is steady in him whose senses have been fully withdrawn from their objects.
Nescience triggers every material & Vedic activity. As ignorance is washed away in the Sthitaprajna, in him all activities come to an end.


yā niśā …

In that which is night for the ordinary, the Yogi with sense-restraint is awake. That in which the ordinary are awake, is night to him (Jnani).

Darkness is the quality of the night. Objects are not clearly visible. For nocturnal animals, night is their daytime. The day is their night. In the same way, to those sunk in ignorance, Supreme Reality is like the night. But the Yogi who has total sense-control is awake in that night which is in the form of Supreme Reality.
Just as the darkness vanishes when the Sun rises, the moment Knowledge arises, ignorance vanishes.

Before Jnana emerges, ignorance is accepted as the valid proof. It became the cause of all activities. When the validity of ignorance is washed away, it can no longer get the person to perform actions.
Vedas are valid proofs. He who performs action with the thought, ‘Vedas have ordained me to complete this deed’ is the karta (doer). He who realizes, ‘all this is nothing but the darkness called ignorance’ can no longer act in that way.
Renunciation is mandated for the Self-realized who knows that this visible world is nothing but ignorance. He remains steadfast only in Jnana. But one who has not ripened in Jnana must perform action with the attitude of Karma-yoga.
He who has understood himself has no need for other proofs. Because ‘Self’ is the ultimate of all the proofs. Once it is realized, there is no need for other proofs & for the knowledge that can be obtained through them.
The last proof does not allow even the Self to remain as the pramāta (he who measures). During waking state, the dream cannot be accepted as the proof. Likewise, on realizing the Self, the last proof ceases to be a proof.
Renunciation is possible only for one who has abandoned all desire & whose wisdom is steady; not for one who still hankers after desires.

āpūryamāṇamacala..
Rivers enter the steady, brimming ocean but it does not cross its boundaries when these waters flow into it. Similarly, the Yogi in whom all objects of comforts & desires have merged, experiences peace. He who hankers after desires has no peace.

Waters from all sides merge into the ocean. Yet, no change occurs in it.
Likewise, even when objects of luxuries are visible, he in whom sensory objects cannot cause even the slightest disturbance & whom desires cannot enslave, obtains liberation.