vindaty ātmani yat sukham,
sukham akṣayam aśnute ||5.21||
[5.21]:”That man becomes one with God and enjoys eternal bliss who is single-mindedly dedicated to him and whose heart is free from desire for worldly joys.”
The man who has renounced desire for the pleasure of objects of the external world attains to the felicity of God. His Self is united with God and the resulting happiness is therefore eternal. But this happiness comes only to him who is unattached to pleasures.
ye hi sansparśajā bhogā
duḥkhayonaya eva te,
na teṣu ramate budhaḥ ||5.22||
[5.22]:”Since the pleasures arising from the association of senses with their objects are a cause of grief and are transitory, O son of Kunti, men of wisdom do not desire them.”
Not only the skin, but all senses feel the sensation of touch contact. Seeing is the touch of the eye as hearing is the touch of the ear. Although seeming pleasant to experience, all the enjoyment arising form these contacts of senses with their objects only leads to miserable births.
Moreover, these sensual gratifications are also transient and destructible. So Arjun is told that men of discrimination are not entangled in them.Sri Krishn then enlightens him on the evil that is embodied by attachment to these pleasures.
śaknotī’hai’va yaḥ soḍhum
sa yuktaḥ sa sukhī naraḥ ||5.23||
[5.23]:”That man in this world is a true and blessed yogi who, even before the death of his mortal body, acquires the ability to withstand the onslaughts of passion and anger, and conquers them for ever.”
He is the real man (nara=na+raman)-one who is not given to physical dalliance. Even while he is living in the mortal body, he is capable of facing the fierce urges of passion and anger, and of destroying them. He has achieved selfless action in the world and he is happy. He has won the happiness of identity with God in which there is no grief.
According to divine ordinance, this happiness is acquired in this mortal, worldly life itself and not after the death of the physical body. This is what Sant Kabir intends to convey when he counsels his disciples to place their hope in this life. The assurance that salvation comes after death is false and given only by unworthy and selfish teachers.
Sri Krishn also says that the man who succeeds in overcoming his passion and anger in this life itself is the doer of selfless action in this world, and he is blessed with everlasting happiness. Passion and anger, attraction and repulsion, desire for the touching of objects by the senses, are our mortal enemies whom we have to vanquish and destroy. Sri Krishn again dwells upon the nature of the doer of selfless action in next verse.
tathā’ntarjyotir eva yaḥ,
sa yogī brahmanirvāṇam
“The man who knows his Self and whose happiness and peace lie within merges into God, and he attains to the final beatitude that lies in him.”
The man, who is joyous within, at peace within, and illumined within by his perception of the Self and the identical Universal Spirit, is a realized sage who is united with God and who attains to his ineffable state. In other words, there is first destruction of perversions-alien impulses such as attachment and aversion, then the emergence of perception, and finally submersion in the all-pervading ocean of final beatitude.
sarvabhūtahite ratāḥ ||5.25||
[5.25]:”They attain to the eternal peace of God whose sins have been destroyed by perception and whose doubts are resolved, and who are single-mindedly concerned with the good of all beings.”
He is a man of attainment whose sins have been dispelled by his vision of God, whose doubts have been done away with, and who is wholeheartedly devoted to the service of all mankind. Only a man of this elevated state can help others, for how can he who is fallen in a ditch himself help others to get out?
So compassion appears as a natural attribute of realized sages and they, with their spiritual perception and conquest of the senses, realize the peace that comes with the final dissolution in God.
[As expounded by most revered Gurudev Swami Adgadanand Jee Paramhans]
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