Bhagavad Gita Chapter 2, Verse 53

English Translation

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.

Detailed Commentary

।।2.53।। Exposition -- [Even after emerging from the quagmire of worldly delusion (*laukika moha*), the Lord inspires one in this verse to transcend the delusion of scriptural disagreements.] 'Shrutivipratipanna te .....tada yogamavapsyasi' -- Arjuna's mind is afflicted by this *Shrutivipratipatti* (perplexity due to conflicting scriptural injunctions) that it is neither proper to destroy his revered teachers and kinsmen nor to abandon his *Kshatradharma* (duty as a warrior). On one hand, the protection of family, and on the other, the observance of *Kshatradharma*. If he protects the family, there will be no war; if he wages war, the family will not be protected. In these two conflicting injunctions, Arjuna experiences *Shrutivipratipatti*, which causes his intellect (*buddhi*) to waver. Therefore, the Lord inspires one to make the intellect (*buddhi*) *nischala* (unwavering) amidst scriptural disagreements, and *achala* (immovable) in the pursuit of *Paramatma-prapti* (realization of the Supreme Self). Initially, a seeker (*sadhaka*) has doubts about whether to rectify worldly affairs or to strive for *Paramatma-prapti*. Then, a resolve arises: "I must only serve the world and take nothing from it." As soon as this resolve is made, the *sadhaka* begins to experience *uprati* (detachment) from worldly enjoyments, and *vairagya* (dispassion) develops. After this, when the *sadhaka* moves towards *Paramatma*, various scriptural differences regarding the goal (*sadhya*) and the means (*sadhana*) appear before him. In this situation, it becomes difficult to decide, "Which *sadhya* should I accept, and which *sadhana-paddhati* (method of practice) should I follow?" But when the *sadhaka*, through *Satsanga* (association with truth/spiritual discourse), determines his inclination, faith-trust, and competence, or, if unable to decide, takes refuge in the Lord and calls upon Him—for detachment from the world, the intellect (*buddhi*) must be *nischala* (unwavering), which is referred to as '*Duhkhasamyogaviyogam*' in the twenty-third verse of the sixth chapter; and for connecting with *Paramatma*, the intellect (*buddhi*) must be *achala* (immovable), which is referred to as '*Samatvam Yoga Uchyate*' in the forty-eighth verse of the second chapter. The attainment of *Yoga* mentioned by the words '*Tada Yogamavapsyasi*' here, is not such that there was a prior separation (*viyoga*) from *Paramatma*, and eradicating that *viyoga* resulted in *Yoga*; rather, *Yoga* is the complete cessation (*viyoga*) of the mistakenly assumed connection with unreal (*asat*) entities. That is, to be established in the human being's eternal true state (*nitya yoga* with *Paramatma*) is *Yoga*. That true state is so unique that there is never any separation (*viyoga*) from it, nor is it ever possible. In that state, no terms like *samyoga* (union), *viyoga* (separation), or *yoga* (joining) are applicable. Only the renunciation of the mistakenly assumed connection with the unreal (*asat*) is here termed *Yoga*. In reality, this *Yoga* signifies the eternal *Yoga* (*nitya yoga*). If the experience of this *nitya yoga* is attained through actions (service), it is called *Karma Yoga*; if through discriminative inquiry (*viveka vichara*), it is called *Jnana Yoga*; if through love, it is called *Bhakti Yoga*; if through absorption-contemplation (*laya-chintana*), it is called *Laya Yoga*; if through *pranayama*, it is called *Hatha Yoga*; and if through the eight limbs like *yama* and *niyama*, it is called *Ashtanga Yoga*. Connection -- Arjuna questions regarding a person of steady intellect who has attained *Yoga* after the removal of the quagmire of delusion (*moha kalila*) and *Shrutivipratipatti*.