Bhagavad Gita Chapter 5, Verse 17

English Translation

Those who have their intellect absorbed in That, whose Self is That, who are steadfast in That, who have That as their supreme Goal-they attain the state of non-returning, their dirt having been removed by Knowledge.

Detailed Commentary

There are two ways to experience the Paramatma. First, through discrimination (viveka), by letting go of the untrue (asatya), the truth (satya) is experienced spontaneously. Second, by contemplating (chintan) the truth, truth is attained. Through chintan, truth is attained, not untruth. Untruth is gained through karma. Objects of untruth are gained through karma, while the attainment of truth happens through chintan. This Shloka explains how Paramatma is attained through chintan. 'Tadbuddhayaḥ' means to ascertain with the intellect (buddhi) that Paramatma alone is everywhere. Paramatma was present before and after the creation of the world, and will remain so. This conviction is 'Tadbuddhayaḥ'. 'Tadātmānaḥ' means the mind (manas) being absorbed in Paramatma. When the intellect firmly resolves upon Paramatma, then spontaneous contemplation (chintan) of Paramatma also arises from the mind. In every action, this contemplation persists: that Paramatma alone is all-pervading everywhere, and the existence of the world does not arise. 'Tanniṣṭhāḥ' means that when the mind and intellect are fixed in Paramatma, the sādhaka constantly experiences their state in Paramatma. Until the mind and intellect are firmly resolved on Paramatma, this experience does not occur. 'Tatparāyaṇāḥ' means having no separate existence (sattā) apart from Paramatma. When the sādhaka experiences their state in Paramatma, they themselves become of the very nature of Paramatma (Paramatma-svarūpa). As long as there is no unity between the sādhaka and the means (sādhana), the sādhana keeps slipping away. When the sense of ego (ahaṁbhāva) is eradicated, the means (sādhana) becomes the end (sādhya). 'Jñānanirdhūtakalmaṣāḥ' means the complete cessation (nivṛtti) of untruth (asat) upon awakening through discrimination (viveka) between truth (sat) and untruth (asat). From asat arises the defilement (kaluṣatā) of merit and demerit (pāpa-puṇya), which binds a person. When the connection (sambandha-viccheda) with asat is severed, pāpa-puṇya are erased. 'Gacchantyapunarāvṛttim' means that association (saṅga) with untruth (asat) alone is the cause of rebirth (punarjanma). When the association with asat is eliminated, there is no punarjanma. That which is all-pervading everywhere has no coming or going. Paramatma has no coming or going anywhere. Those Mahāpuruṣas who become one with Paramatma also have no coming or going. The Śruti declares that they do not experience rebirth. In reality, 'gacchanti' means the attainment of true realization (bodha), through which the experience of Paramatma occurs. Connection: How the knowledge of a Mahāpuruṣa, perfected by the means described in the previous Shloka, manifests in practical conduct (vyavahāra) is explained in the next Shloka.