Bhagavad Gita Chapter 5, Verse 26

English Translation

To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.

Detailed Commentary

।।5.26।। Explanation – In the verse 'kāma-krodha-viyuktānāṁ yatīnām', Bhagavan states that perfected Mahāpuruṣas (great souls) are free from flaws like *kāma* (desire) and *krodha* (anger). These flaws arise from identification with temporary things (*śarīra*, *indriyas*, *mana*, *buddhi*, etc.). A perfected Mahāpuruṣa experiences their true, essential state, and therefore has no connection with temporary things. When there is no identification with elements like the body and mind, how can *kāma* and *krodha* arise? If even a trace of *kāma* and *krodha* remains, it would be incorrect to consider oneself liberated. Desires are called *kāma*. *Kāmanā* (desiring) arises when a lack is felt, but in one's true nature, there is no lack whatsoever. When an individual identifies with temporary things instead of their true self, they feel a lack, and *kāmanā* arises. When *kāmanā* is not fulfilled, *krodha* appears. For those whose understanding rests in their true nature, there is no feeling of lack concerning temporary things. Sādhakas (spiritual aspirants) experience that *sādhanā* (spiritual practice) reduces *kāma* and *krodha*. That which can be reduced can also be eradicated. Therefore, through *sādhanā*, these flaws can be eliminated. Sādhakas experience that (1) *kāma* and *krodha* do not arise easily, (2) they manifest with less intensity than before, and (3) they persist for a shorter duration than before. Sometimes, a sādhaka feels that *kāma* and *krodha* have increased. The reason for this is that *sādhanā* removes delusion, but the perfect state has not yet been attained. With meditation and inner purification, even minor flaws appear more pronounced. When someone acts contrary to the mind's inclinations, internal accumulated tendencies suddenly emerge, leading to increased *krodha*. Sometimes a sādhaka feels that they have attained perfection, but in reality, as long as there is an experiencer, perfection has not been achieved. 'Yatacetasām' means that as long as there is identification with temporary things, the mind remains unsubdued. Upon abandoning identification with unreal things, the minds of Mahāpuruṣas automatically become subdued. 'Abhito brahma-nirvāṇaṁ vartate viditātmanām' implies that one who has realized their true nature, that Mahāpuruṣa, understands the distinction between the temporary and the eternal. Now, in the next two verses, Bhagavan explains that the element attained by *Jñāna* and *Karma Yogis* can also be attained by a *Dhyāna Yogi*.