Bhagavad Gita Chapter 6, Verse 8

English Translation

One whose mind is satisfied with knowledge and realization, who is unmoved, who has his organs under control, is sadi to be Self-absorbed. The yogi treats eally a lump of earth, a stone and gold.

Detailed Commentary

The meaning of 'Jñāna Vijñāna Tṛpta Ātmā' here refers to the subject of Karma Yoga. 'Jñāna' means the knowledge of performing actions, and 'Vijñāna' means maintaining equanimity in the success and failure of actions. Performing actions with the gross body, contemplating with the subtle body, and entering *samadhi* with the causal body—doing all these for oneself is not 'Jñāna'. This is because all these are the beginning and end of actions, and the fruits derived from them are also impermanent (*anitya*). But our *Ātmā*, being a part of *Paramātmā*, always endures. Therefore, what satisfaction (*tripti*) can this eternal (*nitya*) obtain from impermanent actions and their fruits? Just as consciousness cannot find satisfaction from inert matter. When it is understood that nothing is truly gained through actions, that indeed is 'Jñāna'. Through this *Jñāna*, one remains equipoised in the success and failure of actions, and in the attainment and non-attainment of objects; this is 'Vijñāna'. Through this *Jñāna* and *Vijñāna*, one becomes self-satisfied. Thereafter, nothing remains for one to know or to acquire. 'Kūṭastha' refers to that person who remains uniform and unperturbed (*nirvikāra*) in all surrounding circumstances, like the *kūṭa* (anvil) of iron. 'Vijitendriyaḥ' means that a practitioner of *Karma Yoga* must maintain control over the senses (*indriyas*), because attachment (*rāga*) and aversion (*dveṣa*) can arise somewhere during the performance of actions. Therefore, the Gītā states, 'Renouncing the fruits of all actions, become self-controlled.' Thus, by paying special attention to the senses, the practitioner becomes 'Vijitendriya'. 'Samaloṣṭāśmakāñcanaḥ' means that a *Karmayogī* regards clods of earth, stones, and gold with equanimity. This does not imply that one is unaware of them. One acts according to them, but their appearance and disappearance or formation and dissolution cause one no joy or sorrow. In one's perception, all objects arise and perish, hence no distinction is seen amongst them. All these objects are *prākṛta* (born of *Prakṛti*), and when the connection with *Prakṛti* ceases, their being superior or inferior holds no significance. One's vision is fixed on their transient nature, and one perceives equality in the supreme element of *Paramātmā*. 'Yukta ityucyate yogī' implies that such a *Karmayogī*—satisfied by *Jñāna* and *Vijñāna*, unperturbed (*nirvikāra*), self-controlled (*jitendriya*), and possessing an equal vision (*samadṛṣṭi*)—is called 'Yukta', meaning *yogārūḍha* (established in Yoga) and situated in equanimity.