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GITA, TRANSLATION & COMMENTARY, CHAP. V 977
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत् प्राप्य चाप्रियम् । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ २० ॥ बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षय्यमश्नुते ॥ २१ ॥ of Prakrti, has 'become steeped in the Brahman' (brahmasamstha); and he attains Release, cf. "brahma-samstho 'mṛtatvam eti" (Chan. 2. 23. 1). Yet, it is clear from stanzas 1 to 12 above that, according to the Gita, a man does not escape Action even though he has reached this state. This sentence from the Chandogyopanisad has been interpreted by Samkarācārya so as to support the Path of Renunciation; but, if one considers the anterior and posterior context in the original Upanisad, it will be seen that the greater possibility is of this statement having been made with reference to the person who performs Actions appropriate to the three stages of life, even after having become brahmasamstha; and this same import has been very clearly set out at the end of the Upanisad (See Chan. 8. 15. 1). As this state is reached during life after a man has attained the Knowledge of the Brahma (brahma-jñāna), it is called the 'jivan-muktavastha' (state of being Released in life), (See Gi. Ra. Ch. X, pp. 413 to 415). This is the highest pinnacle of Metaphysics, and the Yoga devices, such as, the control of the mental tendencies (citta-vrtti-nirodha) etc., by which this state can be reached, are explained at length in the next chapter. This chapter contains only a further description of this state. ].
(20) One should not become glad because one has got the priya (that is, the desired thing); nor should one become dejected, if something undesirable happens. One whose mind has (thus) become steady, and who does not suffer from mental confusion, such a Knower of the Brahman is (said to have become) 'steady in the Brahman'. (21) He (alone), whose mind is not attached to the contacts (with the senses) of external objects, (that is, to the enjoyment of objects of sense), obtains (whatever) the happiness, which pertains to the Atman; and such a person, who has become yukta as a
