________________
978
GITA-RAHASYA OR KARMA-YOGA
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥२२॥ शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ २३ ॥ ६ योऽन्तःसुखोऽन्तरारामस्तथान्तज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥ लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ २५ ॥ Tesult of union with the Brahman, enjoys inexhaustible happiness. (22) As enjoyments, born of contacts (with external objects), have a beginning and an end, they become the cause of unhappiness. The wise man, O Kaunteya ! does not find happiness in them. (23) He, who has become capable (by control of the senses) of bearing in this world, before leaving this body (that is, till death), such pain as is born of Desire and Anger, is the liberated and the (truly) happy man.
[This is an expansion and elucidation of the advice of the Blessed Lord to Arjuna in the second chapter that he must bear pain as well as happiness (Gi. 2. 14). In Gītā 2. 14, the adjective "āgamāpāyinah” (i. e., 'coming and going') has been applied to pain and happiness; whereas, here in the 22nd stanza, the word used is "ādyantavantaḥ” (i. e., 'with a beginning and an end'); and here the word
būhya' has been used instead of the word 'mātrā' used there; this stanza (i. e., stanza 21) also defines who is to be called ' yukta'. Bearing pain and happiness equably, and not avoiding them, is the true characteristic of yukta-ness. See my commentary on Gītā 2. 61.]
(24) He who has thus become internally (that is, in his conscience) happy (without laying any store by external happiness or unhappiness), who has found tranquility within himself, and similarly, who has acquired (this) internal light, such a (Karma-) Yogin has become Brahman-formed, and attains the brahma-niruāna Release (that is, the Release of being merged in and unified with the Brahman). (25) Those
