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ĢĪTĀ-RAHASYA OR KARMA-YOGA
भक्त्या मामभिजानाति यावान्यञ्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५ ॥ सर्वकर्माण्यपि सदा कुर्वाणो मद्रयपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पद्मव्ययम् ॥ ५६ ॥
anything, and does not hate anything; and, becoming equal towards all beings, acquires intense Devotion towards Me. (55) By Devotion, he acquires the essential knowledge of how much I am, and Who I am; and when he has thus essentially recognised Me, he becomes merged in Me.. (56) Even while he is performing all actions, having taken shelter in Me, he, by My favour, obtains a permanent and. inexhaustible state.
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[ It must be borne in mind that the above description of the siddhavastha is of a Karma-Yogin and not of a Karma-Samnyasin. It has been stated already in the beginning, in stanzas 45 and 49, that this description is of the person, who performs all actions without Attachment; and at the end, in stanza 56, we find the words even while he is performing all Actions". This description is similiar to the description of a Devotee or of a triguṇātīta. Nay! some words have even been taken from that description. For instance, the word 'parigraha' in stanza 53 has appeared in the description of the Yogin in Chapter VI (6. 10); the words na śocati na kanksati" in stanza 54, are to be found in the description of the Path of Devotion in Chapter XII (12. 17); and the words "remaining in a 'vivikta', that is, a chosen (solitary) place", have appeared before in Gi. 13. 10. As this final state, attained by the Karma-Yogin, is the same as the final state reached by the Karma-Samnyasin, from the purely mental point of view, commentators, subscribing to the Path of Renunciation, have got a chance of imagining that these descriptions support their school. But, I have stated any number of times before, that this procedure is not correct. To proceed: the Blessed Lord has, in the beginning of this Chapter, (i) defined Samnyasa' by stating, that Samnyasa does not.
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