In this stanza, almost a whole Scripture is indicated. In the context of the development of the theme, Lord Krishna had to show, first of all, that the Perfection, described in
the previous few stanzas, is not a Godly idealism to be experienced after death, in a specialised world beyond the clouds, called the Heavens. Pauranic Hinduism and all Semitic religions promise a Heaven as the glorious goal of existence and spiritual effort. However, to an intelligent man; this promise is nothing more than a charming hallucination, and not a positive gain. Such a vague goal cannot be sufficiently encouraging to coax out of an intelligent man all his enthusiasm and sincerity.
Contrary to this vague hope, here in Vedanta, the naked truth is declared when Krishna repeats what the Rishis had earlier asserted a thousand times. It is expressly mentioned that the relative existence as a limited ego-centre can be ended, and the imperfect individual can realize himself to be the Infinite Godhead. This goal can be reached not only at a post-mortem stage, but in this very same life, here in this very body, among these very same worldly objects, and one can live in the Consciousness of God, evolving oneself from the immaturities of the deluded ego-sense.
Who is capable of gaining this ascendency in himself? What is the secret method by which this consummate self-redemption can be effectively fulfilled? The assertion that man can reach this goal in this very life is made in the first line by a detailed description of how it can be executed and practically lived. It is said that the one, “WHOSE MIND RESTS IN EVENNESS,” gains the Divine tranquillity of a God-man.
Patanjali Yoga-Sutra also explains the same fact in different words. Where the thought-flow, which creates unequal and spasmodic mental fluctuations, is arrested, there the mind ends. Where the mind ends, it being the equipment through which Life expresses as a limited ego, this sense of separative existence also ends. When the ego has ended, the egocentric thraldom of samsara also ends. The ego, thus undressed of its samsaric sorrows, rediscovers itself to be nothing other than the Self Itself. Unless one comes to this mental equipoise, one is not capable of experiencing the Samattwam of the Sama-darshin described in the above stanza.” Such an individual who has conquered his mind and has come to live in perfect equanimity, in all conditions of life, in all its relationships, “Krishna vehemently asserts, “HE INDEED RESTS IN Brahman.” This may look rather illogical at the first reading, and therefore, as an explanation in a parenthetical clause, Krishna gives his reasons for such a daring assertion; he says, “SINCE Brahman IS EVEN AND EVER-PERFECT.”
Brahman is homogeneous and All-pervading. Everything happens IN IT, and yet, nothing happens TO IT. Thus, the Truth remains changeless and ever the same, just as the river-bed ever remains motionless, although the units of water flowing in it are ever-changing. It is a quality of the substratum to remain changeless; all manifestations and super-impositions, by their very nature, must change. An individual, in his identifications with his body, etc., becomes a changing factor, a victim of every passing disturbance; but the substratum, the Self, ever remains the same. An individual who has discovered for himself a sufficient amount of tranquillity in which nothing dares disturb him anymore, is certainly one who has plumbed the depths and touched the bottom. A reed on the waves will be tossed up and down by the waves, but a light-house built upon firm rocks always remains upright and changeless, allowing even the stormy waves to exhaust their anger at its feet. Krishna’s argument is thus logically sound when he declares that a mortal among us, who can maintain his equanimity under all conditions as explained in the foregoing stanzas, is indeed one who has contacted the Divine and the Eternal in Himself, “HE INDEED RESTS IN Brahman.”
BECAUSE BRAHMAN, THE SELF, IS HOMOGENEOUS AND WITHOUT BLEMISHES, THEREFORE:
