Happy

Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood.

According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood.

Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.

The scriptures declare that if a Kshatriya dies for a righteous cause on the battlefield, he at once goes to heaven.

Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.

Here, in this path to Bliss there is only one thought of a resolute nature there is singleminded determination. This single thought arises from the right source of knowledge. The student of Yoga collects all the dissipated rays of the mind. He gathers all of them through discrimination, dispassion and concentration. He is free from wavering or vacillation of the mind.The worldlyminded man who is suck in the mire of Samsara has no singleminded determination. He entertains countless thoughts. His mind is always unsteady and vacillating.If thoughts cease, Samsara also ceases. Mind generates endless thoughts and this world comes into being. Thoughts, and names and forms are inseparable. If the thoughts are controlled, the mind is controlled and the Yogi is liberated.

But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.

The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore, the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among senseobjects with the mind and the senses free from attraction and repulsion and mastered by the Self, attains to the peace of the Eternal. The senses and the mind obey his will, as the disciplined self has a very strong will. The disciplined self takes only those objects which are ite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures.In this verse Lord Krishna gives the answer to Arjuna's fourth question, How does a sage of steady wisdom move about (Cf.III.7.19,25XVIII.9).

In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.

When the mental peace is attained, there is no hankering after senseobjects. The Yogi has perfect mastery over his reason. The intellect abides in the Self. It is ite steady. The miseries of the body and the mind come to an end.

There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace?

The man who cannot fix his mind in meditation cannot have knowledge of the Self. The unsteady man cannot practise meditation. He cannot have even intense devotion to Selfknowledge nor can he have burning longing for liberation or Moksha. He who does not practise meditation cannot possess peace of mind. How can the man who has no peace of mind enjoy happinessDesire or Trishna (thirsting for senseobjects) is the enemy of peace. There cannot be an iota or tinge of happiness for a man who is thirsting for sensual objects. The mind will be ever restless, and will be hankering for the objects. Only when this thirsting dies, does man enjoy peace. Only then can he meditate and rest in the Self.

He attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.

Just as the ocean filled with waters from all sides remains unmoved, so also the sage who is resting in his own Svarupa or the Self is not a bit affected though desires of all sorts enter from all sides. The sage attains peace or liberation but not he who longs for objects of sensual enjoyment and entertains various desires. (Cf.XVIII.53,54).

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.

The sage is ite satisfied with what comes to him by chance. In verses IV. 18, 19, 20, 22, 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate, so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions, an agent, active and therefore bound, when they see him doing actions. This is a mistake. From his own point of view and, in truth, he is not an agent at all. He really does no action at all. He feels and says, I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold, pleasure and pain, success and failure, as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain, whether or not he obtains food and the other things which are reired for the maintenance of his body

The Supreme Self of him who is self-controlled and peaceful remains balanced in cold and heat, pleasure and pain, as well as in honor and dishonor.

The selfcontrolled Yogi who is rooted in the Self keeps poise amidst the pairs of opposites (Dvandvas) or the alternating waves of cold and heat, pleasure and pain, honour and dishonour. When the Yogi has subdued his senses, when his mind is balanced and peaceful under all conditions, when he is not in the least influenced by the pairts of opposites, when he has renounced all actions, then the Highest Self really becomes his own Self. He attains to Selfrealisation. As he rests in hiw own Self, he is ever serene or tranil he is not affected by the pairs of opposites, and he stands as adamant in the face of the changing conditions of Nature.

Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation.

Thus in the manner prescribed in the previous verse.The Supreme Self is an embodiment of peace. It is an ocean of peace. When one attains to the supreme peace of the Eternal, by controlling the modifications of the mind and keeping it always balanced, he attains to liberation or perfection.

Those for whose sake we desire kingdom, enjoyments, and pleasures stand here in battle, having renounced life and wealth.

Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way – namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses – then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.

The same idea of inaction in action is repeated here to produce a deep impression on the minds of the aspirants. He who works for the wellbeing of the world and he who performs actions without egoism and attachment for the fruits, to set an example to the masses, really does nothing at all though he is ever engaged in activity, as he possesses the knowledge of the Self which is beyond all activity and as he has realised his identity with It.As Brahman the Absolute is selfcontained, all the desires are gratified if one realises the Self. He is ever satisfied and does not depend on anything, just as a man who has the favour of the king does not depend on the minister or the government official for anything. (Cf.IV.41)

The Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action."

Sannyasa (renunciation of action) and Karma Yoga (performance of action) both lead to Moksha or liberation or the highest bliss. Though both lead to Moksha, yet of the two means of attaining to Moksha, Karma Yoga is better than mere Karma Sannyasa (renunciation of action) without the knowledge of the Self.But renunciation of actions with the knowledge of the Self is decidedly superior to Karma Yoga.Moreover, Karma Yoga is easy and is therefore suitable to all. (Cf.III.3V.5VI.46)

The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them.

Man goes in quest of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal, blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow, momentary, illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14,XVIII.38)

He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself.

Within meansin the Self. He attains Brahmanirvanam or liberation while living. He becomes a Jivanmukta.

He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, attains peace.

I am the Lord of all sacrifices and austerities. I am their author, goal and their God. I am the friend of all beings, the doer of good to them without expecting any return for it. I am the dispenser of the fruits of all actions and the silent witness of their minds, thoughts and actions as I dwell in their hearts. On knowing Me, they attain peace and liberation or Moksha (deliverance from the round of birth and death and all worldly miseries and sorrows). (Cf.V.15IX.24)

The Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.

Upadrashta A spectator, a witness, a lookeron, a bystander, one who sits near. When the priests and the sacrificer perform the sacrificial rites, an expert who has good experience in sacrifical matters sits by their side. He does not take any part at all in the sacrifice. He sits as a silent witness. He guides them. He points out their defects and corrects them. Even so the Supreme Self does not act. It does not take any part in the activities of the body, the mind and the senses. It is entirely distinct from them. It is a silent witness of their activities. It sits near Nature and silently watches Her actions.It may be explained in another way. The body, the eyes, the mind, the intellect and the Self are the,seers. Of these the body is the most external seer the Self is the most internal and nearest seer. Beyond the Self there is no other internal seer.Anumanta Permitter. The Supreme Self gives consent. It expresses Its approval or satisfaction regarding the actions done by the senses, the mind and the intellect. The King consents and says Yes. The Prime Minister and the other officers carry out his orders. Even so the Supreme Self consents or gives permission the body, the mind, the intellect, and the senses perform their respective functions

The deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.

Though the Self is nearest and comes most easily within their field of vision or consciousness, the ignorant and the deluded are not able to behold Him, because they are swayed by the alities of Nature their minds constantly run towards the sensual objects and are saturated with passion they identify the Self with the body their vision is engrossed in external forms. But those who are endowed with the inner eye of intuition do behold Him.Yama said to Nachiketas The selfexistent Brahma created the senses with outgoing tendencies therefore man beholds the external universe and not the internal Self. He aded But some wise men with their senses turned away from the objects, desirous of immortality, turn their gaze inwards and behold the Self within (seated in their heart). (Katha Upanishad IV.1)Those who possess the inner eye of knowledge behold that the Self is entirely distinct from the body. They realise the Selfs separate existence from the body and know that the body moves and acts on account of Its presence therein, just as the iron moves and acts in the presence of the magnet.

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.

Dwelling in union with the Divine perform actions merely for Gods sake with a balanced mind in success and failure. Eilibrium is Yoga. The attainment of the knowledge of the Self through purity of heart obtained by doing actions without expectation of fruits is success (Siddhi). Failure is the nonattainment of knowledge by doing actions with expectation of fruit. (Cf.III.9IV.14IV.20).

He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.

The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is ite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self. He will not praise anybody when the latter does any good to him nor censure anyone when one does him any harm. This is the answer given by the Lord to Arjuna's ery How does a sage of steady wisdom talk

Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."

Thou teachest renunciation of actions and also their performance. This has confused me. Tell decisively now which is better. It is not possible for a man to resort to both of them at the same time. Yoga here means Karma Yoga. (Cf.III.2)

That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as one, sees truly.

Those who have renounced the world and are treading the path of Jnana Yoga or Vedanta are the Sankhyas. Through Sravana (hearing of the Srutis or Vedantic texts), Manana (reflection on what is heard) and Nididhyasana (constant and profound meditation) they attain to Moksha or Kaivalya directly. Karma Yogis who do selfless service, who perform their duties without expectation of the fruits and who dedicate their actions as offerings unto the Lord also reach the same state as is attained by Sankhyas indirectly through the purification of their heart and renunciation and the conseent dawn of the knowledge of the Self. That man who sees that Sankhya and Yoga are one, as leading to the same result, sees rightly. (Cf.XIII.24,25V.2)

I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.

A person in Kṛṣṇa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kṛṣṇa. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Kṛṣṇa consciousness the senses are engaged in the satisfaction of Kṛṣṇa’s senses. Therefore, the Kṛṣṇa conscious person is always free, even though he appears to be engaged in affairs of the senses. Activities such as seeing and hearing are actions of the senses meant for receiving knowledge, whereas moving, speaking, evacuating, etc., are actions of the senses meant for work. A Kṛṣṇa conscious person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord.

Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.

The Lord does not create agency or doership. He does not press anyone to do actions. He never tells anyone, Do this or do that. He does not bring about the union with the fruit of actions. It is Prakritit or Nature that does everything. (Cf.III.33)

The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded.

Knowledge is enveloped by ignorance. Conseently man is deluded. He thinks, I act. I enjoy. I have done such and such a meritourious act. I will get such and such a fruit. I will enjoy in heaven. I will get a birth in a rich family.Of anyone even of His devotees.Man is bound when he is identifies himself with Nature and its effects -- body, mind, Prana or the lifeforce, and senses. He attains freedom or Moksha when he identifies himself with the immortal, actionless Self that dwells within his heart.When I does not act how can God accept good or evil deeds (Cf.V.29)

But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman.

When ignorance, the root cause of human sufferings, is annihilated by the knowledge of the Self, this knowledge illuminates the Supreme Brahman or that highest immortal Being, just as the sun illumines all the objects of this gross, physical universe.

Sages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste.

The liberated sage or Jivanmukta or a Brahmana has eal vision as he beholds the Self only everywhere. This magnificent vision of a Jnani is beyond description. Atman or Brahman is not at all affected by the Upadhis or limiting adjuncts as He is extremely subtle, pure, formless and attributeless. The suns reflection falls on the river Ganga, on the ocean or on a dirty stream. The sun is not at all affected in any way. This makes no difference to the sun. So is the case with the Supreme Self. The Upadhis (limiting adjuncts) cannot affect Him. Just as the ether is not affected by the limiting adjuncts, viz., a pot, the walls of a room, cloud, etc., so also the Self is not affected by the Upadhis.The Brahmana is Sattvic. The cow is Rajasic. The elephant, the dog and the outcaste are Tamasic. The sge sees in all of them the one homogeneous immortal Self Who is not affected by the three Gunas and their tendencies. (Cf.VI.8,32XIV.24)

Resting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant.

This is the state of a Jivanmukta or a liberated sage or a Brahmana who identifies himself with the Self or Atman. He always has a balanced mind. He is never deluded. He has abandoned all actions as he rests in Brahman. He who has an unbalanced mind, who identifies himself with the body and mind feels pleasure and pain, exhilaration of spirits when he gets a pleasant object and grief when he obtains an unpleasant object. (Cf.VI.21,27,28XIII.12XIV.20)

Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils.

The verses 27 and 28 deal with the Yoga of meditation (Dhyana). External objects or contacts are the sound and the other senseobjects. If the mind does not think of the external objects they are shut out from the mind. The senses are the doors or avenues through which sound and the other senseobjects enter the mind.If you fix the gaze between the eyrows the eyalls remain fixed and steady. Rhythmical breathing is described here. You will have to make the breath rhythmical. The mind becomes steady when the breath becomes rhythmical. When the breath becomes rhythmical there is perfect harmony in the mind and the whole system. (Cf.VI.10,14VIII.10)

Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities.

He keeps a balanced mind in honour and dishonour. He is the same to friend and foe. He is not affected by the dual throng. He has risen above the Gunas. He rests in his own essential nature as ExistenceKnowledgeBliss Absolute. He abids in his own Self. He is a Gunatita (one who has transcended the alities of Nature) who is not affected by the play of the alities. He keeps an even outlook amidst changes. He maintains a clam eilibrium.He abandons all actions that can bring visible or invisible fruits or results but he does actions that are necessary for the bare maintenance of his body. The alities described in verses 23, 24 and 25, such as indifference, etc., are the means for attaining liberation. They represent the ideal that you should have before you. The aspirant should cultivate them. But one attains knowledge of the Self when he abides in his own true nature. These attributes form part and parcel of his nature and serve as marks to indicate that he has crossed beyond the three alities.The Lord gives in the following verse the answer to the third question of Arjuna How does one go beyond the three alities

Therefore, we should not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own kin, O Madhava (Krishna)?

A kṣatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.

Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.

In either case you will be benefited. Therefore, stand up with the firm resolution I will conquer the enemy or die.

With this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss.

Arjuna says to Lord Krishna, Tecah me one of the two, knowledge or action, by which I may attain to the highest good or bliss or Moksha. (Cf.V.I).

The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering anything in return is indeed a thief.

When the gods are pleased with you sacrifices, they will bestow on you all the desired objects such as children, cattle, property, etc. He who enjoys what has been given to him by the gods, i.e., he who gratifies the cravings of his own body and the senses without offering anything to the gods in return is a veritable thief. He is really a dacoit of the property of the gods.

But for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do.

The sage does not depend on external objects for his happiness. He is ite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction. (Cf.II.55).

The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately.

He who is full of faith, who constantly serves his Guru and hears his teachings, who has subdued the senses surely gets the knowledge and quickly attains the supreme peace or salvation (Moksha). All the above three qualifications are indispensable for an aspirant if he wants to attain to the supreme peace of the Eternal quickly. One alifiaction alone will not suffice. (Cf.X.10,11)

He who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a happy man.

Yukta means harmonised or steadfast in Yoga or selfabiding.Desire and anger are powerful enemies of peace. It is very difficult to annihilate them. You will have to make very strong efforts to destroy these enemies.When the word Kama (desire) is used in a general sense it includes all sorts of desires. It means lust in a special sense.While still here means while yet living. The impulse of desire is the agitation of the mind which is indicated by hairs standing on end and cheerful face. The impulse of anger is agitation of the mind which is indicated by fiery eyes, perspiration, biting of the lips and trembling of the body. In this verse you will clearly understand that he who has controlled desire and anger is the most happy man in this world, nor he who has immense wealth, a beautiful wife and beautiful children. Therefore you must try your level best to eradicate desire and anger, the dreadful enemies of eternal bliss.Kama (desire) is longing for a pleasant and agreeable object which gives pleasure and which is seen, heard of, or remembered. Anger is aversion towards an unpleasant and disagreeable object which gives pain and which is seen, heard or, or remembered.A Yogi controls the impulse born of desire and anger, destroyes the currents of likes and dislikes,and attains to equanimity of the mind, by resting in the innermost Self, and so he is very happy.(Cf.VI.18)

When he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away from the reality.

The Infinite Bliss of the Self (which is beyond the reach of the senses) can be grasped (realised) by the pure intellect independently of the senses. During deep meditation the senses cease to function, as they are involved into their cause, the mind. The intellect is rendered pure by the practice of Yama (selfrestriant) and Niyama (observances and disciplinary practices) and constant meditation.

Supreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin.

In this verse and in the next also the Lord describes the benefits of Yoga.Supreme (eternal, unalloyed and uninterrupted) bliss comes to the Yogi whose mind is perfectly serene, who has calmed his passionate nature, who has destroyed all sorts of attachments, who has attained knowledge of the Self and thus become a Jivanmukta or one who is liberated while living, who feels that all is Brahman only, and who is taintless, i.e., who is not affected by Dharma or Adharma (good or evil).

The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal).

By Yogic practices such as the withdrawal of the senses, concentration and meditation he loses contact with the objects of the senses and comes into contact with Brahman or the immortal Self within and thus enjoys the Infinite Bliss of Brahman.Sensual pleasures are transitory or fleeting but the bliss of Brahman is uninterrupted, undecaying and everlasting. That is the reason why one should attempt to realise the Self within.The Yogi removes the obstacles that stand in the way of obtaining union with the Lord and thus always keeps the mind steady in the Self.