- The Lord made a similar statement about supreme happiness in the 21st verse; but from the 24th verse He has been intent upon describing the method by which supreme happiness is to be attained. During meditation the mind, as it experiences the finer aspects of the object of meditation, eventually transcends even the subtlest experience, and then there is no activity. This is what the Lord means when He says that the 'spur to activity' (rajas) 'is stilled'. This is the field of the Transcendent, the state of pure consciousness, stainless, sinless. Here the individual mind ceases to be; it gains the status of divine intelligence. Having gone beyond the limits of an individual mind's wanting and desiring, it is fully established in deep peace and attains supreme happiness.
- The faculty of experience becomes extinct when the mind loses its individuality. The state of Being knows no knowing; it is a state that transcends all knowing or experiencing. But if this is so, how can it be said that the mind experiences supreme happiness? First, it should be noted that the Lord uses the word 'upaiti', which means 'comes to'; the word 'experiences' is not used. However, even if the word 'experiences' were used, it could be regarded as valid. The mind does have the ability to experience When it is on the verge of transcending, at the junction of relativity and the Absolute It is at this point that the mind experiences the nature of absolute bliss-consciousness. This has been brought out in the Upanishads, where it is stated specifically that Reality is experienced by the mind alone. Experience of Reality by the mind is always at the junction-point: while it is about to transcend at the end of the inward stroke of meditation, and while coming out of transcendence at the start of the outward stroke of meditation.
- 'Deep in peace': see verses 7, 14 and 15 of this chapter and verses 70 and 71 of Chapter II. The Lord means peace that is not overshadowed even by activity, the eternal peace that is gained when one 'sees inaction in action' (IV, 18); 'the supreme peace' (IV, 39); 'lasting peace' (V, 12).
- The nature of the 'spur to activity' (rajas) was explained in the commentary on verse 45 of Chapter II
- 'Who is without blemish': who is established in the absolute purity of Being, completely separate from the field of activity. His actions being completely in accordance with the laws of nature,' they are free from blemish.
- 'Has become one with Brahman': has gained cosmic consciousness.
- It is interesting to see how this one verse describes both the state of cosmic consciousness itself and the path by which it is reached. It makes clear that supreme happiness is gained in cosmic consciousness and that there are three pre-requisites to gaining it: the mind must be 'deep in peace', 'the spur to activity' must be 'stilled' and one must be 'without blemish'.
- The teachings of the three previous verses, which have defined in detail the nature of the path to cosmic consciousness, are represented by individual phrases in this verse. 'Mind is deep in peace' refers to verse 24; 'in whom the spur to activity is stilled' refers to verse 25; 'who is without blemish' refers to verse 26.
- The flower of divine wisdom of this verse comes to full bloom in the following five verses.
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- Đấng Krishna đã phátbiểu một lời tươngtự về hạnhphúc tốithượng trong câu thứ 21; nhưng trong câu thứ 24 Ngài đã có chủý diễntả phươngthức để đạt được hạnhphúc tốithượng. Trong lúc thiền tinhthần, khi tinhthần đang cảmnghiệm những khíacạnh finer aspects of the object of meditation, eventually transcends even the subtlest experience, and then there is no activity. This is what the Lord means when He says that the 'spur to activity' (rajas) 'is stilled'. This is the field of the Transcendent, the state of pure consciousness, stainless, sinless. Here the individual mind ceases to be; it gains the status of divine intelligence. Having gone beyond the limits of an individual mind's wanting and desiring, it is fully established in deep peace and attains supreme happiness.
- The faculty of experience becomes extinct when the mind loses its individuality. The state of Being knows no knowing; it is a state that transcends all knowing or experiencing. But if this is so, how can it be said that the mind experiences supreme happiness? First, it should be noted that the Lord uses the word 'upaiti', which means 'comes to'; the word 'experiences' is not used. However, even if the word 'experiences' were used, it could be regarded as valid. The mind does have the ability to experience When it is on the verge of transcending, at the junction of relativity and the Absolute It is at this point that the mind experiences the nature of absolute bliss-consciousness. This has been brought out in the Upanishads, where it is stated specifically that Reality is experienced by the mind alone. Experience of Reality by the mind is always at the junction-point: while it is about to transcend at the end of the inward stroke of meditation, and while coming out of transcendence at the start of the outward stroke of meditation.
- 'Deep in peace': see verses 7, 14 and 15 of this chapter and verses 70 and 71 of Chapter II. The Lord means peace that is not overshadowed even by activity, the eternal peace that is gained when one 'sees inaction in action' (IV, 18); 'the supreme peace' (IV, 39); 'lasting peace' (V, 12).
- The nature of the 'spur to activity' (rajas) was explained in the commentary on verse 45 of Chapter II
- 'Who is without blemish': who is established in the absolute purity of Being, completely separate from the field of activity. His actions being completely in accordance with the laws of nature,' they are free from blemish.
- 'Has become one with Brahman': has gained cosmic consciousness.
- It is interesting to see how this one verse describes both the state of cosmic consciousness itself and the path by which it is reached. It makes clear that supreme happiness is gained in cosmic consciousness and that there are three pre-requisites to gaining it: the mind must be 'deep in peace', 'the spur to activity' must be 'stilled' and one must be 'without blemish'.
- The teachings of the three previous verses, which have defined in detail the nature of the path to cosmic consciousness, are represented by individual phrases in this verse. 'Mind is deep in peace' refers to verse 24; 'in whom the spur to activity is stilled' refers to verse 25; 'who is without blemish' refers to verse 26.
- The flower of divine wisdom of this verse comes to full bloom in the following five verses.
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