एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥso’vikampena yogena yujyate nātra saṁśayaḥ
Whosoever knows in its right principles this my pervading lordship and this my Yoga, unites himself to Me by an untrembling Yoga; of this there is no doubt.
Compiled rendering · Anilbaran Roy
Essays on the Gita
This character of the knowledge is emphasised in three separate verses of promise. “Whosoever knows me,” says the Godhead, “as the unborn who is without origin, mighty lord of the worlds and peoples, lives unbewildered among mortals10·7–11 and is delivered from all sin and evil…. Whosoever knows in its right principles this my pervading lordship and this my Yoga (the divine Yoga, aiśvara yoga, by which the Transcendent is one with all existences, even while more than them all, and dwells in them and contains them as becomings of his own Nature), unites himself to me by an untrembling Yoga…. The wise hold me for the birth of each and all, hold each and all as developing from me its action and movement, and so holding they love and adore me… and I give them the Yoga of the understanding by which they come to me and I destroy for them the darkness which is born of the ignorance.” These results must arise inevitably from the very nature of the knowledge and from the very nature of the Yoga which converts that knowledge into spiritual growth and spiritual experience. For all the perplexity of man’s mind and action, all the stumbling, insecurity and affliction of his mind, his will, his ethical turn, his emotional, sensational and vital urgings can be traced back to the groping and bewildered cognition and volition natural to his sense-obscured mortal mind in the body, sammoha. But when he sees the divine Origin of all things, when he looks steadily from the cosmic appearance to its transcendent Reality and back from that Reality to the appearance, he is then delivered from this bewilderment of the mind, will, heart and senses, he walks enlightened and free, asammūḍhaḥ martyeṣu10·3. Assigning to everything its supernal and real and not any longer only its present and apparent value, he finds the hidden links and connections; he consciously directs all life and act to their high and true object and governs them by the light and power which comes to him from the Godhead within him. Thus he escapes from the wrong cognition, the wrong mental and volitional reaction, the wrong sensational reception and impulse which here originate sin and error and suffering, sarva-pāpaiḥ pramucyate. For living thus in the transcendent and universal he sees his own and every other individuality in their greater values and is released from the falsehood and ignorance of his separative and egoistic will and knowledge. That is always the essence of the spiritual liberation.
The wisdom of the liberated man is not then, in the view of the Gita, a consciousness of abstracted and unrelated impersonality, a do-nothing quietude. For the mind and soul of the liberated man are firmly settled in a constant sense, an integral feeling of the pervasion of the world by the actuating and directing presence of the divine Master of the universe,10·7 etāṁ vibhūtiṁ mama yo vetti. He is aware of his spirit’s transcendence of the cosmic order, but he is aware also of his oneness with it by the divine Yoga, yogaṁ ca mama. And he sees each aspect of the transcendent, the cosmic and the individual existence in its right relation to the supreme Truth and puts all in their right place in the unity of the divine Yoga. He no longer sees each thing in its separateness,—the separate seeing that leaves all either unexplained or one-sided to the experiencing consciousness. Nor does he see all confusedly together,—the confused seeing that gives a wrong light and a chaotic action. Secure in the transcendence, he is not affected by the cosmic stress and the turmoil of Time and circumstance. Untroubled in the midst of all this creation and destruction of things, his spirit adheres to an unshaken and untrembling, an unvacillating Yoga of union with the eternal and spiritual in the universe. He watches through it all the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures. And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence. He becomes of like nature and law14·2 of being with the Divine, sādharmyam āgataḥ, transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this Yoga once perfected, undeviating10·7 and fixed, avikampena yogena yujyate, he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence.*
- sarvathā vartamāno’pi sa yogī mayi vartate.
