Gita 05.26 – Success on the spiritual path will come surely and soon

Going on in this material world is it is material and nothing can cause us misery because everything in this material world is material and nothing can cause misery what is meant essentially the attainment of brahman vartate viddhatmanam that brahma nirvanam will occur for them who are viddhitatmanam who are controlled, regulated, disciplined themselves This verse is a summary and a reassurance is a recap and a reassurance of the statements made in the previous verses kama krodha vimuktanam Krishna has talked earlier also in 5.23 about controlling desire and anger kama krodha vimuktanam kama krodha vimuktanam so he has talked about controlling the urges of kama and krodha and he is repeating that over here there he was talking about controlling tolerating the urges of desire and anger now he says that the seekers have advanced and have come to the level of being freed from them vimuktanam so by tolerating, tolerating, tolerating, tolerating by saying no to them gradually these urges go away so kama krodha vimuktanam yati naam yata cheta saam yati naam so those who are yati, yati technically means renunciate so it can generically also mean any person who is aspiring for a destination beyond this world yati naam yata cheta saam so kama and krodha the desire to enjoy the world and the desire to do damage to the world when it doesn't allow us to enjoy these two are two primary emotions that bind us to this world and those who are renounced those who are on the path of path headed to beyond this world they give up these two emotions yati naam yata cheta saam yata cheta saam means that the essence of self-control the essence of self-control is control of the consciousness control of the mind yata cheta saam krishna is saying here that those who free themselves from the passions that bind them to the world and who aim for the world beyond and who regulate their consciousness who control their minds so for them he says abhito it is guaranteed in the near future to which this abhito implies sense of the word is certainly and soon so abhito brahma nirvana the ultimate destination is not far from them abhito it will come surely krishna is giving a guarantee over here abhito of course this guarantee is not exactly a personal guarantee because he has not brought he has not introduced himself till now in the gita the abhito brahma nirvana is more in terms of that this process which is aimed which is a time-honored process of practicing karma yoga and eventually getting brahman realization this process will give a result abhito brahma nirvana vartate vartate means that it will happen that brahma nirvana will happen for them viditaatmanam those who have regulated themselves so krishna is talking about here about regulation and renunciation renunciation of those passions that bind us to the world and regulation of the consciousness so that it doesn't get again caught in those passions so those who can do these two things they are sure to attain liberation so here krishna talks about brahma nirvana the third time in three successive verses he talked about it in the so brahma bhuto he talked about it in 5.24 yu antah sukho antara rama satantar jyoti reveha yogi brahma nirvana brahma bhuto digachyati there the word brahma nirvana had come it is the second occurrence in the gita of that word the first was in 2.72 yu antah sukho antara rama satantar jyoti reveha yogi brahma bhuto digachyati there the word brahma nirvana had come it is the second occurrence in the gita the first was in 2.72 yu antah sukho antara rama satantar jyoti reveha yogi brahma bhuto digachyati there the word brahma nirvana had come it is the second occurrence in the gita the first was in 2.72 yu antah sukho antara rama satantar jyoti reveha there the word brahma nirvana had come so labhante brahma nirvana and abhito brahma nirvana vartate are similar the sense is similar except that in this abhito and vartate there is a implied assurance and there is a implied sense of immediacy or not too much delay so although Krishna if you look at the flow of the gita he concludes in a conclusively established supremacy of bhakti yoga at the same time it is not that he is throughout the gita trashing other processes the other processes are also important and they also lead to spiritual growth so we see the spirit of Krishna of appreciating various processes at the start of this chapter when he responds to Arjuna's question he says both karma sanyasa and karma yoga are good sanyasa karma yogasya vishreya sakarabhau both are good but then he says tayostu karma sanyasa karma yoga vishishthe among the two better than karma sanyasa is karma yoga so Krishna doesn't reject any path that leads to spiritual progress and Krishna will explicitly state in the 6th chapter 40th verse that anyone who is on the auspicious path of going beyond this world will never meet with destruction so he calls any the adoption of any path any yoga for going beyond this world as kalyanakrit as auspicious so here Krishna doesn't disapprove either the path of karma yoga which has been talked about in this chapter in this chapter there is no maam that will come only in the last verse till now it has not come of course the tad has been there that absolute truth quite emphatically it has been there and now that tad has been replaced by brahma so fix it on that what is that that what is that tad that will be revealed in the bhagavad gita's progression as brahman as paramatma as bhagwan as we move forward at this stage Krishna has revealed that tad to be brahma and accordingly he uses the corresponding concept of liberation brahma nirvana the extinction of material existence and transition to an existence at the brahman level of reality now the broad contours of the process that are described the verses that are described in this verse they apply to not just karma yoga also bhakti yoga specifically however this verse and this next chapter are talking about karma yoga so here Krishna says even on the path of karma yoga and if a person, seeker does not have knowledge of the personal absolute then also the seeker can attain brahma nirvana and not only can he attain but abhi to brahma nirvana be soon attained so here we see Krishna's inclusive spirit in not letting the recommendation for the highest path lead to a denunciation of the other paths but leads to a reassurance for those who want to follow other paths also and thereby reflecting his accommodating spirit.