āpūryamāṇam acala–pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat |
tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāma–kāmī ||70|| (II)
“You attain to such a silence, such a silence of the being, that even when desires begin to flow all around you, even when they flow into you, they become completely quiet.”
The mad, mad elephant drunk with wine, released against Buddha, silence of Buddha is so great, that as the elephant rushes into him, the elephant becomes quiet and falls at the feet of Buddha: such is the power of the silent Self.
Just as hundreds of rivers come into the ocean, and the ocean, which is full, it always remain full. Whether five rivers meet, or ten rivers meet, or thousand rivers meet. That ocean is so full; it remains always full. Similarly, the Self is so full: desires can come to you only when you are not full. When you want something, when you are incomplete, but when you are really complete you don’t desire anything at all, even if ten thousands desires are presented to you, and they try to enter into you, those kāmā(s) themselves become quiet as soon as they enter into you. Such is the capacity of a sthitaprajña
Now is the conclusion:
vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ |
nirmamo nirahaṁkāraḥ sa śāntim adhigacchati ||71|| (II)
“vihāya kāmān, all desires are to be thrown out, and when a person becomes niḥspṛhaḥ, he becomes completely detached, niḥspṛhaḥ. There is no identification; nirmamo, because no identification there is nothing mine and thine, nirmamo, no identification; nirahaṁkāraḥ, therefore there is no egoism; sa śāntim adhigacchati, he enters into complete peace.”… but therefore not inactive.
eṣā brāhmī sthitiḥ…Sri Krishna returns again to action:
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvāsyām anta–kāle ’pi brahma–nirvāṇam ṛcchati ||72|| (II)
Such is the condition in which you should be established, day and night, even anta–kāle ’pi, even at the end. Therefore, in all your activities you should remain in this sthitiḥ, in all your activities. Then, even at the end, as here, you enter into Brahman.
When we will come to the 6th chapter, there is a further elucidation of Brahma Nirvana. But as far as this chapter is concerned, you have a complete exposition of Buddhiyoga applied to action. So that, even when you are active, you become free in action. This is the 2nd chapter, and I think we have taken a lot of time on this, but this is a very important chapter, and the 2nd chapter contains almost everything that is in all the 18 chapters.
Question: Is the enjoyment of all the fine arts also being included in the rasa of the senses?
Answer: Yes, but as I gave the example of film director, you cannot be a good film director unless you have mastery over rasa.
Comment: He can appreciate, but he is not indulging.
Answer: That’s right, he is master of all rasas, and yet he is not affected; if you can become a good film director, and yet you are in Samadhi, it is one of the best tests, whether you are samādhistha or not.
Comment: But the mastery is essential to…
Answer: Mastery is essential, no doubt to attain to the sthiti of brāhmī, brāhmī sthiti, it is not by running away from objects of senses. The whole world is for tena tyaktena bhunjīthāḥ (Isha Upanishad 1), “Enjoy the whole world.” Everything here is an object of enjoyment, enjoyment of what? Of yourself, of Oneself, of the Divine. Everywhere there is the Divine, and Divine is nothing but Ananda.