There are two things of which the speed and impetus is so great, it is almost impossible to stop that impetus of kāma, of krodha: the passion and anger. When you are ceased by these two, the tendency is to satisfy them on the spot. No delay is allowed as it were by the consciousness: they want satisfaction here and now. So, one who can soḍhuṁ, one who can endure the pressure of kāma and krodha, which is almost impossible because the speed is so great. Therefore, Sri Krishna says that one mark of the divine worker is that in the midst of kāma and krodha, whether he can remain equal minded; and one who can bear the speed of kāma and krodha, it is he and that too before you are able to leave the body, before that should achieve this, that will be the real mark: sa yuktaḥ sa sukhī naraḥ, it is he who is really happy.
yo’ntaḥ sukho’ntarārāmastathāntarjyotir eva yaḥ |
sa yogī brahmanirvāṇaṁ brahmabhūto’dhigacchati ||24|| (V)
“One who finds his happiness within himself, rejoices within himself and finds an inner light only within himself – such a yogin becomes Brahman, and attains the blissfulness of Brahman.”
brahmanirvāṇaṁ brahmabhūto’dhigacchati: these are the two words to which we will return afterwards because they are very important: “One who can remain within himself and derive all the delight from himself, he attains to brahmanirvāṇa, he attains to the complete liberation that is obtain when you become one with Brahma, brahmabhūto, when you become the Brahman then you attain the Nirvana, the liberation that comes by attainment of the Brahman.”
labhante brahmanirvāṇaṁ ṛṣayaḥ kṣīṇakalmaṣāḥ |
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||25|| (V)
“They attain to Brahma Nirvana: labhante brahmanirvāṇaṁ, they attain to Brahma Nirvana; ṛṣayaḥ kṣīṇakalmaṣāḥ, the Rishis, the sages attain to it; chinnakalmaṣāḥ, whose sins are washed out; chinnadvaidhā, those whose duality is gone; yatātmānaḥ sarvabhūtahite ratāḥ, but this Brahma Nirvana does not mean that you become aloof from the world, even in Brahma Nirvana, you still remain ratāḥ, you become engaged; sarvabhūtahite, still remain completely engaged in the activities of the welfare of the people.”
kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām |
abhito brahmanirvāṇaṁ vartate viditātmanām ||26|| (V)
“In the close proximity to the austere souls who are free from passion and anger, whose minds are under control and who have realised the self, there abides blissfulness of Brahman even here.” …not only there but even here.
sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||27|| (V)
“Shutting out all external objects, focusing the vision between the eye brows, harmonising the inward and outward breaths within the nostrils…”
yatendriyamanobuddhir munir mokṣaparāyaṇaḥ |
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||28|| (V)
“…the Muni, controls his senses, mind, and intellect, who is adherent to liberation alone. One who has renounced all desires and anger is ever emancipated.”
And last is the description of the divine worker:
bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram |
suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntim ṛcchati ||29|| (V)
“He, knowing Me as the enjoyer of all sacrifices and penances, as the Great God ruling over all the worlds, as the Friend of all beings attains Supreme Peace.”
The real friendship comes at this level, when you know the Divine Himself as your friend and Divine present everywhere, then the automatic friendship arises in the consciousness.
Now the theme of equality which was already given earlier is still continued in the 6th chapter also. And as I told you the 5th & 6th chapters are inter–related, and this theme of equality is so important in the Bhagavad Gita that we need to concentrate upon this theme once again. So, let us come back again to the 5th chapter and see all kinds of attributes, which are given to the state of equality.