Devanagari
विज्ञानात्मनि संयोज्य क्षेत्रज्ञे प्रविलाप्य तम् ।
ब्रह्मण्यात्मानमाधारे घटाम्बरमिवाम्बरे ॥ ५५ ॥
Verse text
vijṣānātmani saṁyojya
kṣetrajṣe pravilāpya tam
brahmaṇy ātmānam ādhāre
ghaṭāmbaram ivāmbare
Synonyms
vijṣāna
—
purified identity
;
ātmani
—
in intelligence
;
saṁyojya
—
perfectly fixing
;
kṣetra
—
jṣe — in the matter of the living being
;
pravilāpya
—
merging
;
tam
—
him
;
brahmaṇi
—
in the Supreme
;
ātmānam
—
pure living being
;
ādhāre
—
in the reservoir
;
ghaṭa
—
ambaram — sky within the block
;
iva
—
like
;
ambare
—
in the supreme sky .
Translation
Dhṛtarāṣṭra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman. Being freed from the blocked sky, he will have to rise to the spiritual sky.
Translation (Visvanatha Cakravarti Thakura)
Meditating on merging the false ego into the mahat-tattva, merging the mahat-tattva into the jīva, merging the jīva into the brahman, and merging the Paramātmā into Bhagavān, the supreme shelter, like merging the sky in the pot into the sky, he has destroyed the impressions arising from the guṇas of māyā, controlled the senses and mind. Stopping all enjoyment of the senses (or eating), he remains without movement like a pillar.
Purport
The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the
mahat-tattva,
and from the
mahat-tattva
his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the
mahat-tattva
again. Thus getting freed from the clutches of the
mahat-tattva,
he has to merge in the existence of the Supersoul. In other words, he has to realize that qualitatively he is nondifferent from the Supersoul, and thus he transcends the material sky by his pure identical intelligence and thus becomes engaged in the transcendental loving service of the Lord. This is the highest perfectional development of spiritual identity, which was attained by Dhṛtarāṣṭra by the grace of Vidura and the Lord. The Lord’s mercy was bestowed upon him by his personal contact with Vidura, and when he was actually practicing the instructions of Vidura, the Lord helped him to attain the highest perfectional stage.
A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord’s identical interest, and thus he is permanently freed from all contaminations of the sum total of the
mahat-tattva.
He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material coverings by the effect of his devotional service. The conditioned souls are within the coverings, whereas the liberated soul is far beyond the cover.
Commentary (Visvanatha Cakravarti Thakura)
Merging the elements of his body into the senses, merging the false ego (ātmānam) into the mahat-tattva (vijṣānātmani), merging the mahat-tattva into the jīva (kṣetra-jṣe), perceiving it as such, and merging the jīva into the brahman, merging the Paramātmā situated in the body (ātmānam) into Bhagavān, the Lord (ādhāre), the āśraya-tattva, the aṁśī. But it is well known that Paramātmā and Bhagavān are one. That is true, but though they are one, there is a functional difference. This is explained through an example. It is like air in a pot and the air, like the limited sky and the unlimited sky. The sky in the pot and the sky outside the pot are actually one since the sky is all-pervading. Lack of deviation is described. Deviation arises from internal disturbance of the guṇas or from external agitation of the senses. Dhṛtarāṣṭra has neither because he has destroyed the results of the guṇas of māyā, the impressions of desires. Therefore he has controlled the senses and mind.