Gokulgraff

Verse 67

samyak jnana adhigamat dharmadinam akarana praptau tisthati dhrta sarirah samskara vasat cakra bhramivat

samyak jnana adhigamat - through the perfect knowledge; dharmadinam - dharma and others; akarana praptau - lose their causal strength; tisthati - the soul remains; dhrta sarirah - focused on body; samskara vasat - through the past impressions; cakra bhramivat - like revolving of the wheel

Through the perfect understanding Dharma and others lose their causal strength. Still soul remains embodied because of the past impressions. Like revolving wheel of potter.

By practical way understanding the Sanatan Dharma, soul rises on the spiritual platform. When this happens, our material obligations (Swa Dharma) is not anymore producing Karma.

But still, from external perspective, pure soul is not appearing to be separated from the body. This is because already fructified past karma is still ending it’s cycle similar way than potters wheel is spinning through the momentum around some time before it stops.

Verse 64

evam tattvabhyasat jnanam utpadyate na asmi na me na aham iti aparisesam aviparyayat visuddham kevalam

evam - thus; tattvabhyasat - from the practice of tattvas; jnanam utpadyate - knowledge emerges; na asmi - I am not; na me - nothing is mine; na aham- I am not; iti aparisesam thus final; aviparyayat - from absence of error; visuddham - pure; kevalam - absolute

From the practice of truths, final knowledge emerges. I am not, nothing is mine, not me. This knowledge is pure and free from error.

Practices which are directly connected to the Brahman are naturally enlightening and purifying.

These practices moves us further away from material misidentifications. Towards the spiritual realization.

Knowledge of the Brahman is perfect and completely pure knowledge because it is beyond the three modes of material nature.

Verse 63

prakrtih tu atmana saptabhih rupaih eva atmanam badhnati saiva ca eka rupena purusartham prati vimocayati

prakrtih tu - the prakrti; atmana saptabhih rupaih eva - only through seven forms; atmanam badhnati - binds the self; saiva ca - and again; eka rupena - through the one form; purusartham prati - for the spirit; vimocayati - causes freedom

Prakrti binds herself through the seven forms and through the one form sets herself free. For the sake of purusa.

Buddhi is the subtle dimension of the prakrti. Buddhi binds Mahabhutas, Tanmatras and Pranagunas as a coherent sequence. Through the seven faculties of the Buddhi, Prakrti binds herself into herself.

Through the one form, Viveka, Prakrti liberates herself from herself. Viveka is the faculty of Buddhi controlling spiritually directed discrimination.

Verse 62

tasmat na badhyate asau na mucyate na api kascit samsarati nanasraya Prakrtih samsarati badhyate ca mucyate

tasmat - therefore; na badhyate - is not bound; asau na mucyate -nor ever released; na api kascit samsarati - nor ever does he migrate; nanasraya Prakrtih - foundation of the creation, Prakrti; samsarati - transmigrates; badhyate - is bound; ca mucyate - and is released

Therefore Purusa is never bound, liberated nor transmigrating. Prakrti, foundation of the creation, is bound, liberated and migrates.

Self is pure and never really touches the material energy. That is why soul is never really bound by it.

Material energy is constantly changing, getting bound, freed and transmigrating.

When pure soul identifies with the Prakrti, it experiences these fluctuations of the material energy.

Jiva identifies with these changing states of the conditioned consciousness. Through this false identification, conditioned soul experiences changing states of material identity.

Verse 60

nanavidhaih upayaih upakarini gunavati satah tasya artham carati aparthakam pumsah anupakarinah agunasya

nanavidhaih upayaih - by many ways; upakarini - benevolent; gunavati - possessor of the gunas; satah tasya artham - the object of the sentient; carati - pursue; aparthakam - without benefit; pumsah - the soul; anupakarinah - one who confers no benefit in return; agunasya - one who is free from qualities

Many ways, benevolent possessor of gunas and without no interest on her own acts for the soul, who is free from material qualities and does not confer any benefit in return.

Prakrti appears as subordinate to individual self. Matter appears to serve the spirit, spirit identifies with the matter and is thus illusioned by the material energy.

Material energy doesn’t have any self-interest. Conditioned souls acts out of selfish interests. We try to exploit material nature.

Self is free from material qualities but endowed with spiritual ones. These spiritual qualities are inseparable from self.

Verse 57

yatha pravrtti ajnasya ksirasya tatha pradhanasya pravrtti purusa vimoksa nimittam

yatha pravrtti - like a flow; ajnasya ksirasya - unconscious milk; vatsa vivrddhi nimittam - is meant for the growth of the calf; tatha pradhanasya pravrtti - Pradhana acts similar way; purusa - spirit; vimoksa nimittam - for the sake of enlightenment

Like the flow of unconscious milk is meant for the growth of the calf. Similar way the movement of the Pradhana is for the enlightenment of the soul.

Pradhana is not alive. Pradhana is unconscious matter. Material energy is one of the divine energies of the Supreme Lord.

Material energy is not ultimately meant for the enjoyment of the jiva. It is manifestation of compassion of the Divine and it is meant for the spiritual elevation of the jiva.