सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८.५० ॥

siddhim prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 18.50 ||

Beyond naiṣkarmya-siddhiḥ

We are entering into the most crucial enunciations in the Bhagavad Gita dialogue. Krishna now gives a finishing touch to all that he has said so far, in the course of which he makes a number of great revelations. Seekers should focus their attention on these distinct and unique revelations and gain ample clarity. The vagaries of the mind should completely stop and clarity should make the mind sufficiently focused on its own bounties. The sādhanā will be steered properly and become expeditious, if these statements are taken to heart and actualized in life.

Know from me briefly, how one, having gained the naiṣkarmya-siddhiḥ, attains Brahman, which is the ultimate fruition of jñāna-niṣṭhā.

Though naiṣkarmya siddhiḥ (as explained in the previous ślokas) is a very lofty attainment, it does not mark the finale of spiritual sādhanā. This is a point to be taken into account by the seekers. They should reevaluate their understanding, steer their thoughts properly and gain the right vision about the sādhanā as well as the goal.

Naiṣkarmya siddhiḥ is only a stage, an advanced one, where the mind outlives its usual plight of being addicted to activities by unduly depending upon them and their results. With spiritual insight consistently fostered, a basic transformation takes place in the mind – in all its thoughts and urges. A spiritual mind drops the usual dross and temptations. It gives rise to the potential and also possibility of being pure and quiescent.

Generally all activities are instigated by desire, greed, possessiveness and the like. In the case of one who has attained naiṣkarmya siddhi, the situation changes entirely. The next phase for him is to get into the higher jñāna-niṣṭhā, for attainment of Brahman. When the seeker’s mind has become pure and sublime by virtue of the activities and interactions he has been pursuing with the spirit of karma-yoga, Brāhmic attainment is a distinct outcome to follow.

Krishna states that what he will say is only a brief exposition of jñānaniṣṭhā. Why so? A full description is not called for in the context of either Arjuna or the impending war he was facing. What Arjuna needed was basically the freedom from all his doubts and fears about the possible consequences of the war. Arjuna himself enumerated it in the beginning (verses 1.38-45). He apprehends a series of outcomes, all leading to terrible sin involving indefinite life in hell. If this distress is resolved, then Arjuna will have the necessary strength to go ahead with the fight.