कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।। ५.२६ ।।

kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām || 5.26 ||

Krishna develops the idea and presents something quite singular in the next verse:

Those of self-control, whose minds are rid of lust and anger, and who by dint of the purity of their mind have realized the Self, for them Brahma-nirvana – the freedom and joy arising from the knowledge of Supreme Reality – reigns all around.

To strive spiritually or to be a seeker is to orient the mind spiritually. That is why he uses the expression yata-cetas. The mind (cetas) should become yatah (restrained). Yata-cetas thus denotes one whose mind is well restrained and oriented spiritually. What does it mean in practical terms? Krishna answers the question: It is to be rid of kama and krodha, to be a kama-krodha-viyuktah.

The whole objective of spiritual sadhana is to sublimate desire and hatred that generally dominate the mind. Instead of passion and prejudice instigating the seeker’s activity, he should find the higher sense of righteous natural harmony as the constant motivation for his interactions. This will be possible only when deeper and more comprehensive level of thinking and evaluation become predominant.

Everyone knows that lust or greed is neither good nor noble. Equally so, anger or hatred is also detestable. To be a good human, one must rise above these and have a purity of attitude and aim to govern his life and activities. Is this not a fully secular proposition? To confirm this, Krishna adds: “For the one freed from kama and krodha, Brahma-nirvana reigns all around.” Although the sadhana is secular, the gain it brings about is the spiritual ultimate!

Krishna wants the seeker to know that ultimate spiritual gain and glory do not result from mere meditative absorption, or withdrawal from activities. The interactional sadhana purifies the mind. To be freed of kama and krodha is, Krishna points out, to experience the joy of spiritual freedom in all dimensions – free of all constrictions. The search or seeking will thus cease for the seeker. He will become a Knower, who, by virtue of such knowledge and the sublimation it brings to the mind, will become an heir to ceaseless joy, wherever he is and whatever he may be engaged in.

Atma-jnana does not mean merely knowing the Self. It is, on the other hand, a process of purifying and transforming the mind. And it has to be at work in and through interactions, activities. Those involvements, which would normally vitiate the mind by arousing passions and prejudices, can be made to purify and sublimate the mind, provided such a purifying attitude is preserved while pursuing all activities.

Activities may link one to various external factors, like persons, places and events; but in all cases, the mind alone is the interacting subject, which is free to foster its purifying attitude throughout. The variety in interactions does not thus pose the least hindrance. The evenness of the mind and the attitude it fosters will sublimate and purify all interactions. The seeker has to ensure that this takes place, irrespective of all other considerations. Activities and interactions will then only help and facilitate the sublimational sadhana. The question is whether the seeker will understand this secret and will apply it diligently.