ब्रह्मण्यात्मानमाधारे घटाम्बरमिवाम्बरे ॥५५॥
vijñÄnÄtmani saá¹yojya
ká¹£etrajñe pravilÄpya tam
brahmaṇy ÄtmÄnam ÄdhÄre
ghaá¹Ämbaram ivÄmbare
Meditating on merging the false ego into the mahat-tattva, merging the mahat-tattva into the jÄ«va, merging the jÄ«va into the brahman, and merging the ParamÄtmÄ into BhagavÄn, the supreme shelter, like merging the sky in the pot into the sky, he has destroyed the impressions arising from the guṇas of mÄyÄ, controlled the senses and mind. Stopping all enjoyment of the senses (or eating), he remains without movement like a pillar.
Merging the elements of his body into the senses, merging the false ego (atmanam) into the mahat-tattva (vijnanatmani), merging the mahat-tattva into the jiva (ksetra-jne), perceiving it as such, and merging the jiva into the brahman, merging the Paramatma situated in the body (atmanam) into Bhagavan, the Lord (adhare), the asraya-tattva, the amsi. But it is well known that Paramatma and Bhagavan 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 gunas or from external agitation of the senses. Dhrtarastra has neither because he has destroyed the results of the gunas of maya, the impressions of desires. Therefore he has controlled the senses and mind.
