"Bhagavad Gita"
Part-2
By SRI SWAMI SIVANANDA
Sri Swami Sivananda Founder of The Divine Life Society
SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE
So Says Sri Swami Sivananda
© COPYRIGHTS
This book is copyrighted content of the concerned author as well as Matrubharti.
Matrubharti has exclusive digital publishing rights of this book.
Any illegal copies in physical or digital format are strictly prohibited.
Matrubharti can challenge such illegal distribution / copies / usage in court.
World Wide Web (WWW) Edition: 2000
Website: http://www.SivanandaDlshq.org/
This WWW reprint is for free distribution
©The Divine Life Trust Society
Published By
THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal,
Uttar Pradesh,
Himalayas, India.
Dedicated to
Bhagavan Vyasa and Lord Krishna
Avatara of Lord Hari
Flute-Bearer of Brindavan
Joy of Devaki
Beloved of Radha
Redeemer of the Fallen Friend of Arjuna
The Lakkshya of Devotees
PUBLISHERS’ NOTE
The Bhagavad Gita is one of the world-scriptures today. It guides the lives of people allover the world.
Mahatma Gandhi regarded it as the “Mother”, to whom the children (humanity) turned when in distress.
Sri Swami Sivananda wants us to study daily at least one discourse of the scripture,
so that its great lessons are ever fresh in our memory.
Each discourse has been preceded by a short summary giving the substance of that discourse in a nutshell.
We are extremely grateful to Sri Swami Chidananda, the World-President of the Divine Life Society,
for his Foreword and assistance in the preparation of some of the summaries.
Divine Life Society Shivanandanagar Rishikesh, U.P.
TABLE OF CONTENTS
The Yoga of Meditation
The Yoga of Wisdom and Realisation
The Yoga of the Imperishable Brahman
The Yoga of the Kingly Science & the Kingly Secret
The Yoga of the Divine Glories
The Yoga of the Vision of the Cosmic Form
The Yoga of Devotion
The Yoga of Distinction Between The Field & the Knower of the Field
The Yoga of the Division of the Three Gunas
The Yoga of the Supreme Spirit
The Yoga of the Division Between the Divine and the Demoniacal
The Yoga of the Division of the Threefold Faith
The Yoga of Liberation by Renunciation
14 - THE YOGA OF MEDITATION
Summary of Sixth Discourse
Sri Krishna emphasises once again that the Yogi or Sannyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of actions without an eye on their fruits brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman. Desire gives rise to imagination or Sankalpa, which drives the soul into the field of action. Therefore, none can realise permanent freedom and tranquillity of mind without renouncing desires.
The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one’s friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. He sees inwardly that there is no difference between gold and stone, between friends and enemies, between the righteous and the unrighteous. He is perfectly harmonised.
Sri Krishna proceeds to give various practical hints as to the practice of meditation. The aspirant should select a secluded spot where there is no likelihood of disturbance. He should arrange his meditation seat properly and sit in a comfortable posture, with the head, neck and spine erect but not tensed. He should fix his purified mind on the Atman by concentrating between the eyebrows or on the tip of the nose.
The practice of Brahmacharya is absolutely necessary if one is to succeed in meditation. The conservation and transformation of the vital fluid into spiritual energy gives immense power of concentration. Fearlessness, too, is an essential quality on the Godward path. It is faith in the sustaining protection and Grace of God.
The aspirant is advised to practise moderation in his daily habits—in eating, sleeping, recreation, etc. Extremes are to be avoided as they hinder the practice of meditation. Living a life of such moderation, and gathering up all his forces and directing them towards meditation upon the Atman, the aspirant gradually transcends the senses and intellect and merges himself in the blissful Atman. He finds that the bliss of the Atman is incomparable, that there is no gain greater than the Self. Having thus attained perfect union with the Self, the Yogi no more descends into ignorance or delusion. He does not relish any more the pleasures of the senses.
Lord Krishna again emphasises that the concentration of the mind on the Atman should be like a steady flame in a windless place. This ultimately leads to the vision of the Lord in all beings and creatures. Arjuna is doubtful whether it is at all possible to engage the mind steadily on the higher Self, as its very nature seems to be one of restlessness. Krishna assures him that the practice can succeed through Vairagya (dispassion) and constant effort.
Arjuna wishes to know the fate of the aspirant who fails to realise the Supreme in spite of his faith and sincerity. Krishna tells him that the accumulated power of his Yogic practices will assure him a better birth in the future, with more favourable conditions for Sadhana. The aspirant will then be compelled to carry on his Yogic practices with greater vigour and faith and will finally achieve God-realisation.
Krishna concludes that the Yogi—one who has attained union with the Supreme Lord—is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.
Sri Bhagavaan Uvaacha:
Anaashritah karmaphalam kaaryam karma karoti yah; |
Sa sannyaasi cha yogee cha na niragnirna chaakriyah. ||
The Blessed Lord said:
He who performs his bounden duty without depending on the fruits of his actions—he is a Sannyasin and a Yogi, not he who is without fire and without action.
Yam sannyaasamiti praahuryogam tam viddhi paandava; |
Na hyasannyastasankalpo yogee bhavati kashchana. ||
Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts!
COMMENTARY:
Lord Krishna eulogises Karma Yoga here because it is a means or a stepping stone to the Yoga of meditation. In order to encourage the practice of Karma Yoga it is stated here that it is Sannyasa.
Aarurukshormuneryogam karma kaaranamuchyate; |
Yogaaroodhasya tasyaiva shamah kaaranamuchyate. ||
For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (quiescence) is said to be the means.
Yadaa hi nendriyaartheshu na karmaswanushajjate; |
Sarvasankalpasannyaasee yogaaroodhas tadochyate. ||
When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.
Uddharedaatmanaatmaanam naatmaanamavasaadayet; |
Atmaiva hyaatmano bandhuraatmaiva ripuraatmanah. ||
Let a man lift himself by his own Self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself.
Bandhuraatmaa’tmanastasya yenaatmaivaatmanaa jitah; |
Anaatmanastu shatrutwe vartetaatmaiva shatruvat. ||
The self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, this self stands in the position of an enemy like the (external) foe.
Jitaatmanah prashaantasya paramaatmaa samaahitah; |
Sheetoshna sukha duhkheshu tathaa maanaapamaanayoh. ||
The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.
Jnaana vijnaana triptaatmaa kootastho vijitendriyah; |
Yuktah ityuchyate yogee samaloshtaashmakaanchanah. ||
The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has conquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to be harmonised (that is, is said to have attained the state of Nirvikalpa Samadhi).
Suhrinmitraary udaaseena madhyastha dweshya bandhushu; |
Saadhushwapi cha paapeshu samabuddhirvishishyate. ||
He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, excels.
Yogee yunjeeta satatamaatmaanam rahasi sthitah; |
Ekaakee yatachittaatmaa niraasheeraparigrahah. ||
Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and greed.
Shuchau deshe pratishthaapya sthiramaasanamaatmanah; |
Naatyucchritam naatineecham chailaajinakushottaram. ||
In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and kusha grass, one over the other,
Tatraikaagram manah kritwaa yatachittendriyakriyah; |
Upavishyaasane yunjyaadyogamaatmavishuddhaye. ||
There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise Yoga for the purification of the self.
Samam kaayashirogreevam dhaarayannachalam sthirah; |
Samprekshya naasikaagram swam dishashchaanavalokayan. ||
Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip of his nose, without looking around.
Prashaantaatmaa vigatabheer brahmachaarivrate sthitah; |
Manah samyamya macchitto yukta aaseeta matparah. ||
Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.
Yunjannevam sadaa’tmaanam yogee niyatamaanasah; |
Shaantim nirvaanaparamaam matsamsthaamadhigacchati. ||
Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.
Naatyashnatastu yogo’sti nachaikaantamanashnatah; |
Na chaatiswapnasheelasya jaagrato naiva chaarjuna. ||
Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna!
Yuktaahaaravihaarasya yuktacheshtasya karmasu; |
Yuktaswapnaavabodhasya yogo bhavati duhkhahaa. ||
Yoga becomes the destroyer of pain for him who is always moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.
Yadaa viniyatam chittamaatmanyevaavatishthate; |
Nihsprihah sarvakaamebhyo yukta ityuchyate tadaa. ||
When the perfectly controlled mind rests in the Self only, free from longing for the objects of desire, then it is said: “He is united.”
COMMENTARY:
Without union with the Self neither harmony nor balance nor Samadhi is possible.
Yathaa deepo nivaatastho nengate sopamaa smritaa; |
Yogino yatachittasya yunjato yogamaatmanah. ||
As a lamp placed in a windless spot does not flicker—to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).
COMMENTARY:
This is a beautiful simile which Yogis often quote when they talk of concentration or one-pointedness of mind.
Yatroparamate chittam niruddham yogasevayaa; |
Yatra chaivaatmanaa’tmaanam pashyannaatmani tushyati. ||
When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing the Self by the Self, he is satisfied in his own Self,
Sukhamaatyantikam yattad buddhi graahyamateendriyam; |
Vetti yatra na chaivaayam sthitashchalati tattwatah. ||
When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality,
Yam labdhwaa chaaparam laabham manyate naadhikam tatah; |
Yasmin sthito na duhkhena gurunaapi vichaalyate. ||
Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow,—
Tam vidyaad duhkhasamyogaviyogam yogasamjnitam; |
Sa nishchayena yoktavyo yogo’nirvinna chetasaa. ||
Let that be known by the name of Yoga, the severance from union with pain. This Yoga should be practised with determination and with an undesponding mind.
Sankalpaprabhavaan kaamaan styaktwaa sarvaan asheshatah; |
Manasaivendriyagraamam viniyamya samantatah. ||
Abandoning without reserve all the desires born of Sankalpa, and completely restraining the whole group of senses by the mind from all sides,
COMMENTARY:
The mind is so diplomatic that it keeps certain desires for its secret gratification. So one should completely abandon all desires without reservation.
Shanaih shanairuparamed buddhyaa dhritigriheetayaa; |
Aatmasamstham manah kritwaa na kinchidapi chintayet. ||
Little by little let him attain to quietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything.
Yato yato nishcharati manashchanchalamasthiram; |
Tatastato niyamyaitad aatmanyeva vasham nayet. ||
From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.
Prashaantamanasam hyenam yoginam sukhamuttamam; |
Upaiti shaantarajasam brahmabhootamakalmasham. ||
Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is quieted, who has become Brahman, and who is free from sin.
Yunjannevam sadaa’tmaanam yogee vigatakalmashah; |
Sukhena brahmasamsparsham atyantam sukham ashnute. ||
The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the infinite bliss of contact with Brahman (the Eternal).
Sarvabhootasthamaatmaanam sarvabhootaani chaatmani; |
Eekshate yogayuktaatmaa sarvatra samadarshanah. ||
With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
Yo maam pashyati sarvatra sarvam cha mayi pashyati; |
Tasyaaham na pranashyaami sa cha me na pranashyati. ||
He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.
COMMENTARY:
The Lord describes here the effect of oneness.
Sarvabhootasthitam yo maam bhajatyekatwamaasthitah; |
Sarvathaa vartamaano’pi sa yogee mayi vartate. ||
He who, being established in unity, worships Me who dwells in all beings,—that Yogi abides in Me, whatever may be his mode of living.
Aatmaupamyena sarvatra samam pashyati yo’rjuna; |
Sukham vaa yadi vaa duhkham sa yogee paramo matah. ||
He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi!
Arjuna Uvaacha:
Yo’yam yogastwayaa proktah saamyena madhusoodana; |
Etasyaaham na pashyaami chanchalatwaat sthitim sthiraam. ||
Arjuna said:
This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance, because of restlessness (of the mind)!
Chanchalam hi manah krishna pramaathi balavad dridham; |
Tasyaaham nigraham manye vaayoriva sudushkaram. ||
The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.
COMMENTARY:
The mind ever changes its point of concentration from one object to another. So it is always restless. It is not only restless but also turbulent and impetuous, strong and obstinate. It produces agitation in the body and in the senses. That is why the mind is even more difficult to control than to control the wind.
Sri Bhagavaan Uvaacha:
Asamshayam mahaabaaho mano durnigraham chalam; |
Abhyaasena tu kaunteya vairaagyena cha grihyate. ||
The Blessed Lord said:
Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but, by practice and by dispassion it may be restrained!
Asamyataatmanaa yogo dushpraapa iti me matih; |
Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah. ||
I think that Yoga is hard to be attained by one of uncontrolled self, but the self~controlled and striving one attains to it by the (proper) means.
Arjuna Uvaacha:
Ayatih shraddhayopeto yogaacchalitamaanasah; |
Apraapya yogasamsiddhim kaam gatim krishna gacchati. ||
Arjuna said:
He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?
Kacchinnobhayavibhrashtash cchinnaabhramiva nashyati; |
Apratishtho mahaabaaho vimoodho brahmanah pathi. ||
Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on the path of Brahman?
Etanme samshayam krishna cchettumarhasyasheshatah; |
Twadanyah samshayasyaasya cchettaa na hyupapadyate. ||
This doubt of mine, O Krishna, do Thou completely dispel, because it is not possible for any but Thee to dispel this doubt.
COMMENTARY:
There is no better teacher than the Lord Himself as He is omniscient.
Sri Bhagavaan Uvaacha: Paartha naiveha naamutra vinaashas tasya vidyate; |
Nahi kalyaanakrit kashchid durgatim taata gacchati. |
The Blessed Lord said:
O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief!
Praapya punyakritaam lokaanushitwaa shaashwateeh samaah; |
Shucheenaam shreemataam gehe yogabhrashto’bhijaayate. ||
Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy.
Athavaa yoginaameva kule bhavati dheemataam; |
Etaddhi durlabhataram loke janma yadeedrisham. ||
Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world.
Tatra tam buddhisamyogam labhate paurvadehikam; |
Yatate cha tato bhooyah samsiddhau kurunandana. ||
There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O Arjuna!
Poorvaabhyaasena tenaiva hriyate hyavasho’pi sah; |
Jijnaasurapi yogasya shabdabrahmaativartate. ||
By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga transcends the Brahmic word.
COMMENTARY:
One who had fallen from Yoga is carried to the goal (which he intended to reach in his previous birth), by the force of the impressions of his past Yogic practices, though he may be unconscious of it and may not be willing to adopt the course of Yogic discipline due to the force of some evil Karma.
Prayatnaadyatamaanastu yogee samshuddhakilbishah; |
Anekajanmasamsiddhas tato yaati paraam gatim. ||
But, the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal.
Tapaswibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah; |
Karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna. ||
The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna!
Yoginaamapi sarveshaam madgatenaantaraatmanaa; |
Shraddhaavaan bhajate yo maam sa me yuktatamo matah. ||
And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Aatmasamyamayogo Naama Shashtho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled:
“The Yoga of Meditation”
15 - THE YOGA OF WISDOM AND REALISATION
Summary of Seventh Discourse
Sri Krishna tells Arjuna that the supreme Godhead has to be realised in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.
This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realisation.
The Lord has already given a clear description of the all-pervading static and infinite state of His. Now He proceeds to explain His manifestations as the universe and the power behind it. He speaks of these manifestations as His lower and higher Prakritis. The lower Prakriti is made up of the five elements, mind, ego and intellect. The higher Prakriti is the life-element which upholds the universe, activates it and causes its appearance and final dissolution.
Krishna says that whatever exists is nothing but Himself. He is the cause of the appearance of the universe and all things in it. Everything is strung on Him like clusters of gems on a string. He is the essence, substance and substratum of everything, whether visible or invisible. Although everything is in Him, yet He transcends everything as the actionless Self. Prakriti or Nature is made up of the three Gunas or qualities—Sattwa, Rajas and Tamas. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion, termed Maya, can only be removed by the Grace of the Lord Himself.
Thus far Arjuna has been taught the highest form of devotion, which leads to union with God in His static aspect as also with His dynamic Prakriti. Krishna tells him that there are also other forms of devotion which are inferior as they are performed with various motives. The distressed, the seeker of divine wisdom, and he who desires wealth, worship Him, as also the wise. Of these the Lord deems the wise as dearest to Him. Such a devotee loves the Lord for the sake of pure love alone. Whatever form the devotee worships, the ultimate goal is the Lord Himself. The Lord accepts such worship, knowing that it is directed to Him only.
Sri Bhagavaan Uvaacha:
Mayyaasaktamanaah paartha yogam yunjanmadaashrayah; |
Asamshayam samagram maam yathaa jnaasyasi tacchrinu. ||
The Blessed Lord said:
O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me!
COMMENTARY:
If you sing the glories and attributes of the Lord, you will develop love for Him and then your mind will be ever fixed on Him. Intense love for the Lord is real devotion. With this you must surely get full knowledge of the Self.
Jnaanam te’ham savijnaanam idam vakshyaamyasheshatah; |
Yajjnaatwaa neha bhooyo’nyaj jnaatavyamavashishyate. ||
I shall declare to thee in full this knowledge combined with direct realisation, after knowing which nothing more here remains to be known.
Manushyaanaam sahasreshu kashchidyatati siddhaye; |
Yatataamapi siddhaanaam kashchinmaam vetti tattwatah. ||
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
Bhoomiraapo’nalo vaayuh kham mano buddhireva cha; |
Ahamkaara iteeyam me bhinnaa prakritirashtadhaa. ||
Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature divided eightfold.
Apareyamitastwanyaam prakritim viddhi me paraam; |
Jeevabhootaam mahaabaaho yayedam dhaaryate jagat. ||
This is the inferior Prakriti, O mighty-armed (Arjuna)! Know thou as different from it My higher Prakriti (Nature), the very life-element by which this world is upheld.
Etadyoneeni bhootaani sarvaaneetyupadhaaraya; |
Aham kritsnasya jagatah prabhavah pralayastathaa. ||
Know that these two (My higher and lower Natures) are the womb of all beings. So, I am the source and dissolution of the whole universe.
Mattah parataram naanyat kinchidasti dhananjaya; |
Mayi sarvamidam protam sootre maniganaa iva. ||
There is nothing whatsoever higher than Me, O Arjuna! All this is strung on Me as clusters of gems on a string.
COMMENTARY:
There is no other cause of the universe but Me. I alone am the cause of the universe.
Raso’hamapsu kaunteya prabhaasmi shashisooryayoh; |
Pranavah sarvavedeshu shabdah khe paurusham nrishu. ||
I am the sapidity in water, O Arjuna! I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in ether, and virility in men.
Punyo gandhah prithivyaam cha tejashchaasmi vibhaavasau; |
Jeevanam sarvabhooteshu tapashchaasmi tapaswishu. ||
I am the sweet fragrance in earth and the brilliance in fire, the life in all beings; and I am austerity in ascetics.
Beejam maam sarvabhootaanaam viddhi paartha sanaatanam; |
Buddhir buddhimataamasmi tejastejaswinaamaham. ||
Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendour of the splendid objects am I!
Balam balavataam asmi kaamaraagavivarjitam; |
Dharmaaviruddho bhooteshu kaamo’smi bharatarshabha. ||
Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna!
Ye chaiva saattvikaa bhaavaa raajasaastaamasaashcha ye; |
Matta eveti taanviddhi na twaham teshu te mayi. ||
Whatever being (and objects) that are pure, active and inert, know that they proceed from Me. They are in Me, yet I am not in them.
Tribhirgunamayair bhaavairebhih sarvamidam jagat; |
Mohitam naabhijaanaati maamebhyah paramavyayam. ||
Deluded by these Natures (states or things) composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable.
Daivee hyeshaa gunamayee mama maayaa duratyayaa; |
Maameva ye prapadyante maayaametaam taranti te. ||
Verily this divine illusion of Mine made up of the qualities (of Nature) is difficult to cross over; those who take refuge in Me alone cross over this illusion.
Na maam dushkritino moodhaah prapadyante naraadhamaah; |
Maayayaapahritajnaanaa aasuram bhaavamaashritaah. ||
The evil-doers and the deluded, who are the lowest of men, do not seek Me; they whose knowledge is destroyed by illusion follow the ways of demons.
Chaturvidhaa bhajante maam janaah sukritino’rjuna; |
Aarto jijnaasurartharthee jnaanee cha bharatarshabha. ||
Four kinds of virtuous men worship Me, O Arjuna! They are the distressed, the seeker of knowledge, the seeker of wealth, and the wise, O lord of the Bharatas!
Teshaam jnaanee nityayukta eka bhaktirvishishyate; |
Priyo hi jnaanino’tyarthamaham sa cha mama priyah. ||
Of them, the wise, ever steadfast and devoted to the One, excels (is the best); for, I am exceedingly dear to the wise and he is dear to Me.
Udaaraah sarva evaite jnaanee twaatmaiva me matam; |
Aasthitah sa hi yuktaatmaa maamevaanuttamaam gatim. ||
Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind, he is established in Me alone as the supreme goal.
Bahoonaam janmanaamante jnaanavaanmaam prapadyate; |
Vaasudevah sarvamiti sa mahaatmaa sudurlabhah. ||
At the end of many births the wise man comes to Me, realising that all this is Vasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.
Kaamaistaistairhritajnaanaah prapadyante’nyadevataah; |
Tam tam niyamamaasthaaya prakrityaa niyataah swayaa. ||
Those whose wisdom has been rent away by this or that desire, go to other gods, following this or that rite, led by their own nature.
Yo yo yaam yaam tanum bhaktah shraddhayaarchitum icchati; |
Tasya tasyaachalaam shraddhaam taameva vidadhaamyaham. ||
Whatsoever form any devotee desires to worship with faith—that (same) faith of his I make firm and unflinching.
Sa tayaa shraddhayaa yuktastasyaaraadhanameehate; |
Labhate cha tatah kaamaan mayaiva vihitaan hi taan. ||
Endowed with that faith, he engages in the worship of that (form), and from it he obtains his desire, these being verily ordained by Me (alone).
Antavattu phalam teshaam tadbhavatyalpamedhasaam; |
Devaan devayajo yaanti madbhaktaa yaanti maamapi. ||
Verily the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, but My devotees come to Me.
Avyaktam vyaktimaapannam manyante maamabuddhayah; |
Param bhaavamajaananto mamaavyayamanuttamam. ||
The foolish think of Me, the Unmanifest, as having manifestation, knowing not My higher, immutable and most excellent nature.
Naaham prakaashah sarvasya yogamaayaasamaavritah; |
Moodho’yam naabhijaanaati loko maamajamavyayam. ||
I am not manifest to all (as I am), being veiled by the Yoga Maya. This deluded world does not know Me, the unborn and imperishable.
Vedaaham samateetaani vartamaanaani chaarjuna; |
Bhavishyaani cha bhootani maam tu veda na kashchana. ||
I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me.
Icchaadweshasamutthena dwandwamohena bhaarata; |
Sarvabhootaani sammoham sarge yaanti parantapa. ||
By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa!
Yeshaam twantagatam paapam janaanaam punyakarmanaam; |
Te dwandwamohanirmuktaa bhajante maam dridhavrataah. ||
But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship Me, steadfast in their vows.
Jaraamaranamokshaaya maamaashritya yatanti ye; |
Te brahma tadviduh kritsnam adhyaatmam karma chaakhilam. ||
Those who strive for liberation from old age and death, taking refuge in Me, realise in full that Brahman, the whole knowledge of the Self and all action.
Saadhibhootaadhidaivam maam saadhiyajnam cha ye viduh; |
Prayaanakaale’pi cha maam te vidur yuktachetasah. ||
Those who know Me with the Adhibhuta (pertaining to the elements), the Adhidaiva (pertaining to the gods), and Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind.
COMMENTARY:
They who are steadfast in mind, who have taken refuge in Me, who know Me as knowledge of elements on the physical plane, as knowledge of gods on the celestial or mental plane, as knowledge of sacrifice in the realm of sacrifice,—they are not affected by death.
Hari Om Tat Sat Iti Srimad Bhagavad geeta aso opanishatsu Brahmavidyaayaam Yogashaastre Sri Krishna arjuna samvaade Jnaanavijnaanayogo Naama Saptamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventh discourse entitled:
16 - THE YOGA OF THE IMPERISHABLE BRAHMAN
Summary of Eighth Discourse
Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain. All beings, including even the gods, come again and again into this created universe from the state of unmanifest being wherein they remained at the end of an age-cycle. But the Lord exists even beyond this unmanifest being. That radiant, imperishable Divine Reality is the highest goal to be attained. Single-minded devotion of our heart is the means of attaining this highest blessed state.
Even though there are auspicious and inauspicious circumstances of departing from the physical body and journeying forth, yet if one steadily abides in the Lord through firm devotion and faith, then these conditions do not matter. By always remaining in tune with the Lord through pure love, everything is made auspicious, if one can ever remain united with the Divine through deep devotion, constant remembrance, regular meditation and continuous communion, then all times, places, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.
Arjuna here asks Lord Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the centre of all things within this human body.
Beyond all things manifest and unmanifest, beyond these names and forms, there is the Supreme Being—Brahman. He indwells this body as the centre of all things, including even our own self (individual soul). We are a spiritual being residing in this body and supported by the Silent Witness within—the Supreme Antaryamin. Prakriti or Nature is the being pertaining to the elements. Worship, prayer and offering to the gods with faith and devotion constitute actions that lead to blessedness.
The secret of reaching the Divine Being and thus freeing oneself forever from birth and death and the pains and sufferings of this earth-life, is to constantly practise unbroken remembrance of the Lord at all times, in all places and even amidst one’s daily activities. If one practises such steady remembrance through regular daily Sadhana, then he will be rooted in His remembrance even at the time of departing from this body at death. Thus departing, he will go beyond darkness and bondage and attain the realm of eternal blessedness.
One must practise sense-control. The senses must be well disciplined and gradually withdrawn from outside objects. The mind should be centred within upon God, by uttering Om or any Divine Name. By such steady practice daily the Lord is easily attained.
Arjuna Uvaacha:
Kim tadbrahma kim adhyaatmam kim karma purushottama; |
Adhibhootam cha kim proktam adhidaivam kimuchyate. ||
Arjuna said:
What is that Brahman? What is Adhyatma? What is action, O best among men? What is declared to be Adhibhuta? And what is Adhidaiva said to be?
Adhiyajnah katham ko’tra dehe’smin madhusoodana; |
Prayaanakaale cha katham jneyo’si niyataatmabhih. ||
Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how, at the time of death, art Thou to be known by the self-controlled one?
COMMENTARY:
In the last two verses of the seventh discourse, Lord Krishna uses certain philosophical terms. Arjuna does not understand their meaning. So he proceeds to question the Lord.
Sri Bhagavaan Uvaacha:
Aksharam brahma paramam swabhaavo’dhyaatmamuchyate; |
Bhootabhaavodbhavakaro visargah karmasamjnitah. ||
The Blessed Lord said:
Brahman is the Imperishable, the Supreme; His essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.
Adhibhootam ksharo bhaavah purushashchaadhidaivatam; |
Adhiyajno’hamevaatra dehe dehabhritaam vara. ||
Adhibhuta (knowledge of the elements) pertains to My perishable Nature, and the Purusha or soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied (men)!
Antakaale cha maameva smaran muktwaa kalevaram; |
Yah prayaati sa madbhaavam yaati naastyatra samshayah. ||
And whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being; there is no doubt about this.
Yam yam vaapi smaran bhaavam tyajatyante kalevaram; |
Tam tamevaiti kaunteya sadaa tadbhaavabhaavitah. ||
Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being!
COMMENTARY:
The most prominent thought of one’s life occupies the mind at the time of death. It determines the nature of the body to be attained in the next birth.
Tasmaat sarveshu kaaleshu maamanusmara yudhya cha; |
Mayyarpitamanobuddhir maamevaishyasyasamshayam. ||
Therefore, at all times remember Me only and fight. With mind and intellect fixed (or absorbed) in Me, thou shalt doubtless come to Me alone.
Abhyaasayogayuktena chetasaa naanyagaaminaa; |
Paramam purusham divyam yaati paarthaanuchintayan. ||
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna!
Kavim puraanamanushaasitaaram Anoraneeyaamsam anusmaredyah; |
Sarvasya dhaataaram achintyaroopam Aadityavarnam tamasah parastaat. ||
Whosoever meditates on the Omniscient, the Ancient, the ruler (of the whole world), minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance,
Prayaanakaale manasaachalena Bhaktyaa yukto yogabalena chaiva; |
Bhruvormadhye praanamaaveshya samyak Sa tam param purusham upaiti divyam. ||
At the time of death, with unshaken mind, endowed with devotion and by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person.
Yadaksharam vedavido vadanti Vishanti yadyatayo veetaraagaah; |
Yadicchanto brahmacharyam charanti Tatte padam samgrahena pravakshye. ||
That which is declared imperishable by those who know the Vedas, that which the self-controlled (ascetics) and passion-free enter, that desiring which celibacy is practised—that goal I will declare to thee in brief.
Sarvadwaaraani samyamya mano hridi nirudhya cha; |
Moordhnyaadhaayaatmanah praanamaasthito yogadhaaranaam. ||
Having closed all the gates, confined the mind in the heart and fixed the life-breath inthe head, engaged in the practice of concentration,
Omityekaaksharam brahma vyaaharan maamanusmaran; |
Yah prayaati tyajan deham sa yaati paramaam gatim. ||
Uttering the monosyllable Om—the Brahman—remembering Me always, he who departs thus, leaving the body, attains to the supreme goal.
Ananyachetaah satatam yo maam smarati nityashah; |
Tasyaaham sulabhah paartha nityayuktasya yoginah. ||
I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (with a single or one-pointed mind), O Partha (Arjuna)!
COMMENTARY:
Constantly remembering the Lord throughout one’s life is the easiest way of attaining Him.
Maamupetya punarjanma duhkhaalayamashaashwatam; |
Naapnuvanti mahaatmaanah samsiddhim paramaam gataah. ||
Having attained Me these great souls do not again take birth (here), which is the place of pain and is non-eternal; they have reached the highest perfection (liberation).
Aabrahmabhuvanaallokaah punaraavartino’rjuna; |
Maamupetya tu kaunteya punarjanma na vidyate. ||
(All) the worlds, including the world of Brahma, are subject to return again, O Arjuna! But he who reaches Me, O son of Kunti, has no rebirth!
Sahasrayugaparyantam aharyad brahmano viduh; |
Raatrim yugasahasraantaam te’horaatravido janaah. ||
Those who know the day of Brahma, which is of a duration of a thousand Yugas (ages), and the night, which is also of a thousand Yugas’ duration, they know day and night.
Avyaktaadvyaktayah sarvaah prabhavantyaharaagame; |
Raatryaagame praleeyante tatraivaavyaktasamjnake. ||
From the unmanifested all the manifested (worlds) proceed at the coming of the “day”; at the coming of the “night” they dissolve verily into that alone which is called the unmanifested.
COMMENTARY:
Coming of the “day’ is the commencement of creation. Coming of the “night” is the commencement of dissolution.
Bhootagraamah sa evaayam bhootwaa bhootwaa praleeyate; |
Raatryaagame’vashah paartha prabhavatyaharaagame. ||
This same multitude of beings, born again and again, is dissolved, helplessly, O Arjuna, (into the unmanifested) at the coming of the night, and comes forth at the coming of the day!
Parastasmaat tu bhaavo’nyo’vyakto’vyaktaatsanaatanah; |
Yah sa sarveshu bhooteshu nashyatsu na vinashyati. ||
But verily there exists, higher than the unmanifested, another unmanifested Eternal who is not destroyed when all beings are destroyed.
COMMENTARY:
Another unmanifested Eternal refers to Para Brahman, which is distinct from the unmanifested (primordial Nature), and which is of quite a different nature. It is superior to Hiranyagarbha (the creative Intelligence) and the unmanifested Nature because It is theircause.It is not destroyed when all beings from Brahma down to a blade of grass are destroyed.
Avyakto’kshara ityuktastamaahuh paramaam gatim; |
Yam praapya na nivartante taddhaama paramam mama. ||
What is called the Unmanifested and the Imperishable, That they say is the highest goal (path). They who reach It do not return (to this cycle of births and deaths). That is My highest abode (place or state).
Purushah sa parah paartha bhaktyaa labhyastwananyayaa; |
Yasyaantahsthaani bhootaani yena sarvamidam tatam. ||
That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within whom all beings dwell and by whom all this is pervaded.
Yatra kaale twanaavrittim aavrittim chaiva yoginah; |
Prayaataa yaanti tam kaalam vakshyaami bharatarshabha. ||
Now I will tell thee, O chief of the Bharatas, the times departing at which the Yogis will return or not return!
Agnijyotirahah shuklah shanmaasaa uttaraayanam; |
Tatra prayaataa gacchanti brahma brahmavido janaah. ||
Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (northern solstice)—departing then (by these), men who know Brahman go to Brahman.
Dhoomo raatristathaa krishnah shanmaasaa dakshinaayanam; |
Tatra chaandramasam jyotir yogee praapya nivartate. ||
Attaining to the lunar light by smoke, night-time, the dark fortnight or the six months of the southern path of the sun (the southern solstice), the Yogi returns.
Shuklakrishne gatee hyete jagatah shaashwate mate; |
Ekayaa yaatyanaavrittim anyayaa’vartate punah. ||
The bright and the dark paths of the world are verily thought to be eternal; by the one (the bright path) a person goes not to return again, and by the other (the dark path) he returns.
COMMENTARY:
The bright path is the path to the gods taken by devotees. The dark path is of the manes taken by those who perform sacrifices or charitable acts with the expectation of rewards.
Naite sritee paartha jaanan yogee muhyati kashchana; |
Tasmaat sarveshu kaaleshu yogayukto bhavaarjuna. ||
Knowing these paths, O Arjuna, no Yogi is deluded! Therefore, at all times be steadfast in Yoga.
Vedeshu yajneshu tapahsu chaiva Daaneshu yat punyaphalam pradishtam: |
Atyeti tatsarvam idam viditwaa Yogee param sthaanamupaiti chaadyam. ||
Whatever fruits or merits is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and (the offering of) gifts—beyond all these goes the Yogi, having known this; and he attains to the supreme primeval (first or ancient) Abode.
Hari Om Tat Sat Iti Srimad Bhagavad geeta as oopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishna arjuna samvaade Akshar abrahma yogo Naama Ashtamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends theeighthdiscourseentitled:
17 - THE YOGA OF THE KINGLY SCIENCE & THE KINGLY SECRET
Summary of Ninth Discourse
Observing that Arjuna was a qualified aspirant and endowed with faith, Krishna declares to him the so vereign knowledge and sovereignsecretthatistobeknownbydirectexperience.Headds that without faith in this knowledge man fails to reach God and is reborn to suffer.
Now the Lord proceeds to describe His nature as the eternal, all-comprehensive Truth. He is everything that is invisible and visible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. All beings who are ignorant of this knowledge are caught helplessly in the cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a silent witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.
Ignorant beings are not able to recognise the Lord in one who has realised Him. Although these cruel beings assume a human form, their nature is that of demons. The God-realised Mahatma, on the other hand, is a man of knowledge, and perceives Him indwelling all beings and creatures. He beholds the underlying unity of existence in all names and forms.
The Lord’s divine protection is as sured to all those who take refuge in Him. What ever patha devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasises, is the essence of all spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the pathofrighteousness andtruth,reaches theLord.Whatever vocation onefollows, onecanattain the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the mind on the Lord and dedicate everything unto Him—one’s body, mind, actions, emotion and will.
Sri Bhagavaan Uvaacha:
Idam tu te guhyatamam pravak shyaamy anasooyave; |
Jnaanam vijnaanasahitam yajjnaatwaa mokshyase’shubhaat. ||
The Blessed Lord said:
I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realisation). Having known this, thou shalt be free from evil.
Raajavidyaa raajaguhyam pavitramidamuttamam; |
Pratyakshaavagamam dharmyam susukham kartumavyayam. ||
This is the kingly science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.
Ashraddhadhaanaah purushaa dharmasyaasya parantapa; |
Apraapya maam nivartante mrityusamsaaravartmani. ||
Those who have no faith in this Dharma (knowledge of the Self), O Parantapa (Arjuna), return to the path of this world of death without attaining Me!
Mayaa tatamidam sarvam jagadavyaktamoortinaa; |
Matsthaani sarvabhootaani na chaaham teshvavasthitah. ||
All this world is pervaded by Me in My unmanifest aspect; all beings exist in Me, but I do not dwell in them.
Na cha matsthaani bhootaani pashya me yogamaishwaram; |
Bhootabhrinna cha bhootastho mamaatmaa bhootabhaavanah. ||
Nor do beings exist in Me (in reality): behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.
Yathaakaashasthito nityam vaayuh sarvatrago mahaan; |
Tathaa sarvaani bhootaani matsthaaneetyupadhaaraya. ||
As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all beings rest in Me.
Sarvabhootaani kaunteya prakritim yaanti maamikaam; |
Kalpakshaye punastaani kalpaadau visrijaamyaham. ||
All beings, O Arjuna, enter into My Nature at the end of a Kalpa; I send them forth again at the beginning of (the next) Kalpa!
Prakritim swaamavashtabhya visrijaami punah punah; |
Bhootagraamamimam kritsnamavasham prakritervashaat. ||
Animating My Nature, I again and again send forth all this multitude of beings, helpless by the force of Nature.
Na cha maam taani karmaani nibadhnanti dhananjaya; |
Udaaseenavadaaseenam asaktam teshu karmasu. ||
These actions do not bind Me, O Arjuna, sitting like one indifferent, unattached to those acts!
Mayaa’dhyakshena prakritih sooyate sacharaacharam; |
Hetunaa’nena kaunteya jagadwiparivartate. ||
Under Me as supervisor, Nature produces the moving and the unmoving; because of this, O Arjuna, the world revolves!
Avajaananti maam moodhaah maanusheem tanumaashritam; |
Param bhaavamajaananto mama bhootamaheshwaram. ||
Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of (all) beings.
COMMENTARY:
Fools who do not have discrimination despise Me, dwelling in human form. I have taken this body in order to bless My devotees. These fools have no knowledge of My higher Being. I am the great Lord, the Supreme.
Moghaashaa moghakarmaano moghajnaanaa vichetasah; |
Raakshaseemaasureem chaiva prakritim mohineem shritaah. ||
Of vain hopes, of vain actions, of vain knowledge and senseless, they verily are possessed of the deceitful nature of demons and undivine beings.
Mahaatmaanastu maam paartha daiveem prakritimaashritaah; |
Bhajantyananyamanaso jnaatwaa bhootaadimavyayam. ||
But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single mind (with the mind devoted to nothing else), knowing Me as the imperishable source of beings!
Satatam keertayanto maam yatantashcha dridhavrataah; |
Namasyantashcha maam bhaktyaa nityayuktaa upaasate. ||
Always glorifying Me, striving, firm in vows, prostrating before Me, they worship Me with devotion, ever steadfast.
Jnaanayajnena chaapyanye yajanto maamupaasate; |
Ekatwena prithaktwena bahudhaa vishwatomukham. ||
Others also, sacrificing with the wisdom-sacrifice, worship Me, the all-faced, as one, as distinct, and as manifold.
Aham kraturaham yajnah swadhaa’hamahamaushadham; |
Mantro’hamahamevaajyam ahamagniraham hutam. ||
I am the Kratu; I am the Yajna; I am the offering (food) to the manes; I am the medicinal herb and all the plants; I am the Mantra; I am also the ghee or melted butter; I am the fire; I am the oblation.
Pitaahamasya jagato maataa dhaataa pitaamahah; |
Vedyam pavitramonkaara riksaama yajureva cha. ||
I am the father of this world, the mother, the dispenser of the fruits of actions, and the grandfather; the (one) thing to be known, the purifier, the sacred monosyllable (Om), and also the Rig-, the Sama- and Yajur Vedas.
Gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit; |
Prabhavah pralayah sthaanam nidhaanam beejamavyayam. ||
I am the goal, the support, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house and the imperishable seed.
Tapaamyahamaham varsham nigrihnaamyutsrijaami cha; |
Amritam chaiva mrityushcha sadasacchaahamarjuna. ||
(As the sun) I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna!
Traividyaa maam somapaah pootapaapaa Yajnairishtwaa swargatim praarthayante; |
Te punyamaasaadya surendraloka Mashnanti divyaan divi devabhogaan. ||
The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me by sacrifices, pray for the way to heaven; they reach the holy world of the Lord of the gods and enjoy in heaven the divine pleasures of the gods.
Te tam bhuktwaa swargalokam vishaalam Ksheene punye martyalokam vishanti; |
Evam trayeedharmamanuprapannaa Gataagatam kaamakaamaa labhante. ||
They, having enjoyed the vast heaven, enter the world of mortals when their merits are exhausted; thus abiding by the injunctions of the three (Vedas) and desiring (objects of) desires, they attain to the state of going and returning.
COMMENTARY:
When their accumulated merits are exhausted, they come to this world again. They have no independence.
Ananyaashchintayanto maam ye janaah paryupaasate; |
Teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham. ||
To those men who worship Me alone, thinking of no other, of those ever united, I secure what is not already possessed and preserve what they already possess.
Ye’pyanyadevataa bhaktaa yajante shraddhayaa’nvitaah; |
Te’pi maameva kaunteya yajantyavidhipoorvakam. ||
Even those devotees who, endowed with faith, worship other gods, worship Me only, O Arjuna, but by the wrong method!
Aham hi sarvayajnaanaam bhoktaa cha prabhureva cha; |
Na tu maamabhijaananti tattwenaatashchyavanti te. ||
(For) I alone am the enjoyer and also the Lord of all sacrifices; but they do not know Me in essence (in reality), and hence they fall (return to this mortal world).
Yaanti devavrataa devaan pitreen yaanti pitrivrataah; |
Bhutaani yaanti bhutejyaa yaanti madyaajino’pi maam. ||
The worshippers of the gods go to them; to the manes go the ancestor-worshippers; to the Deities who preside over the elements go their worshippers; My devotees come to Me.
Patram pushpam phalam toyam yo me bhaktyaa prayacchati; |
Tadaham bhaktyupahritamashnaami prayataatmanah. ||
Whoever offers Me with devotion and a pure mind (heart), a leaf, a flower, a fruit or a little water—I accept (this offering).
Yatkaroshi yadashnaasi yajjuhoshi dadaasi yat; |
Yattapasyasi kaunteya tatkurushva madarpanam. ||
Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest, whatever thou practiseth as austerity, O Arjuna, do it as an offering unto Me!
Shubhaashubhaphalairevam mokshyase karmabandhanaih; |
Sannyaasayogayuktaatmaa vimukto maamupaishyasi. ||
Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.
Samo’ham sarvabhooteshu na me dweshyo’sti na priyah; |
Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham. ||
The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.
Api chet suduraachaaro bhajate maamananyabhaak; |
Saadhureva sa mantavyah samyagvyavasito hi sah. ||
30. Even if the most sinful worships Me, with devotion to none else, he too should indeed be regarded as righteous, for he has rightly resolved.
Kshipram bhavati dharmaatmaa shashwacchaantim nigacchati; |
Kaunteya pratijaaneehi na me bhaktah pranashyati. ||
Soon he becomes righteous and attains to eternal peace; O Arjuna, know thou for certain that My devotee is never destroyed!
Maam hi paartha vyapaashritya ye’pi syuh paapayonayah; |
Striyo vaishyaastathaa shoodraaste’pi yaanti paraam gatim. ||
For, taking refuge in Me, they also, who, O Arjuna, may be of sinful birth—women, Vaisyas as well as Sudras—attain the Supreme Goal!
Kim punarbraahmanaah punyaa bhaktaa raajarshayastathaa; |
Anityamasukham lokam imam praapya bhajaswa maam. ||
How much more easily then the holy Brahmins and devoted royal saints (attain the goal); having obtained this impermanent and unhappy world, do thou worship Me.
Manmanaa bhava madbhakto madyaajee maam namaskuru; |
Maamevaishyasi yuktwaivamaatmaanam matparaayanah. ||
Fix thy mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me; having thus united thy whole self with Me, taking Me as the Supreme Goal, thou shalt verily come unto Me.
COMMENTARY:
The whole being of a man should be surrendered to the Lord without reservation. Then there will be a marvellous transformation. He will have the vision of God everywhere. All sorrows and pains will vanish. His mind will be one with Him. He will for ever have his life and being in the Lord alone.
Hari Om Tat Sat Iti Srimad Bhagavad geeta as oopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishna arjuna samvaade Raajavidyaa-raaja guhyayogo Naama Navamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the ninth discourse entitled:
18 - THE YOGA OF THE DIVINE GLORIES
Summary of Tenth Discourse
Krishna tells Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their Karmas. All these qualities—wisdom, truth, contentment, etc.—originate from Him.
The true devotees of the Lord are wholly absorbed in Him. They have completely surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.
Arjuna accepts the descent of the Supreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna’s comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.
Sri Bhagavaan Uvaacha:
Bhooya eva mahaabaaho shrinu me paramam vachah; |
Yatte’ham preeyamaanaaya vakshyaami hitakaamyayaa. ||
The Blessed Lord said:
Again, O mighty-armed Arjuna, listen to My supreme word which I shall declare to thee who art beloved, for thy welfare!
COMMENTARY:
The all-compassionate Lord in His mercy wants to encourage Arjuna and cheer him up, and so He Himself comes forward to give him instructions without any request having been made by Arjuna.
Na me viduh suraganaah prabhavam na maharshayah; |
Ahamaadirhi devaanaam maharsheenaam cha sarvashah. ||
Neither the hosts of the gods nor the great sages know My origin; for, in every way I am the source of all the gods and the great sages.
Yo maamajamanaadim cha vetti lokamaheshwaram; |
Asammoodhah sa martyeshu sarvapaapaih pramuchyate. ||
He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded; he is liberated from all sins.
COMMENTARY:
As the Supreme Being is the cause of all the worlds, He is beginningless. As He is the source of all the gods and the great sages, so there is no source for His own existence. As He is beginningless, He is unborn. He is the great Lord of all the worlds.
Buddhir jnaanamasammohah kshamaa satyam damah shamah; |
Sukham duhkham bhavo’bhaavo bhayam chaabhayameva cha. ||
Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth or existence, death or non-existence, fear and also fearlessness,
Ahimsaa samataa tushtistapo daanam yasho’yashah; |
Bhavanti bhaavaa bhootaanaam matta eva prithagvidhaah. ||
Non-injury, equanimity, contentment, austerity, fame, beneficence, ill-fame—(these) different kinds of qualities of beings arise from Me alone.
Maharshayah sapta poorve chatwaaro manavastathaa; |
Madbhaavaa maanasaa jaataa yeshaam loka imaah prajaah. ||
The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are these creatures born in this world.
Etaam vibhootim yogam cha mama yo vetti tattwatah; |
So’vikampena yogena yujyate naatra samshayah. ||
He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine, becomes established in the unshakeable Yoga; there is no doubt about it.
Aham sarvasya prabhavo mattah sarvam pravartate; |
Iti matwaa bhajante maam budhaa bhaavasamanvitaah. ||
I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.
Macchittaa madgatapraanaa bodhayantah parasparam; |
Kathayantashcha maam nityam tushyanti cha ramanti cha. ||
With their minds and lives entirely absorbed in Me, enlightening each other and always speaking of Me, they are satisfied and delighted.
Teshaam satatayuktaanaam bhajataam preetipoorvakam; |
Dadaami buddhiyogam tam yena maamupayaanti te. ||
To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.
COMMENTARY:
The devotees who have dedicated themselves to the Lord, who are ever harmonious and self-abiding, who adore Him with intense love, who are ever devout, obtain the Divine Grace.
Teshaam evaanukampaartham aham ajnaanajam tamah; |
Naashayaamyaatmabhaavastho jnaanadeepena bhaaswataa. ||
Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge.
Arjuna Uvaacha:
Param brahma param dhaama pavitram paramam bhavaan; |
Purusham shaashvatam divyam aadidevamajam vibhum. ||
Arjuna said:
Thou art the Supreme Brahman, the supreme abode (or the supreme light), the supreme purifier, the eternal, divine Person, the primeval God, unborn and omnipresent.
Aahustwaam rishayah sarve devarshirnaaradastathaa; |
Asito devalo vyaasah swayam chaiva braveeshi me. ||
All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa; and now Thou Thyself sayest so to me.
Sarvametadritam manye yanmaam vadasi keshava; |
Na hi te bhagavan vyaktim vidurdevaa na daanavaah. ||
I believe all this that Thou sayest to me as true, O Krishna! Verily, O blessed Lord, neither the gods nor the demons know Thy manifestation (origin)!
Swayamevaatmanaatmaanam vettha twam purushottama; |
Bhootabhaavana bhootesha devadeva jagatpate. ||
Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of beings, O God of gods, O ruler of the world!
Vaktum arhasyasheshena divyaa hyaatmavibhootayah; |
Yaabhir vibhootibhir lokaanimaamstwam vyaapya tishthasi. ||
Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existeth, pervading all these worlds. (None else can do so.)
Katham vidyaamaham yogimstwaam sadaa parichintayan; |
Keshu keshu cha bhaaveshu chintyo’si bhagavanmayaa. ||
How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?
Vistarenaatmano yogam vibhootim cha janaardana; |
Bhooyah kathaya triptirhi shrinvato naasti me’mritam. ||
Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satisfied with what I have heard of Thy life-giving and nectar-like speech!
Sri Bhagavaan Uvaacha:
Hanta te kathayishyaami divyaa hyaatmavibhootayah; |
Praadhaanyatah kurushreshtha naastyanto vistarasya me. ||
The Blessed Lord said:
Very well, now I will declare to thee My divine glories in their prominence, O Arjuna! There is no end to their detailed description.
COMMENTARY:
The Lord’s divine glories are illimitable.
Ahamaatmaa gudaakesha sarvabhootaashayasthitah; |
Ahamaadishcha madhyam cha bhootaanaamanta eva cha. ||
I am the Self, O Gudakesha, seated in the hearts of all beings! I am the beginning, the middle and also the end of all beings.
Aadityaanaamaham vishnur jyotishaam raviramshumaan; |
Mareechirmarutaamasmi nakshatraanaamaham shashee. ||
Among the (twelve) Adityas, I am Vishnu; among the luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.
Vedaanaam saamavedo’smi devaanaam asmi vaasavah; |
Indriyaanaam manashchaasmi bhootaanaamasmi chetanaa. ||
Among the Vedas I am theSama Veda; I am Vasava among the gods; among the senses I am the mind; and I am intelligence among living beings.
Rudraanaam shankarashchaasmi vittesho yaksharakshasaam; |
Vasoonaam paavakashchaasmi meruh shikharinaamaham. ||
And, among the Rudras I am Shankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am the Meru.
Purodhasaam cha mukhyam maam viddhipaartha brihaspatim; |
Senaaneenaamaham skandah sarasaamasmi saagarah. ||
And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skanda; among lakes I am the ocean!
Maharsheenaam bhriguraham giraamasmyekamaksharam; |
Yajnaanaam japayajno’smi sthaavaraanaam himaalayah. ||
Among the great sages I am Bhrigu; among words I am the monosyllable Om; among sacrifices I am the sacrifice of silent repetition; among immovable things the Himalayas I am.
COMMENTARY:
Repetition of the Mantra is regarded as the best of all Yajnas or sacrifices. There is no loss or injury in this Yajna. Manu says: “Whatever else the Brahmana may or may not do, he attains salvation by Japa alone”.
Ashwatthah sarvavrikshaanaam devarsheenaam cha naaradah; |
Gandharvaanaam chitrarathah siddhaanaam kapilo munih. ||
Among the trees (I am) the peepul; among the divine sages I am Narada; among Gandharvas I am Chitraratha; among the perfected the sage Kapila.
Ucchaihshravasamashwaanaam viddhi maamamritodbhavam; |
Airaavatam gajendraanaam naraanaam cha naraadhipam. ||
Know Me as Ucchaisravas, born of nectar among horses; among lordly elephants (I am) the Airavata; and among men, the king.
Aayudhaanaamaham vajram dhenoonaamasmi kaamadhuk; |
Prajanashchaasmi kandarpah sarpaanaamasmi vaasukih. ||
Among weapons I am the thunderbolt; among cows I am the wish-fulfilling cow called Surabhi; I am the progenitor, the god of love; among serpents I am Vasuki.
Anantashchaasmi naagaanaam varuno yaadasaamaham; |
Pitreenaamaryamaa chaasmi yamah samyamataamaham. ||
I am Ananta among the Nagas; I am Varuna among water-Deities; Aryaman among the manes I am; I am Yama among the governors.
Prahlaadashchaasmi daityaanaam kaalah kalayataamaham; |
Mrigaanaam cha mrigendro’ham vainateyashcha pakshinaam. ||
And, I am Prahlad among the demons; among the reckoners I am time; among beasts I am their king, the lion; and Garuda among birds.
Pavanah pavataamasmi raamah shastrabhritaamaham; |
Jhashaanaam makarashchaasmi srotasaamasmi jaahnavee. ||
Among the purifiers (or the speeders) I am the wind; Rama among the warriors am I; among the fishes I am the shark; among the streams I am the Ganga.
Sargaanaamaadirantashcha madhyam chaivaaham arjuna; |
Adhyaatmavidyaa vidyaanaam vaadah pravadataamaham. ||
Among creations I am the beginning, the middle and also the end, O Arjuna! Among the sciences I am the science of the Self; and I am logic among controversialists.
Aksharaanaamakaaro’smi dwandwah saamaasikasya cha; |
Ahamevaakshayah kaalo dhaataaham vishwatomukhah. ||
Among the letters of the alphabet, the letter “A” I am, and the dual among the compounds. I am verily the inexhaustible or everlasting time; I am the dispenser (of the fruits of actions), having faces in all directions.
Mrityuh sarvaharashchaaham udbhavashcha bhavishyataam; |
Keertih shreervaakcha naareenaam smritirmedhaadhritih kshamaa. ||
And I am all-devouring death, and prosperity of those who are to be prosperous; among femin inequalities (I am) fame, prosperity, speech, memory, intelligence, firmness and forgiveness.
Brihatsaama tathaa saamnaam gaayatree cchandasaamaham; |
Maasaanaam maargasheersho’hamritoonaam kusumaakarah. ||
Among the hymns also I am the Brihatsaman; among metres Gayatri am I; among the months I am Margasirsa; among seasons (I am) the flowery season.
Dyootam cchalayataamasmi tejastejaswinaamaham; |
Jayo’smi vyavasaayo’smi sattwam sattwavataamaham. ||
I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am determination (of those who are determined); I am the goodness of the good.
COMMENTARY:
Of the various methods of defrauding others, I am gambling, such as dice-play. Gambling is My manifestation. I am power in the powerful. I am victory in the victorious. I am effort in those who make that effort.
Vrishneenaam vaasudevo’smi paandavaanaam dhananjayah; |
Muneenaamapyaham vyaasah kaveenaamushanaa kavih. ||
Among Vrishnis I am Vasudeva; among the Pandavas I am Arjuna; among sages I am Vyasa; among poets I am Usana, the poet.
Dando damayataamasmi neetirasmi jigeeshataam; |
Maunam chaivaasmi guhyaanaam jnaanam jnaanavataamaham. ||
Among the punishers I am the sceptre; among those who seek victory I am statesmanship; and also among secrets I am silence; knowledge among knowers I am.
Yachchaapi sarvabhootaanaam beejam tadahamarjuna; |
Na tadasti vinaa yatsyaanmayaa bhootam charaacharam. ||
And whatever is the seed of all beings, that also am I, O Arjuna! There is no being, whether moving or unmoving, that can exist without Me.
COMMENTARY:
I am the prime valseed from which all creation has come into existence. I am the seed of everything. I am the Self of everything. Nothing can exist without Me. Everything is of My nature. I am the soul of everything.
Naanto’sti mama divyaanaam vibhooteenaam parantapa; |
Esha tooddeshatah prokto vibhootervistaro mayaa. ||
There is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glories!
Yadyad vibhootimat sattwam shreemadoorjitameva vaa; |
Tattadevaavagaccha twam mama tejom’shasambhavam. ||
Whatever being there is that is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour.
Athavaa bahunaitena kim jnaatena tavaarjuna; |
Vishtabhyaahamidam kritsnamekaamshena sthito jagat. ||
But of what avail to thee is the knowledge of all these details, O Arjuna? I exist, supporting this whole world by one part of Myself.
Hari Om Tat Sat Iti Srimad Bhagavadgeeta aso opanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Vibhootiyogo Naama Dashamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the tenth discourse entitled:
19 - THE YOGA OF THE VISION OF THE COSMIC FORM
Summary of Eleventh Discourse
Arjuna’s doubt shaving been removed through a clear description of the nature of the Atman and the origin and destruction of all created things, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great cosmic drama is set in motion and controlled by the all-mighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is unable to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthrophic acts. Supreme devotion is the only means by which one can have access to His grand vision.
Arjuna Uvaacha:
Madanugrahaaya paramam guhyamadhyaatmasamjnitam; |
Yattwayoktam vachastena moho’yam vigato mama. ||
Arjuna said:
By this explanation of the highest secret concerning the Self, which Thou hast spoken out of compassion towards me my delusion is gone.
COMMENTARY:
After hearing the glories of the Lord, Arjuna has an intense longing to have the wonderful Cosmic Vision.
Bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa; |
Twattah kamalapatraaksha maahaatmyamapi chaavyayam. ||
The origin and the destruction of beings verily have been heard by me in detail from Thee, O lotus-eyed Lord, and also Thy inexhaustible greatness!
Evametadyathaattha twamaatmaanam parameshwara; |
Drashtumicchaami te roopamaishwaram purushottama. ||
(Now), O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy Divine Form!
Manyase yadi tacchakyam mayaa drashtumiti prabho; |
Yogeshwara tato me twam darshayaatmaanamavyayam. ||
If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self!
Sri Bhagavaan Uvaacha: Pashya me paartha roopaani shatasho’tha sahasrashah; |
Naanaavidhaani divyaani naanaavarnaakriteeni cha. ||
The Blessed Lord said:
Be hold, O Arjuna, My forms by the hundreds and thousands, of different sorts, divine and of various colours and shapes!
Pashyaadityaan vasoon rudraan ashwinau marutastathaa; |
Bahoonyadrishtapoorvaani pashyaashcharyaani bhaarata. ||
Behold the Adityas, the Vasus, the Rudras, the two Asvins and also the Maruts; behold many wonders never seen before, O Arjuna!
Ihaikastham jagatkritsnam pashyaadya sacharaacharam; |
Mama dehe gudaakesha yachchaanyad drashtumicchasi. ||
Now behold, O Arjuna, in this, My body, the whole universe centred in the one—including the moving and the unmoving—and whatever else thou desirest to see!
Na tu maam shakyase drashtum anenaiva swachakshushaa; |
Divyam dadaami te chakshuh pashya me yogamaishwaram. ||
But thou art not able to behold Me with these, thine own eyes; I give thee the divine eye; behold My lordly Yoga.
COMMENTARY:
No fleshy eye can behold Me in My Cosmic Form. One can see Me only through the eye of intuition or the divine eye. It should not be confused with seeing through the physical eye or through the mind. It is an inner divine experience attained through intense devotion and concentration.
Sanjaya Uvaacha: Evamuktwaa tato raajan mahaayogeshwaro harih; |
Darshayaamaasa paarthaaya paramam roopamaishwaram. ||
Sanjaya said:
Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed to Arjuna His supreme form as the Lord!
Anekavaktra nayanam anekaadbhuta darshanam; |
Anekadivyaabharanam divyaanekodyataayudham. ||
With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (such a form He showed).
Divyamaalyaambaradharam divyagandhaanulepanam; |
Sarvaashcharyamayam devam anantam vishwatomukham. ||
Wearing divine garlands and apparel, anointed with divine unguents, the all-wonderful, resplendent (Being), endless, with faces on all sides,
Divi sooryasahasrasya bhavedyugapadutthitaa; |
Yadi bhaah sadrishee saa syaadbhaasastasya mahaatmanah. ||
If the splendour of a thousand suns were to blaze out at once (simultaneously) in the sky, that would be the splendour of that mighty Being (great soul).
Tatraikastham jagatkritsnam pravibhaktamanekadhaa; |
Apashyaddevadevasya shareere paandavastadaa. ||
There, in the body of the God of gods, Arjuna then saw the whole universe resting in the one, with its many groups.
Tatah sa vismayaavishto hrishtaromaa dhananjayah; |
Pranamya shirasaa devam kritaanjalirabhaashata. ||
Then, Arjuna, filled with wonder and with hair standing on end, bowed down his head to the Lord and spoke with joined palms.
Arjuna Uvaacha: Pashyaami devaamstava deva dehe Sarvaamstathaa bhootavisheshasanghaan; |
Brahmaanameesham kamalaa sanastha Mrisheemshcha sarvaanuragaamshcha divyaan. ||
Arjuna said:
I behold all the gods, O God, in Thy body, and hosts of various classes of beings; Brahma, the Lord, seated on the lotus, all the sages and the celestial serpents!
Anekabaahoo daravaktranetram Pashyaami twaam sarvato’nantaroopam; |
Naantam na madhyam na punastavaadim Pashyaami vishweshwara vishwaroopa. ||
I see Thee of boundless form on every side, with many arms, stomachs, mouths and eyes; neither the end nor the middle nor also the beginning do I see, O Lord of the universe, O Cosmic Form!
Kireetinam gadinam chakrinam cha, Tejoraashim sarvato deeptimantam; |
Pashyaami twaam durnireekshyam samantaad Deeptaanalaar kadyutima prameyam. ||
I see Thee with the diadem, the club and the discus, a mass of radiance shining everywhere, very hard to look at, blazing all round like burning fire and the sun, and immeasurable.
Twamaksharam paramam veditavyam Twamasya vishwasya param nidhaanam; |
Twamavyayah shaashwatadharmagoptaa Sanaatanastwam purusho mato me. ||
Thou art the Imperishable, the Supreme Being, worthy of being known; Thou art the great treasure-house of this universe; Thou art the imperishable protector of the eternal Dharma; Thou art the ancient Person, I deem.
Anaadimadhyaantamanantaveeryam Anantabaahum shashisooryanetram; |
Pashyaami twaam deeptahutaashavaktram Swatejasaa vishwamidam tapantam. ||
I see Thee without beginning, middle or end, infinite in power, of endless arms, the sun and the moon being Thy eyes, the burning fire Thy mouth, heating the entire universe with Thy radiance.
Dyaavaaprithivyoridamantaram hi Vyaaptam twayaikena dishashcha sarvaah; |
Drishtwaa’dbhutam roopamugram tavedam Lokatrayam pravyathitam mahaatman. ||
The space between the earth and the heaven and all the quarters are filled by Thee alone; having seen this, Thy wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being!
Amee hi twaam surasanghaah vishanti Kechid bheetaah praanjalayo grinanti; |
Swasteetyuktwaa maharshisiddhasanghaah Stuvanti twaam stutibhih pushkalaabhih. ||
Verily, into Thee enter these hosts of gods; some extol Thee in fear with joined palms: “May it be well.” Saying thus, bands of great sages and perfected ones praise Thee with complete hymns.
Rudraadityaa vasavo ye cha saadhyaa Vishwe’shvinau marutashchoshmapaashcha; |
Gandharvayakshaasurasiddhasanghaa Veekshante twaam vismitaashchaiva sarve. ||
The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the manes and hosts of celestial singers, Yakshas, demons and the perfected ones, are all looking at Thee in great astonishment.
Roopam mahat te bahuvaktranetram Mahaabaaho bahubaahoorupaadam; |
Bahoodaram bahudamshtraakaraalam Drishtwaa lokaah pravyathitaastathaa’ham. ||
Having beheld Thy immeasurable form with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many teeth, the worlds are terrified and so am I!
Nabhahsprisham deeptamanekavarnam Vyaattaananam deeptavishaalanetram; |
Drishtwaa hi twaam pravyathitaantaraatmaa Dhritim na vindaami shamam cha vishno. ||
On seeing Thee (the Cosmic Form) touching the sky, shining in many colours, with mouths wide open, with large, fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu!
Damshtraakaraalaani cha te mukhaani Drishtwaiva kaalaanalasannibhaani; |
Disho na jaane na labhe cha sharma Praseeda devesha jagannivaasa. ||
Having seen Thy mouths, fearful with teeth, blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the gods! O abode of the universe!
Amee cha twaam dhritaraashtrasya putraah Sarve sahaivaavanipaalasanghaih; |
Bheeshmo dronah sootaputrastathaa’sau Sahaasmadeeyairapi yodhamukhyaih. ||
All the sons of Dhritarashtra with the hosts of kings of the earth, Bhishma, Drona and Karna, with the chief among all our warriors,
Vaktraani te twaramaanaa vishanti Damshtraakaraalaani bhayaanakaani; |
Kechidwilagnaa dashanaantareshu Sandrishyante choornitairuttamaangaih. ||
They hurriedly enter into Thy mouths with terrible teeth and fearful to behold. Some are found sticking in the gaps between the teeth, with their heads crushed to powder.
Yathaa nadeenaam bahavo’mbuvegaah Samudramevaa bhimukhaah dravanti; |
Tathaa tavaamee naralokaveeraah Vishanti vaktraanyabhivijwalanti. ||
Verily, just as many torrents of rivers flow towards the ocean, even so these heroes of the world of men enter Thy flaming mouths.
COMMENTARY:
Arjuna sees all the warriors, whom he did not wish to kill, rushing to death. He knows now that the Lord has already destroyed them, so why should he worry about the inevitable.
Yathaa pradeeptam jwalanam patangaa Vishanti naashaaya samriddhavegaah; |
Tathaiva naashaaya vishanti lokaas Tavaapi vaktraani samriddhavegaah. ||
As moths hurriedly rush into a blazing fire for (their own) destruction, so also these creatures hurriedly rush into Thy mouths for (their own) destruction.
Lelihyase grasamaanah samantaal Lokaan samagraan vadanair jwaladbhih; |
Tejobhiraapoorya jagatsamagram Bhaasastavograah pratapanti vishno. ||
Thou lickest up, devouring all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu!
Aakhyaahi me ko bhavaanugraroopo Namo’stu te devavara praseeda; |
Vijnaatumicchaami bhavantamaadyam Na hi prajaanaami tava pravrittim. ||
Tell me, who Thou art, so fierce in form. Salutations to Thee, O God Supreme! Have mercy; I desire to know Thee, the original Being. I know not indeed Thy doing.
Sri Bhagavaan Uvaacha: Kaalo’smi lokakshayakrit pravriddho Lokaan samaahartumiha pravrittah; |
Rite’pi twaam na bhavishyanti sarve Ye’wasthitaah pratyaneekeshu yodhaah. ||
The Blessed Lord said:
I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies shall live.
Tasmaat twam uttishtha yasho labhaswa Jitwaa shatroon bhungkshwa raajyam samriddham; |
Mayaivaite nihataah poorvameva Nimittamaatram bhava savyasaachin. ||
Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!
Dronam cha bheeshmam cha jayadratham cha Karnam tathaa’nyaanapi yodhaveeraan; |
Mayaa hataamstwam jahi maa vyathishthaa Yudhyaswa jetaasi rane sapatnaan. ||
Drona, Bhishma, Jayadratha, Karna and all the other courageous warriors—these have already been slain by Me; do thou kill; be not distressed with fear; fight and thou shalt conquer thy enemies in battle.
Sanjaya Uvaacha: Etacchrutwaa vachanam keshavasya Kritaanjalirvepamaanah kireetee; |
Namaskritwaa bhooya evaaha krishnam Sagadgadam bheetabheetah pranamya. ||
Sanjaya said:
Having heard that speech of Lord Krishna, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear.
Arjuna Uvaacha: Sthaane hrisheekesha tava prakeertyaa Jagat prahrishyatyanurajyate cha; |
Rakshaamsi bheetaani disho dravanti Sarve namasyanti cha siddhasanghaah. ||
Arjuna said:
It is meet, O Krishna, that the world delights and rejoices in Thy praise; demons fly in fear to all quarters and the hosts of the perfected ones bow to Thee!
Kasmaachcha te na nameran mahaatman Gareeyase brahmano’pyaadikartre; |
Ananta devesha jagannivaasa Twamaksharam sadasattatparam yat. ||
And why should they not, O great soul, bow to Thee who art greater (than all else), the primal cause even of (Brahma) the creator, O Infinite Being! O Lord of the gods! O abode of the universe! Thou art the imperishable, the Being, the non-being and That which is the supreme (that which is beyond the Being and non-being).
COMMENTARY:
The Lord is Mahatma. He is greater than all else. He is the imperishable, so He is the proper object of worship, love and delight.
Twamaadidevah purushah puraanas Twamasya vishwasya param nidhaanam; |
Vettaasi vedyam cha param cha dhaama Twayaa tatam vishwamanantaroopa. ||
Thou art the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable and the supreme abode. By Thee is the universe pervaded, O Being of infinite forms!
Vaayuryamo’gnirvarunah shashaankah Prajaapatistwam prapitaamahashcha; |
Namo namaste’stu sahasrakritwah Punashcha bhooyo’pi namo namaste. ||
Thou art Vayu, Yama, Agni, Varuna, the moon, the creator, and the great-grandfather. Salutations, salutations unto Thee, a thousand times, and again salutations, salutations unto Thee!
Namah purastaadatha prishthataste Namo’stu te sarvata eva sarva; |
Anantaveeryaamitavikramastwam Sarvam samaapnoshi tato’si sarvah. ||
Salutations to Thee from front and from behind! Salutations to Thee on every side! O All! Thou infinite in power and prowess, pervadest all; wherefore Thou art all.
Sakheti matwaa prasabham yaduktam He krishna he yaadava he sakheti; |
Ajaanataa mahimaanam tavedam Mayaa pramaadaat pranayena vaapi. ||
Whatever I have presumptuously uttered from love or carelessness, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness,
Yachchaavahaasaartham asatkrito’si Vihaarashayyaasanabhojaneshu; |
Eko’thavaapyachyuta tatsamaksham Tatkshaamaye twaamaham aprameyam. ||
In whatever way I may have insulted Thee for the sake of fun while at play, reposing, sitting or at meals, when alone (with Thee), O Achyuta, or in company—that I implore Thee, immeasurable one, to forgive!
Pitaasi lokasya charaacharasya Twamasya poojyashcha gururgareeyaan; |
Na twatsamo’styabhyadhikah kuto’nyo Lokatraye’pyapratimaprabhaava. ||
Thou art the Father of this world, unmoving and moving. Thou art to be adored by this world. Thou art the greatest Guru; (for) none there exists who is equal to Thee; how then can there be another superior to Thee in the three worlds, O Being of unequalled power?
Tasmaatpranamya pranidhaaya kaayam Prasaadaye twaamahameeshameedyam; |
Piteva putrasya sakheva sakhyuh Priyah priyaayaarhasi deva sodhum. ||
Therefore, bowing down, prostrating my body, I crave Thy forgiveness, O adorable Lord! As a father forgives his son, a friend his (dear) friend, a lover his beloved, even so shouldst Thou forgive me, O God!
Adrishtapoorvam hrishito’smi drishtwaa Bhayena cha pravyathitam mano me; |
Tadeva me darshaya deva roopam Praseeda devesha jagannivaasa. ||
I am delighted, having seen what has never been seen before; and yet my mind is distressed with fear. Show me that (previous) form only, O God! Have mercy, O God of gods! O abode of the universe!
Kireetinam gadinam chakrahastam Icchaami twaam drashtumaham tathaiva; |
Tenaiva roopena chaturbhujena Sahasrabaaho bhava vishwamoorte. ||
I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being)!
Sri Bhagavaan Uvaacha:
Mayaa prasannena tavaarjunedam Roopam param darshitamaatmayogaat; |
Tejomayam vishwamanantamaadyam Yanme twadanyena na drishtapoorvam. ||
The Blessed Lord said:
O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.
Na vedayajnaadhyayanairna daanair Na cha kriyaabhirna tapobhirugraih; |
Evam roopah shakya aham nriloke Drashtum twadanyena karupraveera. ||
Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna)!
Maa te vyathaa maa cha vimoodhabhaavo Drishtwaa roopam ghorameedringmamedam; |
Vyapetabheeh preetamanaah punastwam Tadeva me roopamidam prapashya. ||
Be not afraid nor bewildered on seeing such a terrible form of Mine as this; with thy fear entirely dispelled and with a gladdened heart, now behold again this former form of Mine.
Sanjaya Uvaacha:
Ityarjunam vaasudevastathoktwaa Swakam roopam darshayaamaasa bhooyah; |
Aashwaasayaamaasa cha bheetamenam Bhootwaa punah saumyavapurmahaatmaa. ||
Sanjaya said:
Having thus spoken to Arjuna, Krishna again showed His own form; and the great soul (Krishna), assuming His gentle form, consoled him who was terrified (Arjuna).
Arjuna Uvaacha:
Drishtwedam maanusham roopam tava saumyam janaardana; |
Idaaneemasmi samvrittah sachetaah prakritim gatah. ||
Arjuna said:
Having seen this Thy gentle human form, O Krishna, now I am composed and restored to my own nature!
Sri Bhagavaan Uvaacha:
Sudurdarshamidam roopam drishtavaanasi yanmama; |
Devaa apyasya roopasya nityam darshanakaangkshinah. ||
The Blessed Lord said:
Very hard indeed it is to see this form of Mine which thou hast seen. Even the gods are ever longing to behold it.
Naa ham vedairna tapasaa na daanena na chejyayaa; |
Shakya evamvidho drashtum drishtavaanasi maam yathaa. ||
Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice, can I be seen in this form as thou hast seen Me (so easily).
Bhaktyaa twananyayaa shakyam aham evamvidho’rjuna; |
Jnaatum drashtum cha tattwena praveshtum cha parantapa. ||
But by single-minded devotion can I, of this form, be known and seen in reality and also entered into, O Arjuna!
Matkarmakrinmatparamo madbhaktah sangavarjitah; |
Nirvairah sarvabhooteshu yah sa maameti paandava. ||
He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna!
COMMENTARY:
This is the essence of the whole teaching of the Gita. He who practises this teaching attains supreme bliss and immortality. Such a one realises Him and enters into His Being, becoming completely one with Him. This verse contains the summary of the entire Gita philosophy.
Hari Om Tat Sat Iti Srimad Bhagavad geeta asoopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Vishwaroopa Darshanayogo Naama Ekaadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eleventh discourse entitled:
“The Yoga of the Vision of the Cosmic Form”
20 - THE YOGA OF DEVOTION
Summary of Twelfth Discourse
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of the Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His glories and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult heshoulddedicateallhisactionstoHim,feelingthatitisHispowerthatactivateseverything.Ifthis also is beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself to the Lord attains perfect peace.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He sees equality everywhere, being untouched by sorrow, fear, honour as also dishonour. He is perfectly content as he has surrendered his entire being to the Lord.
Arjuna Uvaacha:
Evam satatayuktaa ye bhaktaastwaam paryupaasate; |
Ye chaapyaksharamavyaktam teshaam ke yogavittamaah. ||
Arjuna said:
Those devotees who, ever steadfast, thus worship Thee and those also who worship the Imperishable and the Unmanifested—which of them are better versed in Yoga?
COMMENTARY:
The twelfth discourse indicates that Bhakti Yoga is much easier than Jnana Yoga or the Yoga of knowledge.
Sri Bhagavaan Uvaacha:
Mayyaaveshya mano ye maam nityayuktaa upaasate; |
Shraddhayaa parayopetaaste me yuktatamaa mataah. ||
The Blessed Lord said:
Those who, fixing their minds on Me, worship Me, ever steadfast and endowed with supreme faith, these are the best in Yoga in My opinion.
Ye twaksharamanirdeshyamavyaktam paryupaasate; |
Sarvatragamachintyam cha kootasthamachalam dhruvam. ||
hosewhoworshiptheimperishable,theindefinable,theunmanifested,theomnipresent, the unthinkable, the eternal and the immovable,
Samniyamyendriyagraamam sarvatra samabuddhayah; |
Te praapnuvanti maameva sarvabhootahite rataah. ||
Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings—verily they also come unto Me.
Klesho’dhikatarasteshaam avyaktaasaktachetasaam; |
Avyaktaa hi gatirduhkham dehavadbhiravaapyate. ||
Greater is their trouble whose minds are set on the Unmanifested; for the goal—the Unmanifested—is very difficult for the embodied to reach.
COMMENTARY:
The embodied—those who identify themselves with their bodies. The imperishable Self is very hard to reach for those who are attached to their bodies. Their restless minds will not be able to get fixed on the attributeless Self.
Ye tu sarvaani karmaani mayi sannyasya matparaah; |
Ananyenaiva yogena maam dhyaayanta upaasate. ||
But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded Yoga,
Teshaamaham samuddhartaa mrityusamsaarasaagaraat; |
Bhavaami nachiraat paartha mayyaaveshitachetasaam. ||
To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out of the ocean of the mortal Samsara!
Mayyeva mana aadhatswa mayi buddhim niveshaya; |
Nivasishyasi mayyeva ata oordhwam na samshayah. ||
Fix thy mind on Me only, thy intellect in Me, (then) thou shait no doubt live in Me alone hereafter.
Atha chittam samaadhaatum na shaknoshi mayi sthiram; |
Abhyaasayogena tato maamicchaaptum dhananjaya. ||
If thou art unable to fix thy mind steadily on Me, then by the Yoga of constant practice do thou seek to reach Me, O Arjuna!
Abhyaase’pyasamartho’si matkarmaparamo bhava; |
Madarthamapi karmaani kurvansiddhimavaapsyasi. ||
If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.
Athaitadapyashakto’si kartum madyogamaashritah; |
Sarvakarmaphalatyaagam tatah kuru yataatmavaan. ||
If thou art unable to do even this, then, taking refuge in union with Me, renounce the fruits of all actions with the self controlled.
Shreyo hi jnaanamabhyaasaat jnaanaaddhyaanam vishishyate; |
Dhyaanaat karmaphalatyaagas tyaagaacchaantir anantaram. ||
Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions; peace immediately follows renunciation.
Adweshtaa sarvabhootaanaam maitrah karuna eva cha; |
Nirmamo nirahankaarah samaduhkhasukhah kshamee. ||
He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving,
Santushtah satatam yogee yataatmaa dridhanishchayah; |
Mayyarpitamanobuddhiryo madbhaktah sa me priyah. ||
Ever content, steady in meditation, possessed of firm conviction, self-controlled, with mind and intellect dedicated to Me, he, My devotee, is dear to Me.
Yasmaannodwijate loko lokaannodwijate cha yah; |
Harshaamarshabhayodwegairmukto yah sa cha me priyah. ||
He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, envy, fear and anxiety—he is dear to Me.
Anapekshah shuchirdaksha udaaseeno gatavyathah; |
Sarvaarambhaparityaagee yo madbhaktah sa me priyah. ||
He who is free from wants, pure, expert, unconcerned, and untroubled, renouncing all undertakings or commencements—he who is (thus) devoted to Me, is dear to Me.
Yona hrishyati na dweshti na shochati na kaangkshati; |
Shubhaashubhaparityaagee bhaktimaan yah sa me priyah. ||
He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
COMMENTARY:
He does not rejoice when he attains desirable objects nor does he grieve when he parts with his cherished objects. Further, he does not desire the unattained.
Samah shatrau cha mitre cha tathaa maanaapamaanayoh; |
Sheetoshnasukhaduhkheshu samah sangavivarjitah. ||
He who is the same to foe and friend, and in honour and dishonour, who is the same in cold and heat and in pleasure and pain, who is free from attachment,
Tulyanindaastutirmaunee santushto yena kenachit: |
Aniketah sthiramatir bhaktimaan me priyo narah. ||
He to whom censure and praise are equal, who is silent, content with anything, homeless, of a steady mind, and full of devotion—that man is dear to Me.
Ye tu dharmyaamritamidam yathoktam paryupaasate; |
Shraddhadhaanaah matparamaa bhaktaaste’teeva me priyaah. ||
They verily who follow this immortal Dharma (doctrine or law) as described above, endowed with faith, regarding Me as their supreme goal, they, the devotees, are exceedingly dear to Me.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Bhaktiyogo Naama Dwaadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the twelfth discourse entitled:
“The Yoga of Devotion”
21 - THE YOGA OF DISTINCTION BETWEEN
THE FIELD & THE KNOWER OF THE FIELD
Summary of Thirteenth Discourse
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us a wonderfully revealing insight into the human individual. It is the metaphysics of man, the unknown. The immortal Soul, with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, it is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other than That. Thus, Lord Krishna explains the mystery of the individual soul dwelling within this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follows the declaration of the Supreme Soul, the knowledge of which grants us immortality.ThatSupremeRealityistheoneuniversalEssencepresenteverywhere.Itpervadesall. It shines within the inmost chambers of our heart, it is everything, it is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is not bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the difference between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
Arjuna Uvaacha:
Prakritim purusham chaiva kshetram kshetrajnameva cha; |
Etadveditumicchaami jnaanam jneyam cha keshava. ||
Arjuna said:
I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which ought to be known.
Sri Bhagavaan Uvaacha:
Idam shareeram kaunteya kshetramityabhidheeyate; |
Etadyo vetti tam praahuh kshetrajna iti tadvidah. ||
The Blessed Lord said:
This body, O Arjuna, is called the Field; he who know sit is called the Knower of the Field by those who know of them, that is, by the sages.
Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata; |
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama. ||
Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.
Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat; |
Sa cha yo yatprabhaavashcha tatsamaasena me shrinu. ||
What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.
Rishibhirbahudhaa geetam cchandobhirvividhaih prithak; |
Brahmasootrapadaishchaiva hetumadbhirvinishchitaih. ||
Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.
Mahaa bhootaanya hankaaro buddhiravyaktameva cha; |
Indriyaani dashaikam cha pancha chendriyagocharaah. ||
The great elements, egoism, intellect and also unmanifested Nature, the ten senses and one, and the five objects of the senses,
COMMENTARY:
Great elements: earth, water, fire, air and ether are so called because they pervade all modifications of matter. The ten senses are: the five organs of knowledge (ears, skin, eyes, tongue and nose), and the five organs of action (hand, feet, mouth, anus and generative organ).
The one: this is the mind. The five objects of the senses are sound, touch, form colour, taste and smell.
Icchaa dweshah sukham duhkham sanghaatashchetanaa dhritih; |
Etat kshetram samaasena savikaaramudaahritam. ||
Desire, hatred, pleasure, pain, the aggregate (the body), fortitude and intelligence—the Field has thus been described briefly with its modifications.
Amaanitwam adambhitwam ahimsaa kshaantiraarjavam; |
Aachaaryopaasanam shaucham sthairyamaatmavinigrahah. ||
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control,
Indriyaartheshu vairaagyamanahankaara eva cha; |
Janmamrityujaraavyaadhi duhkhadoshaanu darshanam. ||
Indifference to the objects of the senses, also absence of egoism, perception of (or reflection on) the evil in birth, death, old age, sickness and pain,
Asaktiranabhishwangah putradaaragrihaadishu; |
Nityam cha samachittatwam ishtaanishtopapattishu. ||
Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable,
Mayi chaananyayogena bhaktiravyabhichaarinee; |
Viviktadesha sevitwam aratir janasamsadi. ||
Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men,
Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam; |
Etajjnaanamiti proktam ajnaanam yadato’nyathaa. ||
Constancy in Self-knowledge, perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.
Jneyam yattat pravakshyaami yajjnaatwaa’mritamashnute; |
Anaadimatparam brahma na sattannaasaduchyate. ||
I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
Sarvatah paanipaadam tat sarvato’kshishiromukham; |
Sarvatah shrutimalloke sarvamaavritya tishthati. ||
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.
Sarvendriyagunaabhaasam sarvendriyavivarjitam; |
Asaktam sarvabhricchaiva nirgunam gunabhoktru cha. ||
Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer,
Bahirantashcha bhootaanaam acharam charameva cha; |
Sookshmatwaat tadavijneyam doorastham chaantike cha tat. ||
Without and within (all) beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam; |
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha. ||
And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.
Jyotishaamapi tajjyotistamasah paramuchyate; |
Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam. ||
That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.
Iti kshetram tathaa jnaanam jneyam choktam samaasatah; |
Madbhakta etadvijnaaya madbhaavaayopapadyate. ||
Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.
Prakritim purusham chaiva viddhyaanaadee ubhaavapi; |
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan. ||
Know thou that Nature and Spirit are beginningless; and know also that all modifications and qualities are born of Nature.
Kaaryakaaranakartrutwe hetuh prakritiruchyate; |
Purushah sukhaduhkhaanaam bhoktritwe heturuchyate. ||
In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.
Purushah prakritistho hi bhungkte prakritijaan gunaan; |
Kaaranam gunasango’sya sadasadyoni janmasu. ||
The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of his birth in good and evil wombs.
Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah; |
Paramaatmeti chaapyukto dehe’smin purushah parah. ||
The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.
Ya evam vetti purusham prakritim cha gunaih saha; |
Sarvathaa vartamaano’pi na sa bhooyo’bhijaayate. ||
He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.
Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa; |
Anye saankhyena yogena karmayogena chaapare. ||
Some by meditation behold the Self in the Self by the Self, others by the Yoga of knowledge, and others by the Yoga of action.
Anye twevamajaanantah shrutwaanyebhya upaasate; |
Te’pi chaatitarantyeva mrityum shrutiparaayanaah. ||
Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.
Yaavat sanjaayate kinchit sattwam sthaavarajangamam; |
Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha. ||
Wherever a being is born, whether it be unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower.
Samam sarveshu bhooteshu tishthantam parameshwaram; |
Vinashyatswavinashyantam yah pashyati sa pashyati. ||
He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.
COMMENTARY:
Birth is the root cause of the modifications of change, growth, decay and death. The other changes of state manifest after the birth of the body. But the Lord is changeless and He is birthless, decayless and deathless.
Samam pashyan hi sarvatra samavasthitameeshwaram; |
Na hinastyaatmanaa’tmaanam tato yaati paraam gatim. ||
Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.
Prakrityaiva cha karmaani kriyamaanaani sarvashah; |
Yah pashyati tathaa’tmaanam akartaaram sa pashyati. ||
He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.
Yadaa bhootaprithagbhaavam ekastham anupashyati; |
Tata eva cha vistaaram brahma sampadyate tadaa. ||
When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
COMMENTARY:
A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.
Anaaditwaan nirgunatwaat paramaatmaayam avyayah; |
Shareerastho’pi kaunteya na karoti na lipyate. ||
Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!
Yathaa sarvagatam saukshmyaadaakaasham nopalipyate; |
Sarvatraavasthito dehe tathaatmaa nopalipyate. ||
As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.
Yathaa prakaashayatyekah kritsnam lokamimam ravih; |
Kshetram kshetree tathaa kritsnam prakaashayati bhaarata. ||
Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!
Kshetrakshetrajnayor evam antaram jnaanachakshushaa; |
Bhootaprakritimoksham cha ye vidur yaanti te param. ||
They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
COMMENTARY:
They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Kshetra kshetrajn avibhaagayogo Naama Trayodasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled:
“The Yoga of the Distinction Between The Field and the Knower of the Field”
22 - THE YOGA OF THE DIVISION
OF THE THREE GUNAS
Summary of Fourteenth Discourse
Knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one should acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influence and irresistible power. The individual soul also is bound to the body by these three qualities present in Cosmic Nature. The Supreme Being brings about creation through the help of His Prakriti (Nature) endowed with these threefold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour to cast out Tamas from our nature. We should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds of activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables him to reach God, even this quality will bind him if he is attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire a knowledge of their subtle workings. Then only can he maintain an unhampered and smooth progress in all activities of his life, both secular as well as spiritual. Lord Krishna teaches us this important subject in this discourse from the ninth to the eighteenth verse. He declares that one whorisesbeyond allthethreeGunasthroughspiritual practices, becomesfreefrombirth,death,old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He states that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme peace and blessedness.
Sri Bhagavaan Uvaacha:
Param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam; |
Yajjnaatwaa munayah sarve paraam siddhimito gataah. ||
The Blessed Lord said:
I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.
Idam jnaanam upaashritya mama saadharmyam aagataah; |
Sarge’pi nopajaayante pralaye na vyathanti cha. ||
They who, having taken refuge in this knowledge, attain to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
COMMENTARY:
In this verse it is knowledge of the Supreme Self that is eulogised by the Lord.
Mama yonirmahadbrahma tasmin garbham dadhaamyaham; |
Sambhavah sarvabhootaanaam tato bhavati bhaarata. ||
My wombis the great Brahma; in thatIplace the germ; thence, O'Arjuna, is the birth of all beings!
Sarvayonishu kaunteya moortayah sambhavanti yaah; |
Taasaam brahma mahadyonir aham beejapradah pitaa. ||
Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.
Sattwam rajastama iti gunaah prakriti sambhavaah; |
Nibadhnanti mahaabaaho dehe dehinam avyayam. ||
Purity, passion and inertia—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible!
COMMENTARY:
The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these three qualities.
Tatra sattwam nirmalatwaat prakaashakam anaamayam; |
Sukhasangena badhnaati jnaanasangena chaanagha. ||
Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one!
Rajo raagaatmakam viddhi trishnaasangasamudbhavam; |
Tannibadhnaati kaunteya karmasangena dehinam. ||
Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action!
Tamastwajnaanajam viddhi mohanam sarvadehinaam; |
Pramaadaalasyanidraabhis tannibadhnaati bhaarata. ||
But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O'Arjuna, by heedlessness, sleep and indolence!
Sattwam sukhe sanjayati rajah karmani bhaarata; |
Jnaanamaavritya tu tamah pramaade sanjayatyuta. ||
Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only!
Rajastamashchaabhibhooya sattwam bhavati bhaarata; |
Rajah sattwam tamashchaiva tamah sattwam rajastathaa. ||
Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas!
Sarvadwaareshu dehe’smin prakaasha upajaayate; |
Jnaanam yadaa tadaa vidyaa dvivriddham sattwamityuta. ||
When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant.
Lobhah pravrittir aarambhah karmanaam ashamah sprihaa; |
Rajasyetaani jaayante vivriddhe bharatarshabha. ||
Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna!
Aprakaasho’pravrittishcha pramaado moha eva cha; |
Tamasyetaani jaayante vivriddhe kurunandana. ||
Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna!
Yadaa sattwe pravriddhe tu pralayam yaati dehabhrit; |
Tadottamavidaam lokaan amalaan pratipadyate. ||
If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the knowers of the Highest.
Rajasi pralayam gatwaa karmasangishu jaayate; |
Tathaa praleenastamasi moodhayonishu jaayate. ||
Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.
Karmanah sukritasyaahuh saattwikam nirmalam phalam; |
Rajasastu phalam duhkham ajnaanam tamasah phalam. ||
The fruit of good action, they say, is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
Sattwaat sanjaayate jnaanam rajaso lobha eva cha; |
Pramaadamohau tamaso bhavato’jnaanameva cha. ||
From Sattwa arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and ignorance also.
Oordhwam gacchanti sattwasthaa madhye tishthanti raajasaah; |
Jaghanyagunavrittisthaa adho gacchanti taamasaah. ||
Those who are seated in Sattwa proceed upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.
Naanyam gunebhyah kartaaram yadaa drashtaanupashyati; |
Gunebhyashcha param vetti madbhaavam so’dhigacchati. ||
When the seer beholds no agent other than the Gunas, knowing that which is higher than them, he attains to My Being.
COMMENTARY:
The seer knows that the Gunas alone are responsible for all actions and He is distinct from them.
Gunaanetaanateetya treen dehee dehasamudbhavaan; |
Janmamrityujaraaduhkhair vimukto’mritamashnute. ||
The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
Arjuna Uvaacha:
Kairlingais treen gunaanetaan ateeto bhavati prabho; |
Kimaachaarah katham chaitaam streen gunaan ativartate. ||
Arjuna said:
What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?
Sri Bhagavaan Uvaacha:
Prakaasham cha pravrittim cha mohameva cha paandava; |
Na dweshti sampravrittaani na nivrittaani kaangkshati. ||
The Blessed Lord said:
Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!
Udaaseenavadaaseeno gunairyo na vichaalyate; |
Gunaa vartanta ityeva yo’vatishthati nengate. ||
He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,
Samaduhkhasukhah swasthah samaloshtaashmakaanchanah; |
Tulyapriyaapriyo dheeras tulyanindaatma samstutih. ||
Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,
Maanaapamaanayostulyas tulyo mitraaripakshayoh;
Sarvaarambhaparityaagee gunaateetah sa uchyate.
The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.
Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.
And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.
Brahmano hi pratishthaa’ham amritasyaavyayasya cha;
Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.
For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishna arjuna samvaade Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse entitled:
“The Yoga of the Division Of the Three Gunas”
23 - THE YOGA OF
THE SUPREME SPIRIT
Summary of Fifteenth Discourse
This discourse is entitled “Purushottama Yoga” or the “Yoga of the Supreme Person”. Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports the tree and in which it is rooted. Sri Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena. This is a very mysterious “Tree” which is very difficult to understand, being a product of His inscrutable power of Maya; and hence a marvellous, apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of transcending this Samsara or worldly life is by wielding the excellent weapon of dispassion and non-attachment.
In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.
Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as the individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.
Sri Bhagavaan Uvaacha:
Oordhwamoolam adhahshaakham ashwattham praahuravyayam; |
Cchandaamsi yasya parnaani yastam veda sa vedavit. ||
The Blessed Lord said:
They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metre so rhymns; he whok now sit is aknower of the Vedas.
Adhashchordhwam prasritaastasya shaakhaah Gunapravriddhaa vishayapravaalaah; |
Adhashcha moolaanyanusantataani Karmaanubandheeni manushyaloke. ||
Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.
Na roopamasyeha tathopalabhyate Naanto na chaadirna cha sampratishthaa; |
Ashwatthamenam suviroodhamoolam Asangashastrena dridhena cchittwaa. ||
Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,
Tatah padam tat parimaargitavyam Yasmin gataa na nivartanti bhooyah; |
Tameva chaadyam purusham prapadye Yatah pravrittih prasritaa puraanee. ||
Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY:
That which fills the whole world with the form of Satchidananda, is Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of attaining Self-realisation.
Nirmaanamohaa jitasangadoshaa Adhyaatmanityaa vinivrittakaamaah; |
Dwandwairvimuktaah sukhaduhkhasamjnair Gacchantyamoodhaah padamavyayam tat. ||
Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.
Na tadbhaasayate sooryo na shashaangko na paavakah; |
Yadgatwaa na nivartante taddhaama paramam mama. ||
Neither doth the sun illumine there, nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.
Mamaivaamsho jeevaloke jeevabhootah sanaatanah; |
Manah shashthaaneendriyaani prakritisthaani karshati. ||
An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.
Shareeram yadavaapnoti yacchaapyutkraamateeshwarah; |
Griheetwaitaani samyaati vaayurgandhaanivaashayaat. ||
When the Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).
Shrotram chakshuh sparshanam cha rasanam ghraanameva cha; |
Adhishthaaya manashchaayam vishayaanupasevate. ||
Presiding over the ear, the eye, touch, taste and smell, as well as the mind, he enjoys the objects of the senses.
Utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam; |
Vimoodhaa naanupashyanti pashyanti jnaanachakshushah. ||
The deluded do not see Him who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
Yatanto yoginashchainam pashyantyaatmanyavasthitam; |
Yatanto’pyakritaatmaano nainam pashyantyachetasah. ||
The Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
Yadaadityagatam tejo jagad bhaasayate’khilam; |
Yacchandramasi yacchaagnau tattejo viddhi maamakam. ||
That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine.
Gaam aavishya cha bhootaani dhaarayaamyaham ojasaa; |
Pushnaami chaushadheeh sarvaah somo bhootwaa rasaatmakah. ||
Permeating the earth I support all beings by (My) energy; and, having become the watery moon, I nourish all herbs.
Aham vaishwaanaro bhootwaa praaninaam dehamaashritah; |
Praanaapaana samaayuktah pachaamyannam chaturvidham. ||
Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food.
Sarvasya chaaham hridi sannivishto Mattah smritir jnaanam apohanam cha; |
Vedaischa sarvairahameva vedyo Vedaantakrid vedavid eva chaaham. ||
And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I.
Dwaavimau purushau loke ksharashchaakshara eva cha; |
Ksharah sarvaani bhootaani kootastho’kshara uchyate. ||
Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable, and the Kutastha is called the imperishable.
Uttamah purushastwanyah paramaatmetyudaahritah; |
Yo lokatrayamaavishya bibhartyavyaya ishwarah. ||
But distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.
Yasmaat ksharam ateeto’hamaksharaadapi chottamah; |
Ato’smi loke vede cha prathitah purushottamah. ||
As I transcend the perishable and am even higher than the imperishable, I am declared as the highest Purusha in the world and in the Vedas.
Yo maamevam asammoodho jaanaati purushottamam; |
Sa sarvavidbhajati maam sarvabhaavena bhaarata. ||
He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna!
Iti guhyatamam shaastram idamuktam mayaa’nagha; |
Etadbuddhwaa buddhimaan syaat kritakrityashcha bhaarata. ||
Thus, this most secret science has been taught by Me, O sinless one! On knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna!
Hari Om Tat Sat Iti Srimad Bhagavad geetaa soopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Purushottamayogo Naama Panchadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth discourse entitled:
“The Yoga of the Supreme Spirit”
24 - THE YOGA OF THE DIVISION BETWEEN
THE DIVINE AND THE DEMONIACAL
Summary of Sixteenth Discourse
This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realisation and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate the divine qualities.
What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The pure divine qualities are conducive to peace and liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honourable life here.
Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand cares, his life ultimately ends in misery and degradation. Haughtiness,arrogance and egoism lead to this direfate. Therefore, a wise person, desiring success, must eradicate vice and cultivate virtue.
In this world three gates lead to hell—the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and be guided in his actions by their noble teachings.
Sri Bhagavaan Uvaacha:
Abhayam sattwasamshuddhih jnaanayogavyavasthitih; |
Daanam damashcha yajnashcha swaadhyaayastapa aarjavam. ||
The Blessed Lord said:
Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness,
Ahimsaa satyamakrodhas tyaagah shaantirapaishunam; |
Dayaa bhooteshvaloluptwam maardavam hreerachaapalam. ||
Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence of fickleness,
Tejah kshamaa dhritih shauchamadroho naatimaanitaa; |
Bhavanti sampadam daiveem abhijaatasya bhaarata. ||
Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born in a divine state, O Arjuna!
Dambho darpo’bhimaanashcha krodhah paarushyameva cha; |
Ajnaanam chaabhijaatasya paartha sampadamaasureem. ||
Hypocrisy, arrogance, self-conceit, harshness and also anger and ignorance, belong to one who is born in a demoniacal state, O Arjuna!
Daivee sampadvimokshaaya nibandhaayaasuree mataa; |
Maa shuchah sampadam daiveem abhijaato’si paandava. ||
The divine nature is deemed for liberation and the demoniacal for bondage. Grieve not, O Arjuna, for thou art born with divine properties!
COMMENTARY:
As Arjuna is dejected, Sri Krishna assures him not to feel alarmed at this description of the demoniacal qualities as he is born with Sattwic tendencies leading towards salvation.
Dwau bhootasargau loke’smin daiva aasura eva cha; |
Daivo vistarashah proktah aasuram paartha me shrinu. ||
There are two types of beings in this world—the divine and the demoniacal; the divine has been described at length; hear from Me, O Arjuna, of the demoniacal!
Pravrittim cha nivrittim cha janaa na viduraasuraah; |
Na shaucham naapi chaachaaro na satyam teshu vidyate. ||
The demoniacal know not what to do and what to refrain from; neither purity nor right conduct nor truth is found in them.
Asatyamapratishtham te jagadaahuraneeshwaram; |
Aparasparasambhootam kimanyat kaamahaitukam. ||
They say: “This universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?”
Etaam drishtimavashtabhya nashtaatmaano’lpabuddhayah; |
Prabhavantyugrakarmaanah kshayaaya jagato’hitaah. ||
Holding this view, these ruined souls of small intellects and fierce deeds, come forth as enemies of the world for its destruction.
Kaamamaashritya dushpooram dambhamaanamadaanvitaah; |
Mohaadgriheetvaasadgraahaan pravartante’shuchivrataah. ||
Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.
Chintaamaparimeyaam cha pralayaantaamupaashritaah; |
Kaamopabhogaparamaa etaavaditi nishchitaah. ||
Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that that is all,
Aashaapaashashatairbaddhaah kaamakrodhaparaayanaah; |
Eehante kaamabhogaartha manyaayenaarthasanchayaan. ||
Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyment.
Idamadya mayaa labdham imam praapsye manoratham; |
Idamasteedamapi me bhavishyati punardhanam. ||
“This has been gained by me today; this desire I shall obtain; this is mine and this wealth too shall be mine in future.”
Asau mayaa hatah shatrur hanishye chaaparaanapi; |
Eeshwaro’hamaham bhogee siddho’ham balavaan sukhee. ||
“That enemy has been slain by me and others also I shall slay. I am the lord; I enjoy; I am perfect, powerful and happy”.
Aadhyo’bhijanavaanasmi ko’nyosti sadrisho mayaa; |
Yakshye daasyaami modishye ityajnaanavimohitaah. ||
"Iamrichandborninanoblefamily.Whoelseisequaltome?Iwillsacrifice.Iwillgive (charity). I will rejoice,”—thus, deluded by ignorance,
Anekachittavibhraantaah mohajaalasamaavritaah; |
Prasaktaah kaamabhogeshu patanti narake’shuchau. ||
Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
Aatmasambhaavitaah stabdhaa dhanamaanamadaanvitaah; |
Yajante naamayajnaiste dambhenaavidhipoorvakam. ||
Self-conceited, stubborn, filled with the intoxication and pride of wealth, they perform sacrifices in name, through ostentation, contrary to scriptural ordinances.
Ahankaaram balam darpam kaamam krodham cha samshritaah; |
Maamaatmaparadeheshu pradwishanto’bhyasooyakaah. ||
Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and those of others.
Taanaham dwishatah krooraan samsaareshu naraadhamaan; |
Kshipaamyajasram ashubhaan aasureeshweva yonishu. ||
These cruel haters, the worst among men in the world,—I hurl all these evil-doers for ever into the wombs of demons only.
Aasureem yonimaapannaa moodhaa janmani janmani; |
Maamapraapyaiva kaunteya tato yaantyadhamaam gatim. ||
Entering into demoniacal wombs and deluded birth after birth, not attaining Me, they thus fall, O Arjuna, into a condition still lower than that!
Trividham narakasyedam dwaaram naashanamaatmanah; |
Kaamah krodhastathaa lobhas tasmaadetat trayam tyajet. ||
Triple is the gate of this hell, destructive of the self—lust, anger, and greed,—therefore, one should abandon these three.
Etairvimuktah kaunteya tamodwaaraistribhirnarah; |
Aacharatyaatmanah shreyas tato yaati paraam gatim. ||
A man who is liberated from these three gates to darkness, O Arjuna, practises what is good for him and thus goes to the Supreme goal!
COMMENTARY:
When these three gates to hell are abandoned, the path to salvation is cleared for the aspirant. He gets the company of sages, which leads to liberation. He receives spiritual instructions and practises them. He hears the scriptures, reflects, meditates and attains Self-realisation.
Yah shaastravidhimutsrijya vartate kaamakaaratah; |
Na sa siddhimavaapnoti na sukham na paraam gatim. ||
He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal.
Tasmaat shaastram pramaanam te kaaryaakaaryavyavasthitau; |
Jnaatwaa shaastravidhaanoktam karma kartumihaarhasi. ||
Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Daivaa surasampadvi bhaagayogo Naama Shodasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixteenth discourse entitled:
“The Yoga of the Division Between the Divine & the Demoniacal”
25 - THE YOGA OF THE DIVISION OF
THE THREEFOLD FAITH
Summary of Seventeenth Discourse
This discourse is termed the “Yoga of the Division of the Three Kinds of Faith”. The theme of this discourse arises out of the question asked by Arjuna in Verse 1 with reference to the final and closing advice of Lord Krishna in the previous discourse, contained in the last two verses therein (Verses 23 and 24). Arjuna asks, “What about those who, even though setting aside scriptural injunctions yet perform worship with faith?”
The Lord replies and states that the faith of such men who ignore the injunctions of the scriptures could be either Sattwic, Rajasic or Tamasic. This would be in accordance with the basic nature of the person himself. And, conversely, as is the kind of faith, so develops the nature of the man.
Thus, in all things like sacrifice, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of faith in which the person concerned is based. They produce results in accordance with the quality of the doer’s faith. These acts done with right faith lead to supreme blessedness. When done without any faith whatsoever, all these actions become barren and useless.
Arjuna Uvaacha:
Ye shaastravidhimutsrijya yajante shraddhayaanvitaah; |
Teshaam nishthaa tu kaa krishna sattwamaaho rajastamah. ||
Arjuna said:
Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is it that of Sattwa, Rajas or Tamas?
COMMENTARY:
This discourse deals with the three kinds of faith, according to one’s inherent nature—Sattwic, Rajasic or Tamasic.
Sri Bhagavaan Uvaacha:
Trividhaa bhavati shraddhaa dehinaam saa swabhaavajaa; |
Saattwikee raajasee chaiva taamasee cheti taam shrinu. ||
The Blessed Lord said:
Threefold is the faith of the embodied, which is inherent in their nature—the Sattwic (pure), the Rajasic (passionate), and the Tamasic (dark). Do thou hear of it.
Sattwaanuroopaa sarvasya shraddhaa bhavati bhaarata; |
Shraddhaamayo’yam purusho yo yacchraddhah sa eva sah. ||
Thefaithofeachisinaccordancewithhisnature,OArjuna!Themanconsistsofhisfaith; as a man’s faith is, so is he.
Yajante saattwikaa devaan yaksharakshaamsi raajasaah; |
Pretaan bhootaganaamshchaanye yajante taamasaa janaah. ||
The Sattwic or pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded) worship the ghosts and the hosts of nature-spirits.
Ashaastravihitam ghoram tapyante ye tapo janaah; |
Dambhaahamkaarasamyuktaah kaamaraagabalaanvitaah. ||
Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment,
Karshayantah shareerastham bhootagraamamachetasah; |
Maam chaivaantahshareerastham taanviddhyaasuranishchayaan. ||
Senseless, torturing all the elements in the body and Me also, who dwells in the body,—know thou these to be of demoniacal resolves.
Aahaarastwapi sarvasya trividho bhavati priyah; |
Yajnastapastathaa daanam teshaam bhedamimam shrinu. ||
The food also which is dear to each is threefold, as also sacrifice, austerity and alms-giving. Hear thou the distinction of these.
COMMENTARY:
A man’s taste for a particular food is determined according to the Guna prevalent in him.
Aayuh sattwabalaarogya sukha preetivi vardhanaah; |
Rasyaah snigdhaah sthiraa hridyaa aahaaraah saattwikapriyaah. ||
Foods which increase life, purity, strength, health,joy and cheerfulness, which are oleaginous and savoury, substantial and agreeable, are dear to the Sattwic people.
Katvamlalavanaatyushna teekshna rooksha vidaahinah; |
Aahaaraah raajasasyeshtaa duhkhashokaamayapradaah. ||
The foods that are bitter, sour, saline, excessively hot, dry, pungent and burning, are liked by the Rajasic and are productive of pain, grief and disease.
Yaatayaamam gatarasam pooti paryushitam cha yat; |
Ucchishtamapi chaamedhyam bhojanam taamasapriyam. ||
That which is stale, tasteless, putrid, rotten and impure refuse, is the food liked by the Tamasic.
Aphalaakaangkshibhiryajno vidhidrishto ya ijyate; |
Yashtavyameveti manah samaadhaaya sa saattwikah. ||
That sacrifice which is offered by men without desire for reward as enjoined by the ordinance (scripture), with a firm faith that to do so is a duty, is Sattwic (or pure).
Abhisandhaaya tu phalam dambhaarthamapi chaiva yat; |
Ijyate bharatashreshtha tam yajnam viddhi raajasam. ||
The sacrifice which is offered, O Arjuna, seeking a reward and for ostentation, know thou that to be a Rajasic Yajna!
Vidhiheenam asrishtaannam mantraheenam adakshinam; |
Shraddhaavirahitam yajnam taamasam parichakshate. ||
They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, which is devoid of Mantras and gifts, and which is devoid of faith.
Devadwijagurupraajna poojanam shauchamaarjavam; |
Brahmacharyamahimsaa cha shaareeram tapa uchyate. ||
Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury—these are called the austerities of the body.
Anudwegakaram vaakyam satyam priyahitam cha yat; |
Swaadhyaayaabhyasanam chaiva vaangmayam tapa uchyate. ||
Speech which causes no excitement and is truthful, pleasant and beneficial, the practice of the study of the Vedas, are called austerity of speech.
COMMENTARY:
It is said in the Manu Smriti: “One should speak what is true; one should speak what is pleasant; one should not speak what is true if it is not pleasant, nor what is pleasant if it is false. This is the ancient Dharma”. To be an austerity speech should combine all the attributes mentioned in the above verse.
Manahprasaadah saumyatwam maunamaatmavinigrahah; |
Bhaavasamshuddhirityetat tapo maanasamuchyate. ||
Serenity of mind, good-heartedness, purity of nature, self-control—this is called mental austerity.
Shraddhayaa parayaa taptam tapastattrividham naraih; |
Aphalaakaangkshibhiryuktaih saattwikam parichakshate. ||
This threefold austerity practised by steadfast men with the utmost faith, desiring no reward, they call Sattwic.
Satkaaramaanapoojaartham tapo dambhena chaiva yat; |
Kriyate tadiha proktam raajasam chalamadhruvam. ||
The austerity which is practised with the object of gaining good reception, honour and worship and with hypocrisy, is here said to be Rajasic, unstable and transitory.
Moodhagraahenaatmano yat peedayaa kriyate tapah; |
Parasyotsaadanaartham vaa tattaamasamudaahritam. ||
The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be Tamasic.
Daatavyamiti yaddaanam deeyate’nupakaarine; |
Deshe kaale cha paatre cha taddaanam saattwikam smritam. ||
That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattwic.
Yattu pratyupakaaraartham phalamuddishya vaa punah; |
Deeyate cha pariklishtam taddaanam raajasam smritam. ||
And, that gift which is made with a view to receive something in return, or looking for a reward, or given reluctantly, is said to be Rajasic.
Adeshakaale yaddaanamapaatrebhyashcha deeyate; |
Asatkritamavajnaatam tattaamasamudaahritam. ||
The gift which is given at the wrong place and time to unworthy persons, without respect or with insult, is declared to be Tamasic.
COMMENTARY:
At the wrong place and time—at a place which is not holy, where irreligious people and beggars assemble, where wealth acquired through illegal means such as gambling and theft, is distributed to gamblers, singers, fools, rogues, women of evil reputation; wealth that is distributed at an inauspicious time. This does not discourage the giving of alms to the poor.
Om tatsaditi nirdesho brahmanas trividhah smritah; |
Braahmanaastena vedaashcha yajnaashcha vihitaah puraa. ||
“Om Tat Sat”: this has been declared to be the triple designation of Brahman. By that were created formerly the Brahmanas, the Vedas and the sacrifices.
Tasmaadomityudaahritya yajnadaanatapahkriyaah; |
Pravartante vidhaanoktaah satatam brahmavaadinaam. ||
Therefore, with the utterance of “Om” are the acts of gift, sacrifice and austerity as enjoined in the scriptures always begun by the students of Brahman.
Tadityanabhisandhaaya phalam yajnatapah kriyaah; |
Daanakriyaashcha vividhaah kriyante mokshakaangkshibhih. ||
Uttering Tat, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation.
Sadbhaave saadhubhaave cha sadityetatprayujyate; |
Prashaste karmani tathaa sacchabdah paartha yujyate. ||
The word Sat is used in the sense of reality and of goodness; and so also, O Arjuna, it is used in the sense of an auspicious act!
Yajne tapasi daane cha sthitih saditi chochyate; |
Karma chaiva tadartheeyam sadityevaabhidheeyate. ||
Steadfastness in sacrifice, austerity and gift, is also called Sat, and also action in connection with these (or for the sake of the Supreme) is called Sat.
Ashraddhayaa hutam dattam tapastaptam kritam cha yat; |
Asadityuchyate paartha na cha tatpretya no iha. ||
Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called Asat, O Arjuna! It is naught here or hereafter (after death).
COMMENTARY:
Whatever sacrifice, austerity or charity done without being dedicated to the Lord will be of no avail to the doer in this earthly life here or in the life beyond hereafter.
Hari Om Tat Sat Iti Srimad Bhagavad geetaas oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Shraddhaa trayavi bhaagayogo Naama Saptadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventeenth discourse entitled:
“The Yoga of the Division of the Threefold Faith”
26 - THE YOGA OF LIBERATION
BY RENUNCIATION
Summary of Eighteenth Discourse
The eighteenth discourse, which is the conclusion of the divine discourse of Lord Krishna, is in many ways a summary of the foregoing portions of the Gita. It covers in brief numerous important points dealt with in the previous discourses. Here you behold the ultimate result or effect of the Lord’s discourse to Arjuna. The drama of Arjuna’s utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness. Its central message emerges as an assurance that in and through the performance of one’s respective duties in life one can qualify for the highest liberation, if one performs actions by renouncing egoism and attachment and surrendering all desire for selfish, personal gain. By regarding the performance of your duties as worship offered to God, you obtain the Grace of the Lord and attain the eternal One.
Significantly, this discourse opens with a question by Arjuna asking what is true Sannyasa and true Tyaga (renunciation). In reply to this important and crucial query, the blessed Lord makes it clear to us that real Sannyasa or renunciation lies in renunciation of selfish actions, and even more in the renunciation of the desire or greed for the fruits of any action. Very clearly we are told that selfless and virtuous actions, and actions conducive to the welfare of others should not be abandoned. You must engage yourself in performing such action but renouncing attachment and
greed. The true and proper renunciation is giving up of selfishness and attachment while performing one’s legitimate duties. This is called Sattwic Tyaga. We neither hate unpleasant action nor are we attached to pleasurable action. As it is not possible for you to renounce all action, the renunciation of egoism, selfishness and attachment in your activity is declared as true renunciation. Karma does not accumulate and bind one who is thus established in such inner renunciation.
The divine injunction is that God must be made the sole object of one’s life. This is the heart of the Gita gospel. This is the central message in its teaching. This is the one way to your welfare here.
Now Sanjaya concludes his narrative by declaring that where there is such obedience as that of Arjuna, and such willing readiness to carry out the divine teachings, there surely prosperity, victory, glory and all blessedness will prevail.
Arjuna Uvaacha:
Sannyaasasya mahaabaaho tattwamicchaami veditum; |
Tyaagasya cha hrisheekesha prithak keshinishoodana. ||
Arjuna said:
I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi!
Sri Bhagavaan Uvaacha: Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh; |
Sarvakarmaphalatyaagam praahustyaagam vichakshanaah. ||
The Blessed Lord said:
The sages understand Sannyas to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.
Tyaajyam doshavadityeke karma praahurmaneeshinah; |
Yajnadaanatapah karma na tyaajyamiti chaapare. ||
Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of gift, sacrifice and austerity should not be relinquished.
Nishchayam shrinu me tatra tyaage bharatasattama; |
Tyaago hi purushavyaaghra trividhah samprakeertitah. ||
Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds!
Yajnadaanatapah karma na tyaajyam kaaryameva tat; |
Yajno daanam tapashchaiva paavanaani maneeshinaam. ||
Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.
Etaanyapi tu karmaani sangam tyaktwaa phalaani cha; |
Kartavyaaneeti me paartha nishchitam matamuttamam. ||
But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna! This is My certain and best conviction.
COMMENTARY:
This is a summary of the doctrine of Karma Yoga already enunciated before. The defect in Karma is not in the action itself but in attachment and expectation of are ward.
Niyatasya tu sannyaasah karmano nopapadyate; |
Mohaattasya parityaagas taamasah parikeertitah. ||
Verily, the renunciation of obligatory action is improper; the abandonment of the same from delusion is declared to be Tamasic.
Duhkhamityeva yat karma kaayakleshabhayaat tyajet; |
Sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet. ||
He who abandons action on account of the fear of bodily trouble (because it is painful), he does not obtain the merit of renunciation by doing such Rajasic renunciation.
Kaaryamityeva yatkarma niyatam kriyate’rjuna; |
Sangam tyaktwaa phalam chaiva sa tyaagah saattwiko matah. ||
Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattwic!
Na dweshtyakushalam karma kushale naanushajjate; |
Tyaagee sattwasamaavishto medhaavee cchinnasamshayah. ||
The man of renunciation, pervaded by purity, intelligent and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
Na hi dehabhritaa shakyam tyaktum karmaanyasheshatah; |
Yastu karmaphalatyaagi sa tyaageetyabhidheeyate. ||
Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinquishes the rewards of actions is verily called a man of renunciation.
COMMENTARY:
Nature, and your own nature, too, will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then no action will bind you.
Anishtamishtam mishram cha trividham karmanah phalam; |
Bhavatyatyaaginaam pretya na tu sannyaasinaam kwachit. ||
The threefold fruit of action—evil, good and mixed—accrues after death to the non-abandoners, but never to the abandoners.
Panchaitaani mahaabaaho kaaranaani nibodha me; |
Saankhye kritaante proktaani siddhaye sarvakarmanaam. ||
Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system for the accomplishment of all actions!
Adhishthaanam tathaa kartaa karanam cha prithagvidham; |
Vividhaashcha prithakcheshtaa daivam chaivaatra panchamam. ||
The body, the doer, the various senses, the different functions of various sorts, and the presiding Deity, also, the fifth,
Shareeravaangmanobhiryat karma praarabhate narah; |
Nyaayyam vaa vipareetam vaa panchaite tasya hetavah. ||
Whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes.
Tatraivam sati kartaaram aatmaanam kevalam tu yah; |
Pashyatyakritabuddhitwaan na sa pashyati durmatih. ||
Now, such being the case, he who, owing to untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.
Yasya naahankrito bhaavo buddhiryasya na lipyate; |
Hatwaapi sa imaam llokaan na hanti na nibadhyate. ||
He who is ever free from the egoistic notion, whose intelligence is not tainted by (good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).
Jnaanam jneyam parijnaataa trividhaa karmachodanaa; |
Karanam karma karteti trividhah karmasangrahah. ||
Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.
Jnaanam karma cha kartaa cha tridhaiva gunabhedatah; |
Prochyate gunasankhyaane yathaavacchrinu taanyapi. ||
Knowledge, action and the actor are declared in the science of the Gunas (the Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Hear them also duly.
Sarvabhooteshu yenaikam bhaavamavyayameekshate; |
Avibhaktam vibhakteshu tajjnaanam viddhi saattwikam. ||
That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings—know thou that knowledge to be Sattwic (pure).
Prithaktwena tu yajjnaanam naanaabhaavaan prithagvidhaan; |
Vetti sarveshu bhooteshu tajjnaanam viddhi raajasam. ||
But that knowledge which sees in all beings various entities of distinct kinds as different from one another—know thou that knowledge to be Rajasic (passionate).
Yattu kritsnavadekasmin kaarye saktamahaitukam; |
Atattwaarthavadalpam cha tattaamasamudaahritam. ||
But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial—that is declared to be Tamasic (dark).
Niyatam sangarahitam araagadweshatah kritam; |
Aphalaprepsunaa karma yattat saattwikamuchyate. ||
An action which is ordained, which is free from attachment, which is done without love or hatred by one who is not desirous of any reward—that action is declared to be Sattwic.
Yattu kaamepsunaa karma saahankaarena vaa punah; |
Kriyate bahulaayaasam tadraajasamudaahritam. ||
But that action which is done by one longing for the fulfilment of desires or gain, with egoism or with much effort—that is declared to be Rajasic.
Anubandham kshayam himsaam anavekshya cha paurusham; |
Mohaadaarabhyate karma yattat taamasamuchyate. ||
That action which is undertaken from delusion, without regard to the consequences of loss, injury and (one’s own) ability—that is declared to be Tamasic.
Muktasango’nahamvaadi dhrityutsaahasamanvitah; |
Siddhyasiddhyor nirvikaarah kartaa saattwika uchyate. ||
He who is free from attachment, non-egoistic, endowed with firmness and enthusiasm and unaffected by success or failure, is called Sattwic.
Raagee karmaphalaprepsur lubdho himsaatmako’shuchih; |
Harshashokaanvitah kartaa raajasah parikeertitah. ||
Passionate, desiring to obtain the rewards of actions, cruel, greedy, impure, moved by joy and sorrow, such an agent is said to be Rajasic.
Ayuktah praakritah stabdhah shatho naishkritiko’lasah; |
Vishaadee deerghasootree cha kartaa taamasa uchyate. ||
Unsteady, dejected, unbending, cheating, malicious, vulgar, lazy and proscrastinating—such an agent is called Tamasic.
Buddherbhedam dhriteshchaiva gunatastrividham shrinu; |
Prochyamaanamasheshena prithaktwena dhananjaya. ||
Hear thou the threefold division of the intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna!
Pravrittim cha nivrittim cha karyaakaarye bhayaabhaye; |
Bandhammoksham cha yaa vetti buddhih saa paartha saattwikee. ||
That which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation—that intellect is Sattwic, O Arjuna!
Yayaa dharmamadharmam cha kaaryam chaakaaryameva cha; |
Ayathaavat prajaanaati buddhih saa paartha raajasee. ||
That by which one incorrectly understands Dharma and Adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is Rajasic!
COMMENTARY:
That which is ordained in the scriptures is Dharma. That which hurls you into the abyss of ignorance is Adharma. The Rajasic intellect is not able to distinguish between righteous and unrighteous actions.
Adharmam dharmamiti yaa manyate tamasaavritaa; |
Sarvaarthaan vipareetaamshcha buddhih saa paartha taamasee. ||
That which, enveloped in darkness, views Adharma as Dharma and all things perverted—that intellect, O Arjuna, is called Tamasic!
Dhrityaa yayaa dhaarayate manah praanendriyakriyaah; |
Yogenaavyabhichaarinyaa dhritih saa paartha saattwikee. ||
The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained—that firmness, O Arjuna, is Sattwic!
Yayaa tu dharmakaamaarthaan dhrityaa dhaarayate’rjuna; |
Prasangena phalaakaangkshee dhritih saa paartha raajasee. ||
But that firmness, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is Rajasic!
Yayaa swapnam bhayam shokam vishaadam madameva cha; |
Na vimunchati durmedhaa dhritih saa paartha taamasee. ||
That by which a stupid man does not abandon sleep, fear, grief, despair and also conceit—that firmness, O Arjuna, is Tamasic!
Sukham twidaaneem trividham shrinu me bharatarshabha; |
Abhyaasaadramate yatra duhkhaantam cha nigacchati. ||
Now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain!
Yattadagre vishamiva parinaame’mritopamam; |
Tatsukham saattwikam proktam aatmabuddhiprasaadajam. ||
That which is like poison at first but in the end like nectar—that pleasure is declared to be Sattwic, born of the purity of one’s own mind due to Self-realisation.
Vishayendriya samyogaad yattadagre’mritopamam; |
Parinaame vishamiva tatsukham raajasam smritam. ||
That pleasure which arises from the contact of the sense-organs with the objects, which is at first like nectar and in the end like poison—that is declared to be Rajasic.
Yadagre chaanubandhe cha sukham mohanamaatmanah; |
Nidraalasyapramaadottham tattaamasamudaahritam. ||
That pleasure which at first and in the sequel is delusive of the self, arising from sleep, indolence and heedlessness—such a pleasure is declared to be Tamasic.
Na tadasti prithivyaam vaa divi deveshu vaa punah; |
Sattwam prakritijairmuktam yadebhih syaat tribhirgunaih. ||
There is no being on earth or again in heaven among the gods that is liberated from the three qualities born of Nature.
Braahmanakshatriyavishaam shoodraanaam cha parantapa; |
Karmaani pravibhaktaani swabhaavaprabhavairgunaih. ||
Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature!
Shamo damastapah shaucham kshaantiraarjavameva cha; |
Jnaanam vijnaanam aastikyam brahmakarma swabhaavajam. ||
Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.
Shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam; |
Daanameeshwarabhaavashcha kshaatram karmaswabhaavajam. ||
Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.
Krishigaurakshyavaanijyam vaishyakarma swabhaavajam; |
Paricharyaatmakam karma shoodrasyaapi swabhaavajam. ||
Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.
COMMENTARY:
When a man does his duties rightly according to his order of life, his heart gets purified and he goes to heaven.
Swe swe karmanyabhiratah samsiddhim labhate narah; |
Swakarmaniratah siddhim yathaa vindati tacchrinu. ||
Each man, devoted to his own duty, attains perfection. How he attains perfection while being engaged in his own duty, hear now.
Yatah pravrittirbhootaanaam yena sarvamidam tatam; |
Swakarmanaa tamabhyarchya siddhim vindati maanavah. ||
He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, man attains perfection.
COMMENTARY:
Man attains perfection by worshipping the Lord through the performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.
Shreyaanswadharmo vigunah paradharmaat swanushthitaat; |
Swabhaavaniyatam karma kurvannaapnoti kilbisham. ||
Better is one’s own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
Sahajam karma kaunteya sadoshamapi na tyajet; |
Sarvaarambhaa hi doshena dhoomenaagnirivaavritaah. ||
One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke!
Asaktabuddhih sarvatra jitaatmaa vigatasprihah; |
Naishkarmyasiddhim paramaam sannyaasenaadhigacchati. ||
He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled,—he by renunciation attains the supreme state of freedom from action.
Siddhim praapto yathaa brahma tathaapnoti nibodha me; |
Samaasenaiva kaunteya nishthaa jnaanasya yaa paraa. ||
Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman, that supreme state of knowledge.
Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha; |
Shabdaadeen vishayaanstyaktwaa raagadweshau vyudasya cha. ||
Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and other objects and abandoning both hatred and attraction,
Viviktasevee laghwaashee yatavaakkaayamaanasah; |
Dhyaanayogaparo nityam vairaagyam samupaashritah. ||
Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in concentration and meditation, taking refuge in dispassion,
Ahankaaram balam darpam kaamam krodham parigraham; |
Vimuchya nirmamah shaanto brahmabhooyaaya kalpate. ||
Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for becoming Brahman.
Brahmabhootah prasannaatmaa na shochati na kaangkshati; |
Samah sarveshu bhooteshu madbhaktim labhate paraam. ||
Becoming Brahman, serene in the Self, he neither grieves nor desires; the same to all beings, he attains supreme devotion unto Me.
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah; |
Tato maam tattwato jnaatwaa vishate tadanantaram. ||
By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he forthwith enters into the Supreme.
Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah; |
Matprasaadaadavaapnoti shaashwatam padamavyayam. ||
Doing all actions always, taking refuge in Me, by My Grace he obtains the eternal, indestructible state or abode.
Chetasaa sarvakarmaani mayi sannyasya matparah; |
Buddhiyogam upaashritya macchittah satatam bhava. ||
Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.
Macchittah sarvadurgaani matprasaadaat tarishyasi; |
Atha chet twam ahankaaraan na shroshyasi vinangkshyasi. ||
Fixing thy mind on Me, thou shalt by My Grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.
Yadahankaaram aashritya na yotsya iti manyase; |
Mithyaisha vyavasaayaste prakritistwaam niyokshyati. ||
If, filled with egoism, thou thinkest: “I will not fight”, vain is this, thy resolve; Nature will compel thee.
Swabhaavajena kaunteya nibaddhah swena karmanaa; |
Kartum necchasi yanmohaat karishyasyavasho’pi tat. ||
O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly!
COMMENTARY:
Thou wilt be forced to fight because of thy nature. It will compel thee to fight, much against thy will.
Eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati; |
Bhraamayan sarvabhootaani yantraaroodhaani maayayaa. ||
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine!
Tameva sharanam gaccha sarvabhaavena bhaarata; |
Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam. ||
And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom; such is My conviction.
Shraddhaavaan anasooyashcha shrinuyaadapi yo narah; |
So’pi muktah shubhaamllokaan praapnuyaat punyakarmanaam. ||
The man also who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.
Kacchid etacchrutam paartha twayaikaagrena chetasaa; |
Kacchid ajnaanasammohah pranashtaste dhananjaya. ||
Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been fully destroyed, O Dhananjaya?
Arjuna Uvaacha:
Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta; |
Sthito’smi gata sandehah karishye vachanam tava. ||
Arjuna said:
Destroyed is my delusion as I have gained my memory (knowledge) through Thy Grace, O Krishna! I am firm; my doubts are gone. I will act according to Thy word.
Sanjaya Uvaacha:
Ityaham vaasudevasya paarthasya cha mahaatmanah; |
Samvaadam imam ashrausham adbhutam romaharshanam. ||
Sanjaya said:
Thus have I heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
Vyaasaprasaadaacchrutavaan etadguhyamaham param; |
Yogam yogeshwaraat krishnaat saakshaat kathayatah swayam. ||
Through the Grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga Himself declaring it.
Raajan samsmritya samsmritya samvaadam imam adbhutam; |
Keshavaarjunayoh punyam hrishyaami cha muhurmuhuh. ||
O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again!
Taccha samsmritya samsmritya roopamatyadbhutam hareh; |
Vismayo me mahaan raajan hrishyaami cha punah punah. ||
And remembering again and again also that most wonderful form of Hari, great is my wonder, O King! And I rejoice again and again!
Yatra yogeshwarah krishno yatra paartho dhanurdharah; |
Tatra shreervijayo bhootirdhruvaa neetirmatirmama. ||
Wherever there is Krishna, the Lord of Yoga, wherever there is Arjuna, the archer, there are prosperity, happiness, victory and firm policy; such is my conviction.
Hari Om Tat Sat Iti Srimad Bhagavad geeta asoopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Moksha sannyaasayogo Naama Ashtaadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth discourse entitled:
“The Yoga of Liberation by Renunciation”
Om Shanti! Shanti! Shanti!
